I wasn’t massaged as a baby and only discovered in India what it means to feel good inside, or even to be able to feel ‘inside’ at all. Yoga, pranayama, and meditation helped me. These are methods practiced in India for millennia, making people receptive to simply FEELING their inner selves without thoughts commenting on these feelings. These methods direct attention inward, where more blissful tranquility is present than we realize. Simply being aware how it feels inside, and even if you don’t feel anything, staying with it for a while, helps to direct attention in the right direction – towards our essence.

A vibrant stillness, pulsating with intense joy, is what remains when the ego stops making noise with negative thoughts and feelings. It is the invisible foundation of everything, the subtle essence in everything, hidden deep within every person, regardless of their external circumstances. And this essence is accessible precisely because it is contained within each human being, much like the ocean is contained within every wave, or rather, every wave is made entirely of ocean.

Theoretically, accessing this essence sounds easy: Attention must shift away from objects (one’s own person and thoughts are also objects in this sense) and toward attention itself. In other words, consciousness, which normally is aware of objects in this universe, must become aware of itself, or rather, recognize itself.

In practice, it’s not so easy, because it requires at least some moments of stopping thoughts, going deeper, and feeling this wonder of one’s own existence within. Perhaps consciously folding one’s hands in gratitude and noticing the goosebumps, and not brushing them off as insignificant and moving on in our daily routine. Access to one’s own essence is possible at any moment. Inner stillness and joy are, so to speak, waiting to be discovered. They are always ready, always present, and they may wonder why people seem to prefer inner noise and restlessness to this stillness and joy.

The mind pulls outward but it’s worthwhile to resist this pull

Yet strangely, it appears to be more satisfying to read the newspaper, or watch TV (nowadays it is looking at the mobile), or make a cup of coffee than to quietly turn inward.
For many years in India, I had no home and therefore had no newspaper, no telephone, no television, and no kitchen, and therefore plenty of time for meditation. I regularly sat for an hour each morning and evening, and earnestly asked for help to recognize my true self. Yet, I cannot say that I clearly felt my essence. It seemed more as if I were merely looking at the veils that conceal it.
Once, I even stayed for three days in a room furnished with only a bed, table, and chair, resolving not to write, not to read, and not even to go out onto the veranda. The housekeeper cooked for me, so I had nothing to do – I either sat on the floor trying to meditate, did yoga, or lay on the bed. Enlightenment didn’t come, but in the days following my retreat, an article poured out of me, which a psychology professor in Germany happened to read. He felt, I would be the right person to contribute a chapter on the Bhagavad Gita to a reader for psychology students. And a few years later I came to know that a philosophy professor of my own Alma Mater, Hamburg University, recommended to his students my articles to learn about Indian philosophy. Thus, my retreat led to a greater engagement with the world. It was personal evidence that meditation is not escapism.

Moderation and a pure aspiration are needed

However, some Westerners overdo it and can be very rigid when it comes to their spiritual practice. In the 1980s, I met Gopi Krishna in Dehradun, who had written several books on Kundalini energy. He knew that it is dangerous to overdo meditation – in a manner of “come hell or high water”. He had done just that himself and had subsequently suffered under mental problems for 12 years.
Kundalini is a powerful force, not to be trifled with. Because of his books, he attracted Westerners who had also meditated too rigidly, and I met several of them. Most had problems, and Gopi Krishna’s main advice was to lead a moderate life.

“We Indians don’t need to meditate. Only you foreigners do,” a friend once remarked with a smile. He had picked up a Frenchman in the city who was wandering aimlessly through the streets of Dehradun after a 10-day Vipassana meditation retreat. My friend offered him a place to stay for a few days and was then stunned at how inflexibly the man adhered to his meditation schedule. Indians are generally adaptable: his family only ate their meals when it suited their guest (in my view, they shouldn‘t have waited).

Small, but helpful reminders

Life in India these days is hectic, and few Indians take the time for meditation. They leave it to the hundreds of thousands of sadhus, or ashramites who have dedicated themselves, so to speak, to the professional and full-time search for truth.
Nevertheless, many begin their day with a small puja at home. In the morning, before the first passenger boards the auto-rickshaw, taxi, or bus, many drivers hang a small garland of flowers in their vehicle, fold their hands, and close their eyes for a moment. They surely do it with genuine fervour, for they truly risk their lives anew each day and need divine protection.
Many shop and restaurant owners also light an incense stick and pass it before a small shrine in a corner of their shop before attending to their first customer. They may be asking for good business, but it is a prayer nonetheless. There are also countless moments throughout the day when many pause and remember the divine. Every time I pass a small temple in one of the three-wheeled share taxis, several of the passengers look in its direction, lower their heads, and respectfully touch their eyes. Even ‘modern’ young men in jeans and with fancy hairstyles do it.
In the evenings, many light an oil lamp in the prayer room or in front of the house before switching on the lights. And at sunrise, many spontaneously fold their hands, and I get goosebumps.

Incidentally, according to the Vijnanabhairava, a text of Kashmir Shaivism, goosebumps are very valuable. It’s a moment when thoughts stop, and therefore an insight into one’s own being is possible if one consciously “catches” this moment.

I am often amazed by the many small “reminders” that basically everything in this world is a miracle. According to the Indian calendar, we are currently living in the Kali Yuga, the darkest of all ages, where the world has become materially dense and separated itself from the divine. But in India, this separation doesn’t seem to be quite as complete as elsewhere. People are aware that Ishwara or Bhagawan (they have many names for what in English is called God) is present in this world and in themselves. They see the divine in earth, water, fire, air and in living beings – an attitude that we in the West are slowly learning to appreciate, although for centuries we devalued such views as a “primitive nature religion”.
One consequence of this Indian perspective is feeling protected within the Divine, rather than being a lone fighter in the world, or rather ‘against’ the world. This is probably a reason why Indians are generally calmer. They have a powerful ally right within themselves, always present, in whom they can fully trust. This brings a certain lightness to life. And when one manages to fully surrender to this inner Presence, it occasionally draws one into the still eye of the world’s storm, where it is at home and where absolutely nothing can harm one. And who knows, perhaps it will let one be at home there – in a loving embrace.
For this is possible, the Indian rishis claim, supposedly from direct experience.

(The above article is part 2 of a chapter for the German anthology “Wege der Stille”.)
Link to the first part: https://mariawirth.com/inner-stillness-in-outer-noise/

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The elderly gentleman from London, originally Indian, reacted strangely, yet typical for a growing trend: after his doctor diagnosed his problem as arthritis, he packed his suitcase and bought flight tickets for himself and his family to India. “I knew that Western medicine can’t do anything for me, and that Ayurveda will be my saviour”, he explained to me his quick and firm decision. He is sure and chances are good, that after a 5-weeks treatment he will go home healed.

Many of the other patients in the Ayurvedic clinic in Coimbatore in south India were not that quick and focused. The woman from Delhi for example suffers since decades from arthritis and manages only with the help of pain killers. “Why didn’t you come earlier?” I asked her. “Because Ayurveda just didn’t come to my mind”, was her reply. Only when a young relative had tried Ayurvedic therapy with an astonishingly good result, she planned a treatment in the clinic together with her husband.

Almost every patient knows someone, whom Ayurveda, the traditional Indian medicine system had helped, including my room-neighbor, a wealthy NRI from London. His niece had suffered since childhood from unbearable migraine. He had tried everything for her – Allopathy, Homeopathy, acupuncture – had consulted top physicians in several countries – nothing helped. Finally, he gave, without much hope, Ayurveda a chance. He came in the previous year with his niece, and what hardly was expected, happened: even before the end of the treatment, the migraine stopped and has not come back since then. Understandably, he came back this time with his wife, who has diabetes, and with his daughter, who also suffers from migraine.

After a long time, when Ayurveda was ignored and demeaned under British rule and even in independent India, the ancient ‘science of life’ gains again trust and respect – especially for chronic diseases. According to Indian media reports, the number of patients increased by 60 percent in the last 2 years (1988/89).
The surprising thing is that India’s ELITE goes back to Ayurveda, even though the British did their best during their 200-year-long rule, to wean Indians away from the ‘primitive native system’ and make them adopt the ‘modern scientific medicine system’. Maybe the British genuinely believed this, but if they did, they definitely didn’t look into the classical texts of Caraka, Vagbata or Susruta, who are authorities of Ayurveda.

Ayurveda is the most ancient medical system of mankind. According to legend, it was given by God Dhanvantari to a Rishi on his request. This claim about its origin alone may have been sufficient for the British to dismiss and demean it. Patronage, financial and other support were taken away from Ayurvedic institutions and given to Allopathy. Rightly so, it seemed, as the results of modern medicine were quick and amazing. It was therefore no surprise that the western oriented elite was impressed and patronized Allopathy thereafter. The Vaidya continued to look after the poor in the villages and didn’t consider it necessary to defend the value of the indigenous system.

“What has value, will be recognized on its own. It doesn’t lose value if it is considered of no value”, an Ayurveda student opined, rather typical for the Indian mindset.
And he seems to be right. Ayurveda is being rehabilitated. This process is supported by a side, from where one wouldn’t have expected it – by the modern scientific medical research. Indian researcher found in the ancient Ayurveda texts interesting clues for medicines. They tested the mentioned recipes and their efficiency was confirmed. Medicine like Guglip against high Cholesterol or Reserpin against high blood pressure are the result of such research.

In favor of Ayurveda is the holistic, non-materialistic view of the human being.

The trust in the efficiency of the traditional system increased and with it also the readiness to study the ancient texts without prejudice. At the same time, the trust in Allopathy decreased more and more. So it doesn’t surprise, that some Indian doctors not only occasionally advised Ayurvedic medicine, but completely changed over into the Ayurveda camp. Dr Metha, founder of the renowned College for Ayurveda in in Jamnagar, Gujarat, for example was an allopathic practitioner, who has a number of British medical degrees. He surely didn’t take this step lightly, but he took it.

What is in favor of Ayurveda?

First of all, surely the inclusive, non-materialistic view of the human being. Man and universe are one, claimed Caraka over 2000 years ago. While reading the first chapter of ‘Caraka Samhita’ I almost got the impression that by mistake I was reading a book on philosophy and not on medicine.
It says: Man is in his essence pure consciousness – infinite, unchanging, eternal. From this pure consciousness appears the body and the mind with its thoughts and emotions. Even though the consciousness (Atman) is still pure and infinite, it experiences itself as localized in body and mind and therefore limited and mortal.

For Atman there is neither health nor illness. It is blissful awareness. Yet mind and body are either healthy or sick. Mind is here more important than the body. It permeates the whole body in a subtle form and is the source of our immunity.

But why does illness happen when everyone wants to be only healthy? (swasht = healthy, means to be blissfully in oneself). The answer is: because something effects mind and body which is not good for it and derails the harmony of factors which are needed for the optimal functioning.
Consequently, Ayurveda deals with what is good and what is not good for body and mind. The question is how the balance – and with-it health, vitality and joy – can be kept.

This preventive aspect is of utmost importance. It’s more important to know how one doesn’t fall sick, than to know how to heal oneself after being sick.

But since sickness cannot always be prevented, Ayurveda also has means to get back the balance and get over the suffering which is connected with sickness. Interestingly, already 2000 years ago Caraka demanded, that the therapy must not have any harmful side effects.

The framework is vast and valid today. But maybe there is a doubt: did the ancient Rishis have good-enough insight into the complex functioning of the human organisms in the light of modern science? After all, they didn’t have the technology to deeply analyze and look into the body.

It would be a worthwhile task for the modern research to find out if the Ayurvedic theories are maybe not even more appropriate than the modern scientific theories. Ayurveda makes sense, is holistic and nevertheless extremely complex and differentiated. An article cannot do justice to it, as there are no translations for the Sanskrit termini, which describe the most subtle principles and long explanations would be needed.
I read in one text that the students of Ayurveda need “to meditate deeply on the fundamental principles”. This advice presumes that a fine intuition may lead to deeper insights than a microscope. The ancient Rishis surely had a fine intuition and those knowledgeable of Ayurveda don’t doubt its theories which not only explain the constitution and functioning of the organisms, but also different psychosomatic types and their interaction with substances from the environment.

It would be for modern medicine generally a gain, if scientists would intensely research on Ayurveda. Some do it already and make waves in the medical community, for example Dr Deepak Chopra, a specialist for endocrinology in Boston. He points out that the claim by Ayurveda about the close connection between mind and body has been confirmed by the modern neurological research about so-called neurotransmitter.
Ayurveda offers itself for these new insights as a complete template – in a similar way, as India’s Vedic wisdom is seen as a consistent philosophical template for the new insights in nuclear physics.

A happy thought makes a happy molecule

Ayurveda presumes that intelligent impulses, like thoughts, express themselves as chemical molecules in the whole body. “When you have a thought, you make a molecule”, Dr Chopra puts it simply. “And if you have a happy thought, you make a happy molecule”.

Is it possible that in future, Ayurveda and Allopathy complement each other. There is hope, because not only in India but all over the world more and more doctors take interest in Ayurveda. This interest is mainly due to the initiative of Maharishi Mahesh Yogi to introduce Ayurveda systematically in the West. He had asked Dr Chopra for cooperation, who agreed. Since then, Dr Chopra travels around the world and gives talks and writes several books simultaneously. (His book “Quantum Healing” is a bestseller). He is also the medical director of an Ayurveda center and the president of the “US Association for Ayur Veda Medicine”.

In India the growing interest in Ayurveda and research on it, is welcome. Yet how it is marketed in the West is criticized. “One should not make such big profit with Ayurveda”, I heard several times. And it is true: the price for Ayurvedic treatment in Maharshi’s clinics is out of proportion. 2000 to 4000 dollars for one week in USA. In comparison, a 5-week treatment in Coimbatore costs not even 400 dollars.

To live a noble and good life is the surest method to stay young and healthy.

Let’s stay with the clinic in Coimbatore for a while and look at the treatment.

At the start there is a detailed diagnosis – it the crux of Ayurveda. It’s not about finding a name for the illness, but the Vaidya should ideally “enter the heart of the patient and fully grasp his specific condition”, says Caraka. Which type he is regarding constitution and personality, which of the three basic factors – vata, pitta, kapha – disturbs the equilibrium, and where the disturbance manifests.

The treatment is in tune with the inner condition of the patient, not with the symptoms of the illness. So it is possible, that 5 patients with the same symptoms get 5 different medicines.

Firstly, through regular oil massage the body is made smooth and with the help of enemas or laxatives the intestines are cleaned, before the intense individual treatment starts which lasts for 2 weeks – usually with a lot of oil which is enriched with herbs, etc. During this time, only fresh, vegetarian food is taken and absolute rest demanded. No writing, no reading, not even going out on the veranda. Then follow 2 weeks recreation with daily oil massage.

This treatment has greatest success in illness which are in the wider sense connected with the nervous system, like arthritis, joint and back pain, migraine, sleeplessness, etc. At the same time, it strengthens the body and rejuvenates it.

As mentioned, Ayurveda puts great stress on preventive methods, which preserve health, vitality and joy of life. Apart from the time-intensive oil treatment, Ayurveda offers a lot of health elixirs, like Chawanprash, which is meanwhile also popular in Germany. But the best ‘preventive method’ according to Ayurveda is to live a good and noble life. And this advice if for everyone, independent of one’s specific constitution.

How does a good, noble life affect the health?

Ayurveda expalins that 3 subtle factors determine the mind: sattva (pure, light), rajas (active, passionate) and tamas (lazy, ignorant). Too much of rajas or tamas can produce hatred, anger, envy, jealousy etc. which in turn will influence the body in a negative way. Yet for sattva, there is no ‘too much’. Here the motto is: the more, the better.

Ayurveda claims that a disciplined, righteous, content life, which strives for the realization that we are Atma, a life, in which wealth is procured with fair means and our desires are in tune with the goal of knowing the truth, sattva increases.

This type of Ayurvedic preventive health care is even for us in the West now already available – till the treatment in the Ayurveda clinics become more affordable.

By Maria Wirth

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