Colorectal Cancer

By John Douillard, DC, PhD

Colorectal cancer affects the distal ten inches of the digestive tract in both the colon and rectum. It affects one out of every twenty Americans, causing more than 155,000 new cases of colorectal cancer yearly, and resulting in 66,000 annual deaths. Ninety percent of all colorectal cancers are diagnosed in persons over the age of 50, but there is much to be done to prevent colon cancer early in one’s life.

In Western medicine, the focus is the eradication of the cancers cells once they have been diagnosed. Ayurveda is not a replacement for Western medicine. Once cancer has been diagnosed, all avenues of treatment, including conservative (allopathic) and complimentary approaches should be thoroughly investigated. Ayurveda will address prevention and underlying causative factors, while Western medicine will deal with the symptoms, which in some cases can be life-threatening. This article will discuss the cause, treatment, and prevention of colorectal cancer exclusively from the Ayurvedic perspective.

In Ayurveda, cancers are not treated solely as a physical condition. The relationship between mental, emotional, physical, and spiritual factors are all identified when treating cancer. The general definition of cancer in Ayurveda is when the cells have forgotten their memory of normal and proper function. They have lost the smirti value (cellular memory). Without the memory of proper function the cells have no rules.

In Ayurveda, the cause of all disease is termed pragya paradh, which, when translated, means the mistake of the intellect: the intellect decides to see itself as separate from the underlying field of consciousness from which we all come. Quantum physics recognizes the existence of such a unifying field and Ayurveda recognizes that field as our own consciousness. It is the goal of Ayurveda to re-establish the experience of consciousness or silence in every cell in the body. Stress, pollution, lifestyle, chemotoxins, and fear are major factors that strip the silence of consciousness from our experience. When the silence is lost on a cellular level the cells become disconnected from their roots in consciousness. They lose their memory and begin to function at random in a survival fashion just to stay alive.

With a cancer diagnosis, a common treatment approach response is to attack the cancer as the enemy, visualizing cancer cells exploding, or killing them with radiation or chemotherapy. This approach does have its place and certainly should be investigated. But in Ayurveda the approach works on the basis of peace, not war. History has proven that for every war that has ever been fought, there comes a time to make peace and shake hands. The cancer cells are a part of the body that have lost their memory. They are not necessarily bad cells that must be destroyed, they are cells that have lost their way and need to be reconnected to their roots of consciousness. Overuse of antibiotics in the past 40 years is proof of what happens to cells when you try to kill them. Bacteria, in the name of survival, have become resistant to the once very lethal antibiotics. Cancer cells that are relentlessly sought after to be destroyed will also find ways to resist the attackers, and in many cases become stronger and more committed to their cause of survival. This is not to say there is never a need for chemotherapies. In fact, in Ayurveda, radical surgical procedures were described some 3,000 years ago in Shushruta Samhita. When a cancer has become so prevalent, then there is no question that the body needs help in restoring balance: if a garden is never weeded, then soon it ceases to be a garden. At that point, chemotherapies should be considered. But it is important to begin the process of making peace and restoring the memory of consciousness to every cell as soon as possible, preferably before the cancer diagnosis.

The next expression of the mistake of the intellect is triggered by emotional constrictions that separate the mind and body in the name of survival. Fear is the first emotion we feel when we lose the experience of consciousness on a physical level. Consciousness, which of course is lively in every cell, is stored in the heart as a substance called ojas. Ojas is considered to be the physical expression of consciousness. This experience of consciousness is the only source of true happiness. When we lose it because of fear of getting hurt, the body employs the sympathetic nervous system’s fight-or-flight response to protect the delicate feelings of the heart. When these feelings are blocked, we look to replace happiness with more sensual means. Some get addicted to drugs, alcohol, money, fame, and power; and some get sick. The desire to live or heal can be lost due to a deep lack of fulfillment. These emotional constrictions manifest in the body physically by separating the consciousness (ojas) in the heart from the memory (smirti) of the cells. Again the cells begin to function at random. Depending on the kinds of stress, chemical exposure, and/or genetic susceptibility, colorectal cancer can be the result.

Stress is probably the biggest factor in the loss of cellular memory. Stress has a powerful effect on physical and mental responses in the body and has recently been traced to be the cause of 80% of all disease, including cancer. Stress triggers stress-fighting hormones that can be produced 24 hours a day depending on the severity and duration of the stress. These stress-fighting hormones are degenerative and produce free radicals as waste products, which are believed to be the leading cause of aging, disease, cancer, and death. Stress also creates mental and muscular tension, a compromised blood supply, and an increase in waste production. All these factors curtail circulation and communication on a cellular level. If cells cannot get blood in and waste out effectively, then the communication to and from cells breaks down. Soon, the cells will lose their memory of normal function and will have to alter their programming in the name of survival. If gross cellular circulation is decreased, cells will begin to reproduce in an alternative method. If the genetic predisposition is cancer, or if exposure to environmental pollutants has been excessive, then cancer can be how an individual breaks down. In Ayurveda, this same cause can trigger a variety of symptoms, depending on individual genetic susceptibility.

In Caraka Samhita, Chapter XIII in Chikitsasthanam, eight types of abdominal disease or udara-roga are described. Typically colorectal cancers are caused by the accumulation of doshas (either vata, pitta, or kapha), or by intestinal obstruction (which is how four of the eight are described). It is clearly stated that abdominal disease arises from a weak digestive agni (power of digestion) and a resultant increase of malas (waste products). If food is unwholesome, as are processed, frozen, rancid, or improperly cooked foods, doshas accumulate, affecting prana (life force), apana (downward force), and agni (digestive force). Waste products build up, energy becomes depleted, and the passages of prana going up and malas (waste) going down and out becomes obstructed.

In Caraka, Chapter V, Chikitsasthanum, the treatment of gulma (abdominal lump) is described. These abdominal lumps are caused by an aggravated vata (apana) in the colon due to faulty evacuation, grief, improper food. The vitiated vata aggravates pitta and kapha, obstructing passages in the abdomen. The colon (pakvasaya) becomes blocked, and vata, pitta, or kapha accumulates into a lump termed gulma. If the growths are nodular in nature and situated in the muscle and lymph they are termed arbuda, or tumor (Ca. Chi. Ch XII, 87).

Treatments

Colorectal cancer requires a comprehensive package of therapeutic modalities. A meditative practice is paramount when reversing pragya paradh. The mind, due to stress and fear, has been disconnected from the body. Without this awareness the healing process remains blocked. Meditation slows the mind, enabling it to transcend its own thoughts and become aware of itself. It is a process of reconnecting the mind with an awareness of the body. Metabolic activity decreases, and stress is replaced with a calm nervous system and heightened body awareness.

Physically, there are many herbs and therapies that will help to decrease the tumors, increase digestive agni and restore normal eliminative processes.

Herbs to Reduce Tumors
Dashamula (Ten Roots): 1 Tablespoon in 11⁄2 cups water that has been reduced by boiling to yield 3⁄4 cup. Drink as tea 4 time a day. Ten Roots is a combination of the roots of hrasvapancha mula and vrihat pancha mula (Nadkarni, 612): Hrasvapancha mula:
1. Hedysarum gangeticum (Shalaparni),
2. Uraria lagopoides (Prasniparni),
3. Solanum jacquinii, S. xanthocarpum (Kantakari),
4. Solanum indicum (Brahati),
5. Tribulus terrestris (Gokshura).

Vrihat pancha mula:
1. Aegle marmelos (Bilva),
2. Colosanthes indica,
3. Gmelina arborea (Gambarai),
4. Stereosperma suaveolens,
5. Premna obtusifolia, P. spinosas (Agnimantha).

Shilajit (bitumen): 1 teaspoon in capsules, 4 times a day with food.

Haritaki (Terminalia chebula; Chebulic myrobalan): 1 teaspoon 4 times a day with hot water

Manjistha (Rubia cordifolia): 1 teaspoon 4 times a day

Pippali (Piper longum; Long Pepper): 4 pippali sticks in 1⁄2 cup water and 1⁄2 cup milk. Boil down to 1⁄2 cup and drink as tea 3-4 times a day.

Herbs to Improve Agni

Trikatu (Piper longum, Piper nigrum, Zingiber officinalis) – 1⁄4 teaspoon with honey before meals.
Ginger juice with 2 parts honey and pinch of salt before meals.
Avipattikar churna: in teaspoon before meals.

Herbs for Elimination

Triphala (Terminalia chebula, Emblica officinalis, Terminalia belerica), 2 parts Licorice (Glycyrrhiza glabra), 1 partPsyllium (Plantago psyllium), 2 partsBala (Sida cordifolia), 1 partAmalaki (Emblica officinalis), 1 partCombine. Take 11⁄2 teaspoonsful with 8 ounces water, 3 times a day.

General Cancer Herbs

Shatavari (Asparagus racemosus): 1 teaspoon 4 times a day.Amalaki (Emblica officinalis): 1 teaspoon 4 times a day.Manjistha (Rubia cordifolia) (See above; do not double dose.)Ashwaganda (Withania somnifera): 1 teaspoon 4 times a day.

Panchakarma

For any serious condition, herbal therapies alone should not be relied on. For cancer of any kind, a series of panchakarma rejuvenative therapies are recommended. Many forms of panchakarma exist in different parts of India. Some are very aggressive and powerful forms of detoxification. These therapies, however, should be used with caution because they can be debilitating and are often restricted to healthy people. Other forms of panchakarma, with which I am more familiar and practice, are more rejuvenating and treat pragya paradh (loss of cellular memory of the level of consciousness) directly; they resemble therapies more commonly known in India as kya kalpa, which are therapies that transform the cells on the level of consciousness.Stress, fear, chemical toxicity, and improper lifestyle and food, create mental, physical, and emotional blockages in the body. These blockages not only block circulatory processes, they block the flow of prana (life force) and consciousness. These stress- and fear-related toxins (ama) lodge deeply within the tissues of the body. They are difficult to detoxify as they are protected by a fight-or-flight nervous system response. Panchakarma is designed to disarm this protective nervous system response and infiltrate and detoxify the deep tissues of the body. If the therapies are in any way too aggressive or depleting, the body will respond to the treatment as an emergency and protect its deep tissues. For this reason, many forms of body work and cleansings detoxify only, and have little access to the deeper causative stress that holds the cellular memory hostage.

The therapies should last a minimum of 7 days, each treatment lasting 1-3 hours in length with one or two Ayurvedic therapists at a time. As the metabolic activity is lowered with each successive therapy, the access to deeper, protected layers of stress are accessed and eliminated. The bastis, or herbal enemas, administered after each therapy are absorbed directly into the blood stream and are the medicines that will transform the toxic cells into live and more vital cells once again. With the lowered metabolic activity, the body’s awareness is heightened and consciousness can now be infused back into the newly-accessed, deeply seated tissues, which had lost their memory of normal function due to toxic stress and pragya paradh. This full cycle of detoxification, rejuvenation, and consciousness restoration must be performed on the deepest tissues of the body in order to totally transform the emotional hold of the cancer cells. There are many in a series of the Ayurvedic panchakarma treatments. The following descriptions are the actual treatments I use in panchakarma. Many of them are performed by two Ayurvedic therapists working in perfect synchrony. Two, three, and sometimes four of these therapies are linked together during the course of one days’ treatment.

Garshana treatments consist of a dry lymphatic skin brushing with either a wool or a silk glove. This enhances circulation and cleans the skin so subsequent oil and herbal treatments can penetrate deeply into freshly cleaned pores of the skin.

Abhyanga is an individually prepared herbal-oil massage designed to deeply penetrate the skin, relax the mind-body, break up impurities, and stimulate both arterial and lymphatic circulation. This effect enhances the ability for nutrients to reach starved cells and for the removal of stagnant waste. The desired result is a heightened state of awareness that will direct the internal healing system of the body.

Vishesh is a deep muscular Ayurvedic massage that breaks up adhesions and compromised circulation deep within the muscle spindles. When certain channels are blocked, neither awareness nor blood can access deeply seated tissues. For certain body types and imbalances, this is an essential therapeutic approach.

Swedana is an individually herbalized steam bath. The Ayurvedic swedana is unique because the head and the heart are kept very cool during the steam bath while the body is heated to remove mental, emotional, and physical toxins lodged deeply within the tissues. The cool head and heart provide a sense of calm and openness, while therapeutic steam over the entire body penetrates and cleanses deeply without overheating or stressing the body.

Shirodhara is administered by gently and methodically pouring warm herbalized oil over the forehead. This procedure synchronizes brain waves and profoundly coordinates and calms the mind, body, and spirit.

Pizichili is a continuous stream of warm herbalized oil soothingly poured over the body by two
Ayurvedic therapists as they massage the body in perfect unison. The warmth of the oil and synchronicity of the massage combine for a deep tissue cleansing while supporting a heightened state of awareness hard to described until you’ve had the experience.

Udvartana is a deeply penetrating herbal paste lymphatic massage. This powerful exfoliating treatment magically conditions the skin while pressing stagnant lymphatic toxins out of the body.

Nasya consists of individually prescribed herbs and oil drops which are inhaled through the nose and clear the sinuses of excessive mucous. It is also a very important therapy when medicating the central nervous system. This treatment combats the deep dryness that exists at the root of many respiratory and allergic conditions.

Shiro-Abhyanga-Nasya is a luxurious combination of deep head, neck, and shoulder massage and facial lymphatic massage, followed by deep inhalation of therapeutic aromatic steam and nasal and sinus nasya with herbalized nose drops. This popular treatment is an invaluable tool balancing most head, neck, and respiratory disorders.

Pinda Swedana is a deep cleansing treatment where rice boiled in milk and herbs is massaged deeply into the tissues and joints. The treatment is deeply relaxing and rejuvenating as well as powerfully detoxing.

Vamana (emesis therapy) and Rakta Mokshana (blood letting) are traditional aspects of panchakarma and are used as a part of the more aggressive detoxifying panchakarma treatments.

Five Senses Therapy combines the therapeutic effect of all five senses working in concert. Sound therapy uses specific Vedic hymns and mantras recommended for each imbalance. Touch therapy enlivens specific vital points on the body called marma points. Taste therapy uses certain herbal medicines. Sight uses Ayurvedic color therapy, and smell utilizes combinations of rare aromatics. The effect of using the senses in concert is to bring one’s awareness to the source of thought and feeing in the heart.

Basti is an herbal enema specially prepared to pull toxins out of the colon. This is the final stage of each daily panchakarma treatment The freshly loosened impurities from each day of treatment are flushed out of the body via the effects of basti. Basti is also utilized to transport into the blood and tissues the Ayurvedic medicines needed to transform the memory of damaged and toxic cells. Basti is considered one of the most important and most powerful aspects of the treatment. It can be one of the most valuable tools in treating colorectal cancer. In this case, however, it must be prescribed by a qualified Ayurvedic physician.

Home Panchakarma

Classically, certain times of the year are better for panchakarma than others. In the case of a disease process, panchakarma is highly recommended at any time that is convenient. It is often wise to do panchakarma before and after chemotherapy or surgery. The process should be repeated regularly.

Every change of season provides an opportune time to cleanse the body and anytime during the winter is said to be good. At the end of each season there is a natural accumulation of the qualities of that season. For example, towards the end of winter there is an accumulation of cold and dry in the body, while at the end of summer there is an accumulation of heat At the end of spring, the wet and dampness of spring accumulates. If these seasonal accumulations are properly dealt with, then disease prevention and wellness are said to be the natural result.This idea of seasonal cleansing has been lost in the West as a means for prevention. In Ayurveda there are very practical recommendations for such a cleansing, which can be done at home: the combination therapy, oleation, and virechana.

Oleation is the drinking of ghee (clarified butter) on 4 sequential days first thing in the morning on an empty stomach, as a means of loosening up impurities from the deeply seated tissues and toxic storehouses. At the end of these 4 days, a laxative purgation (virechana) is recommended, to flush all the loosened impurities out of the body. The combination therapy is simple and effective and generally recommended for everyone unless there is a fat handling intolerance or debility. During these 5 days, a light diet with liquids (soup) in the evening and 8-10 cups of plain hot water throughout the day is recommended.

Step 1: OleationDay 1: 2 teaspoons gheeDay 2: 4 teaspoons gheeDay 3: 6 teaspoons gheeDay 4: 8 teaspoons gheeDrink the ghee with hot water and do not eat for 1 hour afterwards.

Step 2: VirechanaOn the evening of Day 4, after a hot bath, take 6 teaspoons of castor oil.There should be a laxative effect 1-3 hours after ingesting the castor oil. Sucking on a lemon is very effective at masking the taste of the castor oil. This procedure is advised as a means of prevention at each change of season. Classically, this is sometime in March, June, and September.

References

-Atha Vale, V.B. Basic Principles of Ayurveda. Bombay India Town Pinery. 1980.
-Bhishagratna, K.L. Shusshruta Samhita, Vol 1, 2. Varanasi, India.Chowkhamba Sanskrit Series. 1981.
-Chaukhambha Orientalia . Devaraj, T.L. The Panchakarma Treatment of Ayurveda. Dwanwantari Orientalia Publications, Bangalore, India. 1986.
-Frawley, D., Lad, V. The Yoga of Herbs. Lotus Press: Santa Fe New Mexico. 1986.
-Kapoor, L.D. Handbook of Ayurvedic Medicinal Plants. CRC Press: Boca Raton. FL. 1989.
-Sharma, P.V. Cakradatta, Chaukhambha Orientalia New Delhi, India. 1994.
-Sharma, P.V. Caraka Samhita, Vol 1, 2. Varanasi, India. 1981.

Further Information

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