Conference Theme
5th International Conference on Ayurveda
~ Where Science Meets Consciousness
Exploring Interconnectedness of Man and Nature
December 11-18, 2015 ~ Vaidyagrama
- Ayurveda Healing Village, Coimbatore, India
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Ayurveda unambiguously declares that every cell in the living being is representative of the entire universe, and that every aspect of the external universe can be seen in each cell of the living being.
When we increase our understanding of this relationship between the microcosm and the macrocosm, we can apply the knowledge thus gained to clinical and daily practice, and enhance positive results for our patients, for us, for the earth, and beyond. 1) How Jyotisha, the qualities and movements of the nine “planets” (navagrahas), the twelve constellations of the zodiac (rashis), and other celestial influences impact human physiology and experience, how we might detect those, their influences, and how to improve our relationship with them. 2) How sthapatyaveda or the science of “understanding space” helps improve interconnectedness 3) How gandharvaveda or the science and art of music and dance also contributes to interconnectedness 4) How tantra explains the interconnectedness at a deeper level 5) how mantras and pujas also facilitate this holistic approach towards the study of man and nature 6) how yoga is similarly positioned and so on. All of the above will be studied in relation to the healing process and how it can be enhanced with a considerably deeper understanding of these subjects. Thus Ayurveda will be the central theme around which all these discussions will take place. We invite you to be part of this unique experience. Different schools of thought from across the world have embraced this concept of holism where the “tree can be seen in the seed” and the “seed can be seen in the tree”. Here are some of our teachers, discussing microcosm and macrocosm from many different eras - 
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The individual is non-different from the universe.
All natural phenomena in the universe exist in the individual. The wise desire to perceive all phenomena in this way. CharakaSamhita (Sarirasthanam, chapter 4, verse 13). One who practices medicine, after learning the sciences from a preceptor and engaged constantly in recollecting it, such a person can only be called a physician. Susruta Samhita. (Sutrasthanam, chapter 4, Verse 7 & 8). Swami Vivekananda: – The microcosm (vyashti) and the macrocosm (samashti) are built on the same plan. Just as the individual soul is encased in the living body, so is the Universal Soul in the Living Prakriti (Nature) – the objective universe……so what we perceive or feel is this combination of the Eternally Formed and the Eternally Formless.
Plato: - In the Philebus, Plato argued that human beings and the universe are both composed of an elemental body and a rational soul, and that just as the human body derives from the universe's body, the human soul must derive from the universe's soul. The universe is, therefore, not only an orderly system but an intelligent organism as well. Plato expounded this theme at greater length in the Timaeus, where he explained how the structure of the human being parallels that of the universe through certain correspondences in body and soul. Just as the body of the universe is spherical, and its soul is composed of orbits along which the planets wander, so too the soul of the human being is composed of orbits along which its emotions rove, and it inhabits the head, which is spherical. The rest of the human body exists merely to serve the head. BrihatParasharaHoraShastra: In Chapter 84 we find, says - “The development and progress of the people and the creation are all under the administration and authority of the grahas (planets).” Rudolf Steiner – The Beings in the worlds of Space Who alter in the course of Time, Speak to the minds of Men. The Soul of Man experiencing, Presses beyond the boundaries of Space, And, undisturbed by Time, Enters the Realm of the Eternities. Sidney Brenner, a leading molecular biologist – Nobel laureate in medicine: “In one way, you could say all the genetic and molecular biological work of the last sixty years could be considered a long interlude….. Now that the program has been completed, we have come full circle back to the problems left behind unsolved. How does a wounded organism regenerate to exactly the same structure it had before? How does the egg form the organism? . . . I think in the next twenty-five years we are going to have to teach biologists another language . . . . I don't know what it's called yet; nobody knows. . . . It may be wrong to believe that all the logic is at the molecular level. We may need to get beyond the clock mechanisms. Fritjof Capra, the physicist: , in his book the Web of Life, writes “Deep Ecology, a philosophical school founded by the Norwegian philosopher Arne Naess in the early 1970s, as a network of phenomena that are fundamentally interconnected and interdependent…..When the concept of the human spirit is understood as the mode of consciousness in which the individual feels a sense of belonging, of connectedness, to the cosmos as a whole, it becomes clear that ecological awareness is spiritual in its deepest essence". Thus different schools of thought across the world have always embraced this concept of holism where the “tree can be seen in the seed” and the “seed can be seen in the tree”. Sadly, science has increasingly moved more and more towards the school of reductionism, where we prefer not to see the whole, and remain content with looking at only a part: – thus when we see the eye and , we miss the nose, ; and when we see the nose, we miss the mouth. The limitations of this reductionist perspective has, in part, contributed immensely to the growing interest in holistic worldviews and their contribution to universal well- being. Thus, at this conference, we will explore the concept of holism in greater detail. This is perhaps the first time an attempt is being made to not merely understand this subject at a theoretical level but to present it at a practical level at a conference of teachers and students of Ayurveda. It is an experiment – an experiment at bringing the theories from our texts into our day-to-day life. Finally, to quote Ted Perry, inspired by Chief Seattle: – This we know. All things are connected like the blood which unites one family. Whatever befalls the earth, befalls the sons and daughters of the earth. Man did not weave the web of life; he is merely a strand in it. Whatever he does to the web, he does to himself. |
Ayurveda
Ayurveda, the knowledge of life and longevity, is perhaps the oldest existing body of knowledge on the healing process; it is not a mere medical knowledge system. It is a way of life which deals with not only the body and mind, but also the human spirit and consciousness. Ayurveda teaches us not just how to heal but also how to live. And in conjunction with other knowledge systems emanating from the Vedas, it is a truly comprehensive all-encompassing knowledge system on the science and art of living and healing.
Jyothisha
Jyotisha is known as the eyes of the Vedas for good reason: the Rsis understood well the truth of the physical manifestation of the Universe,that we are literally made of stardust. When Ayurveda declares that macrocosm and microcosm are One, it is restating this fundamental principle.
Jyotisha explains the macrocosm of the fixed stars as components of reality that are essentially eternal and macrocosm of the planets to provide insight to components that are expressions of more dynamic manifestations of reality as experienced by individuals. The interplay of the planets and fixed stars as captured at the moment of a persons’ birth yields a map of the major prarabdha karmas for this lifetime, and for the Ayurvedic practitioner provides insight regarding overall health, and of dis-ease, including the likely trajectory of both health and illness. If the human body is a microcosmic manifestation of the Universe, Jyotisha is the tool through which the adrstha (the part of reality not seen with the eyes) can be made drstha – seen: it is the Shastra which provides us access to the macrocosm expressed in the largest scale of saguna imaginable – the stars and galaxies of the infinity of sky in which our planet sits.
As with Vastu, Ayurveda, Yoga, and other Shastras, Jyotisha uses the organizing principles of Samkhya cosmology in its structures, and uses remedies for body, mind and place that are provided through these ancillary sciences, including Thantram. It is the task of Jyotisha as one of the six Vedangas to help everyone live the life of greatest alignment with reality.GA
Jyotisha explains the macrocosm of the fixed stars as components of reality that are essentially eternal and macrocosm of the planets to provide insight to components that are expressions of more dynamic manifestations of reality as experienced by individuals. The interplay of the planets and fixed stars as captured at the moment of a persons’ birth yields a map of the major prarabdha karmas for this lifetime, and for the Ayurvedic practitioner provides insight regarding overall health, and of dis-ease, including the likely trajectory of both health and illness. If the human body is a microcosmic manifestation of the Universe, Jyotisha is the tool through which the adrstha (the part of reality not seen with the eyes) can be made drstha – seen: it is the Shastra which provides us access to the macrocosm expressed in the largest scale of saguna imaginable – the stars and galaxies of the infinity of sky in which our planet sits.
As with Vastu, Ayurveda, Yoga, and other Shastras, Jyotisha uses the organizing principles of Samkhya cosmology in its structures, and uses remedies for body, mind and place that are provided through these ancillary sciences, including Thantram. It is the task of Jyotisha as one of the six Vedangas to help everyone live the life of greatest alignment with reality.GA
Yoga can be defined as a spiritual and ascetic discipline, a part of which, including breath control, simple meditation, and the adoption of specific bodily postures. It has been widely practised for health as well as relaxation. Yoga the word means "to unite" signifying the harmony it can bring to one s body and mind. When combined rightly with knowledge systems like Ayurveda, different schools of thoughts of Yoga can be even used as a good complementary system in the healing path.
Sthapatya Veda
Sthapatya Veda / Vastu has a higher concept than just being the science of the dwelling place. It is about the home, the village, the state, the country, the continent, the Universe itself. In the bigger canvas of the solar system, the Earth is the best space for human beings to be. Vastu speaks of India, with the Himalayas being Her protecting crown, and with the seven Holy rivers streaming through its veins, as the best place to be born.
There is a perfect space for all aspects in every being; for example, there is the right space for a temple, for even a well, or school in a village; Vastu identifies it logically as it marks spaces in a house for its prayer room, kitchen, bedroom etc based on the zodiac signs.
Each of the eight directions specified in Vastu has a specific energy about it, and has a specified function in the Universe. Each direction has its ruler too with special features - The holistic concept sees that the Agni is good for medicine and healing, Varuna causes water and balance, Yama creates new by destroying bad....
When similar other Eastern or Western concepts are limited with definitions of just the dwelling place, the Indian Sthapatya Veda is holistic and hence completes the thought logically, and even merges into other Indian Knowledge systems as Ayurveda too.
We know that Ayurveda texts define of when and where to sleep healthy. It tells of avoiding sleep during day, and to sleep right at night. This is one of the concepts where Ayurveda and Vastu merge. The space of day and night as defined in Ayurveda are equal to the spaces of activity and inactivity as defined by Vastu. The space of activity and inactivity are to be used for day time and night respectively.
The crux of all Indian Knowledge systems is purushartham.... The four blessings / purposes of dharma, Artha, Kama, moksha. All indian knowledge systems have paths towards this, and has no contradictions to even one of this. Its systems harmoniously bring together the chatur purushartham.
Vastu also has a similar concept where the best space is one without any contradictions. Even astrology-wise, each direction is good for each person, and constructing with astrology concepts is Vastu. Astrology materialises concepts of vastu in mental and spiritual aspects.
The human body also has Vastu, with its seven Chakras placed at energy points. Both Ayurveda and Vastu speak of a good dwelling place curing a disease, as well as a bad space creating disease.
More than about creating an ecological and environmental harmony, the subtle level of Sthapatya Veda should see the harmonising with the Universal Supreme. This subtle level of Vastu, and thus the essence of all indian knowledge systems, is what is to be aimed and elicited with the discussions at this conference. An interrelated new science is to be created from the consensus about the conceptual philosophical equality of Indian sciences, thus leading to each of them being practised in holism.
There is a perfect space for all aspects in every being; for example, there is the right space for a temple, for even a well, or school in a village; Vastu identifies it logically as it marks spaces in a house for its prayer room, kitchen, bedroom etc based on the zodiac signs.
Each of the eight directions specified in Vastu has a specific energy about it, and has a specified function in the Universe. Each direction has its ruler too with special features - The holistic concept sees that the Agni is good for medicine and healing, Varuna causes water and balance, Yama creates new by destroying bad....
When similar other Eastern or Western concepts are limited with definitions of just the dwelling place, the Indian Sthapatya Veda is holistic and hence completes the thought logically, and even merges into other Indian Knowledge systems as Ayurveda too.
We know that Ayurveda texts define of when and where to sleep healthy. It tells of avoiding sleep during day, and to sleep right at night. This is one of the concepts where Ayurveda and Vastu merge. The space of day and night as defined in Ayurveda are equal to the spaces of activity and inactivity as defined by Vastu. The space of activity and inactivity are to be used for day time and night respectively.
The crux of all Indian Knowledge systems is purushartham.... The four blessings / purposes of dharma, Artha, Kama, moksha. All indian knowledge systems have paths towards this, and has no contradictions to even one of this. Its systems harmoniously bring together the chatur purushartham.
Vastu also has a similar concept where the best space is one without any contradictions. Even astrology-wise, each direction is good for each person, and constructing with astrology concepts is Vastu. Astrology materialises concepts of vastu in mental and spiritual aspects.
The human body also has Vastu, with its seven Chakras placed at energy points. Both Ayurveda and Vastu speak of a good dwelling place curing a disease, as well as a bad space creating disease.
More than about creating an ecological and environmental harmony, the subtle level of Sthapatya Veda should see the harmonising with the Universal Supreme. This subtle level of Vastu, and thus the essence of all indian knowledge systems, is what is to be aimed and elicited with the discussions at this conference. An interrelated new science is to be created from the consensus about the conceptual philosophical equality of Indian sciences, thus leading to each of them being practised in holism.
Gandharva Veda
The knowledge of Music and Dance, Gandharva Veda, is also an Indian Knowledge system, well-connected with the science of other knowledge systems. The classical text "Sangeetha Rathnakaram" by Sharnghadevan actually mentions the Ayurveda concepts of seven dhatus, the chakras, Vata Pitta Kapha etc in the context of music.
There is a philosophical equality between music and human body, and both sciences are aimed at attaining Purushartham - Dharma, Artha, Kama, Moksha - Righteousness, Prosperity, Desire, Salvation.
The dance of Shiva is known as Tandava and the dance of Shakti is Lasya... The rhythm of the universe is said to be with the harmony of Shiva and Shakti, and that is by the Thaalam /Rhythm from Tandava and Lasya. This harmony gives rise to nada Brahmam, the eternal bliss.
Similarly, from the navarasas - the nine expressions in dance - through harmony, nadabrahmam the blissiful tenth rasa is created. Moksha is through the tenth orifice brahmarandhram in the body, which is reached when the nine are in balance.
Each of the Chakras in the body has each of the Sapta Swaras/ nine sound notes. When these Swaras are in harmony, the chakra is also in harmony, and hence the human body enjoys Wellbeing.
There needs to be a harmony between the mental faculties and the physical world that aims at a spiritual wisdom. All else that results are just by products...
The Indian sciences should aim to get its preachers be practitioners, to experience the spiritual wisdom and understand the essence and thus live in Supreme wisdom. A big canvas is what is required in learning, and it does not negate either preachers or practitioners. It is a platform where technicians are becoming scientists, when they bring rational explanation to the illogical practices.
The Conference, with this inter-structural study, aims to create trains logical masters who will be able to explain it all. This explanation would be more complete and meaningful when it has the footing of all allied sciences and complementing time-tested knowledge systems.
There is a philosophical equality between music and human body, and both sciences are aimed at attaining Purushartham - Dharma, Artha, Kama, Moksha - Righteousness, Prosperity, Desire, Salvation.
The dance of Shiva is known as Tandava and the dance of Shakti is Lasya... The rhythm of the universe is said to be with the harmony of Shiva and Shakti, and that is by the Thaalam /Rhythm from Tandava and Lasya. This harmony gives rise to nada Brahmam, the eternal bliss.
Similarly, from the navarasas - the nine expressions in dance - through harmony, nadabrahmam the blissiful tenth rasa is created. Moksha is through the tenth orifice brahmarandhram in the body, which is reached when the nine are in balance.
Each of the Chakras in the body has each of the Sapta Swaras/ nine sound notes. When these Swaras are in harmony, the chakra is also in harmony, and hence the human body enjoys Wellbeing.
There needs to be a harmony between the mental faculties and the physical world that aims at a spiritual wisdom. All else that results are just by products...
The Indian sciences should aim to get its preachers be practitioners, to experience the spiritual wisdom and understand the essence and thus live in Supreme wisdom. A big canvas is what is required in learning, and it does not negate either preachers or practitioners. It is a platform where technicians are becoming scientists, when they bring rational explanation to the illogical practices.
The Conference, with this inter-structural study, aims to create trains logical masters who will be able to explain it all. This explanation would be more complete and meaningful when it has the footing of all allied sciences and complementing time-tested knowledge systems.
Thanthram
It is an accepted fact even by language exponents like Max Mueller that Sanskrit is the mother of all languages. It is mostly acknowledged that the Indian Sciences have an earthly connection, and have given birth to many an important theory in the world. The Indian Tantra is deemed as the mother of all sciences in this Universe.
It being with an esoteric nature, only the practice group knows the nuances of Tantra, and it is hence not easy to establish its status. There is no attempt at positioning Tantra in its due place, as the Tantrik invariably never acknowledges being a part of the cult. It is the specialty of Tantra that it is practised at a very subjective level, where just the practising individual is metamorphosed to a higher level. It is known that even spiritual leaders as Ramana Maharishi or Sree Narayana Guru engaged in Tantrik practice meditation.
The Tantra cult is still often kept discreet, and hence its esoteric nature. Though there is no direct correlation seen between Tantra and Ayurveda, one can see the connection when you read in between the lines.
In the Yoga Shastra text " Kheranda Samhita", Dhyanam is defined as that prayer that is offered at the Guru s feet. At a subtler level, it is transformed to Tantra; and this concept is applicable for all Indian Sciences. The grammar text "Ashtadhyayi" by Panini tells of the 14 Sutras, which then is seen as Mantras, which in turn creates the language. Tantra is seen as applied to Vastu too when we speak of auspiciousness and inauspiciousness in terms of directions and space a human being is in.
The highly esoteric Tantra is considered as the nucleus if all Indian sciences. Tantra is never defined in lucid terms of Yes/No, and is never established outside of the circle of practitioners, as it can only be experienced by them. To elucidate it, let us look at the Vedas, where even the scholars speak of the 'Thrayi' - Rig Veda, Yajur Veda, Sama Veda - when the fourth Atharva Veda is the hidden knowledge, the essence of which is reached by the true seeker only.
The essence or crux of any Indian Science cannot be explained with language, as it is experiential. It is beyond the matter or mental faculty, beyond language. The concept of 'sweet' cannot be explained with words, but it leads to a thought for the search for the root of the essence within.
Some of the different schools of thoughts in Tantra are Saiva, Vaishnava, Shakteya, Pasupatha, Vaikhanasa, Aghora....
Ayurveda tells that all factors, faculties, fractions in a human body is all there in the Universe too. The study of the human body is hence the study of Universe, the concept that is studied in relation of microcosm and macrocosm. The scholars studied the concepts of the Divine Trio (Brahma, Vishnu, Shiva), the five Great Elements, the nine Planets etc in the human being, to learn about the Universe.
One of the important concepts of Tantra is "Tatvam Asi". It tells that you are That, the Supreme Reality. All faculty in you is thus in and of the Universe too. Hence if you lack in one faculty, it can be completed with the faculties from the Universe. Ayurveda tells that there is nothing in Universe that is not medicine. All the factors, faculties, fractions of the Universe can be applied to Man, and hence all is medicine.
The concept and philosophy of everything is in the scope of Tantra.... It can be thus applied by all to all, for human benefit. But it is not applied by all, because the process is not easy.
There is the medium that is required between the Universe and Man. The medium can be classified into...
1. Mantra Sanketam -
It is Lord Shiva who told and developed the 14 Sutras, and the Mantra OM is made of the language elements A-U-M. The language is at the nucleus, and the truth of the Universe is from this nucleus. When one understands this nucleus and this truth, it gives all essence of the Universe.
2. Pooja Sanketam - The pooja or prayer is the medium for the human to reach the Universe. The Tantra ritual is an universal tool to establish oneness with the idol of Supreme Almighty.
3. Yantra Sanketam - All the faculties take a geometrical and mathematical structural form, and the Yantra is that form. For a Mantra to be Yantra, a structure is required, and it will help better comprehension. All the structures in this Universe are different permutations and combinations of the four shapes - dot, circle, triangle, square. The Yantra is the form/structure that defines all.
For example, all the numbers are permutations and combinations of just the 0-9 in Mathematics.
Anything that has a name in this Universe has a form too. The Brahmam is the only entity that has no structure, and Yantra is also beyond name, structure, matter. The journey from beginning to the goal and beyond is of becoming one with the Ultimate. In this journey, everything else is incidental. But one who has done that learning at the esoteric level, knows it all. Hence Tantra is the Mother of all Sciences.
"Tripura" is a concept of Tantra... The triangle is formed from the dot; this triangle is the Tridosha. In Ayurveda, we see that when creation happens, human beings are made with the three Doshas.
Tantra is above examples and elucidations. Only a practitioner can elicit the truth of Tantra, and a theoretician cannot understand its esoterism. It is Tantra that applies itself in Ayurveda care too, to the truly seeking, comprehending, discerning practitioner who can use it to maximum benefit, for universal Wellbeing.
It being with an esoteric nature, only the practice group knows the nuances of Tantra, and it is hence not easy to establish its status. There is no attempt at positioning Tantra in its due place, as the Tantrik invariably never acknowledges being a part of the cult. It is the specialty of Tantra that it is practised at a very subjective level, where just the practising individual is metamorphosed to a higher level. It is known that even spiritual leaders as Ramana Maharishi or Sree Narayana Guru engaged in Tantrik practice meditation.
The Tantra cult is still often kept discreet, and hence its esoteric nature. Though there is no direct correlation seen between Tantra and Ayurveda, one can see the connection when you read in between the lines.
In the Yoga Shastra text " Kheranda Samhita", Dhyanam is defined as that prayer that is offered at the Guru s feet. At a subtler level, it is transformed to Tantra; and this concept is applicable for all Indian Sciences. The grammar text "Ashtadhyayi" by Panini tells of the 14 Sutras, which then is seen as Mantras, which in turn creates the language. Tantra is seen as applied to Vastu too when we speak of auspiciousness and inauspiciousness in terms of directions and space a human being is in.
The highly esoteric Tantra is considered as the nucleus if all Indian sciences. Tantra is never defined in lucid terms of Yes/No, and is never established outside of the circle of practitioners, as it can only be experienced by them. To elucidate it, let us look at the Vedas, where even the scholars speak of the 'Thrayi' - Rig Veda, Yajur Veda, Sama Veda - when the fourth Atharva Veda is the hidden knowledge, the essence of which is reached by the true seeker only.
The essence or crux of any Indian Science cannot be explained with language, as it is experiential. It is beyond the matter or mental faculty, beyond language. The concept of 'sweet' cannot be explained with words, but it leads to a thought for the search for the root of the essence within.
Some of the different schools of thoughts in Tantra are Saiva, Vaishnava, Shakteya, Pasupatha, Vaikhanasa, Aghora....
Ayurveda tells that all factors, faculties, fractions in a human body is all there in the Universe too. The study of the human body is hence the study of Universe, the concept that is studied in relation of microcosm and macrocosm. The scholars studied the concepts of the Divine Trio (Brahma, Vishnu, Shiva), the five Great Elements, the nine Planets etc in the human being, to learn about the Universe.
One of the important concepts of Tantra is "Tatvam Asi". It tells that you are That, the Supreme Reality. All faculty in you is thus in and of the Universe too. Hence if you lack in one faculty, it can be completed with the faculties from the Universe. Ayurveda tells that there is nothing in Universe that is not medicine. All the factors, faculties, fractions of the Universe can be applied to Man, and hence all is medicine.
The concept and philosophy of everything is in the scope of Tantra.... It can be thus applied by all to all, for human benefit. But it is not applied by all, because the process is not easy.
There is the medium that is required between the Universe and Man. The medium can be classified into...
1. Mantra Sanketam -
It is Lord Shiva who told and developed the 14 Sutras, and the Mantra OM is made of the language elements A-U-M. The language is at the nucleus, and the truth of the Universe is from this nucleus. When one understands this nucleus and this truth, it gives all essence of the Universe.
2. Pooja Sanketam - The pooja or prayer is the medium for the human to reach the Universe. The Tantra ritual is an universal tool to establish oneness with the idol of Supreme Almighty.
3. Yantra Sanketam - All the faculties take a geometrical and mathematical structural form, and the Yantra is that form. For a Mantra to be Yantra, a structure is required, and it will help better comprehension. All the structures in this Universe are different permutations and combinations of the four shapes - dot, circle, triangle, square. The Yantra is the form/structure that defines all.
For example, all the numbers are permutations and combinations of just the 0-9 in Mathematics.
Anything that has a name in this Universe has a form too. The Brahmam is the only entity that has no structure, and Yantra is also beyond name, structure, matter. The journey from beginning to the goal and beyond is of becoming one with the Ultimate. In this journey, everything else is incidental. But one who has done that learning at the esoteric level, knows it all. Hence Tantra is the Mother of all Sciences.
"Tripura" is a concept of Tantra... The triangle is formed from the dot; this triangle is the Tridosha. In Ayurveda, we see that when creation happens, human beings are made with the three Doshas.
Tantra is above examples and elucidations. Only a practitioner can elicit the truth of Tantra, and a theoretician cannot understand its esoterism. It is Tantra that applies itself in Ayurveda care too, to the truly seeking, comprehending, discerning practitioner who can use it to maximum benefit, for universal Wellbeing.