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Home sjmtoc 9 Ayurvedic Diagnosis

9.1 Ayurvedic Diagnoses: Introduction

Ayurvedic diagnosis is based on direct observation of the body and personality of a person. Traditionally it is required that a student live and study with a teacher in order to absorb this fine art. Diagnosis is definitely an art in terms of the more subtle information that can be acquired. However, a great deal of information for self-care can be gained quickly by a normal person.
Ayurvedic diagnosis is primarily concerned with the management of the three humors. Thus all diagnostic methods view either the harmony or disharmony of the body in terms of excess or depletion of the three humors. Therefore, each person is seen as an individual, not as an average statistic. Each person’s individual constitution is basically unique, especially when combined with the mental constitution. This unique psychosomatic being is then seen, according to Ayurveda, as an individual play of the life forces. As the three humors are derived from prana, one can look directly at the panic balance of a person fo diagnosis.

Direct pranic diagnosis is very difficult. To observe the pranic harmony of a person, either directly or indirectly, required extensive practice. The much easier method is to observe the actions and manifestations of the three humors. While they are still subtle, they are a step down the ladder from observing the prana directly. With a little practice, the more gross manifestations of the three humors can be seen easily. It requires an adept of yogic practices to directly see the balance of the pranas. My teacher is capable of this, and there are many interesting stories around his ability to spontaneously witnessed happened in the fall of 991.

One morning about fifty people were sitting in the living room of my teacher’s home. He lives in a house owned by his son and daughter-in-law. The house is quite small, so people were wall to wall, “sardine like”, on the floor. One person was in a conversation with our teacher, Poonjaji. Just as the dialogue finished another man jumped up angrily and began to shout as he climbed over the other sardines. As he approached, Poonjaji just looked at him and waved a handkerchief that he was holding around the man, starting from a distance of fifteen feet and finishing at about two feet. When the man reached the two-foot point he was completely transformed. All anger had dissolved and he was peaceful and more than a little bewildered; he was no longer in emotional pain or anger.

As I was sitting to the right of Poonjaji, I was able to view what had actually transpired. He had made a joke out of the whole thing, as is his way, by acting like a matador, the man being a mad bull. So as he waved around the handkerchief he kept saying: “Toro! Toto!” What I saw was very different. Poonjaji had instantly read the man’s pranic balance, vasanas, and other mental habits in the subtle bodies. It is the prana that records and holds together all impressions and habits in the subtle bodies. As he was joking and waving the tissue, I watched in disbelief as he balanced and cleaned the psycho-somatic being coming toward him. As often happened with Poonjaji, what was coming out of his mouth was very different from what was in his face. He was intently working on this man while fifty people remained completely ignorant (almost) of the pranic exchange taking place between him and the angry man. The result was an instantaneous healing.

I actually happen to know the man involved, and know him to be a gentle, kindly person, so I was a bit surprised at his actions, perhaps more than the results. On conserving with him the next day, he confirmed my observations. Later on the same day this event transpired, I had the chance to ask Poonjaji in private about the event. Actually I didn’t ask, I bluntly told him what I had observed. With a twinkle in his eye, Poonjaji looked at me and changed the subject! This is only one of several events that I personally witnessed, and many many more abound of the instantaneous diagnosis and treatment that have happened around him. This form of diagnosis that treatment is possible for a yogi. It may also happen around one who abides in the source - pure consciousness-but it happens without action or effort on the part of the one abiding in the source.

This kind of diagnosis and healing is not to be confused with energetic work common throughout the world. Methods like Reiki, hands-on healing, pranic healing and others work directly on the pranas, yet do not involve the instantaneous diagnosis or cure that results from an enlightened being or a yogi. These persons work on a much, much more subtle level of prana than the simple methods given above. Those methods that do teach some form of pranic diagnosis are superior to those that do not, because pranic diagnosis can be combined with Ayurvedic diagnosis for a very complete treatment, including changing the lifestyle, food, herbs, and mental disturbances. Since we are not yogis our diagnosis should be limited to the three humors and perceivable pranic congestion.

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