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Ayurveda

AYURVEDA understands the organism as a unity of body and mind. Therefore, the diagnosis is not concentrated solely on the diseased organ, but deals with the entire body and its constitution, the dietary habits and the effects of a variety of life situations.


5000 years and yet timeless - Ayurveda yesterday, today and tomorrow


AYURVEDA means "the knowledge of long life". It specifies one of the most complex medical teachings. Although AYURVEDA is still being looked  up by some sections of the medical community with the label of "esotericism" and "alternative medicine", its success is indisputable.


Ayurveda doctors and therapists do not pursue the intention to discredit the modern medical doctrine, but strive to broaden the spectrum of methods of healing for physical and psychological illnesses through the holistic methodology of a science that has been handed down for 5,000 years. More - like a second health care doctrine, AYURVEDA is geared towards well-being and prophylaxis, i.e., avoiding illnesses.


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The origin of Ayurveda


The word AYURVEDA comes from Sanskrit: AYUS = Life and VEDA = Knowledge. According to tradition, AYURVEDA originated more than 5000 years ago at the foot of the Himalayas. Legends say that the scholar Attreya (a Vedic sage) - who was concerned about the increasing disease of living creatures - received the divine knowledge of the preservation and restoration of physical, spiritual, and mental health.


Attreya (who is also revered as God) passed on his knowledge in the form of songs and verses, giving mankind the "knowledge of long life". Within a short time, the teaching spread across Asia. In all, faculties and schools were formed, the teachers of which worked and lived with their pupils. Thus the doctrine found its way into the Arab, Roman and Greek cultural space, where it flowed into Hippocratic medicine.


It is noteworthy that at that time curative practitioners were simultaneously priests. Religion and medicine were considered symbiotic and were understood as two sides of a coin. With the unfolding of natural sciences, a rigid separation of these areas into quantifiable facts as well as philosophical theses took place.


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What is Ayurveda?


At this point, AYURVEDA appears. AYURVEDA understands the organism as a unity of body and mind. Therefore, the diagnosis is not concentrated solely on the diseased organ, but deals with the entire body and its constitution, the dietary habits and the effects of a variety of life situations.


In addition to the fundamentals such as anatomy, which is also taught in Western medicine, the extensive training in Ayurveda focuses on the teaching of the five elements (soil, water, fire, air and space) and the resulting therapeutic approaches, as well as the preparation of various oils and herbal mixtures.


AYURVEDA is a health theory tailored to the individuality of the human being, in which the clear diagnosis (usually pulse, face and tongue diagnosis) is the basis of anamnesis and therapy.


Ayurvedic cures are currently available worldwide; The majority of the hotel facilities represented by Superbeing are located in the Asian region, above all in the country of origin of the AYURVEDA, India.


A historical excursion


But the present existence of AYURVEDA is by no means self-evident. In the Middle Ages nearly all the universities of India were destroyed by warlike attacks. During the time of British protectorate, the practice of AYURVEDA was forbidden, as the British recognized exclusively modern, Western-oriented medicine.


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In India alone, there are now more than 100 universities, which teach the practices of Ayurvedic teaching in an eleven-semester course. It is thanks to Mahatma Gandhi that this so-called central cultural heritage was re-formed in 1921 at the "Tibbi College of Ayurveda" (Delhi). It is therefore not surprising that leading Ayurvedic doctors are mostly Indians.


AYURVEDA, "the mother of medicine", is increasingly gaining importance in our modern society which is plagued with various types of stress and its consequences. The growing interest in topics such as the development of consciousness and spirituality, and the increasing number of people who are in search of the "meaning of life" also shows that the readiness to deal with oneself and the key questions of life has created a climate of spiritual openness and susceptibility. Here AYURVEDA has its natural place with the three fundamental pillars:


1. Preserving one's own health

2. Awareness of the origin of life

3. Treatment of people in the sense of holistic healing


This corresponds to the basic needs of mankind for recovery and harmony - the prerequisites of which are a healthy body and a healthy mind - as well as a deep understanding of one's own existence. It is therefore a good idea to see the cooperation of Ayurvedic doctors with doctors of Western medicine as a royal road to serve healthy and sick people. This integrated approach, precisely in terms of the results in preventive and therapeutic area of ??the AYURVEDA, would not be the most effective means of counteracting cost explosion in the healthcare sector.


The Pillars of Ayurveda


The planet Earth consists of five elements - earth, water, fire, air and ether (space) according to numerous doctrines (including those of our ancestors). As a reflection of the universe from which man has emerged and which gives him space, air for breathing and food for life, his body must also contain these five elements. From a combination of these five elements, three dynamic principles have emerged that depict all body functions.


The three principles are called VATA, PITTA and KAPHA. The translation of these Sanskrit words means: VATA - storm, wind, the god of the wind; PITTA - bile, fire, bitterness and KAPHA means mucus. If there are deficits (in Sanskrit: DOSHAS) with regard to the optimal ideal state, these are eliminated by means of concrete therapeutic measures. The state of health (Sanskrit: SVASTHYA) in the sense of the Ayurvedic TRIDOSHA doctrine is achieved when over- or sub-functions of the DOSHAS were eliminated and balance prevails. Each of these bioenergies corresponds to human types and has specific functions, features, pathological factors and substances.


1. VATA


This DOSHA consists of the elements ether and air. Its characteristics are cool, light, mobile, dry, clear and fine. Its tastes (Sanskrit: RASA) are sharp, bitter and constricting for air, only bitter for ether. The physical functions of this DOSHAS are related to breathing, circulation, activity of the nervous system, excretory functions, activity of the movement apparatus, tissue development and the joy of life.


This DOSHA is dominated by lung, intestine, anus, kidney, urinary tract, bones, pelvis and hip, legs and feet. Disturbances of the VATA are expressed in breathing disorders, restlessness, disturbed urinary excretion, disturbed formation of the tissue as well as unmotivated enthusiasm. If VATA is diminished, this results in weakened breathing, impaired drive and movement, sluggish metabolism, tissue damage, reduced excretion functions and depression. Treatment of the disturbed VATA-DOSHAS plays a central role in Ayurvedic medicine since it is the only DOSHA that has a moving effect, e.g. to eject toxic substances.


2. PITTA


In this DOSHA, the element fire predominates. To a lesser extent, it also consists of water. Its characteristics are light, hot, oily, sharp, liquid, and mobile. Its flavors are sour, salty and spicy for the fire, sweet and salty for the water. The physical functions of this dosage are the digestion, the metabolism, the heat regurgitation, the feeling of hunger and thirst, the perceptions of the senses, the intellect, the radiance as well as the cheerfulness.


Its dominance predominates in the lower part of the stomach (pylorus), the small intestine, blood, lymph and sweat. If PITTA is increased, this results in an excessive hunger and thirst, excessive perspiration, heat sensation, accelerated metabolic functions, decomposition of the body tissue, yellowish skin color, disturbances in the sense organs, digestive disorders, heartburn, sometimes coupled with uncontrolled outbursts of rage and a defamatory language. If PITTA is diminished, disturbances such as loss of appetite and thirst, decreased body temperature, cold feeling, lack of softness of the tissues, disturbances in sensory perception, dull intellect, reduced personal aura, and life are displeasingly the result.


Thus, it is evident that Pitta is responsible for organic processes such as metabolism, digestion, gastrointestinal secretions (gastrointestinal tract), and the conversion of food into bioenergy. Characteristic of the PITTA type is courage, pronounced ambition and always alert spirit.


3. KAPHA


Water and soil form the third DOSHA. Its properties are heavy, cold, oily, viscid, firm and soft. Its tastes are sour and contractive for the earth, sweet and salty for the water. The physical functions of this DOSHA concern body structure, shaping, strength, endurance and performance. KAPHA also stands for energy conservation, fluid balance, vitality, patience and generosity.


This DOSHA dominates the head, the chest, the neck, the joints as well as the upper part of the stomach. Increased KAPHA leads to overweight, heaviness, weakness, phlegm, potency disorders, lustlessness, inability to let go as well as to greasy skin and greasy hair. If KAPHA is diminished, this leads to the exhaustion of the energy reserves, to lability, to the lack of firmness of the body, to weakness, to lack of energy, to drive poverty and impatience.


The KAPHA type has a heavy and stable physique. In addition to strength and endurance the person has a strong entrepreneurial spirit and likes to work others for himself. The person is reliable, amiable and generous.


The classification within the TRIDOSHA doctrine is not to be seen absolutely; on the contrary, two DOSHAS are frequently dominant, e.g. VATA - PITTA or KAPHA - PITTA (there are a total of seven combinations). This can lead to different manifestations of disturbances of the relevant DOSHAS.


Panchakarma - supporting pillar of health care in Ayurveda


This method of internal and external cleaning, which is the most recognized today, had almost fallen into oblivion. Although it occupies a prominent position in the classical literature, it was used exclusively in South India up to a few decades ago. Thanks to the remarkable successes in the prevention of disease, it has now re-established its established position at India's universities.


PANCHA (five) and KARMA (treatment or treatment) are the "five treatments", which are synonymous with a five-fold body cleansing and as many preventive and curative applications. PANCHAKARMA is a treatment that removes excess DOSHAS from the organism. In contrast, with the SHAMANA therapy (SHAMA means silence, calm, peace), the disturbed DOSHAS soothe.


When excess DOSHAS have accumulated, metabolic products are formed within the organism will not be degraded. Symptoms of this process are fatigue, lack of energy, loss of appetite, constipation, chest emotions, and joint pain. Characteristic diseases include gout, arteriosclerosis and rheumatic diseases.


The PANCHAKARMA treatment now directs the excess DOSHAS and AMA (means toxins). It is divided into three phases:


I. PURVAKARMA - the pretreatment


This external and internal cleansing serves as a preparation for the main treatment, because it requires the patient to absorb energy. In addition, commitment, motivation and discipline are indispensable. In the pretreatment, slags and toxic substances (AMA), which have settled in the body, are transported inside the body so that they can be excreted through natural body openings. It is divided into three treatment forms:


1. DEEPANA - PACHANA:


Strengthening the digestive power (Sanskrit: AGNI) using spices and Ayurvedic medicinal plants to initiate the removal of AMA.


2. SNEHANA:


An inner and outer SNEHANA is distinguished. Usually you start with the inner SNEHANA, the GHEE-drink. GHEE is specially prepared butterfat, which softens the tissues and degrades excess VATA. After the GHEE days, the external SNEHANA begins - various oil treatments such as the whole-body synchronous mantle (ABHYANGA - meaning hands in Sanskrit: the powerful depth massage (VISHESH), the whole-body peeling massage (UDVARTANA), the dry whole body (SHIROBASTI), eye treatment with oils (NETRA-TARPANA) as well as other local oil applications in various body cavities (TARPANAS).


3. SVEDANA:


In essence, two types of heat treatment are used: the wet as well as the dry form. They serve two purposes: on the one hand, dissolved DOSHAS and toxins are to be liquefied, and secondly, the communication routes (Sanskrit: SROTAS) are expanded to facilitate the removal of "contaminated sites". As with the oil treatments, there are different SVEDANAS for the various disorders - the most well-known of these is the KUTI SVEDANA, the dry sauna, with Ayurveda therapists taking careful care to cool the head so that the body is not weakened.


II. SHODANA - The "heart" of PANCHAKARMA


The function of PANCHAKARMA is to maintain the balance between DOSHAS, to reduce the dosage of DOSHAS, to calm acute DOSHAS and to eliminate aged DOSHAS." (Susruta- Samhita)


This "heart" consists of five different internal cleansing kits. They have the task of balancing disturbed bioenergies as well as eliminating accumulated toxins and slag products. Before detailed information about PANCHAKARMA is given, some important information about the basic conditions of an Ayurveda cure is given to the patient: Each application of the five PANCHAKARMA treatments is linked to specific behavioral rules that enable the patient to be fully familiar with his or her upcoming action.


These treatment-related behaviors cover many details, from nutrition to personal care to behavior towards other guests. With the beginning of treatment the doctor makes his patients familiar with this information step by step. Each guest receives his /her small "Ayurveda Primer".


It goes without saying that the doctor remains a constant contact person. Thus, he / she should necessarily participate in all medical and mental experiences, so that he / she can change the treatment plan, if necessary, or if symptoms occur promptly. Should personal problems arise during individual treatment steps, alternatives can be worked out with the doctor at any time. The individual - mostly vegetarian - nutritional plan is of central importance for the treatment success and should be strictly adhered to.


It is also important to keep the times as accurate as possible because the specification is not arbitrary.


The three DOSHAS have a natural tendency to over- or under-function at specific daytime and nighttime. At these times, the effect increases significantly. This is why the doctor prescribes, for example, early morning for an oil cure, since at this time a strong VATA over-function exists and thus success is secured.


In addition to medical conditions and their rules, there are general aspects that must be considered during an Ayurveda cure.


After the preparatory measures have been taken, the cleaning and disposal process begins with the aid of five forms of therapy:


1. VIRECHANA - Purging therapy:


The first of the five KARMAS (acts) is the excretion of excess PITTA and is actively promoted by the use of Ayurvedic purgatives. In this way, PITTA excesses such as blood and bile are withdrawn from the stomach and excreted. The emptying process takes about 12 hours.


The beginning is usually determined by the over- or sub-function of the disturbed DOSHAS, because this promises the best route for success. Thus, the first dose of the laxative is dissolved in a cup of hot water, e.g. in the morning at 8 o'clock, the second at 10 o'clock, a third - if necessary at 12 o'clock. Mild laxatives such as milk are adequate for weak digestion, and if the digestion is strong, the dose is higher.


From the first dose you should drink a cup of hot water every 15 minutes; As soon as the bowels begin, half a teaspoon of sugar or salt may be added to the water. Once per hour, a thin reissue is prepared, which provides strength and promotes emptying. Throughout the process, the doctor is at the side of the patient. After the treatment physical activity, such as sports, must be omitted.


The best way is to relax in the room without sleeping. For the late afternoon a light massage is appropriate to relax and soothe the organs that are so actively engaged during the day. The nutrition plan provides for a subsequent reconstruction, which must be strictly adhered to. The stomach and the intestine are thoroughly cleansed - if the diet is consistently adhered to, a better body feeling will become apparent after a few days, frequently accompanied by euphoric sensations.


2. VASTI (also known as BASTI)


A medical ingestion therapy: The second column of the PANCHAKARMA is the cleaning of the lower intestine section. The colon is the headquarters of VATA. Since VATA is the king of DOSHAS, its regulation is of utmost importance. An Ayurvedic principle states that if VATA is managed, it is all the easier to balance the other DOSHAS.


Two main groups of medical enemas are distinguished: ANUVASANA VASTI are oil enemas with warm sesame oil, NIRUHA VASTI are enemas with medicinal herbal boils.


The selected substance depends on the place of application. In general, the rectal enema is preferred to remove excess VATA from the body. VASTI is given once daily, usually in the late afternoon or evening. In contrast to the intake with medicinal herbal boils, which should be emitted after 45 minutes, the oily enema remains in the body for up to 9 hours - sometimes even up to 24 hours.


In Ayurvedic medicine, the enema cure not only has a cleansing effect. It softens the disease and strengthens the body. In addition to its rejuvenating and regenerative effect, it provides metabolic harmonization, which has a positive effect on all levels of the organism. The patient feels light and often feels the unexplained energy and joy of life.


With a slightly elevated pelvis the patient should rest for 20 - 30 minutes after the VASTI. Cotton insoles protect underwear, clothing and bed linen.


3. NASAYA - Introduction of remedies to the nose:


The third form of treatment of the PANCHAKARMA is the clarification of the head region by means of medicinal substances (drops, powders, powders, oils, etc.) introduced through the nose. This measure serves to remove excess KAPHA from the head region. NASYA is performed before breakfast. The first meal is to be taken only 1.5 hours later, with the patient drinking exclusively hot water after the treatment.



The treatment begins in the sitting position. First of all, the entire head area - shoulders, neck, neck, forehead and face - is completely massaged with KSIRABALA oil (medicated oil for facial paralysis, neuralgia, brain and spinal cord disorders).


Then the patient lays down. The pretreatment is rounded off by placing heated gauze bags on the forehead, cheeks, neck, nose and chin. An underlying pillow tends the head backwards so that the nasal holes point upwards. Now the oil heated in the water bath (or in the case of KAPHA disturbances also powder) is dripped into a nasal hole while the other is being held. It is deeply inhaled through this nasal hole and through the mouth.


Dosage and substance depend on the degree of disease. During the application the hands, feet, ears and shoulders are gently massaged, then warm gauze sachets are put on again.


Again, a facial massage follows, while deep breathing and the pharyngeal cleansing of oil remains. A tingling to burning sensation on the forehead, cheeks, and eyes is of a transient nature, and is confirmed by the tears of the eyes that the cure has been successful. Thus, the application is terminated, but some behavioral rules must be taken into account throughout the day. So you should relax and rest after NASYA, keep warm and only take warm meals and drinks. Sun and wind or day's sleep should be  avoided in the next six hours.


4. VAMANA Therapy:


In the VAMANA phase, excess KAPHA is discharged, which is excreted into the stomach by means of the preparatory procedures of the PURVAKARMA (oil massages and medical treatments). Then the emptying is performed to clean the upper canals (SROTAS) of the body.


Before VAMANA is practiced, a 3 to 5 day preparation takes place. This takes place in the form of an internal oil cure, a daily whole body massage and twice a day soothing steam baths. On the VAMANA day itself, a hot cup of water is drunk with salt or sugar in the morning. This is followed by a gentle steam bath. A short time later, the doctor chooses one of 22 possible medications that help the stomach to ease. A doctor accompanies the guest through this procedure, which is repeated 3 to 6 times.


The patient is then treated with medicinal oils or gels and massaged. First, the patient will excrete the remedies, then KAPHA and finally PITTA. Rest and relaxation support the treatment. It is recommended not to wear jewelry on the day of the VAMANA and to cut the fingernails before use.


After completion of the treatment, the guest should avoid sun or wind and retreat, rest without moving much and without talking. If you are hungry, you can take a rice soup after about an hour.


In cooperation with the doctor, an individual diet is now being developed in order to achieve strength and new energy. To avoid the regression into an imbalance of one of the treated doses, this diet must be meticulously adhered to. It usually extends over three days and is checked daily with the doctor and adapted to the actual physical condition.


This therapy is used in mostly in case with severe asthmatic complaints.


5. RAKTAMOKSHANA - Bloodletting:


The last of the five KARMAS (acts) serves the cleansing of the blood. With surgical instruments small incisions are made at defined points of the body and the blood is sucked in by the doctor. With this method, the blood, which is mixed with toxic substances, is to flow off. A special form of the RAKTAMOKSHANA is the treatment with leeches, which is also known in Western medicine.


In the meantime, it has become increasingly important to stimulate the natural purification process over the liver and kidney in order to achieve the desired blood purification. Therefore, the RAKTAMOKSHANA treatment is no longer found in all PANCHAKARMA cures.


III. PASHATKARMA = post-treatment


The after-treatment serves to check the treatment objectives and the patient's response to the various applications. The focus is on follow-up treatments such as rejuvenating and reconstructive measures as well as an adaptation of the diet and the reorientation of personal inclinations and personal constitution. These are done through yoga, meditation, swimming, sports, music therapy and other creative activities.


After cleansing the body of toxins, it makes sense to use ayurvedic drugs made from plant, animal and mineral substances. They have a stabilizing effect, since, according to Ayurvedic philosophy, the cause of the disease was first eliminated, and finally the symptoms.


Duration and goal of an Ayurveda cure


The described pre- and post-treatment as well as the following explanatory Panchakarma therapies combine various possibilities of application, according to the goals of the guest. Anyone who is ill and shows specific symptoms is subjected to a specific treatment corresponding to the disease or bioenergy disorder. This intensive cure (curative cure) includes the range of pre-, main and post-treatment. This should be at least 21 days, but especially recommended is 28 days.


If time permits, an Ayurveda cure lasting several weeks is the greatest gift to your own well-being. If no health problems are present but recovery and regeneration are to be achieved, a cleansing, rejuvenation, regeneration or revitalizing cure is ideal. It takes at least 14 days and can of course be extended as desired - ideally 21 days.


The cures include whole-body synchronous massages, head massages, oil-jet head treatments as well as steam, herbal, flower baths and sweating cures.


The Ayurveda anti-stress cure is ideal for those who want to be revitalized from inside and outside. It consists mainly of the applications of a classic Panchakarma cure, but no detoxification treatments are carried out. A duration of seven days is recommended.


Some rules that ensure the success of your Ayurveda cure


1. Already logic suggests that in the context of an Ayurveda cure, alcohol, nicotine and other toxic substances are consistently to be dispensed with. After all, your cure is for the detoxification of these harmful substances.


2. Your doctor will be responsible for answering all medical questions. Do not ask the therapists and discuss your individual problems with other guests so as not to be adversely affected by possible incompetent misinterpretations or predictions.


3. This leads us to a further sensitive point: dealing with other guests. An ayurveda cure frees emotions and unconscious feelings by altering previously disturbed DOSHAS subtly. If this is also happening with you, which is probably the case, use the time to deal with your feelings in an open, relaxed manner. Avoid guests who are confronting you with negative thoughts that can affect your hypersensitized awareness. In the interest of a successful treatment, do not give these guests any opportunity to communicate.


4. It is essential part of ayurvedic treatments that you should avoid unnecessary talking, engage in too exciting reading and sleeping during the day. The continuous "inner dialogue" that we lead in everyday life, you should try to limit, or silence, and not be overwhelmed by your applications. Get back in your room for an hour to meditate, relax and rest!


5. Oils used for oil treatments should not come in contact with conventional clothing, towels or bed linen. They are very difficult to remove, in addition, they stain off. In almost every facility, towels, sarongs, head scarves and bathrobes are provided, which are worn during the spa.


Please note


Through the detoxifying treatments during an Ayurveda cure slight, transient side effects in the form of headache, languor, malaise and also rash can occur. As a rule, these symptoms disappear after a few days of treatment.


Conclusion: A consideration of the everlasting secret of Ayurveda


With the many places where AYURVEDA is practiced, there are also many interpretations concerning the implementation of the millennia old ancient Vedic scriptures. This begins with the herbs, which are mostly made from herbs, right up to the concrete applications of the PANCHAKARMA.


If you choose an Ayurvedic cure, regardless of whether you are interested in a one-week wellness or four-week intensive cure, it is of great importance to keep the actual treatment goal in mind.


If the focus is on harmonization or balance of the body, the applications focus on the perfect functioning of TRIDOSHAS: Behind this aspect of Ayurveda is hidden the real success, the essence of AYURVEDA. All physical applications aimed at internal and external cleansing are meaningful and physically comprehensible methods which are also understood and accepted in the sense of Western school medicine.


Basically, however, the body is perceived as a basis, understood as a basis, which is to be an energetically functioning part of the unity of body and mind with the help of treatments and applications, nutritional plans and diets. This principle is represented by the five elements to which, in addition to the known ones, the ether (space) is assigned.


Every Ayurveda cure attempts to balance the bioenergy or to compensate as far as possible for at least strong over- or under-functions of the DOSHAS. The better this is achieved, the closer we get to the ayurvedic goal of achieving energetic harmony and an undisturbed flow of bio energies in interplay.


When you succeed, your body will be able to stay healthy thanks to a functioning immune system. The fact that only a healthy body can live a healthy mind is one of the basic knowledge of the AYURVEDA.


Irrespective of the ethereal or energetic aspects, the rationality of a successful ayurveda cure is indisputable: rational physical well-being is the result of mental balance and sovereignty. Whether energetically or ethereally favored, this change is a reality that can be experienced and described.


Back home, the state of "happy health" can be maintained and further developed through our own efforts: yoga, meditation, balanced nutrition and a life-affirming basic attitude are the best ways to achieve more balance.


Ayurveda - What counts is authenticity:


As an Ayurveda and Medical Travel Specialist, we, the Superbeing team, have expertise in the development, conception and mediation of individual ayurveda trips. We would like to share our knowledge based on personal experience with all people who are open to this ancient Indian healing science. With our in-house quality criteria for authentic AYURVEDA, we would like to offer all interested parties structure and orientation in an increasingly unclear market.


Since Ayurveda has become more and more prominent in the media and public perception, especially in the last decade, the definition of what is meant by Ayurveda has lost its meaning. In the native country of India, but also in Europe, hotels, institutions, and beauty and wellness facilities offer Ayurvedic treatments, which have little or nothing in common with the authentic healing science and its therapeutic effects. Not least, we have decided to publish our knowledge and our long-standing knowledge (acquired in India and Sri Lanka, among others) and to make it available to people who are interested in genuine AYURVEDA and its healing power.


It goes without saying that all Ayurveda resorts offered by Superbeing meet these criteria. Centers that do not meet the criteria of authentic AYURVEDA are listed as wellness offers with Superbeing. Superbeing is in no way intended to qualify wellness, beauty or spa concepts. Rather, the interest of Superbeing with this article is to make the unambiguous terminology associated with Ayurveda transparent to the traveler.




• Authentic AYURVEDA is offered in specialized Ayurvedic hospitals and treatment centers. Holiday hotels and spas pursue different interests and offer AYURVEDA as a supplementary facility.


• The minimum duration of an Ayurvedic cleansing and revitalizing program is 12 to 14 days. If significantly shorter health programs are offered, medically relevant or therapeutic effects are not to be expected.


• The resort should have a complex, separate ayurvedic center. Several treatment rooms with herbal bath, steam bath and / or herbal sauna belong to the basic necessary equipment. A resort that has only two or three treatment rooms will not be able to practice authentic Ayurveda.


• Serious Ayurveda centers should have certified Ayurveda doctors. They must be available for guests 24 hours.


• Excellent trained therapists are irreplaceable. These have to be continuously trained and evaluated by Ayurvedic physicians.


• If you are from the West, the head physician should have experience with dealing with patients with a Western background. Doctors who are not familiar with Western culture, their civilization, and their advantages and disadvantages might be tempted to dismiss their manifestations as banalities. If a traditional ayurvedic doctor does not have any knowledge of Western medicine, the dialogue with the patient - for example, medications and other routines - is made more difficult.


• A detailed input conversation with pulse diagnosis is the basis for the preparation of an individual treatment plan.


• Translators in the context of consultation are indispensable to allow the patient to follow medical contents and the specialist terminology. The translation should be part of the ayurvedic package, since it is not a service, but a medically indicated necessity.


• Of the highest importance are the included services of an Ayurveda package. With Superbeing these are detailed in the price section. It is important to note that all medical consultations, Ayurvedic medicine, ayurvedic full board and all treatments are included in the price.


• Therapy plans cannot be prepared ahead, as the detailed medical history is the basis of all treatments. It is, of course, possible to look at previous case studies and treatment plans in order to orient oneself in advance.


• Treatment centers have strict ayurvedic dietary requirements. In coordination between the doctors and the kitchen team, an individual menu is prepared for each guest.


• Yoga or meditation should always be part of the package. At Superbeing, this service is also shown.


Anyone who wants to try authentic Ayurvedic healing can rely on the understanding, trustworthy consultants at Superbeing. As a specialist for travel to India, the motherland of Ayurveda, Superbeing is a leading provider of Ayurvedic cures in India. Superbeing is now a leading specialist provider of Ayurveda travel worldwide. Individual advice is provided by trained, sensitive experts. At the centers, the guest is supervised by highly qualified doctors and specialists.


Authentic Ayurveda is used in all designated Ayurvedic centers where it is practiced holistically, with its therapeutic power unfolding for the well-being of body, mind and soul.


Guests can choose from a wide range of exclusive resorts and hospitals at Superbeing. Whether it is in India or Sri Lanka, Mauritius or Bali, a luxury hostel or a family retreat, whether it is the Ayurveda tailored to the elderly, in view of the complexities involved, it is a decision better left for a professional, experienced specialist .



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