ONENESS HEALING: NON-DUAL AYURVEDA
Ayurveda is the oldest medical and healing system, science tradition, art, and practice in the world. It's origins have been traced back over 5000 years, to the great texts, evolving from the Vedas, and realized by the Great Sages. The Sanskrit name is composed of the root words ayur, which means life, and veda, which means knowledge. Ayurveda is literally the science of life, and wisdom encompasses the fullness and totality of the experience of being. The Vedas mapped, charted, compiled, and diagrammed, the nature of Nature, the unicity of the expression of body, mind, elements, seasons, aspects, conditions, Self. Ayurveda grows from the Vedic tree, and Vedanta. Vedanta is a non-dual path, practice, philosophy, and way of life. As such, Ayurveda is not holistic in the common use as a concept, which views treatment, approach, and methodology in consideration of the body as a whole, but isolated and separate self. Ayurveda embraces the whole of environment within and without, internal and external, understanding and incorporating all of life as medicine, as all life is One. The microcosm and macrocosm are integrated. Ayurveda is a science, a philosophy, Sat-Darshana, and a dharmic practice. Ayurveda associates wellness with self-knowledge, self-knowledge with realization, and Self-realization with Awareness of True-Self. To realize True-Nature is healing, and healing is the way to Self-realization, Oneness Healing.
Ayurveda does not discriminate between the patient and doctor as separate, or place one above other. A patient is not seen or referred to as 'the other', as is the way of modern medicine. In this way, Ayurveda is a spiritual practice as well as a science, and humbly maintains the respect for patients, all life, and well-being. This allows for, and is itself compassion and true healing. According to Ayurveda, and the Vedas, in helping one, one helps all. This is a spiritual principle that points to a deeper understanding of self and Self, and the perception and Awareness of relationship to the apparent perceived environment, and all life. With the understanding that separation is illusion, one is at one, as Oneness. As such, that which one is, and all appearances, share and are of the same properties, products, energy, elements, essences, and healing is found in the recognition of this understanding.
The Vedas, the vessel of Ayurveda, recognizes the body as a vessel of True-Self, True-Nature, and a Consciousness vehicle of karma, and Self-realization. When one is young, a process and pattern of discernment, individuation, and protection develops. The personality takes shape through projection. The false-self is shaped for the safety, security, and comfort of acceptance, love, need and belonging. As a result, one identifies with personality, ego, the false-self, and not True-Nature, Presence. The mind creates the illusion of duality, and separation from True-Nature, Presence, when in fact one is never separate from True-Nature, Presence.
The attachment to this identification grows and becomes the illusory basis of being, and the intellect employs great strengths and efforts to maintain this belief. The ability to witness is surrendered to this attachment. Attachment is maintained by resistance. Resistance becomes the tension of avoidance, between the constant longing to rest as Presence, the True-Nature that is universal, present as all, and the suppression of this longing through the attachment to the false-self, an identification with suffering, the body, and the belief of who one is, as separate and isolated.
This illusion of separateness is the root source of the belief of 'other', and the means in which one isolates self into and as suffering. The identification with the false-self is an illusion, as one is always True-Nature, whether there is Awareness of this or not. From this point of view, suffering is a choice. This determines the apparent global scale of suffering, and that suffering is perceived and blamed as originating externally, by every body that experiences it, by means of the experience that one is the body. This is the pattern and mechanism of stress, illness, suffering, dis-harmony, and dis-ease of self and the body.
There is a vulnerability of self required to allow. To allow self to rest as True-Nature, either awakens one to the self-deceptions and suffering, or they are the means. The resistance to the intimacy of longing and love creates conflict, stress, and an increasing need. These stresses are stored in the body-mind, and affect health and well being. They are projected into and affect every relationship. Habits, patterns, tendencies, behaviors, all form around this core conflict, and are projected onto, and expressed, as a global state. This imbalance manifests a fundamental separation wherby internal and external are believed to be separate. As Presence is causeless, this separation is by nature dualistic. As such, the concept of cause and effect becomes the means to identify, re-integrate, restore, balance, be whole, One. The fundamental misunderstanding about who one is, determines choices, and as a result, the stability and wellness of the body. This then extends the need to search, seek, and to restore, what is already and always present.
Indeed there is a pattern, a cycle, whereby one neglects the body as a result of a fundamental misunderstanding about what one is, and what one is not, which brings suffering. One identifies self as the sensations of the body, and this belief separates one from True-Nature. Suffering becomes an identity. It is here the search and seeking externally begins for that which one already is. Whether one is identified as the body or not, imbalances of the body can disrupt clarity. The care of the body is integral for the recognition of what is always here, for clarity, to be aware of Awareness, and to have the capacity and the stability to simply come to rest. Awakening can bring avoidance of the body, and avoidance of the body can itself be the avoidance of awakening. One can have an awakened mind, and not an awakened body if there is no integration or embodiment.
The residue of our actions and behavior, our thoughts and dissociative living in the trance, reside in and as the body, and arise, surface, for nurturing, care, compassion, as Presence. This is karma. To live in avoidance of the wound, is to live in avoidance of Truth. If unattended or suppressed, these voices will continue to arise, louder and louder, until one pays attention. What is unaddressed in the body, emotionally, physically, spiritually, will grow and progress. Pain becomes chronic, illness becomes disease. All bodies carry the scars and wounds of actions and as the past. Ever present, is the potential to heal and restore, to align and balance, through the conscious Awareness of behavior, movements, patterns and habits, how attached one is, how identified with and determined by the trance one has become, and how present one is as True-Nature. Karma is not absolute. It is Awareness that is listening.
The illusion of living from the mind and detached from the voice of the body is akin to the body dragging the body along through life, without clarity or integration. Cause and effect is a useful guiding principle that informs bodily being and wellness, and ironically, it is this very principle that is sacrificed and ignored when living by a dualistic and separatist mindset and perspective. Often, the greater the pain or traumas, the greater the impulse or reaction, to become more detached from the body, in avoidance of the wound, and it is here the body revolts. This is to be determined by 'the blind-spot', and this is the path of resistance. While it is often true one seeks false refuge from the perception of an overwhelming moment, if there is no meeting what arises, and no return, one retreats, dissociates, becomes separated, re-identifies and lives in the familiarity and refuge of pain, the wound, and the false-self, as the sufferer.
This separation expands the trance, the identification with the false-self, distances one from healing, and distances one from Awareness of True-Nature. The strategy of the false-self is to believe in the need to abandon, avoid, neglect, to turn from love, compassion, nurturing, wellness. This is how habits, addictions, all self-denying and self-destructive behaviors take root and develop. This is the strategy of self. Believing in the false core belief that one is a victim, unworthy, or undeserving, results as the behavior, choices, and actions, which serve to distance one from healing and clarity. This is not who one is, this is not True-Nature. There is a growing, ever present need for wellness, for attention, for love and care, and all thoughts, the identification as thought, energy and actions, betray and deny these needs. How does one imbalance, unenlighten? Who is this one, and can they be found? This is the inquiry. When one rests as True-Nature, the attention, love, clarity, is available, present, and what arises can be met with and as. This is to close the apparent gap of intimacy. One is in fact those very qualities, and one can embody them. This is the natural state. One is love. One is compassion. Grace and True-Nature are always present to guide, restore and heal, at any and every arising and apparent moment of this apparent life, and one is That.
When one is resting as Awareness, as True-Nature, there is a fundamental shift in the identification of the self and body, and as a result, a shift in the relationship and understanding of suffering and the nature of suffering. The ills, pains, complaints of the body are a dialogue, metaphors, pointers, symbolic representations of an apparent life out of balance. They are a direct line and voice of Truth. The expressions of the body are not intended to be suppressed or vanquished, as modern medicine prescribes. In fact, the entire model and paradigm of Western medicine is rooted in this assumption. The intention is for the self to be maintained by any means necessary, and as such, imbalance and suffering persists. The bodily expressions are in fact intended, required, to be heard and listened to. They are the voice of True-Nature guiding and speaking to the needs of the body, and where attention and the Light of Awareness appears to be absent or needed. Unlike the modern mechanical and materialist model of systems, the essence and nature of Ayurveda is to reconcile cause and effect, the gross and subtle, the mechanical and spiritual, as a non-separatist embodied practice, as living, as life, as True-Nature, and as a means of true healing, wellness, longevity, and Self-Realization.
As wellness is manifest as the balance of the three Dhatus - Kapha, Vata, and Pitta, water, air, and fire, realization of True-Nature is manifest through the balance and equilibrium of the three Gunas, Guna-Samya, the universal principles and tendencies of material nature, and transcending them. The Gunas are Sattva - goodness / vibration, Rajas -passion / mobility, and Tamas - ignorance / inertia. Earth, water, fire, air, space, as well as the self, are all the constellation of the material, objects, the phenomenal, and equilibrium frees one from duality and establishes one as Self. Life is not defined as material existence, but that which is beyond the limitations of the Gunas, as there is but chaitanya, Consciousness. The intention of Ayurveda is to enlighten with the knowledge -veda, of life - ayuh, and realize, awaken, to True-Nature, as one is That. It is precisely the misidentification with the body, and as the body, that is at the root, and the cause, of all dis-ease, and suffering.
The identification with the false-self is conditioned by the discriminative power of the mind, the intellect. As a result, the object is seen as separate from the subject, inquirer as separate from the inquiry, and the mind as separate from the body. From a Vedic perspective, the belief, identification, and expression of separation, duality, by the intellect, is called Pragya-Aparadh.
Pragya-Aparadh translates to 'mistake of the intellect'. The term is comprised of two words, pragnya, meaning intellect, and apradh, meaning crime. The implication is crime against ones' own knowledge or of Awareness. Doing what is wrong, or a belief in what is false, despite knowing side-effects or consequences that lead to or promote imbalance or dis-ease, is the primary meaning as it applies in Ayurveda. It is the minds' error which results from the loss of Unity of Consciousness, which leads to the identification with the false belief of being a separate being, identifying with the physical body, and manifests as suffering and poor health.
One becomes determined by the notion of this or that, which results as the loss of the ability to discriminate between them. In turn, one loses sight, clarity, and the Awareness of being whole, the unicity of Consciousness, and Oneness. Intellect, buddhi, is asleep, or clouded by memories and conditioned associations. In this state, one acts against ones' conscience. When one forgets or ignores the Truth of Unity, one is out of balance and alignment with natural law. As a result, poor and faulty judgements are made which determine the actions taken towards health, wellness, the body. The internal and external results of Pragya-Aparadh are reflected in the apparent individual and collective, socially, and as the environment. The ongoing use of proven, unhealthy food production and agricultural practices, as well as smoking, are examples.
The 'mistakes' are classified into three groups. Dhi, intellectual, represents lack of intellect or ignorance. Dhriti, Awareness, is when one acts despite Awareness. Smruti, memory, suggests the loss of memory in favor of poor decision. With all three, the mind and egos' identification controls and determines the body and health. Decisions are nolonger made from the level of Consciousness. The 'mistake of the intellect' is the act of going against nature. The deeper meaning suggests the apparent loss, or 'forgetting' of the Self.
When one is not whole and resting as True-Nature, one is drawn to the influence of material consciousness, the belief of separation, and the illusion of isolation. When the mind sees itself as separate and divided from Consciousness, one is in original, primary stress. Stress is connected to fear, fear is rooted in duality, and this dual nature is a result of Pragya-Aparadh. This 'mistake of the intellect' is the source of forgetting life as it is, who we are, and suffering. Without embodied Awareness of True-Nature, one becomes dissociated from Unity Consciousness, suffering follows, and in turn, illness and dis-ease. The results are evidenced both within the individual, and the accelerated consequences being witnessed as the environment. All illness, dis-ease, and suffering, can be traced back to this.
When the imagined mind imagines itself, and intellect believes in separation, that one is separate from One, separate from Nature, from the Divine, from Self, from God, then self-conditioning, patterns, and systems of belief scaffold the body and manifest in physical, mental, emotional, and spiritual suffering, illness and dis-ease.
The Vedanta roots of Ayurveda, and the foundational principles outlined by the Charaka Samhita, the ancient texts of Ayurveda, point to the elimination of the sense of separation between Self, True-Nature, and the limited expression of the self. At the core of Ayurvedic healing is the intention to restore Awareness of Self, as Self, at every level of physiology, from subtle to gross, to restore the purity of Consciousness, and to restore the forgotten memory of Truth, that one may rest in, and express True-Nature as it is.
The mistaken intellect of Pragya-Aparadh, and the resultant loss of connection with the True- Self, gives rise to Avidya. Present in all Dharmic systems and beliefs is the principle of Avidya, which means ignorance or delusion, and refers to a fundamental misunderstanding of who we are, of Unity, and of the nature of Reality. The word is derived from vidya, which means wisdom, and the prefix 'a' implies a lack of, or missing. It is this ignorance or delusion about the truth of nature and being, which seeks to veil the True-Self. Avidya is the deepest habit of consciousness, which manifests the trance of bondage, and the bondage of trance. Liberation is the realization of our True-Nature. Avidya is the blind-spot which shifts awareness from True-Nature, true connection, and True-Self. The Buddha realized Avidya as the primary cause of all suffering. The Patanjali Sutras state that 'Avidya is to mistake the impermanent for the eternal, the impure for the pure, sorrow for happiness, and the not-Self for the True-Self.'
The identification with the needs of self and its survival strategies are symptoms of Avidya. This gives rise to the manifestations of duality through the illusion of separation. The patterns and behaviors of 'i' as the doer are presented as subject and object, which keeps self, and all of humanity, confined to ego-consciousness, desire, karma, and suffering. The result of differentiation is the intent of Avidya, the apparent repression of True-Nature, and its' substitution with the false- self. In the space between 'this is' and 'this is not', resides the illusory hiding place of Truth.
Within the nature of identity, is that which precedes the fundamental wound that shapes and determines self and identity, the question 'who am i'. The ignorance implied by Avidya is not one of knowledge, but one of Awareness of the source of being. The resistance to connection becomes a way of life, and is supported by the roles one plays to feed the needs of self. Avidya plays itself out on many levels. Impermanence is mistaken for permanence. The conception of self is as much a passing state as feelings, sensations, or moods. The false-self identifies with those states and qualities, and believes it is the True-Self, and in so doing, becomes unaware of that which is unchanging. That which comes and goes is not True-Nature. There is no something else. Dependence provides emptiness.
Sensation creates thought and thought creates sensation, and the habit of misperception constructs conclusions. One does not think of feelings and sensations as being present, rather, one identifies with them. What arises is not 'happiness is present', 'anger is present', it is 'I am happy', I am angry'. The habit-force of judgement and identification, to me, to i, to the body, to thought, moods and personality, is automatic. The conditioning runs so deep, identification binds to happiness, in the same way it does with pain or suffering. Even the idea of who you are is a passing loop. Avidya is the identifying with that.
The dream is maintained, supported, reinforced, and worshipped by society. An internal and external stress maintains the trance, and the trance maintains an internal and external stress. Prana, life-force, follows the mind, and can manifest a false-sense of detachment as energies are directed outward, which creates a sense of emptiness, depletion, stress, and vulnerability in the body. Dissociation can follow, and along with suffering, can become a habitual refuge. Here the dualist- state is held, and longing grows, with the self in the illusory location of between, with the belief in the loss or absence of love in separation. Here stress is contained, supported, managed. Premature and accelerated aging of the body, illness and dis-ease, can follow.
Avidya acts on many layers and levels. Stories, memories, beliefs. The process of identification with sensations, manifests new sensations. One then reacts to the identification with fear, shame, blame, guilt, anger, aversion. This subtle pattern of habit, the habit of pattern, maintains the loop. Attachment is identification.
The subtlest awareness of the trance is the way of Self-realization, awakening, and the pathless path to liberation. When one begins to lift the veil or question the false-self, one moves towards realization and the vastness of True-Self. To accept the trance is to move from suffering, and towards waking, healing, and True-Nature. With Awareness of Avidya, one can focus on the Yogic practices for the Vasanas, the tendencies that are presented. Bhakti, as devotion for the heart, Jnana for knowledge, Karma for attachments to selfless outcomes, Raja for Awareness-based meditation and to control the mind.
The inherent primary human drive for knowledge is linked with Avidya, the loss of knowledge, and the egoic identification with the false-self. This is a survival instinct, a spiritual longing, and the movement from darkness to light. The need to know can be another form of Avidya through ego- bound identification, and a sense of loss of control. The search is another form of illusion. Nothing has been lost, nothing can be found. Realization requires no search.