Part I

🔊 PART I – AUDIO RECORDING 🔊

Introduction to Dr. Aleta, the Holistic School, Eastern and Western Medicine 

There are people born into this world whose lives become bridges between cultures — between Eastern and Western philosophy, medicine, and wisdom. One such person was Aleta Chomičenkienė, a scholar, associate professor, researcher, and Teacher who came from the Šilalė region of Lithuania.

She was born on December 7, 1958, in Upyna, in the Šilalė region — on Lithuanian soil, among people whose lives had always been closely connected with nature, hard work, and inner strength. She studied at the schools of Upyna and Batakiai, and in 1977, after graduating from Batakiai Secondary School, she entered the Klaipėda Faculty of the Lithuanian Conservatory, where she studied the Lithuanian language, literature, and directing. Yet even then, something was already becoming clear in her life — something that would later become the direction of her entire journey: an extraordinary thirst for knowledge. During her studies, she explored not only her own field, but also attended lectures in Latin, Greek, and Sanskrit. These were her first steps into a much wider world — into the knowledge of ancient cultures, languages, and philosophies.

After completing her studies, she worked in Klaipėda at the Department of Russian and Foreign Languages of the Lithuanian Conservatory, and later became a trainee researcher at the Department of Lithuanian Language and Literature. But her true academic path began at Vilnius University, at the Department of Baltic Philology, where she entered a doctoral programme. During these studies, she explored historical grammar, the relationships between the Baltic and Slavic languages, the Prussian language, and, most importantly, the connections between ancient languages and cultures. Thus, in 1993, she defended her dissertation in the humanities, entitled “The Relations Between the Baltic and Tocharian Languages.”

Yet her academic journey did not stop with philology. In 1995–1996, the scholar travelled to India, to the Central Institute of Languages in Agra, where she studied Hindi and, at that time, in the 1990s, lived in India for an entire year. This journey became one of the most important turning points in her life. In India, she not only learned the language, but also encountered the ancient wisdom of the East — Ayurvedic medicine, the philosophy of yoga, and ancient spiritual practices.

When she returned to Lithuania, she did something that at the time seemed almost impossible — in 1996, she established the Centre for Oriental Studies at Klaipėda University. It was the first academic space of its kind in the Lithuanian coastal region, where students could become acquainted with Eastern cultures, languages, and medical traditions. Thus, from 1997 onwards, Associate Professor Aleta Chomičenkienė taught students at Klaipėda University about Oriental studies, Sanskrit, Eastern medicine, the foundations of Ayurveda, healthy living, and the theory of natural medicine. Her lectures were never short of students. They came not simply to listen to lectures — they came to experience a wider world, to explore the depths of holistic science, which connects not only the rational mind, but also the wisdom of the body and the unknown, invisible spiritual world. It was thanks to her that an Ayurvedic specialist programme was developed at Klaipėda University, where Dr. Aleta worked from the very beginning.

The scholar constantly deepened her knowledge. She studied with teachers from many different traditions — Ayurvedic doctors, astrologers, Reiki masters, and experts in Tibetan and Chinese medicine. She completed internships in Europe and India: at Ayurvedic centres, universities, and medical institutes. She wanted the knowledge of Eastern medicine and a holistic understanding of health to reach society as well. She organised events dedicated to Eastern cultures in Klaipėda, held courses for local residents, gave lectures on Ayurveda and natural medicine, and practised marma therapy.

These activities later became the foundation for another important initiative. In 2018, the School of Holistic Therapies was established in Klaipėda — today known as the Holistic School. It was created through the initiative of Associate Professor Aleta Chomičenkienė and her student Vytautas Gruzdys. The aim of this school was to gather the most valuable knowledge about human health, bring together the experience of different traditions, and create a space for knowledge and therapies related to holistic medicine in Lithuania. The school became a place where doctors, scholars, therapists, and practitioners could meet, all seeking to see the human being as a whole — as a unity of body, mind, and spirit.

Associate Professor Aleta Chomičenkienė was not only a scholar. She was a Teacher. She was a person who spent her entire life following her calling — a path toward knowledge, toward understanding the human being, and toward harmony between the wisdom of the East and the science of the West. She believed in a simple, yet profound truth: a human being is not merely a body. A human being is a system in which thoughts, emotions, spirit, and physical life meet. Only when we understand this unity can we truly understand health.

Sadly, the thread of the scholar’s life was cut short. She never had the chance to finish another of her books, “The Himalayan Garland.”A Yet her legacy remained alive: in the memories of her students, in her academic works, in her monograph, and in the people to whom she passed on her knowledge.

This entire long scientific and practical journey was brought together in a special work. In 2014, Associate Professor Aleta Chomičenkienė prepared and published the monograph “Foundations of Eastern Medicine. Or, The Endless Path…”. This is not simply an academic book. It is a journey through the world of ancient medical traditions — through Ayurvedic philosophy, the understanding of the body’s energies, the human connection with nature, and inner balance. In this monograph, the author brought together academic precision and living experience gathered in India, from her teachers, and through many years of research.

The entire life journey of Dr. Aleta Chomičenkienė became a living source of knowledge, which she placed into this book — a book that we will now read together, chapter by chapter. The information presented in the audio recordings has been slightly shortened and prepared in a way that makes it easy for a modern person to listen to while driving, exercising, or carrying out other daily activities. Those who would like to read the original monograph are invited to read the electronic version of the book from the Holistic School website.

And so, let us begin the first part, in which we will explore the differences between Eastern and Western medicine and the ways in which different cultures understand the fundamental structure of the human being — body, mind, and spirit.

First of all, why should the history of Eastern medicine and the experience it has accumulated be relevant to the person of today? The answer is simple: we all seek fullness, wholeness, both in our personal and in our social lives. At once, let’s reassure the person who is frightened by the word “East”, who imagines that they will have to renounce their faith, shave their hair… None of the systems described here require us to change anything; the deeper we go into the essence of things, the more points of contact we find between different systems. In Eastern philosophy, the past is not separated from the present, nor the present from the future. Everything is in this moment, in this very instant. The experience of ancient sages and physicians, accumulated over many centuries, has preserved the most noble jewels — the most elevated thoughts that arose from observing the human being, nature, and the cosmos. In that experience, everything is childlike in its subtlety and fragility, and, immersed in that world, you feel as though you are in an ocean: the deeper you dive, the more silent beauty you find, sounds heard only by a subtle soul, divine scents, colours. There is no force here, no coercion, no desire to elevate oneself while looking down upon another. It is not without reason that in those times, when a person was not ready to receive knowledge of this kind, it was hidden within the columns of temples. To come into contact with this knowledge requires a certain state of mind, inner purity, childlike openness, and immediacy. Immersion in the ocean symbolises the memory hidden deep within us: we only need to remember the names, for the essence still lives within us. Thus, in this book, you will find an invitation into worlds more wonderful than one another: Ayurveda, Qigong, Aromatherapy, Reflexology and Astrology, Meditation.

What is Ayurveda? First of all, it is a return to the rural rhythm of life, a return to the earth, to warm, freshly milked milk, to rising and going to bed with the Sun… Ayurveda is the pursuit of harmony within oneself and outside oneself: an attempt to reconcile within oneself Air, Fire, Water, and Earth. It is a way of listening to oneself, to one’s sensations, to one’s preferences, of looking more attentively at one’s children, husbands, colleagues. To learn to savour a small amount of food. Not to forget to pray in the morning and before a meal, to get to know plants, oils, to learn the basics of yoga, breathing, massages. To love and care for one’s family — it is our island of strength and blessing. Ayurveda teaches attention and warmth toward those close to us, because only by giving oneself to another do you forget your own ailments and problems — you are lifted above everyday life. Essentially, Ayurveda invites us to return to humanity, to simplicity. Therefore, the foundations of Ayurveda are suitable for people who enjoy cooking, experimenting with spices, who have an excellent sense of taste, who know how simply to savour being alive, who enjoy the pleasures that oils and massages bring to the body. Without wishing to idealise this branch of Eastern medicine, I can say that it is precisely from here that food, taste as medicine, comes. Let us accept this knowledge creatively, and we will help ourselves in many ways. It was precisely Ayurveda, having thoroughly studied the main types of human nature, or doshas, that showed that what is healthy for one may cause illness in another, and warned enthusiastic advocates of a healthy lifestyle to be tolerant toward those around them, because a healthy way of living can simply become a form of coercion imposed by the mind or by fashion, without listening to the individual characteristics of the body and its needs.

The world of Chinese Qigong is distinctive as well. The wisdom of life can be drawn not only from books. Learn at least one Qigong sequence, and the wisdom of the world will come to you directly, without books and without words… And not only knowledge: feelings will come alive, emotions will begin to flow. And the “little illnesses” that have tormented you for ten years will gradually be forgotten, because what can illness do when the inner world is singing? Qigong teaches not only how to listen to the music of your body, but also how to adapt to the changing seasons, to develop the ability to feel from a distance, to meditate while moving, to move while remaining still… Qigong exercises are especially suitable for older people and people with chronic illnesses, because they move the body gradually, and the movements are fluid and slow. A young person, by practising Qigong sequences, learns to be Here and Now, to stop the inner hurry, the flow of thoughts, to listen to the sensations of their body. In Eastern practices, the principle of “the more, the better” does not apply… You receive the most by giving, you accomplish more by doing nothing outwardly.

Another no less wondrous world is the world of scents. First of all, it is an opportunity to come into contact with the souls of plants, to feel their subtle character and to change oneself. Aromatic oils are not only certain chemical compounds whose composition no one can fully comprehend; they are also very subtle, fragile, yet effective energies of flowers, roots, and leaves. Interacting with our senses, they create a wonderful mosaic within us: they calm us, they give us those qualities that we lack. The oils that we use in our everyday lives “soften” the atmosphere of our homes and create a certain protective field. A foot bath in the evening before going to sleep, with a few drops of aromatic oil, will immediately carry us into the kingdom of dreams. Ayurveda teaches that when a person sleeps, their astral body rests, bathing in an ocean of eternal love and bliss; it brings its inner world back into harmony for the new day. It is not without reason that they say that sleep is the best medicine for all illnesses…

Meditation is our conscious sleep. It is a source that helps replenish our reserves of vital energy. An experienced meditator needs no special conditions for meditation, and this is a wonderful opportunity during the day to briefly “switch off” from the flow of the day’s events, to listen to our inner silence, to “bring our inner world back into harmony”. Meditation should become a daily ritual for the person of today. Meditation gives us not only peace, but also an immediate experience of the world. It can be practised by both a child and a grandfather. What is more, during meditation you can travel through all the stages of your life…

The Reflexology and Astrology section will be dedicated to people who want to restore themselves and develop their etheric body (not only to become acquainted with meridians and biologically active points, to feel their connection with the internal organs, but also to observe how the body and emotions change throughout the seasons and over the course of the day). When within us — in our body, mind, and emotions — barriers and stagnant pools of energy appear, preventing vital force from entering within us, illness inevitably appears.

According to Eastern philosophy, there are two paths to healing. The first path is to directly affect the barriers created within us by harmful energy. The second path is to learn to breathe correctly; then the barriers and harmful energy will disappear on their own. We can become well only by discovering the healing powers within ourselves. After all, everything that is received from outside does not heal. We may know everything about illnesses and about the means intended to treat them, but we may no longer know the most important thing: the path by which health returns.

And health returns only in one way: together with the vital forces of the world. To remove an illness does not at all mean to make a person healthy if the vital forces do not circulate in the organism, or circulate poorly. Of course, it will be possible to remove the external signs of illness with medicines, but it is no longer possible to regain health until the flows of vital forces have been regulated. Only after many years of studying Ayurveda did a deeper understanding come into the author’s consciousness of what the concept of ajus, “life, vitality, breath”, really means (from Sanskrit aur + veda). To heal a person or oneself means simply to feel with every cell of the body what living food is, what living communication is, what a living society is, and life itself in general. As Katsudzo Nishi, the creator of the Japanese health system, wrote:

Look at the sky, the sun, and the stars. Look at the earth, the grass, and the trees. The vital forces flow from them. Look at the sea — this is where the most powerful source of strength lies — a source that is ready to generously share with a human being… Feel the touch of the wind on your skin, feel the warmth or coldness of the flowing air, open your eyes to the beauty of the world — and you will feel yourself united with the great energy of life, with which our planet is overflowing.

A similar thought was expressed by the Indian philosopher Bhagwan Shri Rajneesh:

I say simply: live intensely, passionately, because there is no other God than life. Life has always been and always will be. Reality is life. You feel it in the beating of your heart; it is everywhere — in flowers, rivers, stars… Drink the wine of life. There is so much love in it, so much nectar. At any moment, you can feel the blossoming of spring. Simply let the sun, the wind, and the rain enter you.

Thus, when speaking about Eastern and Western medicine, it is important to understand that these systems are not opposite or competing. They arose in different cultures and are based on different philosophical assumptions about the human being, yet both seek the same goal — human health and quality of life. For this reason, it is increasingly said that Eastern and Western medicine are like the two wings of one bird: only by acting together can they raise the human health system to a higher level.

The foundation of Western medicine is the scientific analysis of anatomy and physiology. It is based on the idea that the human body is a complex biological system composed of several structural levels. The first is the chemical level, in which atoms combine into molecules — proteins, fats, carbohydrates, and vitamins. Cells are formed from these molecules, and cells are the basic units of life. Cells join together to form tissues, tissues form organs, and organs join together into systems. Finally, all these systems form the organism — an integral, functioning body.

According to this model, Western medicine analyses the human being as a whole of interacting biological structures. Traditionally, it has devoted much attention to the diagnosis and treatment of specific organs or systems. For example, heart diseases are dealt with by cardiology, the nervous system by neurology, and digestion by gastroenterology. The human body is generally divided into eleven main systems: the integumentary system (skin, hair, nails), the skeletal system, the muscular system, the circulatory system, the lymphatic and immune systems, the nervous system, the endocrine system, the respiratory system, the digestive system, the excretory system, and the reproductive system. Each of them performs specific functions — from protecting and moving the body to hormonal regulation or metabolism.

Western medicine traces its origins to ancient times, when such thinkers and physicians as Plato, Hippocrates, and Galen lived. At that time, the first knowledge about the structure and functioning of the human body began to accumulate. In later centuries, the development of medicine was influenced by various ways of explaining the world that existed at the time — alchemy, astrology, and religion. However, over time, Western medicine firmly chose the path of science and has continued along it to this day. It has achieved great progress in the fields of diagnostics, surgery, and technology. Living in Europe, we are all part of the Western medical system and make use of the achievements of its technologies. However, even with a powerful arsenal of technologies, it is not always possible to ensure effective disease prevention. Treatment sometimes only suppresses an acute process, and the illness may later develop into a chronic form. In addition, medicines often cause side effects. For these reasons, there is increasingly more discussion about a certain crisis in modern medicine. A doctor often concentrates only on one organ or one narrow area, and therefore a broader, holistic view of the human being is sometimes lost. On the other hand, growing distrust of some synthetic medicines and pharmaceutical industry products encourages people to seek more natural methods of treatment. This encourages a broader dialogue between different medical approaches and a closer look at the approach to the human organism used in Eastern countries.

The traditions of Eastern medicine — Indian Ayurveda, Chinese medicine, and Tibetan medicine — are based on a different understanding of the human being. In these traditions, a person is regarded not only as a physical body, but also as an energetic and mental system. According to this tradition, a human being has not only a material body, but also subtle energetic layers. Therefore, health is understood as harmony between the body, energy, mind, and environment. Alternative medicine often understands illness not as a disorder of a single organ, but as a loss of balance of the organism as a whole. It seeks to awaken natural healing processes, restore harmony in the organism, and strengthen vital forces. Such an approach is close to holistic medicine, which is based on the idea that it is not a separate organ that is ill, but the entire human organism. Illness is an individual process, and therefore treatment must be adapted to each person separately. This approach takes into account not only the physical condition, but also the emotional, social, and spiritual side of a person’s life. Factors such as lifestyle, nutrition, stress, relationships with the environment, and a person’s inner state are important here.

Eastern medicine was formed in ancient China, India, Tibet, and other Asian cultures. Its foundation is the harmony of the human organism and the balance of vital energy. According to this tradition, the world exists through the interaction of opposing but complementary forces — Yin and Yang — arising from the primordial vital energy, Qi. The goal of Eastern medicine is to restore the balance of these forces and activate the natural vital resources of the organism.

Thus, an important principle of Eastern medicine is the existence of vital energy. In Chinese medicine, this energy is called qi, while in the Indian tradition it is called prana. It is believed that this energy circulates through the body along special channels called meridians. In Chinese medicine, twelve main energy channels are distinguished, connected with the main organs and their functions. If energy flows freely through these channels, a person feels healthy and full of vitality. If the flow of energy is disrupted, physical and emotional ailments appear.

In Ayurveda, the physical body is also called the “food body”. This means that the physical structure of a person directly depends on what they eat and how they live. All tissues are formed from food and its transformation within the organism. According to Ayurveda, the body is composed of seven main tissues, called dhatu. These are plasma, blood, muscles, fat, bones, bone marrow and nerves, and reproductive tissues. These tissues are formed successively — each of them is nourished by the previous tissue and, in turn, nourishes the next one. If the function of one tissue is disrupted, this also affects the entire structure of the organism.

The chakras — energy centres in the human body — are also considered part of the energetic system. In the Indian tradition, there is usually talk of seven main chakras, located along the spine from its base to the crown of the head. Each chakra is associated with certain emotions, psychological qualities, and physical organs. For example, the root chakra is associated with security and survival, the heart chakra with love and empathy, and the third-eye chakra with intuition and intellect.

The concept of dantian is also part of the human energetic system in the Eastern tradition. In Chinese culture, dantians are places where vital energy is concentrated. It is sometimes described as a kind of energetic reservoir in which a person’s vital force is stored. Three main dantians are distinguished. The lower dantian is located below the navel, in the lower abdomen, and is associated with the vitality and health of the physical body. The middle dantian is located in the centre of the chest, between the nipples, and is associated with a person’s inner strength, courage, and self-confidence. The upper dantian is located in the area of the so-called “third eye” — it is associated with wisdom, inner insight, and psychological stability.

Some researchers note that the principles of Eastern medicine have interesting parallels with ideas in Western science. For example, the famous and somewhat mystical model of “yin” and “yang” is nothing other than a binary opposition, like plus and minus. The Chinese compare it with the sun and the moon because this makes it easier to remember. We speak about the balance between acids and bases — the Chinese call the base “yin” and the acid “yang”. We speak about blood vessels expanding and contracting, while the Eastern world calls this the principle of heat and cold.

To conclude the first part, it is important to mention that, from the perspective of Eastern medicine, illness is not our enemy. It is not something that must be fought. Often, illness is a sign that the organism is trying to regulate itself and restore a lost balance. During illness, the body often seeks to cleanse itself and deal with an imbalance. A neutral, even positive, view of a disorder allows us to see our own body in a completely different way: as a wise organism seeking to regulate itself toward optimal harmony, vitality, and health.

Therefore, while listening together to Dr. Aleta Chomičenkienė’s monograph, we will travel together through the impressive world of Eastern medicine and will have the opportunity to see the wisdom of our own body and the story of our own health with new eyes — as a series of events connected with one another, seeking to bring our body, our well-being, and our life toward optimal harmony.

Part II

The Path to the Self Through the Wisdom of Millennia: An Introduction to the Foundations of Ayurveda

Modern people live in an age of paradoxes. Never before have we had so much medical progress, so much technology, or so many possibilities to extend our lives. And yet, at the same time, we have never spoken so often about burnout, anxiety, loneliness, chronic fatigue, or the loss of a sense of meaning in life. Perhaps this is why more and more people are turning not toward the latest trends, but toward ancient wisdom traditions that have taught for thousands of years not only how to treat illness, but first and foremost – how to know oneself.

One of the oldest such systems is Ayurveda. It is often presented as a traditional Indian system of medicine, but such a definition is too narrow. Ayurveda is not simply a collection of healing methods or a system of natural remedies. It is a holistic science of life, a philosophy and a practice that invites a person to understand themselves, their nature, and their relationship with the world around them. In Sanskrit, the word āyurveda consists of two parts: āyus – life, and veda – knowledge or science. But what is life, and even more so – what is the science of life? Is it possible to understand a human being and their nature if we see only their body?

Ayurveda answers this question in its own way. It invites us to look at a human being not as a collection of separate organs, but as an integrated system of life in which physical, mental, and spiritual processes cannot be separated from one another. Therefore, the word āyus, most often translated as “life,” acquires a much broader meaning in the context of Ayurveda than biological existence or the number of years one has lived.

Ancient Ayurvedic texts state that āyus consists of four inseparable parts of human existence – the body (śarīra), the senses (indriya), the mind (manas), and the soul (ātmā). Only their harmony with one another allows us to speak of true life. If even one of these elements loses its function or its connection with the others, the very life force of a person also begins to fade.

The first element of this system is śarīra – the body. In Ayurveda, the body is not understood merely as a biological structure. It is considered the place where all the processes of a person’s life are reflected. Bones, muscles, internal organs, tissues, and skin form the material shape of a human being, but at the same time they also become keepers of our life story.

The second element of human life is indriya, or the senses. In the West, the senses are usually discussed in the context of neurology or physiology, but Ayurveda gives them a much broader meaning. Through sight, hearing, smell, taste, and touch, a person is constantly exchanging information with the environment. All images, sounds, smells, tastes, and touches become a kind of nourishment for the mind. Therefore, in diagnosis, it is important not only what a person physically feels, but also what kind of environment they live in, what information surrounds them, and what sensory stimuli affect their nervous system every day. Harmony of the senses is considered in Ayurveda to be one of the most important signs of good health.

The third part of life is manas – the mind. In Ayurveda, it is described as a special, “guiding” sense that coordinates the activity of all the other senses. It is the mind that interprets our experiences, shapes our emotions, makes decisions, and determines our reactions to the outside world. Therefore, two people encountering the same situation may experience it in completely different ways. For one, it may become a source of long-term stress; for another, a life lesson that helps them grow.

The fourth element is ātmā, or the soul. In Ayurveda, every living being has a soul, and therefore without it one cannot speak of true life – āyus. In a philosophical sense, the soul is regarded as the unchanging principle within a person, one that goes beyond the physical body and the psyche. It is for this reason that Ayurveda understands a human being as a multilayered being, whose health depends not only on physiological processes, but also on their inner sense of meaning, values, and awareness.

All four of these levels of human existence are connected by prāṇa – the life force, or vital breath. In Eastern medical traditions, prāṇa is not simply air or breathing in the physiological sense. It is understood as a subtle energy that sustains vital processes in the body and ensures the harmonious functioning of the body, mind, and senses. If the flow of prāṇa becomes disturbed, the entire human system gradually begins to weaken.

It is no coincidence that one of the most important Ayurvedic treatises, the Charaka Samhita, states:

“Ayurveda is the knowledge of life as a whole, including what is beneficial and what is harmful to a person; it is the teaching of how to attain happiness and why unhappiness arises.”
(Caraka Sūtra Sthāna, I, 41)

This quotation reveals the very essence of Ayurvedic philosophy. It does not ask only how to remove an illness. It asks how a person lives. What choices do they make every day? What thoughts do they live with? How do they rest? How do they eat? How do they breathe? What do they feel? What do they carry within themselves?

This is precisely why Ayurveda, from the very beginning, speaks not about illness, but about the human being. From its perspective, there are no two identical patients, even when their diagnosis is the same. Every person has a unique body structure, temperament, rhythm of life, and inner balance. Healing begins not with the question “what hurts?”, but with the question “who are you?” This idea sounds surprisingly modern today, and illness itself is understood very differently in Ayurveda than it usually is in Western medicine. It is not an accidental event or a disorder of a single organ. Illness is understood as the loss of natural balance, which arises when a person lives against their own nature for a long period of time. This imbalance first appears on the subtler levels of the organism – digestion, sleep, emotions, energy, and concentration begin to change, and only later does it become visible in the physical body.

As we delve deeper into the truths of Ayurveda, we are struck by its universal view of the human organism as a model of cosmic creation. A human being is a child of the cosmic forces of the environment. It is believed that this knowledge emerged around 4000 BCE. Ayurveda is part of the Vedas, the oldest known writings of civilized humanity. Veda is a Sanskrit word meaning “sacred knowledge.” Ayurveda is also considered the oldest system of healthcare, an ancient heritage of India that was recognized by the World Health Organization as an effective system of alternative medicine intended to help people live long, healthy, and balanced lives. Other sources expand this definition and state that Ayurveda is the ancient Indian philosophy of a healthy way of life, which teaches us not to struggle against the natural needs of the body, but to accept ourselves as we are. According to other authors, Ayurveda (“the science of life”) should not be associated only with the geographical region of India; it is said to be part of Vedic culture. This culture is connected with the ancient Bharata Varsha or Aryan civilization, which ceased to exist five thousand years ago. In its time, Vedic culture prevailed throughout the planet. The ancient manuscripts that have reached us allow us to appreciate the breadth of thought and the immense wisdom of the people who lived in the Vedic era.

The oldest classical Ayurvedic texts – the Charaka Samhita and the Sushruta Samhita – were compiled at the end of the first millennium BCE and the beginning of the Common Era. They are among the most significant medical works in human history. They describe not only diseases, medicinal plants, or principles of nutrition. These texts explore human psychology, the influence of emotions on health, medical ethics, prevention, lifestyle, and even society’s responsibility for human well-being. It is particularly remarkable that the Sushruta Samhita mentions hundreds of surgical instruments and surgical methods, which is why historians often call this treatise one of the earliest surgical manuals in the world.

Yet history has not preserved everything. Many ancient manuscripts have not survived to the present day. Texts written on palm leaves naturally deteriorated, and therefore had to be copied again and again. Some invaluable libraries were destroyed during wars. One of the most painful losses is considered to be the destruction of the famous Nalanda University in the twelfth century. This university was one of the most important centers of learning in the ancient world, where thousands of students from different parts of Asia studied. Historical sources mention that the flames of the burning libraries lasted for several months. Along with them, countless philosophical, medical, and astronomical treatises disappeared, their contents never to be recovered.

A similar fate befell part of Tibet’s medical heritage in the twentieth century. When monasteries were destroyed, manuscripts containing centuries of accumulated commentaries and healing practices were lost. Yet ancient wisdom was not passed down only through books. In India and Tibet, knowledge was first and foremost transmitted from teacher to student. Many texts were learned by heart, and therefore even when manuscripts were lost, the tradition could remain alive in people’s memories. Perhaps this is why some ideas survived even the greatest storms of history, and why Ayurveda is experiencing a kind of renaissance today. It is not returning to replace science. It is returning to remind us of something we sometimes forget – that a human being is not merely a collection of organs or a set of laboratory measurements. Health is born not only in a doctor’s office. It is born in our everyday choices, in our thoughts, in our relationships with other people, and in our ability to live in harmony with ourselves.

Ayurveda also reminds us that illness rarely begins on the day we hear a diagnosis. It often begins much earlier – in our habits, in constant rushing, in unexpressed emotions, in an unsuitable diet, or in a lost connection with nature. Therefore, the greatest attention is given not to suppressing symptoms, but to understanding their causes. Treatment here involves not only herbs or massages. It begins with lifestyle, nutrition, sleep, breathing, movement, thoughts, and one’s relationship with oneself.

Thus, in this article we will continue the ideas of Dr. Aleta Chomičenkienė’s monograph and discuss the foundations of Ayurvedic science, and this will be a small first step into the vast world of Indian wisdom. Ayurveda teaches us to live in a way that allows us to be healthier and to have a more balanced way of life. It recognizes that we are all unique, and therefore the main attention is given to food, lifestyle, massage, yoga, and herbal preparations suited to our individual doṣa. Ayurveda understands the world, and especially human beings, as a whole, as a dynamic interaction between three principles of the universe. These principles, or doṣas, are embodied in all living beings and are called vāta, pitta, and kapha. Each of them is connected with a particular function of metabolism in the human body. According to its followers, health depends on how each person preserves the balance of doṣas that is unique to them. Ayurveda understands illness as a disturbance of natural balance, and therefore it becomes an interesting alternative to the mechanistic Western model of treatment. When a person becomes ill, an Ayurvedic physician seeks to find the causes of the illness and the disturbance in the balance of the doṣas, and then offers various natural methods of treatment specially adapted to each patient. These methods are intended not to suppress the symptoms of the illness, but, more importantly, to restore the natural balance of the doṣas and in this way return health to the person. A healthy person is considered to be one whose body has a balance of doṣas, a normal digestive fire (Sanskrit: agni), responsible for digestion and metabolism, healthy tissues (Sanskrit: dhātu), mala (Sanskrit: mala, “that which is eliminated from the body”), and normal kriyā (Sanskrit: kriyā, “physical and mental activity”). A healthy person is one who is happy spiritually, emotionally, psychologically, and mentally (29, p. 20).

For this reason, Ayurveda places particular emphasis on prevention. It is believed to be much easier to preserve balance than to restore it. Therefore, the physician first seeks to understand why a person has lost their harmony, and only then chooses the appropriate methods of treatment. One of the most important such methods, encompassing both the preparation of the body and the mind for healing, is panchakarma – the classical Ayurvedic system of cleansing and restoring the body.

From the Ayurvedic perspective, the human body is not a closed system. It is constantly changing in relationship with its environment – with what we eat, what we breathe, what we feel, and what thoughts we nurture. Every experience leaves a trace. Just as water in nature, when it stops and remains still, gradually loses its clarity, so, according to Ayurveda, substances and energetic disturbances can accumulate in the human body, interfering with its natural processes of self-regulation. It is from this understanding that one of the most important Ayurvedic therapies arises – panchakarma (pañcakarma). In Sanskrit, pañca means “five,” while karma means action or process. Thus, literally, it means “five actions.” Yet the essence of panchakarma is much deeper than simply physically cleansing the body. It is a system whose purpose is to restore the lost balance of the body, mind, and consciousness.

In the modern world, the word “detoxification” is used very broadly and sometimes loses its true meaning. In Ayurveda, cleansing is not a quick procedure or a short-term “reset” of the body. It is a carefully prepared process that takes into account a person’s individual constitution, lifestyle, age, season of the year, and existing health conditions. The central idea of panchakarma is not simply to remove the symptoms of an illness, but to remove the conditions that allowed the imbalance to arise. In classical Ayurveda, panchakarma is divided into three main stages:

1. Pūrva karma – the preparatory stage
2. Pradhāna karma – the main cleansing stage
3. Paścāta karma – the restorative and harmonizing stage

Each stage has its own purpose. Deep cleansing cannot be begun if the body has not been properly prepared, because, from the Ayurvedic perspective, it is first necessary to activate the body’s natural elimination processes and only then remove accumulated disturbances. Therefore, before beginning the main panchakarma, the body is prepared through two principal procedures – snehana and svedana.

The Sanskrit word snehana is associated with love, gentleness, and oil. This is highly symbolic, because in Ayurveda oil is understood not only as a physical substance, but also as a nourishing and stabilizing force. During snehana, the body is massaged with specially selected plant oils. This procedure can be carried out externally – in the form of massage – as well as internally, using medicinal oils or ghee (clarified butter), when this is prescribed according to the individual’s condition. In the Ayurvedic tradition, it is believed that oil softens the tissues, helps remove accumulated harmful substances, and prepares the body for further cleansing. Yet snehana also has a deeper symbolic meaning. A person living under constant tension often becomes “dry” not only physically, but emotionally as well. Gentle touch, warmth, and care help us return to a state in which the body can once again relax.

Svedana – this is a sweating and warming procedure performed after oil therapy. The heat helps relax the tissues, stimulates blood circulation and, according to Ayurveda, helps move accumulated toxins to places from which they can be eliminated. Medicinal plants, steam and warm compresses are often used. The intensity of the procedure is selected according to the person’s condition. Snehana and svedana together are called preparation, during which the so-called doshas – Vata, Pitta and Kapha – become properly prepared for the further process.

The main part of panchakarma consists of five classical procedures:

1. Vamana – therapeutic vomiting;
2. Virechana – therapeutic purgation;
3. Basti – therapeutic enemas;
4. Nasya – treatment through the nasal passages;
5. Raktamokshana – blood-cleansing procedures.

Vamana is one of the most discussed panchakarma procedures because it may seem unusual to a modern person. However, in classical Ayurveda it had a clear purpose – to eliminate an excess of the Kapha dosha, especially when it accumulates in the respiratory system. Ayurvedic texts state that this procedure may be used in cases of mucus accumulation, chronic respiratory disorders, sinus problems or certain digestive disorders. Before the procedure, the body is prepared using the methods of snehana and svedana. Special substances are then used, such as preparations made from liquorice root or other herbal preparations, which, according to the traditional method, promote cleansing.

If Vamana is primarily associated with the elimination of excess Kapha dosha, Virechana – the therapeutic cleansing of the body through laxatives – is traditionally associated with balancing the Pitta dosha. In Ayurveda, Pitta is associated with the element of fire (agni), digestion, metabolism, transformation and the ability to “digest” not only food but also life experiences. When this energy becomes imbalanced, traditional texts describe the possible emergence of excessive heat in the body – skin problems, inflammatory processes, digestive disorders, nausea, acidity, and imbalance of the liver and biliary system. The Ayurvedic principle of treatment in this case is not to fight the symptom, but to help the body return to its natural state. During Virechana, natural remedies are traditionally used, such as senna leaves, flaxseeds, triphala – a classical mixture of three fruits used in Ayurvedic medicine. Dried plums, raisins, dandelion roots, mango juice or other individually selected substances may also be used.

This procedure may be recommended in cases of allergic skin rashes, skin inflammations, eczema acne, chronically elevated body temperature, and certain disorders of the liver and biliary system. However, it is not recommended in cases of severe weakness, diarrhoea, acute fever or bleeding. Ayurveda reminds us here of one very important rule of life: even cleansing must be carried out with wisdom. Too much fire can burn, while too little may fail to ignite transformation. Health is born not in extremes, but in harmony.

In Ayurvedic texts, Basti is often called one of the most important panchakarma procedures. It is particularly associated with balancing the Vata dosha. According to the Ayurvedic understanding, Vata is the principle of movement, associated with the elements of air and ether. It is responsible for the functioning of the nervous system, breathing, movement, blood circulation, the flow of thoughts and many other processes in the body. When Vata becomes imbalanced, a person may experience anxiety, dryness, tension, joint pain, digestive disorders, insomnia and nervous system problems. Since the large intestine is traditionally considered to be the primary location of Vata, Basti therapy is performed through it. Various herbal decoctions, medicinal oils, sesame oil and herbal preparations are used. Anuvasana Basti is an oil-based enema, most commonly used in cases of imbalance when the body lacks moisture and nourishment. Traditionally, it is associated with dry skin, increased fatigue and exhaustion. Nirūha or Āsthāpana Basti is a decoction-based therapy. This procedure is performed using medicinal herbal decoctions. It is traditionally used for various Vata disorders, nervous system problems, joint pain and gout. Uttara Basti is performed through the reproductive or urinary passages and is traditionally associated with the reproductive and urinary systems. Mātrā Basti is a gentle daily oil therapy, considered one of the milder forms, and may traditionally be applied to people experiencing heavy physical exertion, exhaustion or Vata-type disorders.

Nasya – a path into the space of consciousness through breathing.

In Ayurveda, the nose is considered not only a respiratory organ. The ancient texts state: “The nose is the pathway to the brain.” Through the nose, prāṇa – the vital energy that sustains the senses, thinking, memory and the activity of consciousness – enters the body. Therefore, Nasya – treatment through the nasal passages – is not understood merely as physical cleansing of the sinuses. It is a subtle therapy whose purpose is to harmonise the flow of prāṇa. Substances used in Nasya therapy include brahmi, ginger, ghee oils, decoctions, onion, garlic, black pepper, roses, jasmine and mogra flowers. Ayurveda emphasises that breathing is a bridge between the body and consciousness. Perhaps this is why, in almost all Eastern traditions, breathing has been regarded not only as a physiological process but also as a gateway to the energy of life.

The fifth classical panchakarma procedure is Raktamokshana. In Sanskrit, rakta means blood, while mokshana means liberation or release. In ancient Ayurvedic systems, it was believed that certain toxins could enter the bloodstream and cause various skin and inflammatory processes. This procedure was traditionally used for skin diseases, inflammatory processes, gout, and disorders of the liver and spleen. Classical texts describe various methods of blood cleansing, including bloodletting. However, today such procedures are assessed with great caution and should be performed only according to modern medical safety principles.

Massages also play an important role in the science of Ayurveda. In Ayurveda, touch is not understood merely as a physical act. It is one of the oldest forms of human communication, a language that the body understands even before the mind begins to interpret it. A mother’s hand on a child’s forehead, a gentle embrace, a healing touch – all of this reminds us that a human being is not merely a biological mechanism. A person is a living, feeling and experiencing being. Therefore, massage occupies a special place in Ayurveda. It is not merely a technique for relaxing the muscles. In the tradition, massage is regarded as a way of harmonising the body’s tissues, the nervous system, the emotional state and the subtle flow of energy. Classical Ayurvedic texts emphasise that the body should be cared for in the same way as a sacred instrument is cared for. If a person wishes to express their consciousness in this world, they must care for the body that is the foundation of this experience.

From the Ayurvedic perspective, oil is not simply a substance. It has the qualities of penetrating, nourishing, softening, and providing stability. Therefore, oil massage is particularly important during an imbalance of the Vata dosha, when signs of dryness, tension, anxiety, and instability appear in the body. One of the best-known Ayurvedic massages is abhyanga – a full-body massage with warm medicinal oils. The Sanskrit word sneha means not only oil, but also love, tenderness, and affection. This beautifully reflects Ayurvedic philosophy: healing begins with one’s relationship with oneself.

Abhyanga is traditionally performed using oils selected according to a person’s constitution. For Vata-type individuals, warming and nourishing sesame oil is most commonly recommended. It helps reduce dryness, tension, and nervousness. For Pitta-type individuals, cooling oils are more often used – for example, coconut, sunflower, or sandalwood-based preparations, which help harmonize excessive heat. For Kapha-type individuals, lighter, stimulating oils are recommended, such as corn or calamus root oils; sometimes the massage is performed without oil in order to stimulate the tissues.

One of the most subtle aspects of Ayurvedic massage is marma therapy. The Sanskrit word marma means a “sensitive” or “vital point.” Ancient Ayurvedic texts describe more than 100 marma points located throughout the body. These points are considered places where body tissues, the nervous system, blood circulation, consciousness, and the flow of energy intersect. During marma therapy, certain points are gently stimulated through touch in order to harmonize the functions of the organism.

Another particularly well-known Ayurvedic procedure is shirodhara. The word śiro means “head,” while dhara means a continuous stream. During the procedure, a warm stream of medicinal oil or another herbal preparation is slowly poured over the forehead area. In the Ayurvedic tradition, the forehead, particularly the area between the eyebrows (ajna chakra in the yogic tradition), is regarded as an important center of concentration and consciousness. Shirodhara is often associated with reducing nervous tension, achieving deeper relaxation, improving sleep, calming the mind, and restoring emotional balance. Modern people often live in their heads – constantly planning, analyzing, and evaluating. Symbolically, shirodhara invites us to move from the continuous flow of thoughts back into silence.

Another distinctive form of Ayurvedic massage is potli. This is a massage performed using special herbal pouches filled with plant powders, spices, rice, or other medicinal substances. The pouches are heated and then used to massage the body. Ayurvedic massages are described not merely as pleasant procedures, but as one of the approaches to rejuvenation and the preservation of vitality. Massage reminds us that the body is not an enemy that constantly needs to be repaired. The body is the home in which we live throughout our entire lives. Therefore, purification in Ayurveda is not merely about removing toxins. It is also a question to ourselves: What do I need to let go of? Which thoughts have already become too heavy? Which habits no longer allow me to live fully?

Perhaps this is why Ayurvedic wisdom has survived for thousands of years. It speaks not only about disease. It speaks about the human relationship with life. The physicians of ancient India understood something that modern science is increasingly discovering today: human health is not merely a matter of organ function. It emerges from a complex interaction between the body, emotions, thoughts, environment, and the meaning we give to our lives.

Ayurveda invites us not to fight against ourselves, but to learn to listen once again. Because health is not merely the absence of disease. Health is a state in which a person returns to their natural rhythm. And perhaps the most important lesson of Ayurveda is very simple: true healing does not begin when we become ill, but when we begin to live consciously.

Nevertheless, there is still much we do not know about our own nature. Therefore, in the following articles, we will be introducing the fundamental principles of Ayurveda – the concept of the five elements, the three doshas, the different types of human constitution, and other ideas of Eastern medicine that have helped people for thousands of years in their search not only for health, but also for inner balance.