• What is Ayurveda?

Ayurveda is an ancient system of healing that originated from India more than 5,000 years ago from the Indus and Sarasvati eras. The word ‘Ayurveda’ in Sanskrit translates to ‘Ayur’ = Life and ‘Veda’ = Knowledge or Science. Therefore, it is known as the Science of Life and can be applied as a way of living from the moment we are born to the moment we pass away. The ancient Rishis and Yogis of India developed Ayurveda in an effort to extend the longevity of life, with quality. By doing so, the main aims of Ayurveda were (and continue to be) to bring into harmony the higher Self, the Mind, the body, the senses, and the breath (Prana). The fundamental principle of Ayurveda is that each of us is uniquely different and by gaining knowledge and awareness of our inherent nature, we can utilise the tools we have (Body/Mind) to gain optimal health and stability.

• What are the eight limbs of Ayurveda?

When Ayurveda was first developed, it included eight branches of healing (Ashtanga or Eight-limbs of Ayurveda): Kaya Chikitsa – internal medicine, Shalya – surgery, Kaumara Bhritya – paediatrics, Vajikarana – Aphrodisiacs, Shalaka Tantra = head and neck disease, Agada Tantra = treatment of poisoning, Rasayana – rejuvenation and Bhutavidya – psychology. It is impressive to note that more than 5,000 years ago, Ayurveda was already incorporating advanced forms of medicine, and consequently, has had an enormous influence on modern medicine today. While allopathic medicine has assumed a large role in surgery (though originating from Ayurveda) and treatment of traumas and acute conditions, Ayurveda cares for individuals through lifestyle interventions and natural therapies suited to the individual. These therapies include diet and nutrition, medicinal herbs, bodywork, detoxifications, psychology and spiritual practices.

• What is the main principle of Ayurveda?

Ayurveda acknowledges that we are all unique individuals with unique constitutions and unique circumstances for living. This must be taken into account when we are discussing disease treatment and lifestyle regimens. The concept of uniqueness in constitution is in alignment with modern science that views individual uniqueness in terms of our DNA codes, which provide the individualised ‘blue-prints’ for our entire functional and physical make-up. Just as our DNA stays the same throughout life, so does the person we are born. Though we may feel we are a different person from 10 years ago, really it is only our habits that have changed but the essence of who we are remains the same. Thus, Ayurveda states that, true health lies in living according to our inherent nature, rather than living according to how others think we should be or in a deviated way from our birth constitution. 

• How can Ayurveda be applied to my life in a modern day context?

The practical side of Ayurveda provides insight into how to develop intelligently designed diets and exercise programmes, techniques to reduce stress and imbalances and how to take a preventative approach to disease. It can be said that the central goal of Ayurveda is to attain a perfect state of health within the capacity of each individual, to attain inner harmony and outwardly harmony with the environment. In modern day living, Ayurveda can help each of us to understand our unique nature and how to manage our lifestyles effectively through work, diet, relationships, exercise and spiritual practices.

• Why is the principle of cause and effect important in Ayurveda?

Ayurveda is based on the Samkhya system which includes the principle of causation, the basic law of Karma. Scientifically, this is Newton’s Third Law stating that every action has an equal and opposite reaction. This is important in Ayurveda because it means we are responsible for what we bring about in our lives. This basis sets Ayurveda apart from many medical systems because it puts responsibility and empowerment into each person’s hands. We are responsible for our state of being. Every decision we make (or do not make) has an effect on us. Once we understand and correct the cause, we can prevent negative effects from arising. It gives us freedom and responsibility to develop active awareness and consciously act in maintaining our health and stability.

• What are the three pillars of Ayurveda?

Food (Ahar), Sleep (Nidra) and Brahmacharya (controlled sex) are regarded as the pillars of Ayurveda that are responsible for holding life and health. Timely intake of suitable and good quality food, regular sleeping habits and controlled indulgence in sex ensure a long and healthy life. 

• In general, what are the five elements?

Ayurveda classifies all matter as being composed of five elements, or principle densities that apply to all manifest mediums. These are: Ether, Air, Fire, Water, Earth.  While they are figurative in terminology, they scientifically represent the etheric, gaseous, radiant, liquid and solid states of matter. Additionally, they are said to correlate with nuclear, electrical, radiant, chemical and physical energies. The classification of the elements is seen in other forms of naturalistic medicines as well.  The five elements compose all matter and it is their unique proportions that give variability to all inanimate and animate things, including humans. The five elements combine in specific combinations to give the three biological humours, or Doshas, which govern us physiologically and psychologically.

• What is the Ether element?

Ether - “that which is space”

• allows things to be contained or to move

• main characteristic of containing vibrations or wavelengths

• necessary because everything needs space to survive

• i.e. cells need space to communicate

• i.e. tissues need space to function

• movement of contained vibrations gives rise to Air

• What is the Air element?

Air - “that which is movement”

• gaseous form of matter

• mobile and dynamic

• responsible for all movement of energy

• i.e. thoughts, impulses to the brain, sensations, digestion, elimination

• movement of Wind/Air gives rise to friction or heat, producing Fire

• What is the Fire element?

Fire - “that which is radiant”

• radiant form of matter

• power of transformation

• turning food into energy; thought into action

• governing metabolism, body temperature, digestion, digestive enzymes

• governing perception of light, understanding, intelligence

• Fire gives rise to condensation or Water

• What is the Water element?

Water - “that which is fluid”

• liquid state of matter

• most of the body contains water

• i.e. blood, lymph, saliva, cerebrospinal fluid, cytoplasm of cells

• functions to bring nutrients, carry wastes, transport, maintain water/electrolyte balance

• As water becomes more dense, it solidifies into Earth

• What is the Earth element?

Earth - “that which is solid”

• solid state of matter

• stability, cohesive in nature

• framework of the body and provides structure

• i.e. bones, teeth, muscles, ligaments, tendons

• What are the Doshas?

The five elements make up the structural aspect of the body. However, the functional aspect is governed by biological humours or life forces called Doshas. These subtle forces are combinations of the elements and regulate our physiological and psychological make-up. The word ‘Dosha’ in Sanskrit actually means ‘imbalance or disturbance’. This evolved because the Ayurvedic view of reincarnation implies that the very fact we have taken a human birth suggests we have imbalances and disturbances already. The concept of subtle energies mediating our functional constitutions is also found in other naturalistic medicines such as Traditional Chinese Medicine and Greek Medicine. However the classification of Ayurvedic anatomy and physiology in terms of the Doshas is what largely contributes to the uniqueness of Ayurveda. By understanding the principle behind subtle life energies within the body, this system becomes holistic in nature rather than focusing on manifested symptoms; thus, Ayurveda works on levels beyond the physical and chemical by recognising the life-force or the Doshas. The three Doshas are Vata (air & ether), Pitta (fire & water) and Kapha (earth & water). Just as we have all five elements, we also contain all three Doshas. Likewise, our proportion of the Doshas is what contributes to our uniqueness.

• What are the seven classifications of the Doshas?

According to Ayurveda, there are seven classifications or Dosha-types. Though we have all three of the Doshas, it is quite common to have a predominance of one or two. In the rare case, an individual may have equal ratios of all three Doshas.  Please keep in mind that even though there are seven classifications, two individuals within the same classification will still have very different characteristics and tendencies as the attributes which comprise the elements of each Dosha vary widely and are quite extensive. The seven classifications are Mono-doshic (predominance of Vata, Pitta or Kapha); Dual-doshic (predominance of Pitta-Vata, Vata-Kapha or Pitta-Kapha); and Tri-Doshic (relatively equal proportion of all three Vata-Pitta-Kapha). The predominant Dosha(s) will contribute largely to our physical and mental make-up.

• What are Prakriti and Vikriti?

We are born with a fixed combination of the Doshas that comprise our inherent constitution. This essential constitution is termed ‘Prakriti’. Our Prakriti stays the same throughout life, though our constitution may appear to change by temporal manifestations, imbalances or habits. This Prakriti can be thought of as our individual ‘home’. However, without knowing our inherent nature, we typically go through life (albeit somewhat ignorantly), making lifestyle choices that are not in line with our true nature. We have all experienced this at some point; placing ourselves in roles that are  not who we really are, eating foods that we know are simply not agreeable with us, choosing professions that may not synchronise with our personalities, living in climates that cause constant health problems, etc. Due to these incompatible choices, we end up in a state far away from our ‘home’, or a deviation of our Prakriti. This imbalanced or deviated state is known as our ‘Vikriti’.  In many cases, we have aggravated our inherent Doshas to such an extent that imbalances and diseases have manifested.   Ayurveda firstly identifies our inherent nature, Prakriti, and evaluates our current state, Vikriti. Following, the aim of Ayurveda is to realign our current state with our inherent state, to ‘return home’ so to speak, by knowing who we are and making lifestyle modifications supportive and correct for us as individuals.

• How do we determine our Doshas?

Your birth constitution (Prakriti) can be determined by evaluating your physical and mental traits that have been with you since your early childhood. While some of these characteristics will change over time, some features remain fairly consistent such as our skeletal frames, skin complexion, physical bony features, nails, hair, eyes, pulse and general emotional tendencies, reactions, as well as general physiological processes such as sleep patterns, digestion patterns and metabolism. Your current imbalances of the Doshas (Vikriti) can be determined by understanding current aggravations such as problems with skin, digestion, sleep, emotions, weight, elimination, pulse changes, etc. While it is best to visit an Ayurvedic Practitioner for a thorough Dosha evaluation, you can also take self-assessment questionnaires to have an idea of your unique Dosha combination and any current aggravations.

• What are the main qualities of Vata Dosha?

Vata is the biological air humour (air + ether) and represents movement. Scientifically, Vata can be associated with the information transfer process. Generally Vata is on the level of Life Force (Prana). It is the prime force of the nervous system. 'that which moves'.  The main qualities are dry, light, cold, rough, and subtle. Vata is the nature of breath and of thoughts and governs all movement throughout the body (and in nature).

• What are the main qualities of Pitta Dosha?

Pitta is the biological fire humour (fire + water) and governs bile and metabolism. Pitta is the agency of transformation and is responsible for transforming food into energy and thoughts into action. Pitta is known as 'that which digests things'. The main qualities are oily, sharp, penetrating, hot, light, unpleasant odour, mobile, liquid, moist and action. Pitta includes the nature of blood and acid secretions in stomach and intestines and governs all transformation processes in the body (and in nature).

• What are the main qualities of Kapha Dosha?

Kapha is the biological water humour (water + earth) and is the agency of cohesion. Scientifically, Kapha represents the principle of compartmentalization and is known as 'that which holds things together'. The main qualities are wet, cold, heavy, dull, sticky, soft, fixed, slow. Kapha has the nature of phlegm, stagnated water (congeals) and lubricant. It gives us the structure of the body and makes up all tissues and fluids.

• How do the three Doshas differ in their basic frame, weight and structure?

• Vata types tend to have very thin and irregular frames. They can be very tall or very short, have irregular anatomy of the spine & hips, prominent joints and bone-ends due to thin skin and poor muscle development. Their weight is typically low (difficult to gain weight, too) and their postural structure will have irregularities as well such as hunched shoulders (usually an expression of rooted fear and insecurity), crooked or irregularly shaped nose, spine misalignments as mentioned above and sometimes a sense of fragility.

• Pitta types tend to have medium frames with good musculature and are usually average height for their race. Their weight can be moderate and they can gain or lose weight but it usually stays about the same. They tend to have sharp anatomical features such as jaw lines and sharp noses. Their bones and joints are not as prominent as Vata types but are more obvious than Kapha types. Their structure is usually regular without skeletal distortions.  However sometimes they have a tendency to lean forward due to their goal-driven and seeking traits.

• Kapha types generally have larger basic frames than the other two types. They can be called ‘big-boned’ and usually have pretty good muscle development as well, though it is not always evident. Typically they carry more weight and have thicker skin so their tendons, joints and bone-ends are not prominent nor are there veins. Due to their water element, they also tend to experience water retention which also adds to their weight. Their structure is usually sturdy and strong, their figures usually shapely and fleshy. Often times their chests protrude because they are a bit larger and well developed.  They tend to hold weight below the navel, but some Kaphas will also be top heavy and hold weight above the navel.  It is difficult for them to shed weight.

• How do the three Dosha types differ in complexion?

Complexion is considered within the ethnic group of the person. In general, Vata types will have complexions that are darker than the other types and are lustreless, dull and dry. Pitta types tend to have florid or reddish complexions, coppery or yellow. They also tend to have lustre in the skin and a glow or a flush due to their fiery nature. Kapha types tend to be pale in comparison with whiter complexions. They will have lustre in the skin as well though usually because their vitality is higher and they have skin which retains moisture and is thicker than the other types.

• How do the three Dosha types differ in digestion?

• Vata types have irregular and variable digestion with a tendency toward gas, intestinal bloating and too quick of movement through the digestive process leading to undigested food masses and constipation. They tend to have a weaker agni (digestive fire).

• Pitta types have the strongest digestion of the three Doshas and can digest large amounts of food. They have a tendency to ‘overcook’ the food, however, and lead to chronic digestive malfunction and increased acidity/heartburn. They usually have the highest agni and can handle pretty much any type of food.

• Kapha types have a digestion that is usually slow but steady. They tend not to take in as much food because it takes longer to digest. They have a tendency toward distinguishing their agni and decreasing their digestive power which causes food to remain ‘uncooked’ in the digestive tract and sit and accumulate as toxins.

• How do the three Dosha types differ in elimination?

• Vata types tend to have irregular elimination that is variable. Their sweat is scanty, as well as their urine. Their bowel movements are less in quantity and frequency and tend to be dark, dry and sometimes painful to pass. They tend toward constipation.

• Pitta types sweat profusely (with sour smell) and also urinate in large quantities with yellow or red tints to the urine. Their bowel movements are usually pretty regular and tend to be soft, loose stools that can be yellowish in colour. They can experience diarrhoea.

• Kapha types do not sweat as much as Pitta types and their sweat can have a sweet smell. They urinate moderately and usually it is cloudy/white in colour. Their bowel movements are slow and steady and usually bulky, with mucous and soft.

• How do the three Dosha types differ in circulation?

• Vata types usually have poor circulation, leading to cold extremities and abdomen. They can also experience palpitations.

• Pitta types usually have great circulation and warm extremities, particularly hands and feet. They also tend to flush easily due to their warm circulation.

• Kapha types tend to have slow and steady circulation and sometimes cold extremities with poor circulation due to their excess weight. Their abdomen is usually warm.

• How do the three Dosha types differ in speech patterns?

• Vata types can be talkative and have hoarse voices. They tend to talk quickly, especially when excited and have a tendency to ramble. Their patterns are inconsistent and sometimes they are quiet although their thoughts are continuing.

• Pitta types tend to talk intentionally and clearly, usually with a purpose. They can have sharp voices and manners of speech and sound argumentative and convincing.

• Kapha types tend to talk infrequently, softly and usually only when necessary. They tend to have melodious voices that are rich and comforting.

• How does the quality of memory vary according to the three Doshas?

• Vata types tend to learn quickly but forget quickly. They are best with short-term memory.

• Pitta types tend to remember short-term and long-term moderately.

• Kapha types tend to take a while to understand but then retain the information for a long time. They are best with long-term memory.

• How does mental quality vary, in general, for the three Doshas?

• Vata types are usually mentally active, quick thinking, imaginative, indecisive and processing many thoughts one after the other. They can see multiple points of view and they are often abstract thinkers.

• Pitta types are usually mentally active but more focused with the thoughts, tending to concentrate more and entertain logical and analytical thinking, rational and with purpose, also with criticism and judgment. They are more goal-seeking and have a probing or scientific bent.

• Kapha types are usually easy going, one thought at a time and processing slowly. They tend to be thinkers of broad principles but not so good with details. They are consistent in their thoughts and views usually.

• What factors cause Vata to increase or become aggravated?

As like increases like, so the similar attributes of Vata will increase the Vata Dosha. Because Vata is composed of the Air and Ether elements, its attributes are of a similar nature: dry, light, subtle, cold, mobile and dynamic. Therefore, if a Vata individual surrounded themselves with these attributes such as eating dry, light, cold foods, working in a profession that requires air travel frequently, engaging in too many activities, staying up late at night and constantly worrying, then they would most definitely aggravate their Vata Dosha.

• What are the symptoms of aggravated Vata Dosha?

When Vata is aggravated, everything speeds up and increases speed and movement even more than usual. Thoughts move very quickly; one cannot hold onto thoughts, speech increases, mental activity increases; one becomes distracted, ungrounded, spacey and un-cantered. This person may experience worry, fear, anxiety, depression, loneliness and indecisiveness. Physically, the increased movement can lead to dryness and manifest as dry skin, dandruff, dermatitis, eczema, chapped lips, brittle nails, dry hair, stiffness and cracking of joints, low back pain and headache, as well as constipation, heart palpitations, tremors, and gas.

• What factors cause Vata aggravations to pacify?

Just as ‘like increases like’, so the opposite is true as well. If the Vata individual were to surround themselves with attributes opposite to their Vata Dosha, then rather than aggravating their inherent nature, they would pacify and control their tendencies for imbalances. Thus, a Vata individual can manage their constitution best by making lifestyle choices that include attributes which are warm, grounding, heavy, moist and stationary; these will counteract the tendency of Vata to move too quickly or be too cool in nature. Such an individual can incorporate warm, nutritious and dense foods into their diet; eat regularly; limit excessive travelling; perform grounding and calming exercise; enjoy regular warm oil body massages; and spend time in nature and calming environments.

• What factors cause Pitta to increase or become aggravated?

Because Pitta is composed of the Fire and Water elements, its attributes are of a similar nature: oily, sharp, hot, light, odorous, mobile and liquid. Therefore, if a Pitta individual surrounded themselves with these attributes such as eating spicy, greasy and sour foods, working in a profession that was highly competitive and aggressive, engaging in extremely aerobic and physically demanding activities, repressing anger and living in a hot and humid climate, then they would most definitely aggravate their Pitta Dosha.

• What are the symptoms of aggravated Pitta Dosha?

Once the Pitta Dosha is provoked and accumulates, then imbalances start to manifest. With an increase in heat and sharpness in the system, this person may experience difficulty thinking, anger, temper, aggressiveness, frustration, impatience, cannot listen and self-critical tendencies. Physiologically, aggravated Pitta or increased heat will cause the digestive enzymes to ‘overcook’ the food, an increase in acidity, heart burn, ulcers, inflammation of skin, rashes, boils, liver disorders and conjunctivitis, etc. Primarily, inflammations will increase, as well as acidity and overall heat.

• What factors cause Pitta aggravations to pacify?

If the Pitta individual were to surround themselves with attributes opposite to their Dosha, then rather than aggravating their inherent nature, they would pacify and control their tendencies for imbalances. Thus, a Pitta individual can manage their constitution best by making lifestyle choices that include attributes which are cool, soft, clean, dry and calm; these will counteract the tendency of Pitta to move too generate too much heat. Such an individual can incorporate dry, cooling and sweet foods into their diet; find constructive ways to release anger; work in open and relaxed spaces, perform cooling exercises; enjoy morning and evenings walks; and spend time in nature and cool climates.

• What factors cause Kapha to increase or become aggravated?

Because Kapha is composed of the Water and Earth elements, its attributes are of a similar nature: wet, cold, heavy, dull, sticky, soft and fixed. Therefore, if a Kapha individual surrounded themselves with these attributes such as eating heavy, cool and moist foods, taking frequent naps during the day, not exercising or having much physical activity, becoming stuck in a routine and living in a cool and damp climate, then they would most definitely aggravate their Kapha Dosha.

• What are the symptoms of aggravated Kapha Dosha?

Once the Kapha Dosha is provoked and accumulates, then imbalances start to manifest. They may experience too much earth and water, which can result in such tendencies as sluggish thinking, lethargy, laziness, feeling burdened, heaviness, developing attachments, greed, dullness and depression. Physiologically, the heaviness of Kapha aggravation may cause a slowing down of all processes, the thickening of mucous, joint rigidity, slow digestion and sedentary food that turns into toxins, congestion and respiratory problems, too much phlegm, fatigued pancreas, weight gain, edema or water retention.

• What factors cause Kapha aggravations to pacify?

If the Kapha individual were to surround themselves with attributes opposite to their Dosha, then rather than aggravating their inherent nature, they would pacify and control their tendencies for imbalances. Thus, a Kapha individual can manage their constitution best by making lifestyle choices that include attributes which are warm, light, mobile, dynamic and sharp; these will counteract the tendency of Kapha to become to stagnant or fixed. Such an individual can incorporate spicy, warm and dry foods into their diet; find professions that allow them to cultivate their nurturing and giving attributes, perform aerobic or physical exercises to increase activity, live in dry, warm and light climates, and allow change in their life.

• How does Ayurveda incorporate diet therapy into short and long-term treatments?

An intelligently designed diet, focusing on the three tastes which pacify a Dosha aggravation is implemented right away in Ayurvedic therapy. Though it takes time to see a result, diet management can have a profound effect on the Doshas as Ayurveda states that most imbalances and disease are caused initially by improper digestion and absorption of nutrients. Along with diet, modalities to increase the digestive fire and clear improperly digested food-stuff from the body are also implemented. Diet can become a long-term focus as well for the individual, and with time they are able to constantly make adjustments and modifications along the way to manage their Doshas effectively.

• How does Ayurveda use medicinal herbs?

A skilled Ayurvedic practitioner prepares medicinal herbs that are Dosha specific in function. These are essentially a concentrated and subtle form of food, which are useful for reduction, tonification and rejuvenation. Herbs essentially link the body and mind together via Prana and have their main effect on the subtle level of the body. Herbs help to manage the Doshas with concentrative effects and work best in the context of Ayurvedically-designed diets and lifestyles.

• How does Ayurveda use oil and bodywork therapies?

This is a fundamental aspect of Ayurvedic treatment as touch of the body is important to manage the Doshas, and in particular, to increase circulation, stimulate and strengthen the lymphatic system and open the flow of Prana. In these therapies, oils are blended specifically for the Dosha imbalances and massage strokes are also designed specifically for each Dosha. Examples of oil/bodywork include Abhyanga (full body oil massage), Pada Abhyanga (foot massage) and Shiro-Abhyanga (oil-head massage), among many.

• What is Pancha Karma?

This is an intense purification therapy, performed by Ayurvedic practitioners with special equipment and proper facilities. The term ‘Pancha Karma’ translates to ‘five actions’. Thus, this therapy includes the five cleansing actions of: therapeutic vomiting, therapeutic purgation, medicated enemas, nasal medications and therapeutic release of toxic blood.  Though it sounds extreme, Pancha Karma is a radical way to cleanse the body and eliminate Dosha imbalances. Typically this procedure is done in a confined and peaceful location over the span of several days (from 7 days even up to a full month). It is applied for acute conditions or as preventative-health maintenance (‘spring cleaning’). However, it is essential that one has stability before undergoing Pancha Karma.

• What happens in an Ayurvedic Consultation?

An Ayurvedic practitioner uses several methods of observation to determine your constitution and any imbalances. These modalities include evaluation of your physical, emotional and mental traits, a thorough patient history evaluation and the use of sight, smell and touch. Some of the diagnoses can include tongue diagnosis, abdominal diagnosis and pulse-reading. The latter is an ancient art form by which the practitioner reads the state of your Prana (life-force) carried in your pulse. Essentially the practitioner uses this reading as a road-map to understand where you have been, where you are now, and where you are going.  Likewise, Ayurvedic observations can identify the state of your Doshas and understand what you have gone through, what you are currently experiencing and forecast imbalances or disease tendencies that you may experience in the future.

• What is Prana?

Prana is the life-energy or the subtle form of Vata. Prana is taken in through the breath, food and thoughts. It gives mental adaptability and the capacity to communicate, coordinate ideas and comprehend. Prana is the basic life force or vitality of the mind and governs the overall growth and evolution of body and mind.

• What is Tejas?

Tejas is the subtle form of Pitta that gives intelligence, reason, passion to learn or discover self discipline and the ability to perceive. Tejas governs the basic clarity of mind and on a pranic level, tejas gives courage, boldness and valor.

• What is Ojas?

Ojas is the vital essence of the body and is described as a subtle force that incessantly works to keep the body, mind and senses continuously refreshed. There are two types of ojas in Ayurveda: one called ‘para ojas,’ which is located in the heart and represents the divine ‘breath’ that separates the animate from the inanimate; and ‘apara ojas,’ which is found in a state of continual flux, derived from the food we eat, the water we drink, and the air we breathe. Ojas gives mental strength, contentment, patience, calmness and aids in memory and concentration. Essentially, ojas is our peace of mind, and on a pranic level, ojas gives strong immunity, endurance and the capacity for work and exertion.

• Why is Ojas the key to health?

Ojas is the essential energy of the immune system. It is the subtle essence of the reproductive fluid and all the vital secretions, and in Ayurveda, is considered as a source fluid that underlies all our psycho-physical capacities. Therefore, Ojas is the sap of our life energy; when it is sufficient, there is health; when it is deficient, there is disease. It has a major influence on our state of health.

• How is Ojas related to sexuality?

The powerful role that ojas plays in sexuality is equally vital in spiritual development. Because of this, some spiritual practitioners take a vow of celibacy to conserve the body’s ojas, practicing techniques such as breath control and meditation to use this powerful biological energy to facilitate a deeper spiritual awareness. This exceptional practice isn’t for everybody however, and for most people Ayurveda actually recommends regular sexual activity, but within limits.  Excess sexual activity, especially in men, is considered to promote a loss of ojas, leading to fatigue, weakness, aging and disease. Some practitioners counter these techniques by learning to channel their sexual energy during sex, thus conserving the vital essence while still allowing one to experience sexual pleasure. Another helpful technique to retain and build ojas is the consumption of specially prepared herbal medicines called ‘rasayanas’ or ‘rejuvenatives’, which are thought to reverse the effects of aging and disease by enhancing ojas.

• How does Ojas relate to the disease process?

Ojas provides the body vitality and immunity, thus protecting it from disease. It is the subtlest force fluid underlying all physical capacities and nourishes the body for optimum functioning. Ojas adds vitality to all tissues, strength to our immune system, and gives us the ability to create and sustain life. For diseases that are chronic, ojas is usually too low to be able to adequately rejuvenate and restore health to the person.  Likewise, for conditions that are incurable, ojas has usually completely collapsed and death will take over soon.

• What is Ama?

Ama is undigested food mass or toxic food mass in the body. This is formed if the digestive fires are not functioning properly and leave food partially digested or undigested. The accumulation of the undigested food forms toxins that are the beginning of the disease process.

• Why is self-knowledge and self-care central to Ayurveda?

These are stepping stones towards the ultimate goal of Self-realisation. While health is a means or intermediary goal of Ayurveda, the ultimate goal is knowledge of the higher Self (which is attained by following the path of Yoga). Ayurveda emphasizes self-care and self-knowledge because it is only through these avenues that one starts to understand themselves and to know their inherent nature and adjust their lifestyles to live in a restorative and correct manner. Once the body and mind are stabilized then they can be effective tools for realizing the higher Self. Through each step of Ayurveda, we are fine tuning the physical and subtle bodies to act as vehicles to take us to the Higher Self.  Thus, it is imperative to practice self-knowledge and self-care in order to understand and maintain the instruments we have been given in order to realize the highest Self.

• How are Ayurveda and Yoga related?

Ayurveda aids in the outer processes of Yoga to enable us to proceed with the inner processes of Yoga to attain unification with the Higher Self. Yoga and Ayurveda both aim to develop the faculty of direct perception because only in unity of the perceiver and the perceived can the truth be known. Along with this, Ayurveda and Yoga both share the same philosophical foundation of Samkhaya, where the aim is to provide detachment and liberation of the ‘individual’ self so it can realise its Higher Self. Ayurveda directs individuals to the path of Yoga by first purifying and disciplining the body and gradually turning the attention of individuals from the external to the internal and recognition of our true nature. In this way, Ayurveda uses the body and mind as tools for the basis of self-understanding which is the ultimate aim of Yoga. Ayurveda can help prepare one to embark on the path of attaining Yoga.

• How does Yoga therapy relate to Ayurveda?

Yoga therapy is the healing aspect of Ayurveda that covers treatment of the body and mind with applications of asanas, pranayama, mantra and meditation according to Ayurvedic guidelines.  Ayurveda aims to prepare the body and mind, specific to the needs of the individual, to reach stability and purification that allows one to go further along a yogic/sattvic path to reach a state of Yoga. The preparation of the body and mind are actually methods of the classical Yoga system and thus, Ayurveda and Yoga (in particular the therapy aspect of Yoga) are intertwined.