Practical Ayurveda
Core Concepts (Part One)

By Anne Williams

Ayurveda is both a traditional medical system and a philosophy that offers keys for creating harmony and balance in life. In Sanskrit, ayur means life, and veda means knowledge.¹ Although there are some spas in the United States designed as ayurvedic medical centers, where ayurvedic physicians work together with a highly trained support staff, most American spas do not focus on the treatment of disease. Spas adopt elements of ayurveda that focus on positive life choices, general detoxification, relaxation, enhanced spiritual awareness, and mindfulness to the individual’s dosha constitution (explained below). This is a constructive, practical use of a complex traditional healing method that might otherwise be inaccessible and, therefore, readily dismissed by Westerners.

There are, however, many authentic ayurvedic physicians who feel disturbed and even angry about this nontraditional use of their ancient healing art.² First, there is concern that spas are offering an oversimplified piece of a metaphorical and complicated system. Ayurveda is closely linked to Hinduism, which is not strictly a religion, but rather the practice of Dharma, the code of life. The concept of a person having a dominant dosha, which is central to the practice of ayurveda, is interwoven with a belief in karma and previous lives. Many Westerners do not believe in karma and, in fact, hold quite opposite views.

All clients can benefit from ayurveda no matter what their personal beliefs may be. However, the cultural context of  ayurveda should not be ignored and is something that should be considered and accurately represented during treatment. As responsible therapists, it is important we educate clients about the holistic practice of ayurveda and provide references to books or referrals to authentic ayurvedic physicians for clients wishing to learn more. It is also important to clearly define the treatment goals for any ayurveda services offered and to represent those services appropriately. For example, many spas use ayurvedic principles as a starting point for developing an otherwise original service. There is nothing wrong with this as long as it is reflected in the promotional literature. To say that a service is “inspired by” ayurveda is different than saying it is ayurveda.

Core Concepts
The foundation of traditional ayurveda is based on the belief that everything in the universe is composed of five elements (panchamahabhutas). These elements (eternal substances) provide a means for understanding the nature of the universe and ourselves. They are space (sometimes referred to as ether), air, fire, water, and earth. Each of these elements has specific qualities that intermix in the body and, when combined with the soul, form a unique individual. The five elements can be related to different parts of the body, senses that help us interpret the world, and particular actions that produce change. Specific combinations of the five elements make up the three doshas (tridoshas).

The Three Doshas (Tridoshas)
The doshas, known individually as vata, pitta, and kapha, can be viewed as vital body energies and as the energies that underlie all things in the world. In nature, the doshas govern different times of the day or night and different seasons or climates. In the body, each dosha governs specific physiological functions. The way the doshas combine in an individual governs his or her body type, mental and emotional characteristics, and personality. Although every individual has elements of all three doshas, one or more of the doshas is dominant. This unique dosha combination is referred to as a person’s dosha prakriti (constitution) and is believed to be determined by karma from the person’s previous lives.³ In the simplest terms, an individual is healthy when the three doshas are in a state of balance. An unbalanced dosha state (vikrti) allows disease to take root. When an individual practices ayurveda, he or she is mindful of the activities and life choices that aggravate and pacify their particular prakriti. This allows the individual to make choices that promote balance and harmony and thereby decrease stress and disease.

Attention and attunement to the natural world and its rhythms is one way to keep the doshas in balance. (View a dosha clock and recommendations for having a dosha mindful day.) Although an individual may have a dominant dosha, this does not mean doshas are static. Like everything in life, the doshas are in a constant state of transition. A certain situation may aggravate one dosha but pacify another dosha.

Ayurvedic physicians use an in-depth eight- or ten-fold examination process to determine which dosha needs to be pacified in order to bring balance and healing to the body.⁴ In a standard spa or clinic setting, a questionnaire is used to gather general data about a client’s dosha state before the ayurvedic-inspired body treatment. The answers on the questionnaire help the therapist to make choices about the delivery of the treatment and the products useful for the client. (View a sample dosha questionnaire).

The Dominant Vata Profile
The word vata, a combination of the elements of space and air, means to move or to enthuse. The vata tendency is to move so quickly or so much that balance is lost; therefore, vata is the dosha most likely to become unbalanced. Vata governs both the physical and mental movements of the body, including the thought processes; circulation of blood; conduction of impulses in the nervous system; elimination of wastes; and muscular movements such as walking, lifting, and speaking. Each dosha will have its own qualities. Vata qualities are described as dry, light, cold, subtle, unstable, rough, clear, and transparent.

People with vata as the dominant dosha tend to be thin or angular. They may be short or very tall. Their skin and hair are typically dry and rough, their teeth are large, their mouth small and thin, and their eyes are dull and dark. Vatas are highly active and have difficulty gaining weight despite being fond of sweet foods.

The vata mind is restless, sensitive, and flexible. Although recent or minor events may be recalled with exacting precision, long-term memory is weak. A balanced vata is creative, filled with enthusiasm, artistic, and open minded. This sensitivity of mind, however, often leads the unbalanced vata to emotional insecurity, anxiety, and even to deep-seated or irrational fear. Vatas sleep little, and the sleep they do get is easily interrupted.

Vatas are easily aggravated by situations that are overstimulating such as noisy parties, overindulgence in TV, confrontational situations, or conditions in which others are stressed or intense. Vatas need quiet sounds or calming music, gentle talk, soft touch, and a structured routine. Foods should be warming; uncooked or raw foods should be kept to a minimum.

The Dominant Pitta Profile
In Sanskrit, pitta means to heat or to burn. Pitta is considered the dosha of transformation and is composed of the elements of fire and water. Pitta functions include digestion, heat production, appetite, intellectual tasks, vision, the softness and suppleness of the body, and the imparting of color to the body. Pitta qualities are described as hot, sharp, bright, liquid, slightly oily, sour, and pungent.

People with pitta as their dominant dosha will tend to be of medium build and gain or lose weight easily. They often have light or red hair that is fine and soft in texture. Their hair may gray or fall out prematurely. They have hot, sweaty bodies and experience intense hunger pains. Pittas’ eyes are light blue or gray in color and may easily turn red in the summer, after bathing, or after intense mental work. Pittas tend to have fair skin with prominent freckles, birthmarks, or moles; the nose and chin are pointed. Pittas sleep soundly but lightly and may sleep for short periods of time. They like strong foods with sweet, bitter, or intense flavors.

The pitta mind is aggressively sharp with a clear memory and the ability to precisely articulate their thoughts and ideas. Pittas are ambitious, organized, and focused. They have a tendency to become emotionally intense and are prone to irritability and jealous behavior. They may become perfectionists and show little latitude to individuals around them that are vague or indecisive. When pittas are in balance, they are confident, bold, and brilliant. When they are out of balance, they are irritable, aggressive, impatient, and critical.

Pittas are aggravated by hot rooms, overexposure to the sun, or too much clothing in warm environments. Although pittas are strong and determined in an argument, too much confrontation leads to imbalance. Pittas should have regular meals and drink adequate amounts of cool water. Excessive alcohol or spicy foods, as well as eating while emotionally upset aggravate pittas. Pittas must balance mental activity with outdoor time. Walking in green forests or next to water is particularly calming.

The Dominant Kapha Profile
The word kapha means to keep together, to embrace, and also phlegm. A combination of earth and water, kapha expresses itself in nature as the solid structures of rocks and mountains. Kapha is the most stable of the doshas, and this stability functions as both physiological and psychological strength in the human body through anabolic or building processes, mucus membranes, phlegm, fat, and the lymphatic system. Kapha is the dosha that is the least likely to go out of balance. Kapha qualities are described as heavy, cold, soft, viscous, sweet, stable, and slimy.

People with kapha as their dominant dosha are likely to be tall and solidly built or short and stocky with a large frame and a tendency to gain weight. Kapha hair is thick, soft, dark, and oily. They have round faces; large, expressive eyes; full mouths with small, white teeth; and pale, often oily, skin. Kaphas have a steady appetite and slow metabolism. They like bitter, pungent, and sharp tastes. They need the most sleep of all the doshas and sleep soundly when other dosha types would be disturbed.

The kapha mind absorbs information slowly but has a strong long-term memory. Kaphas speak slowly and precisely after carefully considering their position on a topic. They are the most loyal, patient, and compassionate of the dosha types, with a loving and emotionally secure nature. The stability and grounded nature that gives kaphas their reserves of strength and their steadiness of personality also makes them reluctant to change or release possessions. When in a balanced state, kaphas are content, supportive of others, loving, and affectionate. When they are out of balance, they sleep too much; overindulge in food; have a predisposition to laziness; and may exhibit greedy, possessive behavior.

Kaphas require plenty of vigorous exercise, bright colors, and upbeat music. Overeating, oversleeping, and eating very salty or very sugary foods aggravates kapha and leads to an unbalanced state in which the kapha feels bored, listless, and too dependent on loved ones.

Dosha Specific Treatments
Vata Treatments. Vata qualities are described as dry, light, cold, subtle, unstable, rough, clear, and transparent. An individual who is a dominant vata or who has a vata imbalance will need to pacify these qualities with treatments that are oily, heavy, warm, obvious, stable, smooth, dark, and opaque. A classic treatment for vata or a vata imbalance is the shirodhara treatment, in which a thin stream of oil is played across the forehead. The oil is oily (balances dry), heavy (balances light), warm (balances cold), obvious (balances subtle—oil is being poured on the head, and this is observable and palpable), stable (balances unstable—the sensation of the oil running down the head pulls the mind’s eye to one point, which helps to focus the mind, creating stability), smooth (balances rough—the oil feels smooth), and dark and opaque (balances clear and transparent). The treatment occurs in a darkened and quiet room with the client’s eyes covered or closed. During this treatment, it is common for the client to explore internal mental and emotional spaces that are not as clear and transparent as everyday experience.

The massage for a vata or client with a vata imbalance should be oily, warm, smooth, and precise. Strokes should be long and flowing with a firm pressure and an even rhythm. Irregular movements, abrupt transitions, fussy and inefficient draping, tapotement, and pressure that is either too deep or too light will aggravate vata.

The appropriate massage oils for vata include sesame, olive, almond, and ghee (clarified butter). Extra oil can even be applied to the body and allowed to soak in during a cocoon after the massage has ended. Warm packs can be used to provide extra warmth during the massage. Applying warm oil to the abdominal area and covering it with a heated towel and then a warm pack is particularly comforting for vatas.⁵ Grounding elements introduced during the massage also help to pacify vata. Hot stones might be placed on areas of particular tension, or the therapist may use guided meditation to help vatas focus the mind. Warming and grounding essential oils, including angelica (Angelica archangelica), sweet basil (Ocimum basilicum), bay laurel (Laurus nobilis), cajeput (Melaleuca cajuputi), cardamom (Elettaria cardamomum), cedarwood (Cedrus atlantica), ginger (Zingiber officinale), frankincense (Boswellia carteri), lavender (Lavandula angustifolia), and spikenard (Nardostachys grandiflora), are indicated.

Pitta Treatments. Pitta qualities are described as hot, sharp, bright, liquid, slightly oily, sour, and pungent. An individual who is a dominant pitta or has a pitta imbalance will need to pacify these qualities with treatments that are cool, soft, dark, solid, slightly dry, sweet, and mild. A classic treatment for the dominant pitta, or a client with a pitta imbalance, is pinda. Pinda is a treatment in which the body is massaged with muslin bags full of rice and herbs that have been cooked in milk. Pinda is cooling (balances hot), soft (balances sharp—the muslin bags create the sensation of being massaged with rice pudding), slightly dry (balances slightly oily—no oil is used, so the treatment is not as oily as a massage or shirodhara), sweet (balances sour—the milk, herbs, and rice smell sweet and yet exotic), and mild (balances pungent—this is a gentle treatment that is not too stimulating).

The pitta massage must be smooth, dark, calming, precise, and varied. Pittas may become critical and aggravated if they feel the therapist is not grounded and focused on the massage. The massage rhythm must be slow and calming because too many fast movements are irksome. The appropriate massage oils for pitta include coconut, sunflower, safflower, and ghee (clarified butter). Warm packs and heavy blankets are only used if the day or treatment room is particularly cold. Sweet and cooling essential oils, including jasmine (Jasminum officinale form grandiflorum), German or Roman chamomile (Matricaria recutita or Chamaemelum nobile), sweet fennel (Foeniculum vulgare var. dulce), rose (Rosa x damascena) and yarrow (Achillea millefolium), are indicated.

Kapha Treatments. Kapha qualities are described as heavy, cold, soft, viscous, sweet, stable, and slimy. An individual who is a dominant kapha or has a kapha imbalance will need to pacify these qualities with treatments that are light, warm, sharp, liquid, pungent, variable, and dry. A classic treatment for kapha or a kapha imbalance is udvartana, in which the body is massaged with an herbal paste (ubtan). In this case, the herbs are used dry (like a herbal powder) or they are blended with water or milk and no oil is used (dry balances slimy). Udvartana is stimulating (balances heavy), warming (balances cold), textured, rough (balances soft—dry hand towels are used to buff off the herbal paste), spicy (balances sweet—ubtan contains mustard powder and various spices), and vigorous (balances stable). It invigorates and energizes the body, balancing the kapha tendency to remain at rest.

The massage for a kapha is the most stimulating and the least oily of the dosha massages. The massage must be vigorous, fast paced, warming, firm, and non-oily. In a traditional ayurveda setting, massage for kaphas might be done with powders, alcohol, or silk gloves (a massage with silk gloves is called gershan) to avoid adding more oil to the kapha constitution. Lightweight or warming oils are used when a dry massage is not desired. Appropriate massage oil for kaphas include safflower, apricot kernel, sunflower, sesame, and mustard oil used in moderation. Similar to vatas, kaphas need warmth and can be heated with hot water bottles and warm packs. Warming and stimulating essential oils, like sweet birch (Betula lenta), eucalyptus (Eucalyptus radiata or Eucalyptus globulus), peppermint (Mentha x piperita), turmeric (Curcuma longa), and thyme (Thymus vulgaris—linalool type), are indicated.

When core concepts in ayurveda are understood, the practical elements of these unique treatments take on a greater sense of purpose and intent. Part two of the Practical Ayurveda series introduces therapists to traditional techniques for Indian head massage, marma points, and shirodhara.

Anne Williams is a licensed massage therapist, esthetician, aromatherapist, reflexologist, registered counselor, educator, and author. The work outlined in this article and the images are adapted from portions of the author’s textbook, Spa Bodywork: A Guide for Massage Therapists (Lippincott Williams & Wilkins, 2007).

Williams is also the education program director for Associated Bodywork & Massage Professionals. She can be reached at anne@spabodywork.com.

Notes
1. D. Wujastyk, The Toots of Ayurveda: Selections from Sanskrit Medical Writings (London: Penguin Books, 2003).
2. G. Warrier and D. Gunawant, The Complete Illustrated Guide to Ayurveda: The Ancient Indian Healing Tradition (Shaftesbury, Dorset, UK: Element Books Inc., 1997).
3. D. Frawley and S. Ranade, Ayurveda: Nature’s Medicine (Twin Lakes, WI: Lotus Press, 2001).
4. G. Warrier and D. Gunawant, The Complete Illustrated Guide to Ayurveda.
5. L. Miller and B. Miller, Ayurveda and Aromatherapy: The Earth Essential Guide to Ancient Wisdom and Modern Healing (Twin Lakes, WI: Lotus Press, 1995).

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