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Ayurveda
Ayurvedic medicine is a system of healing that originated in ancient India. In Sanskrit, ayur means life or living, and veda means knowledge, so Ayurveda has been defined as the “knowledge of living” or the “science of longevity.” Ayurvedic medicine utilizes diet, detoxification and purification techniques, herbal and mineral remedies, yoga, breathing exercises, meditation, and massage therapy as holistic healing methods. Ayurvedic medicine is widely practiced in modern India and has been steadily gaining followers in the West.
Conditions Treated
general health, also anemia, arthritis, asthma, bronchitis, circulatory issues, constipation, coughs, fear of dental treatment, fibrositis, flu, grinding of teeth, gum disease, irritable bowel syndrome, overweight/obesity, Raynaud’s Disease, skin disorders, tonsilitis
According to the original texts, the goal of Ayurveda is prevention as well as promotion of the body’s own capacity for maintenance and balance. Ayurvedic treatment is non-invasive and non-toxic, so it can be used safely as an alternative therapy or alongside conventional therapies. Ayurvedic physicians claim that their methods can also help stress-related, metabolic, and chronic conditions. Ayurveda has been used to treat acne, allergies, asthma, anxiety, arthritis, chronic fatigue syndrome, colds, colitis, constipation, depression, diabetes, flu, heart disease, hypertension, immune problems, inflammation, insomnia, nervous disorders, obesity, skin problems, and ulcers.
Ayurvedic physicians seek to discover the roots of a disease before it gets so advanced that more radical treatments are necessary. Thus, Ayurveda seems to be limited in treating severely advanced conditions, traumatic injuries, acute pain, and conditions and injuries requiring invasive surgery. Ayurvedic techniques have also been used alongside chemotherapy and surgery to assist patients in recovery and healing.
Most certainly the most ancient of all medical systems, Ayurveda has its origins in India more than 3,000 years ago. It is still the most important form of medicine on the Indian subcontinent, and, like other Eastern therapeutic systems, is attracting increasing interest in the West. Ayurveda is holistic - in the sense that the physician treats the whole person, both mind and body, and not just the disorder or disease - and all-embracing in that it offers prescriptions for all elements of an individual’s lifestyle -from diet and personal relationships to meditation and astrological influences. Its aim is to maintain good physical and emotional health through the balancing of physical and spiritual energies. It is only when this balance is disturbed that the traditional healing techniques of purification, herbal remedies, massage, and exercise are brought into play.
Tradition states that the basic principles of Ayurveda were laid down by a gathering of Indian holy sages, or “rishis,” building on the available wisdom of the time. The basic texts - shared with Hinduism and yoga - were the “vedas,” the ancient Sanskrit sacred writings dating from around 1500 B.C.E.
The first writings to deal specifically with Ayurvedic medicine were the Charaka Samhita, composed about 2,500 years ago, and the later Sushruta Samhita. Together, these represent an astonishingly prescient body of medical knowledge, declaring that the body is made of cells and identifying more than 20 different disease¬causing microbes. In them, there are also explanations of such surgical techniques as suturing, Cesarian sections, and the importance of hygiene.
It is generally thought that most Western medicine is derived from the ancient Greeks. However, it has been shown that Greek medicine relied heavily on knowledge imported from India. Indeed, it is probable that Pythagoras, who was a major influence on Hippocrates, now considered the father of Western medicine, based his entire medical system on Ayurveda.
Ayurveda Today
In India itself, Ayurveda was discouraged by the British Raj and fell into disrepair, leaving a prevalence of poorly trained teachers and a vanishing oral tradition. However, after India gained independence in 1947, the Government set out to reverse this decline. This was partly out of recognition of the impossibility of bringing sophisticated and expensive Westernized health care to the huge population of the subcontinent, but also in deference to the intrinsic value of a medical system that had been honed by use and experience over thousands of years. For much the same reasons, and at around the same time, China deliberately returned to the practice of Traditional Chinese Medicine (TCM), which itself owes much to Ayurveda, as a way of providing health care to a vast and expanding population.
Today, the statistics are impressive. Around 85 percent of India’s population of more than 850 million are served by more than 400,000 practitioners of Ayurveda. In Sri Lanka, the related system of Siddha medicine serves a similar proportion of the population, and in northwest India and Pakistan, Unani-tibbi - a mixture of Ayurveda and Arabian medicine - does likewise.
Ayurveda in the West
Ayurveda is becoming more widely available in the West. In the UK, practitioners are found most easily in areas with substantial British-Asian populations. The situation has been complicated, particularly in the U.S., however, by “Maharishi Ayur-Veda,” an offshoot of Transcendental Meditation. This is not considered to be true Ayurvedic medicine, since it depends on proprietary (and expensive) preparations, rather than the individually prescribed remedies offered by the genuine practitioner. However, properly qualified practitioners, albeit with a limited repertoire of herbs, are slowly becoming established.
THE PHILOSOPHY OF AYURVEDA
The word “Ayurveda” comes from Sanskrit and can be roughly translated as “the science of life”. While Ayurveda mainly teaches ways of achieving health and self-fulfillment, it is, in fact, a complete philosophical and spiritual system. Over thousands of years, Ayurvedic philosophy has become subtle, sophisticated, and highly complex. It would take a lifetime of study to become conversant with it in all its aspects, but the basic tenets are reasonably easy to understand, and have changed little through the centuries.
The Five Elements and the Creation
In the beginning, everything was “one,” and took the form of undifferentiated pure consciousness. Then, in this cosmic state of awareness, the first sound, “om” or “aum,” the noiseless sound of the universe, was heard. The vibrations of om created the first of the Five Elements, or “panchamahabhutas,” of Ayurveda: ether or space. Movements in the ether gave birth to the element air, and movements of the air in turn gave rise to heat and to thus: the third element: fire. The fourth of the five elements, water, was formed by the action of fire on the ether, which then solidified to create the final element: earth. The five great elements - ether, air, fire, water, and earth - are the foundations on which the Ayurvedic interpretation of all matter and life is based. But the elements should not be interpreted literally. Each represents qualities and different types of force and energy, as well as some kind of physical manifestation. Water, for example, represents not just the liquid state, but also the cohesive forces that bind things together and the qualities of softness and coolness.
The Five Elements and the Human Body
Although each of the Five Elements has its own characteristics and corresponds to specific senses and functions within the human body, they do not act in isolation. Three different combinations of the elements, the “tridoshas,” are defined and it is these rather than the individual elements that form the basis for diagnosis, treatment, cure and health maintenance in Ayurvedic medicine. It is the balance of the “doshas” and the relative predominance of one over the others that determines what type of person each of us is, both in terms of our anatomy and physiology and in terms of our personalities and susceptibility to ill-health.
The Tridoshas
Each of us is determined by the balance of the “doshas” in our make-up, and each “dosha” is a combination of two of the Five Elements. “Doshas” are life forces and are found only in living things, not in inanimate matter. The term “dosha” means the force that darkens or causes things to decay. The three “doshas” are named “vata,” “pitta,” and “kapha.”
“Vata” is formed from the combination of “akasha” (space) and “vayu” (air). “Vata” is the force that moves things. Without it, the other two “doshas” would lack the driving force that enables them to operate. “Vata” represents all movement in the body. It controls the movement of air during breathing, the circulation of blood and the movement of ideas, thoughts and sensations through the mind. It is also responsible for speech and for the elimination of waste from the body.
“Pitta” is formed by the combination of “tejas” (fire) and “jala” (water) It is the force that burns, producing heat, and driving digestion and assimilation. “Pitta” is responsible for all metabolic activity in the body, for normal vision, for body temperature and skin condition, for the sensations of hunger and thirst, and for the functioning of the intellect.
“Kapha” formed by the combination of “jala” (water) and “prthivi” (earth), is the force for stability and cohesiveness. It is responsible for form and structure within the body, from the individual cell to the joints, bones, and muscles. It moistens and lubricates body processes. “Kapha” is largely passive, and counteracts any excess activity of “vata” and “pitta.” It confers mental and emotional, as well as physical, strength, and promotes such qualities as generosity, tolerance, virility, and courage.
Every human individual is made up of different proportions of the three “doshas.” Our essential character and constitution - our “prakriti” - is determined by the relative dominance of each over the others. “Prakriti” is the result of inheritance and depends on the exact state of our parents’ “doshas” at the time of conception. Once formed, it is unchangeable and is the foundation of what we are, from our appearance and physical strengths and weaknesses, to our behavioral traits, our likes and dislikes, and our mental and emotional characteristics. For each of us, there is a right balance of “doshas”: disturbance of this balance is the cause of ill-health.
“Prakriti” are usually described in terms that assume the total dominance of only a single “dosha.” However, very few people exhibit this degree of dominance. The other two always exert some influence, and these descriptions represent tendencies rather than absolutes.
Vata Prakriti
The following point to a predominantly “vata” constitution:
- tall or short stature with thin, poor physique
- dry, cool, and rough skin
- large, crooked teeth
- small and dark-colored eyes
- irregular and erratic appetite
- high (or absent) sexual desire
- restless, rapid movements
- intolerance of cold and dry
- mentally restless, creative and alert
- irregular sleeping patterns
- difficulty in sustaining relationships
- active and often interested in sport
Unbalanced Vata
A lack of balance in “vata” shows itself as poor digestion and excretion, mental confusion, poor memory, general lethargy, and loss of joie de vivre. Anxieties and worries may surface along with a tendency to procrastinate, possible weight loss, constipation, insomnia, and headaches
Pitta Prakriti
The pure “pitta” constitution would have the following characteristics:
Unbalanced Pitta
A lack of balance in “pitta” may result in poor digestion, with heartburn, irritable bowel, and diarrhea. The skin becomes hot and dry, often with inflammation, and vision is impaired. Anger and anxiety may lead to foolish behavior.
Kapha Prakriti
The following are the main characteristics of the kapha constitution:
Unbalanced Kapha
A lack of balance in “kapha” may lead to obesity, flabbiness, weak or soft muscles, poor digestion, excessive sleep, and oily skin. Disturbance in the respiratory passages may occur with allergies and sinus congestion. Generosity may turn to intolerance, suspicion, and greed.
AYURVEDA AND HEALTH
While the balancing of the “tridoshas” is the most important aspect of Ayurvedic health and healing, there are several other fundamental concepts that underlie Ayurvedic diagnosis and treatment. In the classic Ayurvedic texts, health is said to be experienced when the following conditions are met:
- all three “doshas” are in balance
- all the “dahtus,” or tissues, of the body are working normally
- the “srotas,” or channels, of the body are flowing normally
- the “agni,” the fire that drives digestion and metabolism, is burning well
- the three “malas” –sweat, urine, and feces–are being produced and eliminated normally
- the five senses are all functioning normally
- mind and body are in harmony, creating a sense of physical and emotional well-being
Dahtus
Seven fundamental types of tissue are defined in Ayurveda: plasma; blood constituents; muscle; fat; bone and nerves; bone marrow; and reproductive tissues. Each of these is formed from the one before, through the action of “agni,” or fire. Each “dhatu” is made up of all five of the fundamental elements (”mahabhutas”), with one, or at most two, predominating in each case. The fundamental element of plasma is water, for example, and that of bone and nerves is a combination of air and earth.
Srotas
Traditionally, there are 13 “srotas,” or networks of distribution channels, in the body. Three connect the human body with the outside world, bringing in food, water, and “prana,” the life force contained within the air we breathe. Seven “srotas” are concerned with the distribution of food and energy to the tissues; and three are devoted to the elimination of “malas,” or waste. In the yogic aspects of Ayurveda, “prana” assumes particular importance, and has its own network of “nadis,” or energy channels, which interconnect at the seven “chakras” in the spine as they distribute the life force throughout the body. The postures (”asanas”) and breathing exercises (”pranayama”) of yoga, which are designed to control and adjust the flow of “prana” in preparation for meditation are an important part of advanced Ayurvedic practice.
Agni and Ama
“Agni” is the fire that provides energy for digestion, metabolic processes, the immune system, and the processes of thought and feeling. It is the driving force behind the pitta dosha.
The correct functioning of “agni” is vital to health. Without it, food is imperfectly digested, and the tissues are poorly nourished. Malfunction of “agni” manifests itself as an accumulation of “ama,” a sticky, white toxic substance that accumulates in the digestive system before spreading to other “srotas,” or channels. Wherever “ama” exerts its malign influence, there will be weakness, malfunction and disease.
Many things, from the environment to diet and lifestyle, can affect the functioning of “agni,” and an important part of the Ayurvedic physician’s task is to identify the cause of the problem and then cure or alleviate it.
Malas
The three “malas” are “purisha,” or feces, “mutra,” or urine, and “sveda”, or sweat. If these are not formed properly in the body and eliminated regularly and correctly, symptoms and disease will result. Unhealthy elimination is a sign of imbalance in the “tridoshas.”
Great importance is attached to the proper elimination of wastes. A course of Ayurvedic treatment often begins with a purging of the body to cleanse it of the residues and consequences of accumulated waste.
Gunas
We describe things, whether tangible or intangible, in terms of their “gunas” - properties or qualities. These qualities are important in Ayurveda, since the effect that such things as herbs, diet, and emotions have on the “doshas” depends on the degree to which they possess, or don’t possess, them. Ayurveda recognizes 20 qualities, each quality being paired with its opposite. For example, hot is paired with cold, soft with hard, and heavy with light. Each quality has a particular effect on each of the “doshas,” either increasing or decreasing it, while its pair has the opposite effect. As with the yin and yang of Chinese medicine, the “gunas” represent the essential polarity of the universe, and the constant interplay of forces of death and renewal, and growth and decay.
“Gunas” play an important part in Ayurvedic remedies, since each has its own distinctive combination of opposites. Finding the remedy with the correct combination of “gunas” to balance the “tridoshas” is one of the secrets of successful treatment.
CONSULTING A PRACTITIONER
The first session, lasting about an hour, will be devoted mainly to diagnosis and assessment. Practitioners vary in the diagnostic techniques they use, but most will conduct a thorough examination - not just of your current physical condition and appearance, but also of your lifestyle, relationships, family history, health history, and possibly such things as your astrological influences.
Diagnosis
The basic “three-point” diagnosis consists of evaluation through questioning, observation of appearance, and examination by touch. Some practitioners use a more detailed eight-point diagnosis. This involves close examination of your pulse (”nadi”), your tongue (”jihva”), your voice (”sabda”), your skin (”sparsa”), the eyes (”drika”), general appearance (”akriti”), urine (”mutra”) and stools (”purisha”).
Pulse diagnosis in Ayurveda, as in Traditional Chinese Medicine, is an exact science. Three deep and three superficial pulse points are checked on each wrist. These correspond to the three “doshas”; the relative strength of each pulse and its particular characteristics reveal any imbalances. The “vata” pulse is irregular and “snakelike”; the “pitta” pulse is jumpy, like a frog; and the “kapha” pulse is slow and “swan-like.” The pulse reveals the state of particular organs of the body and the vitality of the life force, or “prana,” and the channels, or “nadis,” through which the life force flows.
By the end of the first session, the practitioner will know the nature of your “prakriti” - your basic “doshic” constitution - and will have diagnosed any diseases or disorders and their underlying causes. Subsequent sessions will be devoted to a careful explanation of the nature, cause, and prognosis of any disease, and to the implementation of an appropriate course of treatment.
You will be given advice on diet and how to change to a healthier lifestyle. You may be prescribed a course of purification to eliminate toxins from the body and to energize the body’s elimination mechanisms. Herbal preparations may be prescribed.
A host of other healing techniques in the Ayurvedic armory range from massage and aromatherapy to exercise, breathing, and meditation.
While Western minds are tuned to the concept of curing particular diseases, it is worth remembering that Ayurveda is a holistic system of mind and body care, with both physical and spiritual aspects. There is as much emphasis on the maintenance of good mental and emotional health as there is on the treatment of disease. You will reap the full benefits of ayurvedic medicine only if you attend to its precepts in all respects.
AYURVEDIC TREATMENT
The scope of therapies available in Ayurvedic medicine is vast, ranging from treatments that restore balance to the individual as a whole, to localized ones for particular complaints, such as the pouring of warm oils into the eyes. Most courses of treatment will involve a combination of several different types of therapy.
Purification (shodana)
This is often the first step in treatment, since it is essential that the body is cleared of accumulated toxins. It consists of two stages, “purwakarma” and “panchakarma.” “Purwakarma” is a form of preparatory treatment prior to more rigorous forms of detoxification. It involves massage with herbal oils, and sweating induced by steam baths. “Panchakarma” is considerably more demanding. It involves any or all of five different purgative treatments: oil or herbal enemas, herbal laxatives, emesis (vomiting), nasal drops or snuff, and bloodletting (rarely used).
Diet
Ayurveda places considerable emphasis on diet as a way of achieving and maintaining health. Your diet should reflect three things: your constitution, or “prakriti”, the season, and any imbalances in the “doshas.”
All foods are classified according to taste. There are six tastes - sweet, sour, saline, bitter, astringent, and pungent, and any meal should contain small amounts of all six. They are also classified according to their qualities. For example, light foods include vegetables, fruits, nuts, dairy produce, wheat, rice, and honey. These promote balance and harmony, and should predominate in the diet. Heavy foods, which include processed and junk foods, strong alcoholic drinks and meat, promote selfishness and lethargy and should always be eaten sparingly.
In general, food should always be fresh. It should be lightly cooked, so as not to destroy the life force present in natural ingredients, contain oils and appropriate spices to promote digestion, and be presented in a way that looks appetizing. The heaviest meal of the day should be eaten around midday, and supper should be early and light. Food should never be eaten until the previous meal has been digested.
Herbal Remedies
Ayurvedic medicine has a vast natural pharmacopoeia, comprising more than 8,000 tried and tested herbal remedies and other preparations. Only about 1,000 of these are likely to be available in the West.
Massage and Marma Puncture
Just as much of Traditional Chinese Medicine is based on the manipulation of the flow of “qi,” or “chi,” throughout the body, so Ayurveda massage and marma puncture techniques are based on the flow of “prana” through the “marma” points on or near the surface of the body. These therapies should be applied by an experienced practitioner and are basically the same as those used for acupuncture and acupressure.
There are many forms of therapeutic massage in Ayurveda, including self-massage. Oil plays an important part in all of these, and different oils are recommended according to the predominant “dosha”: for “vata” types, sesame, almond, olive, wheatgerm, and castor oils are recommended; for “pitta” types, coconut, sandalwood, almond, and sunflower oils are considered appropriate; while “kapha” requires sesame, safflower, mustard, and corn oils.
The techniques generally recommended for [[massage]] should be followed, including, particularly, those for self-massage. Similarly, ”aromatherapy” with the appropriate oils is recommended.
Meditation and Yoga
The yoga postures (”asanas”) breathing exercise (”pranayama”) and yogic meditation are an integral part of Ayurvedic medicine. It is important that you consult your practitioner before embarking on any aspect of yoga, since the appropriate techniques and “asanas” (postures) differ from one constitutional type and form of “doshic” imbalance to another.
Resources
American Institute of Vedic Studies P.O. Box 8357, Santa Fe, NM 87504. (505) 983-9385
American Academy of Ayurvedic Medicine 100 Jersey Avenue, Building B, Suite 300, New Brunswick, N.J. 08901 732-247-3301 info@ayurvedicacademy.com
The Ayurvedic Institute 11311 Menaul, NE Albuquerque, New Mexico 87112. (505)291-9698. info@Ayurveda.com
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3 Responses to “Ayurveda”
Speak your mind and inspire others!
There are Ayurvedic retreats and practitioners in Florida. It would be great if you would list practitioners as well. Thank you for your site.
Om Shantih
Thanks for writing, Barry!
Every page on Holistic Wellness includes a practitioner search. We are busily working on getting qualified holistic practitioners to sign up for free so people can find them!
Kristin
Holistic Wellness
Hello,
I am looking to train in Marma puncture, I dont really have a preference where, as for the right course I will travel.
Can anyone help?
Thank you for a really great site