Ayurveda: The Science of Life...Quality Dosha Appetite My appetite comes and goes, I may forget to eat I get really hungry, I don’t like to miss meals I like to eat, but I don’t

Arunachala Yoga & Ayurveda © Arun Deva 310.435.4197 [email protected]

The Practical Application of Ayurveda For Yoga Therapists: SYTAR 2015

Ayurveda: The Science of Life

Brahman: Eternal, Pure Awareness

⇓ Purusha: Indwell ing Witness

- Passive energy Prakruti : Inherent Nature

- Active energy

⇓ MAHAT (Cosmic Consciousness)

⇓ BUDDHI (Individualized Consciousness)

⇓ AHAMKARA (I-Former)

⇓ SATTVA RAJAS TAMAS

⇓ ⇓ Jnana Indriyani

Sense Organs Karma Indriyani

Motor Organs Panchamahabhutani

5 Great Elements Tanmatrani Subtle Senses

Ear Mouth Akasha Space, Ether, Potential

Hearing

Skin Hands Vayu Air, Wind, Movement

Touch

Eye Feet Agni Fire, Heat, Light

Sight

Tongue Urino-genital Ja la Water, Liquidity, Cohesion

Taste

Nose Anus Pri thvi Earth, Solidity, Density

Smell

GUNAS: 20 quali t ies Heavy/light—Dull/sharp—Cold/hot—Oily/dry—Smooth/rough—Solid/liquid—Soft/hard—Static/Mobile—Gross/subtle—Cloudy/clear


DOSHAS: biological humors

Dosha Vata Pit ta Kapha Composit ion of

Elements Akasha & Vayu Ether/space & Air

Agni & Jala Fire & Water

Jala & Prithvi Water & Earth

Main Location Colon Small Intest ine Stomach Quali t ies Cold, dry, l ight ,

mobile, rough, subtle, c lear

Hot, moti le, l iquid, sharp, intense, odorous, c lear

Dense, heavy, cold, l iquid, oi ly , gross, dull ,

c loudy, cohesive Physical

Characteris t ics Short or tal l , thin,

irregular frame, dry skin and hair , smaller

eyes, prominent joints.

Medium, wiry, proport ionate, reddish complexion, receding

or early grey hair , piercing eyes.

Stocky, large bones, oi ly or lustrous skin,

ful l features, thick and wavy hair , large eyes.

Habitual characteris t ics , trai ts

Always cold, intuit ive, quick thinking,

nervous, Irregular and small

appeti te, insomnia or disturbed sleep,

cautious and impetuous,

const ipat ion, aches and pains

Always hot, focused, intel l igent, l is t maker,

planner, short tempered, cri t ical ,

s trong appeti te , good sleeper,

sensi t ive, demanding

Disl ike cold, wet weather but can handle

al l weathers, determined,

del iberate, love luxuries and food,

s leep very well , calm, good steady working habits , put on weight

easi ly and get s luggish and sensi t ive.

Mental characteris t ics Intuit ive, creat ive, enthusiast ic ,

High energy, nervous, anxious, forgetful ,

impulsive

Intel l igent, compassionate, focused, clever,

manipulat ive, persuasive, hot

tempered, impatient, r ighteous, jealous, select ive memory

Steady, rel iable, understanding to a

fault , s trong reserves of energy, great long

term memory, can get possessive and st ingy

though usual ly loves to spoil c lose ones

Imbalances Constipat ion, arthri t is , cracking popping

joints , dry skin, absent mindedness, fat igue,

Loose motions, hyperacidity , inf lamed

joints , Always hungry,

Rashes, skin condit ions,

inf lammations,

Sluggish motions, r ig id thinking, depression,

congest ion, dull pains, oi ly skin, acne, weight

gain

INDIVIDUAL CONSTITUTION: unique combination of Vata, Pitta and Kapha: 7/10/infinite possible combinations theories: fixed: any variable is a vikruti

MENTAL CONSTITUTION: predominance of Sattva, Rajas or Tamas: Changeable nature: Variations can become new patterns: Vikruti.

Unchanging nature: What we try to balance with: Prakriti.


DHATUS: 7 concentric t issues of the body

RASA: plasma, lymph, serumà RAKTA: blood, specifically red blood cellsà MAMSA: muscleà MEDA: adipose tissue, fatà ASTHI: bone, teeth, cartilageà MAJJA: marrow as well as nerve tissueà SHUKRA: reproductive tissueà OJAS: immune reserve

SROTAS: Channels that supply nutri t ion and carry out waste from the various

systems, t issues, waste channels, and mind. 3 Systems:

Respiratory, Food, Water 7 Tissues:

Plasma, blood, muscle, fa t , bone, marrow and reproductive 3 Waste Systems: Feces, Urine, Sweat

Mind In addit ion for females:

Lactation Menstruation

Total 16.

MALAS: wastes MUTRA: urine, maintains moisture PURISHA: feces, maintain integrity of colon SWEDA: sweat, maintains temperature and keeps skin moist.

AGNI: 4 possible states SAMA AGNI: balanced metabolism VISHAMA AGNI: irregular metabolism, mainly a vata condition TIKSHNA AGNI: hyper metabolism, mainly a pitta condition MANDA AGNI: slow metabolism, mainly a kapha condition

MIND: 4 states MANAS: sensory, immediate consciousness AHAMKARA: I-former consciousness BUDDHI: discriminating, observant consciousness CHITTA: conditioned, underlying consciousness


MIND: 3 quali t ies SATTVA: clarity RAJAS: drive TAMAS: inertia ________________________________________________________________________

Ayurvedic Definit ion Of Health:

Samadoshaha, samagnishchaha, samadhatumalakriyaha,

Prassannatmatmoindriyamanoha, swastha, i tyabhidhiyiate Su.Sa. 15.41

A healthy person is established in Self, with balanced doshas & agni, properly formed tissues, has proper elimination of wastes, properly functioning body processes, has clarity of mind and senses and is able to experience the Bliss of knowing Self.

© 2013, Patterns For Living Devi Mueller, CAS, MAyu [email protected]

Healthy Cycle of the Doshas

Creation of Disease Condition

Aggravate

Alleviate Accumulate

Accumulate

Aggravate

Over/low

RMD -‐ Disease Condition

© 2003, Patterns For Living

That which moves things Elements: Air / Ether (space) Key Attributes: Cold, DRY, light, MOBILE, clear, flowing

Like a butterfly or bumblebee: Flits about/ has many interests. Can become disconnected!

When in balance: Vibrant and enthusiastic Excited about life Bubbly and energetic Many interests Can make changes quickly Generate great ideas Artistically inclined March to own drummer Excellent natural healers Speak quickly and change

topics often Move quickly, but indirectly Fun and light hearted

Physical Characteristics: Tend to tall or short Usually quite thin Tend to dryness Often feel cold Appetite and digestion tends to vary Curly, fly-away hair Poorly defined musculature

Out of balance: Physically: gas, constipation, dryness, pain, cold Mentally: scattered, disoriented, confused, forgetful, indecisive, spacey Emotionally: Worried, nervous, anxious, fearful, obsessive, moody What drives Vata out of balance? Food: Dry, cold, light foods (like salads, popcorn), cold drinks, stimulants (like sugar

coffee and chocolate), fast foods and eating at irregular intervals Sleep: Lack of sleep Energy: Doing too many things at once, over-stimulation of the senses, changing directions frequently, too many demands on time, lack of routine in life


Like a bull: Strong / Focused / Can get angry!

That which digests or transforms Elements: Fire / Water (mostly fire!) Key Attributes: HOT, light, sharp, moist (oily) When in balance:

Strong, natural leaders Passionate Have vision and clarity Warm and friendly Focused Goal oriented Highly accomplished Organized Make things happen Take joy in accomplishment Courageous and brave Speak clearly and convincingly Excellent teachers

Physical Characteristics: Medium height and build Ruddy or rosy complexion Freckles and/or moles Feel warm Hair is fair; tend to gray early –may go bald

Appetite and digestion are strong Love to eat!!

Out of balance: Physically: heartburn//hyperacidity, diarrhea, skin rashes or acne, fevers, infections Mentally: overly focused, critical, judgmental, controlling, opinionated Emotionally: angry, resentful, jealous, vindictive What drives Pitta out of balance? Food: Hot, spicy foods, stimulants (like coffee or chocolate), fried foods, alcohol Sleep: Lack of sleep (burning the candle at both ends!!) Energy: Competition, overscheduling, intensity in any area


Like an elephant or turtle: Slow and steady! Can get stuck!

That which protects, supports and holds together Elements: Water / Earth

Key Attributes: WET, HEAVY, dense, static, soft, cloudy When in balance:

Calm and steady Patient Sweet, kind and loving Thinks things through before moving forward

Loves the comforts of life and being surrounded by loved ones

Compassionate Devoted and supportive Reliable, good followers Devoted and loyal Focused without being intense Strong

Physical Characteristics: Usually tall with well developed bodies

Have large bones Carry excess weight Hair is dark, thick, lustrous Skin is soft and somewhat oily Appetite is slow but steady Can get overheated or chilled

Out of balance: Physically: heaviness, nausea, sluggish digestion, mucous, congestion, swelling Mentally: slow, unwilling to change, inflexible, stuck, overly attached Emotionally: melancholy, overly sentimental, lethargic, materialistic, possessive What drives Kapha out of balance? Food: Heavy, sweet foods, oily foods, lack of variety with foods, bland foods Sleep: Too much sleep, naps Energy: Stagnation, inactivity, attachment to routine, lack of movement or change

AYURVEDIC PHYSICAL ASSESSMENT

Quality

Dosha

Face Shape Oval, angular, square,

round

V P K

Teeth Crooked, small, gray Medium, yellow

Large, white, straight

V P K

Eyes Small, darting Piercing, medium, deep-set,

Gentle, large, moist

V P K

Nose (size) Small Medium

Large

V P K

Nose (bridge) Narrow Medium

Wide

V P K

Lips Thin Medium

Thick

V P K

Neck Long Medium

Short

V P K

Hair Traits Dry, kinky, sparse, unruly Balding, early gray, oily, fine

Coarse, dense, oily

V P K

Skin Thickness Thin Medium

Thick

V P K

Skin Condition Dry, rough, wrinkles, Slightly oily, moles, freckles

Soft, moist, oily, smooth

V P K

Musculature Slight, visible bones Medium, firm

Plentiful, sound

V P K

Physique Very short or tall, thin, gangly Medium

Tall/sturdy or Short/stocky

V P K

Bones Narrow Moderate

Stocky

V P K

Palm of Hand Rectangular Square Fleshy

V P K

Fingers Long, narrow, Medium,

Short, thick

V P K

Speech Patterns Enthusiastic, fast Concise, clear

Thoughtful, deliberate

V P K

Physical Assessment Total V P K

V P K

AYURVEDIC FUNCTIONAL ASSESSMENT

Add totals from this side to the reverse side to determine your personal constitutional make up!

NAME:_______________________________________ TOTALS: V_____ P_____ K_____

Quality Dosha Appetite My appetite comes and goes, I may forget to eat

I get really hungry, I don’t like to miss meals I like to eat, but I don’t really think about it unless reminded

V P K

Response to not eating

I get light-headed, anxious or cranky I get irritable or angry

It doesn’t really bother me

V P K

After eating I may get gas or bloating I may get heartburn or hyperacidity

I often feel heavy or sleepy

V P K

Elimination Irregular bowel movements once a day or less One or more bowel movements daily with regularity and ease

One bowel movement daily with no straining

V P K

Stool Quality Often hard, dry, strain to eliminate Usually well formed, may be loose or burning

Well formed, slow but easy movement

V P K

Weight Don’t gain weight easily If I gain weight, it is fairly easy to lose I gain weight easily and lose it slowly

V P K

Body Temperature

I am always cold, especially my hands and feet I am warm most of the time

I adapt to most conditions, but tend to feel cool

V P K

Skin Rashes Rashes are dry, itchy; blemishes are blackheads Rashes are red, burning; blemishes are acne

Rashes are wet, oozing; blemishes are white pimples

V P K

Sleep Patterns I sleep lightly and awaken very easily I sleep soundly and awaken refreshed

I sleep late and take naps whenever I can

V P K

Sleep Issues Awaken in the early a.m. and can’t go back to sleep Can’t fall asleep because mind is active

I often have difficulty waking up and getting going

V P K

Stress Reaction Become worried or overwhelmed Become irritable, then rise to the challenge

May withdraw or become reclusive

V P K

Decision Making Have difficulty making decisions, may change my mind Easily make decisions, only change with new info

Careful, but easy-going about decisions

V P K

Projects Like to start projects, but have difficulty finishing Start and finish projects; completion is important Like to work on projects, but let others start them

V P K

Menstrual Cycle My cycle is irregular My cycle is regular at about 24 - 28 days

My cycle is regular at 28 – 35 days

V P K

Menstrual Flow Flow is often light, but may vary Flow is medium heavy , usually consistent Flow can be very heavy, very consistent

V P K

Menstrual Difficulties

Often have severe, cramping pain and PMS Some mild pain during menses, some PMS

Rare pain during menses, but may have bloating just before

V P K

Functional Total V P K

V P K

Arun Deva©2015 Arunachala Yoga & Ayurveda Intended for educational purposes only

YOGA THERAPY FOR HEART DISEASE THROUGH AN ĀYURVEDIC UNDERSTANDING. Arun Deva, AP-‐NAMA, AYT, YTRx, E-‐RYT500

The Sanskrit word for heart is HŖD or HŖDAYAM. The second sounds suspiciously like “HERE I AM”. Hŗ: To receive Da: To give Ya: The exchange Āyurveda sees the heart very differently from our current medical viewpoint of simply an organ with its primary function being to deliver oxygen and vital nutrients to cells throughout the body and to aid in the removal of cellular waste products. It is not that it disagrees with this. It is that its concept of heart includes three factors, not one:

1. It is primarily the seat of manas. (Circulation of sensation, emotion and feeling: blood)

2. It is the seat of prāna. (Circulation of red blood cells and subtle nutrients: blood) 3. It is the seat of primary rasa dhatu (Circulation of plasma and essential nutrients:

blood) In persons who are mentally weak, the dośa`s, having undergone increase, invade the hŗdaya, the seat of mind. They get lodged in all the channels of the mind and bring about its derangement quickly. MN:20:5 From the heart as root, ten great vessels carrying ojas pulsate all over the body... One who wants to protect the heart, the great vessels and the ojas, should particularly avoid the causes of the affliction of mind. CS: Sutrasthana: XXX:1-‐15

As per Āyurveda, this heart is served by 10 Great Channels (Mano Vāha Srotas). They carry mind (manas), the winds (vayu`s) and essential nutrients (rasa) throughout the body. It is interesting to note that the details of these channels are actually given in other tantric and yogic texts! Reference Dr. Claudia Welch: Secrets of the Mind ebook: https://drclaudiawelch.com/shop/books-‐and-‐e-‐books/ So:

• The heart is the root of the channel of the mind (Mano Vāha Srotas) • It is the root of our prana or respiration. (Prāna Vāha Srotas). • And it is the root of our immune strength or weakness (Rasa Vāha Srotas)

And they are all actually the same ten great channels!


Yoga and Tantra add to this vaster understanding by including the concept of the Chakra’s. Āyurveda accepts this concept and also sees it clinically as the site of unconditional love, thus covering all three above concepts, while taking them even deeper into the realm of the spirit and the understanding that it is an imbalance in our relationship with unconditional love that can trigger heart disease! The original sinJ This means that any disease of the heart can arise from:

1. Disturbances in the mind. Which we can clearly see by our understanding of stress being the #1 killer through heart disease.

2. Disturbances in our respiratory and circulatory capacity (prāna). Which explains why we pay so much attention to proper exercise in heart disease.

3. Disturbances in our immunity. What affects our immune system the most? Inflammation. It is inflammation of the channels that carry nutrients to the cellular body and wastes back for removal that cause this silent disease. It is not necessarily cholesterol. Which as we are now discovering, is the bodies’ attempt to counter inflammation. Thus we find that only if released in excess, while the original cause (hétu) is not being addressed, goes on itself to become the problem. Thus we should be looking at inflammation first. Which is caused primarily by toxic buildup (āma) in the blood vessels and organs. And the major causes of toxins are an improper diet, excessive activity, lack of proper exercise and stress.

Yoga accepts all three of these Āyurvedic concepts. Therefore, the 3 primary methods of treatment would be:

1. Stress management: Both yoga and Ayurveda address this very well.

2. Exercise: Yoga addresses this very well as we know J Āyurvedic understanding of exercise (vyāyāma) helps to bring a clinical aspect to the exercise routine that is based on exactly the same understandings of the heart (hŗd).

3. Diet: Here is where Āyurveda can truly inform a skilled yoga therapist wanting to increase the efficiency of their yoga therapy toolbox. Āyurveda sees each of us as sacred individuals. The relationship of our health to our digestive state is considered the most important factor in its maintenance. Because of our unique, individual natures, through the understanding of the dośa`s, we can clearly see how different people would have different digestive capacities and specific weaknesses. Thus, even when it comes to creating a yoga practice for your client, knowing when to apply it in relation to the digestive system can be very critical in its acceptance by the body. For one thing, the exercises including āsana and prānāyāma, would be done away from any meal so as not to confuse the digestive system. A simple addition to your toolbox would be making sure the practice is done on a fairly empty stomach. And probably after a good bowel movement at least once that day, prior to the practice!


While there are numerous distinct disorders that relate to heart disease, such as arteriosclerosis, angina, heart attack, congestive heart failure, arrhythmia, myocarditis, cardiomyopathy, heart murmurs, rheumatic heart disease, valvular disease, mitral valve prolapse and high blood pressure, the Āyurvedic understanding is, in a sense, simpler. Vāta relates to the movements of the heart and kapha to the structure of the heart. Thus a blockage, weakness or excessiveness in the movement will disturb the tissues of the heart and the vessels connected to it. For this we relate heart disease disturbances to be primarily in blood and its vessels, including the heart as an organ, but also the liver, where cholesterol is produced, and kidneys with its relationship to diabetes. In addition, Pitta controls the temperature and intensity of flow and is always involved in inflammation. As per Āyurveda, there is no inflammation (jvara)with out pitta. If another toxic dośa (Sāmadośa) is involved, this will lead to complicated inflammation. As per Āyurveda, there are 5 primary types of Hŗd Roga:

1. Vātaja Hŗd Roga (angina like pain dominant) 2. Pittaja Hŗd Roga (suppurating or inflammatory condition involving heart or nearby) 3. Kaphaja Hŗd Roga (Organic disorders such as congestive heart failure) 4. Tridoshaja Hŗd Roga (Valvular heart disease) 5. Krimija Hŗd Roga (Parasite cause valvular diseases)

In fact, most heart conditions can fall within these 5 sub-‐types. Now let us look at primary causes: Heart diseases may manifest themselves in any of the three dośa`s (Vāta, Pitta and Kapha), or primary life forces of the body.

Vāta Most nervous heart conditions are Vāta in nature. Heart disease in the Vāta dośa (humor) is caused by the drying of body tissue and by hardening of the blood vessels. This is seen commonly in the elderly. The symptoms of Vāta-‐type heart disease include: Palpitations, tremor in the heart Numbness, tightness in the chest Throbbing, breaking or bursting pain in the heart region Insomnia Dry cough Constipation Labored breathing Fear and restlessness Dark discoloration around the eyes


Dark patches on the skin The individual becomes intolerant of noise and loud speech Heart problems will follow stress, overwork or excessive exercise Restlessness, fear, fright, anxiety and sometimes fainting may be manifested Kapha Most congestive heart conditions or cardiac edema are from kapha dośa disorders. Kapha type heart disease originates from overeating, increasing levels of cholesterol; and fat and mucus interfering with the heart. Symptoms of Kapha-‐type heart disease include: A feeling of heaviness and stiffness in the region of the heart Congestion in the chest Accumulation of phlegm Coughing Increased salivation Lack of appetite Nausea and perhaps vomiting Burning sensation in the region of the heart Fatigue and excessive sleeping May feel dull and lack clarity Greed and materialism An unwillingness to let things go

Pitta Most inflammatory heart conditions such as myocarditis, endocarditis and pericarditis relate to Pitta dośa imbalance. Heart disease in the Pitta humor often manifests as a heart attack. They generally involve hypertension, a common Pitta disorder as Pitta is related to the blood. Typical Type 1 personality -‐ the red faced, angry, ambitious, hard driving executive -‐ who suddenly dies of a heart attack is typically a Pitta person who denies his true heart. The symptoms of Pitta-‐type heart disease include: Burning sensation in and around the heart A feeling of smoldering heat, spontaneous sweating, fever Feeling of warmth all over the body Dizziness, sometimes fainting A yellowish tint to the skin and eyes The face will usually be flushed, with red or bloodshot eyes Nosebleeds, a tendency to bleed easily or slow healing of cuts and bruises Vomiting of bile or sour fluids may occur, along with loose yellow stool


Anger and irritability Outbursts of temper may aggravate the symptoms

Treatment: All heart diseases, regardless of their origin, are treated with mental and physical rest, herbs, yoga and meditation. Heart Disease and the Ayurvedic Mind-‐Body Constitution by Dr George Jacob (Kotalla, Kerala) Yoga Therapy Using the Ashtānga Model from an Āyurvedic Perspective.

1. Yama: Controlling negative impulses towards violence, deceit, stealing, sexual perversion and greed.

2. Niyama: Encouraging positive impulses towards purity, contentment, enthusiasm, constructive study and surrender of worry, fear, anxiety and sloth.

3. Āsana: Practice of postures to encourage comfort and steadiness of body and mind:

These can be further broken into categories such as: Positions of the body: standing symmetrically, standing with feet separated, standing on one leg, sitting with symmetrical legs, sitting with asymmetrical legs, sitting with crossed legs or with folded legs, lying prone, lying supine, going upside down and finally, difficult positions that do not fall within these 10 categories. Movements of the body that can be done in any of the positions: Upward stretches, forward bends, backward bends, side bends and twists.

4. Prānāyāma: Two kinds: Kriya types such as Bhastrika and Kapalabhati. Primarily for increasing flow of oxygen. Conscious control of breath: Involving conscious control of inhale, exhale and the pauses in between. Can usually include specified number of pranayama, time of practice, as also counting numerically length of each. Primarily preparation for internal yoga (samyama) and stress relief.

5. Pratyahāra: Taking our attention within: control of sense organs. Can include such practices as yoga Nidra, savasana, Shambhavi Mudra and Chanting.

6. Dhārana: Trying to stay focused on one thing. Most effective at steadying the heart.

7. Dhyāna: Extending our concentration.

8. Samādhi: A sustained state of Contentment/Bliss.


PRACTICE:

• Being quiet and focusing on breathing with heart mudra. • Āsana practice • Prānāyāma practice • Chanting • Meditation

Specific practice:

• Begin with lying on back (Tagari Mudra)(ALL) • Spinal stretch lying on back (Hasta Vinyāsa) (ALL) • Spinal twist on back (Jatharasana) (ALL) • Cobra (Bhujangasana) (MODIFY AS PER) • Rabbit Pose to Cobra Vinyasa (Shashank-‐Bhujangasana) (MODIFY AS PER) • Sun Salutations (Surya Namaskar) (ADVANCED) • Knees to Chest Vinyasa (Apānasana Vinyāsa) (ALL) • Spinal Stretch (Tagari Mudra)(ALL) • Locust Vinyasa (Shālābhāsana Vinyāsa) (MODIFY AS PER) • Camel Variation Vinyasa (Ustrasana Vinyāsa) (MODIFY AS PER) • Childs Pose (Balasana) (ALL) • Yoga Nidra in Savāsana (ALL) • Kapālabhati Kriya (ADVANCED) • Prānāyāma: Simple Ujjāyi in Nādi Shodhana (MODIFY AS PER) • Chanting: So-‐Hum (MODIFY AS PER) • Meditation: So-‐Hum (MODIFY AS PER) • Savāsana (ALL)

All modifications will be based on several factors: First and foremost would be the nature of the patient (Prakŗti). Then the nature of the imbalance (Vikŗti) that is causing the heart disease (Hŗd Roga). And finally, the nature of the treatment (Cikitsa).

©Hansa, 2015, edited for the SYTAR conference Page 1

Lumbar Pain: A Therapeutic Approach Low back pain, or lumbar pain, referring to the low back region, is one of the most common pain disorders today It may be irritating, or debilitating, acute or chronic. Characterized by a persistent dull or sharp pain in the lower back, one may also experience burning, stiffness, numbness and tingling sensations. Pain may move, be isolated to one place or include pain moving down the buttocks and the legs. The lower back and lumbar spine holds the majority of the weight of the body. With compromised posture, aging and weak spinal muscles we may sink into the spinal vertebrae, compromising the integrity of the vertebrae and spinal discs. When we move, bend, extend or rotate at the waist, instead of using the whole back, we may add undue stress to the lumbar spine and muscles that support the spine. If the inner organs such as the kidneys, intestines or swelling associated with menses are swollen, the tissues may place pressure on the nerves in the lumbar region. Each of these general descriptions can be a cause of low back. The client may end up with restricted activity, reduced work capacity, quality of life and even become debilitated, making life miserable. Statistically, it is the second most common reason for all US Primary Care Physician visits. Simple daily tasks such as sitting, walking, running, and standing can cause aggravated pain. Low back pain sufferers often resort to pain medications, injections, or even costly surgery to alleviate pain. Broad stroke of Causes Lifestyle issues:

• Weight - whether it is overweight or weight carried improperly in the body. • Sedentary lifestyle. • Lack of exercise or incorrect exercise. • Ergonomics in any type of movement, even alignment in yogāsana.

Structure and Posture • Posture. Balanced posture decreases stress on your back by aligning the muscles, bones and other

supporting parts in their natural anatomical alignment. Any change from normal spinal curve can stress bones, ligaments, tendons, muscles and the nerves.

• Lordosis. • Kyphosis. • Scoliosis. • Lumbar compression. • Imbalance of the psoas. • Sacro-illiac joint imbalance. • Pubic Synthesis imbalance.

Disease or injury to the muscles, bones or nerves of the spine.

• Sprains and strains. Sprains are the tearing ligaments, and strains are tears in tendon or muscle. Damage to the mamsa and asthi dhãtu.

• Radiculopathy is caused by compression, inflammation and/or injury to a spinal nerve root. Injury to majja dhātu, compromised movement, vata, and pitta inflammation.

• Intervertebral disc degeneration. Vata issue. • Traumatic injury that compromises the spinal alignment or muscles. Tridoṣa. • Herniated discs. Tridoṣa • Sciatica pain. The nerve injury is vata and majja dhãtu, the pain is pitta. • Spondylitis is a noninfectious inflammation of the spine. Pitta inflammation. • Ankylosing spondylitis is stiffness and fusion of the mamsa and asthi dhātu. • Spondylosis occurs when inter vertebral discs lose their moisture and volume, causing inflammation

and nerve root impingement. Loss of fluid is kapha, degeneration and nerve damage is vata and inflammation pitta.

• Spondylolisthesis is a when vertebra of the lower spine slips out of place and pinches the nerves exiting the spinal column. Improper movement is vata and nerve impingement occurs to the majja dhãtu.

• Spinal stenosis is the narrowing of the spinal canal. Accumulation to the tissue is kapha and vata compromise in the asthi dhãtu.


• Cauda equina syndrome is when the disc material expands into the spinal canal, which compresses the nerves. Compromised to the majja dhãtu.

• Fibromyalgia. Compromise to the vyāna dhãtu. • Myofascial pain is characterized by pain and tenderness over localized trigger points. Vitiated vata. • Osteomyelitis is an infection of the bones of the spine. Pitta imbalance. • Benign or cancerous tumors can also be a source of skeletal pain. Tridoṣa. • Viral infections. Pitta / tridoṣa imbalance.

Pain arising from compromised organs within the abdomen, pelvis, or chest.

• Appendicitis. • Aneurysms • Kidney disease. • Bladder infections. • Pelvic infections. • Ovarian disorders. • Pregnancy. • Osteoporosis.

Medical Perspective and Approach Many Americans do not know is that 70 to 80 percent of low back pain is muscle related, resulting from a disruption of the spine, muscles, intervertebral discs and nerves.

• Acute pain is short term and can be alleviated using non-invasive methods. • Sub acute pain has not responded to the non-invasive treatments and lasted for four two twelve weeks. • Chronic pain has persisted for twelve weeks or longer after the initial injury or underlying cause was

assessed and non-invasive treatment has not relieved the pain. Low back pain is diagnosed through X-rays, Computerized tomography (CT scan), Magnetic resonance imaging (MRI), Ultrasounds, Blood tests and other tools. Treatments begin with alleviation of the symptoms and moves to surgery if relief is not attained within eight to twelve weeks.

• Hot and cold packs. • Change in activity. If it is due to sedentary lifestyle, movement will be suggested. If the source is too

much movement, rest is recommended. • Strengthening exercises. • Physical Therapy. • Medications: analgesic, non-steroidal anti-inflammatory drugs (NSAID’s), anticonvulsants, anti-

depressants, counter irritants. • Spinal manipulation or mobilization. • Traction. • Acupuncture. • Biofeedback. • Nerve block therapies. • Epidural steroid injections. • Transcutaneous electrical nerve stimulation (TENS). • Surgery: limited list includes: spinal laminectomy, discectomy, foraminotomy, neucleoplasty (plasma

disc decompression), spinal fusion and others. Ayurveda Perspective Ayurveda holds that low back pain is a result of vitiation of one of the three principal doṣa. It is considered a vata aggravation in the bone, asthi dhātu and and muscle weakness related to the mamsa dhātu. This is a simplified assessment. All three doṣa are involved:

• Vata doṣa is the controller of the pelvic area and the metabolism of bones. • Pitta doṣa is the controller of the navel area and the metabolism of blood, tendons and heat. • Kapha doṣa is the controller of the chest area and the metabolism of plasma, muscles, ligaments, fat

and nerves.


Vata is responsible for movement in the body. Pain is when movement is “stuck” in a region. Vata, moving through the srotansi (channels) allows the other doṣa to function. When it does not move, pitta and kapha are implicated, especially true in pain. The pain one is experiencing may indicate the vikṛti that is influencing the condition and the approach one takes in addressing lumbar pain from an ayurveda therapist perspective. Vata • Vata pain is sharp, throbbing, migrates in location, variable in intensity, comes and goes quickly. It is

often superficial in comparison to pitta and kapha pain. • Vata low back pain will be variable, migrating, throbbing and intense. Cold will aggravate the pain,

whereas pain will decrease with warmth. . • Remembering that vata’s have a fragile body, pain can result from over use of muscles, stress, travel and

sedentary lifestyle. Pitta • Pitta influenced pain is burning, piercing, intense and it stays in one place. It comes to increase in

intensity. Pain often peaks in the pitta time of day, between midnight/noon and two a.m. or p.m.. It is in the middle tissues of the muscle.

• Pitta’s stable burning, piercing, intense pain is aggravated by heat. It is better with cool compresses or in the cool evening.

• Heat builds with friction. Overuse that causes inflammation, or inflammation in the tissues will indicate pitta predominance. Shock, suppressed anger and other pitta emotions may aggravate the pain.

Kapha • Kapha dominated pain is dull, aching, deep in the body and is localized to one place. The pain builds

slowly over six hours plus to reach full intensity. It lingers for days. Pain peaks in the evening, due to movement during the day or in the morning, due to stagnation in the tissue. I sometimes call it the rusty gate where slow movement after inactivity makes the pain better. The pain tends to be located deep in the tissues, a place that can’t be reached.

• Kapha low back pain will be a stable dull, aching pain that is deep and defused. Cold will tend to aggravate and warmth will help to slowly relieve it.

• Non-movement, sedentary lifestyle, lack of exercise, congestion, weight issues, constipation, amenorrhea, suppressed emotions, etc.

Yoga Perspective Back pain is only a symptom and it can have many underlying reasons. For example: • It may be merely anatomical. • The person may be blocked in holding their body upright and / or walking their dharma, preventing the

lumbar spine from supporting them, • The digestive system may not want to digest life causing abdominal inflammation that presses on the

spine. • Kidney issues may prevent the flow of fluid, our inner consciousness, or in its purified form, ojas. • The spine needs stability and, therefore, the mind must first be steady.

There may be an imbalance in the prānavāyu, especially the apāna and udāna balance. If we look from the perspectives of the Tri-Śarīra, the following perspectives may be integrated into our assessment. Stūla śarīra allows us to the postural alignment and potential source of lumbar pain from an anatomical perspective. It helps us identify how the sūkṣma and kārana śarīra are manifesting in the physical body.

• Collapsed arches. • Collapsed lumbar vertebrae. • Lordosis. • Kyphosis. • The inner link in the deep front body is the psoas.

Sūkṣma śarīra reflects issues association with the antahkāraṇa: the psychic apparatus consisting of buddhi, ahamkarā and manas, along with the five tanmātra.

• The lumbar vertebrae support how we stand and the link between moving forward and holding up “who we are.”


• The low back region is where our • In the wheel of life the back of the body is the unconscious Spirit. Our dharma is to move the

unconsciousness of the expression of life, reflected in the front. We may collapse in the region we are uncomfortable in expressing, or working through our “karma.”

• The coccyx is the home of Spirit. Is the client comfortable with their relationship to Spirit? • Sacral spine is directly related to svaḍhiṣṭana, our personal self-identity. We can observe the clients

ability to know who they are versus bowing into peer, parental or ancestral definitions of who they should be.

• The lumbar spine, as it moves upward is about defining out home, profession and relationships. Note if the client is comfortable in their skin and in the relationship to family.

Kāraṇa śarīra, as the causal body. It is a mirror of our relationship with Spirit. • The lumbar area is the foundation for lifting into the world. It is the long bar that links the home of

Spirit in the svayambhū lingham and the channeling of our uniqueness through kañcuka. Here we can hold the awareness of a person’s connection to their Source.

• It is the region of the first and second cakra. • It is the home of the nadī.

Exploring Tools for Āyurveda insights in Yoga Therapy The following list is far from exhaustive. If the condition is chronic, or you have done everything appropriate and the pain is not improving, it is recommended that you request X-rays or an MRI to support your assessment and choice of tools. Lifestyle Considerations and Tools • Notice if the back pain is worse with stress, depletion of energy and adjust lifestyle to reduce

appropriately. Adjust appropriately. • Stay warm. Keep the low back well covered and protected during inclement weather. • Don’t not wear tight belts that compression and block the flow of prāna, circulation, and movement of

the dhātu. • Stretch before strenuous movement. • Do not slouch. Find a comfortable chair that supports you sitting straight. If necessary, purchase or use

towels to make a support for the pelvis or lumbar spine. • Work at a comfortable height. The height a chair, the keyboard of your computer, etc. can have you

reaching or straining unnecessarily. • Wear comfortable low heal shoes. • Lift objects using the whole body, rather than the lumbar spine. • Quit smoking, which reduces circulation to the spine. • Eat a nutritious diet to support proper weight, nutrition to the muscles and bone, and related mamsa,

majja and asthi dhātu. Āyurveda Tools For proper treatment, both internal and external Āyurveda treatments can be recommended. Āyurveda considers severity, duration and nature of the disease in assessing and developing a patient focused protocol. As a yoga therapist, there are some general tools we can recommend. When it comes to the recommendations for herbal formulas, please have the client see an Āyurveda Practitioner for proper care. • Dinacarya tools, which are both in the Āyurveda texts as well as in the Hatha Yoga texts are appropriate. • Āyurvedic Pañcakarma treatments like abhyanga, oil massage; basthi,meditated enema or oil

applications, and svedhana also known as kizhi, sweating, sometimes done with herbs; are helpful in relieving backache and correcting certain conditions.

An important beginning point is to reduce vata. Three general tools for reducing vata are:

• Eat a vata balancing diet, especially focusing on minimizing pungent, hot spicy foods. • Eat warm food rather than cold, refrigerated or frozen food. • Oleation / Abhyanga - Oiling the body with warm sesame oil before taking a warm shower, waiting ten

to fifteen minutes and then showering, without soap if possible, makes the skin healthy and strong,


wards off aging, and reduces lower back pain. Oleation is tool that needs to be customized. Oleation: The oils should be adjusted to the doṣa that is instigating the pain:

• Vata – warm oil abhyanga. Best oils include Sesame oil, Mahānarāyana, Bala or Aśwagandha mixed with Sesame oil. If applied by a therapist, the pressure should be soft, light and middle level of pressure. Its effect can be supplemented with the application of heat for twenty minutes.

• Pitta oleation is done better with room temperature oil. Using anti-inflammatory oils such as olive, coconut, or an oil that has pitta reducing herbs such as manijistha, bala are beneficial. Although developed for hair, Navratna oil can be beneficial for heat in the muscle tissue. If it applied by a massage therapist, the massage should be more vigorous integrated with soft nurturing strokes that are mid-pressure.

• Kapha will thrive with hot oil massage done over at least twenty minutes. The oil should have heating herbs such as calamus and ginger. Sesame oil and mustard oil blends can be used. The massage should be vigorous, but not necessarily stimulating. A kapha can handle pressure in a massage.

The following may be included by an Āyurveda practitioner. I feel it is important for yoga therapists who work with a Practitioner to know or know where to gain information on āyurveda applications. They can point to the assessment by the Practitioner.

• Kati basthi, the application of warm oil, ghee or an herbal / medicated oil to the low back, isolated in a dough ring.

• Herbal concoctions may include: Yogaraja guggulu, Lakshadi guggulu, Triphala guggulu, Dashmul or Dashmularishtam, Ashwagandha and Brahmi.

• Vamana, purgation, may be recommended to restore the vitiated doṣa. Yoga Tools It is important to distinguish sciatica from lumbar/low back pain as there are tools specific to releasing the piriformis and addressing sciatica pain. Āyurveda considers severity, duration and nature of the disease in assessing and developing a patient focused protocol. Yogāsana • Uttanāsana - done with neutral spine. Balances vata. • Caturastrāsana - also known as pirformis stretch or 4 square. Opens up gluteal muscles, the mamsa dhātu

and the leg forward massages the colon balancing vata. • Kapotanāsana - pigeon pose. Use one of three variations based on source of lumbar pain. Works with the

mamsa and asthi tissues. Leaning forward balances vata, the back bend version balances pitta and kapha. • Ardha Matsyendrāsana variations. Works with the mamsa and asthi tissues • Cakravakāsana variation – Stimulates the discs of spine and loosen the ligaments and muscles, all components of

the asthi and mamsa dhātu. • And many more . . .

In working with yogāsana and Ãyurveda, here are further considerations: Vata considerations:

• Key words are calming, grounding, consistent. • Vata may have great flexibility and agility and lack energy and stamina. They may be fearful of new

experiences. They can become restless in class. • Vata people need to focus on keeping the spine flexible. They need to be aware they can create over

flexibility which will destabilize the spine. • Vata people need to warm up and prepare their body for movement. • Their attitude should be gentle and flowing. • Āsana should be strengthening, but not held too long as a vata body is slight in build. • Vata āsana should be guided with conscious awareness, as they will have a tendency to drift away.

The steady flow, not too fast or too slow, is important. • Āsana should emphasize the pelvic region and colon. They should release tension from the spine and

pelvic region. • Balancing āsana assist in focus, strength and stability.


• Floor and sitting āsana ground vata. • Forward bends relieve vata, creating calmness and inner stillness. • Back bends should be done slowly.

Pitta considerations:

• Key words are cool, relax, nurture, be gentle and surrender. • Pitta people have good musculature. They have good circulation and the oily quality that lubricate

joints. • Pitta is intense and the intensity may destabilize their joints. As teachers, void any form of intensity in

language or expectations. Intensity triggers the pitta fire creating aggravation for the practitioner. • Pitta people are aggressive and competitive. They can be overly ambitious in their practice.

Integrating breath can assist in balancing the pitta qualities. • Pitta needs to avoid overheating. They need to balance the internal fire as well as the mental fire. • Their solar energy is around the navel. • Inversions help balance the solar energy by stimulating the lunar prāna in the palate of the mouth. • Pitta benefit by āsana that release tension from the mid-abdomen including the small intestine and liver. • Forward bends benefit pitta because they bring energy to the mid body as they cool and ground pitta. • Back bends, brahmana in nature, can heat pitta. They should be done gently. Follow back bends with a

forward bend to balance the fire. Kapha considerations:

• Key words for kapha are stimulating, moving, energizing, releasing, warming. • Strong, strengthening āsana, increases flexibility. Kapha people benefit from a focus on the heart and

finding pleasure and strength. • Strengthening increases flexibility and movement, rigorous routine. Hold āsana long extended time.

Feel strength. • Kapha have shorter bulky bodies. Therefore, they should not force themselves into āsana, which are

not appropriate for their body type or joints. • Fluid, mucus and excess adipose tissue are an issue for vata. Excess fluid can accumulate in the

synovial fluid of the joints. Kapha weight centers in the lower body and thighs and will affect their āsana practice. They will also accumulate mucus that can affect their lungs, create swollen glands and benign cysts.

• Kapha will have a tendency to gain weight and may come to yoga classes with the intension of loosing weight, which, based on their dosha may not happen. They need to learn to love their body.

• Kapha people tend to be more sedentary. They need to activate, energize and move, stimulating metabolism and circulation. They need to build in slow, conscious steps.

• Kapha are cold and warming their body helps the inner river to flow and move out stagnation. • They benefit from āsana that causes the to sweat. They should be doing āsana “stronger” than they

prefer. • Practicing warming prānāyāma are beneficial for kapha. • Sitting can decrease movement, therefore increasing kapha. Held too long, sitting āsana can allow the

kapha to fall asleep! • Vinyasa and namaskar, with constant activity, activate the body and can reduce kapha. • Back bends open the chest and increase circulation to the head. This reduces mucus in the chest and

increases circulation to the head. The circulation in the head reduces the build up of mucus in the sense organs.

• Forward bends are not as effective for kapha. They contract the chest allowing mucus build up. • Āsana that work on the navel region will support the slow digestion and low metabolism

characteristics of kapha. Prānānyāma • Dirgha prānāyāma - full body breath, top down bottom up for best results. Tridoṣa balance. • Nadi Śodhana - alternative nostril breathing. Balances the prāna in the left and right sides of the body.

Balances the prānavayu. • So Ham - calms the mind. Encourages pratāyāhara. • Kapālabhātī - Increases / balances cellular agni.


Mudrā When people are in severe pain, āsana may not be the first choice. Using mudrā can reduce the pain, or be used at a time when āsana cannot be practiced, such as in the middle of a workday. • Back Mudrā - Works with the asthi dhātu. • Ganeśa - Balances the vayu, releasing kyphosis and relaxes mamsa dhātu. releasing the muscles around the ribcage. • Garuda - Relaxes and releases the mamsa dhātu around the spine. • Joint - Balances kapha in the joint. • Māhā Sacral - Reduces pitta component of menses cramps. Stimulates peristaltic action of sluggish intestines, vata

balancing. • Matsayama - Works with mamsa and majja dhātu along the spine. • Pṛthvi - Grounds vata doṣa. • Surabhi - Tridoṣa balance to reducss pain in mamsa dhātu. • Vajrapradama – Balances the pranavayu, balancing the scoliotic tendency and the psoas muscle. • Varuna –Balances kapha doṣa. • Vāyu - Great for vata disturbances.

Mantra It is challenging to choose mantra without knowing the source of the lumbar pain. Many chants could be incorporated based on how the person may be locked into walking into their dharma.

• Om Namaḥ Śivaya could be used to change the focus on ones life. • Om Gum Ganapataye Swaha would benefit new paths in life. • Om Aim Saraswataye Swaha or Namaḥ brings in knowledge for growth. • Om Srīm Laksmaye Swaha offers abundance of whatever is needed.

Anatomically: Saturn rules the bones while sun governs the agni for healthy bones. Either may be indicated: Sun: Oṁ Śri Sūryaya Namaḥ. Governs the agni in the asthi, and other, dhātu. Saturn:- Use a Hanuman chant if it is from stagnation and a vata imbalance: Oṁ Śri Hanumate Namaḥ If it is skeletal based use the Śani chant: Oṁ Hrīm Śam Śanaye Namaḥ Spiritually: Ganeśa resides in the root cakra region, home of vata and pitta. Glauṁ is the seed sound for Ganeśa. Using the simple bija sound will enhance the function of the sacrum, the home of Ganeśa in the body. Another Ganeśa chant is: Aum vakratundaya hum. This mantra is used for healing any spinal deficiency, such as curvature of the spine or curved limbs. Marma Marma points are junctures in the body where two or more types of dhātu meet, such as muscles, veins, ligaments, bones or joints. They bring the area into tridoṣic balance. Balanced marma points release the prāna, allowing cellular intelligence to flow freely. Marma do not have to be specific to the lumbar region for relieve of pain because they work with balancing the srotansi. Therefore, working with marma can be deceptive. In using marmani therapy for back pain, we consider marma that affect: Mansa marma - muscle

• Sira marma - vessels conveying body fluids and impulses • Sanyu - tendons • Asthi - bones • Sandhi - articulate points specially bone joints

I integrate marma with āsana when possible. You can also teach a client with pain a mini-series to release chronic pain.


Key marma points I use include: Front of body:

• Guda - coccyx • Bhaga - pubic synthesis • Basti - half way between the navel and the pubic synthesis • Nabhi - navel

Organs: • Yakrut - by the liver • Pliha - by the spleen

Back of body: • Trik - sitz bones • Katikataruna - low gluteal, posterior to the hip socket • Kukundara - each side of the sacrum - • Nitambha - just below the iliac crest • Urvi - middle of thigh, front and back

With this foundation, let us look at the three major categories of causes and begin some observations. There are several ways in which we can approach the next component, the application. We will choose as a group a format for exploration and applications of the ideas. Inciting Factor Considerations and development of Protocol for Therapy

Please distinguish how the doṣa is taken into consideration in the development of protocol.

Lifestyle Issues • Weight. • Sedentary lifestyle. • Lack of exercise or

incorrect exercise. • Ergonomics in any type of

movement, even alignment in yogāsana.

• Posture - see next section.

Vata:

Pitta:

Kapha:

Posture • Kyphosis • Lordosis • Scoliosis • Lumbar Compression • Imbalance of the psoas. • Sacro-illiac joint imbalance. • Pubic Synthesis imbalance.

Vata:

Pitta:

Kapha:

Compromise of the spine: • Sprains and strains. • Radiculopathy. • Intervertebral disc

degeneration. • Traumatic injury. • Herniated discs..

Vata:


• Sciatica pain. • Spondylitis. • Ankylosing spondylitis,

Spondylosi. • Spondylolisthesis. • Spinal stenosis. • Cauda equina syndrome. • Fibromyalgia. • Myofascial pain. • Osteomyelitis. • Benign or cancerous

tumors. • Viral infections.

Pitta:

Kapha:

Congestion / Organ Compromise • Appendicitis. • Aneurysms • Kidney disease. • Bladder infections. • Pelvic infections. • Ovarian disorders. • Pregnancy. • Osteoporosis.

Vata:

Pitta:

Kapha:

© 2015, Patterns For Living Devi Mueller, CAS, MAyu, AP

Intended for educational purposes only

Using Ayurveda to fine tune your assessment and treatment plans when working with someone suffering with depression or anxiety

The first, and perhaps most important tool is listening to the language/words used to determine the doshic involvement in the condition:

• KAPHA (water & earth) – heaviness, lack of motivation, clinging to grief (beyond the norm), holding onto hurt and grudges, can’t (doesn’t want to) move from the bed/couch, nothing inspires interest, escapes into sleep or over indulgence of the senses, self care and personal hygiene suffers, lack of caring, does not make decisions

• VATA (air & ether) – emptiness, overwhelm, inability to be in stillness, sleep disruptions,

feeling of loss and being lost, disconnection, deprivation or over-stimulation, self-punishment, whirling and looping of thoughts, addictions, obsessiveness, sudden and/or repeated fears, may have self-destructive thoughts/behaviors

• PITTA (fire & water) – anger, deep seething, judgmental, sleep disruptions, vivid and intense

(often violent) dreams, takes on more than reasonable “because no one else is competent,” destructive to self and others, controlling, vindictive, misuse of senses in a destructive way

Once you have a sense of which dosha(s) is out of balance, using the elements and their qualities as you consider your treatment will help to bring about positive results more effectively. Varying your techniques and protocols to take into consideration how each out of balance dosha can be best served with understanding the following: Cycles

• Daily • Yearly • Lifetime

Physical condition

• Agni – digestive fire strength and stability • Apana – clearing of the digestive tract daily • Ama – complications of toxins in the system

Environment – considerations for where, when, how you meet and work with your clients

• Climate • Surroundings

o Residence o Relationships o Sounds o Colors o Scents o Tastes o Touch

• Season • Age • Constitution (balanced doshic make up)


Kapha

Pitta

Vata

Spring

Birth Death

Puberty

Menopause/ Retirement

Summer

Fall

Winter

10 2

6

© Patterns For Living, 2003

Kapha Pitta Vata Daily 6 am to 10 am 6 pm to 10 pm

Body Strongest Body Weakest Best time to arise Wind down & get moving, & prepare for exercise bed

10 am to 2 pm 10 pm to 2 am Most active time Most active for physically and metabolic for digestion processing Eat largest meal Be sleeping

2 pm to 6 pm 2 am to 6 am Most active time Most active mentally dream state Brain needs most Preparing of nutrients for awakening

Annually Late winter through spring Slowest, least active time Heaviest foods – root vegetables and meats from winter store Spring – melting and thawing occur, new growth begins Move to lightest foods – sprouts, bitter greens Activity increases, light increases

Late spring through summer Most active time of year Freshest, most abundant foods – fruits, early vegetables Overheating may occur; Longest daylight hours

Fall through early winter Activity begins to wane, more time spent in doors; weather becomes colder Late season foods – heavier vegetables and autumn fruits, meats Winter – freezing and decrease in sunlight Move to heaviest foods that can be stored

Lifetime Birth to puberty Time of rapid growth – muscle and bone grow from infant to young adult size! Development of lungs, joints to support larger organism

Puberty to Menopause (Retirement) Most active time of life – advanced education, productive output Managing multiple responsibilities – home, family, work

Menopause (Retirement) to Death Physical activity begins to wane, mental activity becomes more highlighted Time of wisdom and understanding Evaluation of life and its meaning

The 3 “A”s of Ayurveda The underlying tenet of Ayurveda is that health begins in the digestive system(s)! If we keep our digestive system(s) healthy, our whole being benefits.

Daily “do’s” Avoid Ama (the toxic result of poorly digested, impure, or non-dosha supporting food)

Activate Agni (the digestive fire – strength) Achieve Apana (the force of Vata that moves wastes out of our bodies)

The 3 Digestive Systems

The Alimentary Canal: The digestive system for food

The Integumentary System: Our skin

The Cognitive System: Our brain and ability to process and use thoughts and ideas

The 3 Mental States:

Sattva: Clear, pure awareness where the mind is free of any distraction, turbulence, or ignorance. Rajas: Turbulence and activity within the mind; the space of internal chatter that keeps our

attention moving from the past to present to future. Tamas: Slowness and mental lethargy, where the mind is in ignorance of any higher awareness.

(c) 2015 Patterns For Living Devi Mueller, CAS, MAyu, AP For educational purposes only

© 2015, Patterns For Living Devi Mueller, CAS, MAyu, AP

Intended for educational purposes only

Adaptations for increasing efficacy by addressing the

doshic imbalance as you work with your client

How might you vary the protocols you use when working with mental/emotional conditions in the following: OUTER

• Yamas

• Niyamas

• Asanas

• Pranayama

• Pratyahara INNER

• Dharana

• Dhyana

• Samadhi “The scope of yoga therapy is vast, particularly if we include the many diagnostic procedures and healing tools of Ayurveda. Yoga therapy can help revolutionize both our physical and psychological systems of healing.”

David Frawley (Pandit Vamadeva Shastri) Yoga – The Greater Tradition

Vata Pitta Kapha Stressors and Reactions

Too many activities, too much cold, too much partying (too many!) Fear, anxiety, stress, nervousness

Taking on too much, unrealistic expectations, too much partying (too many holiday toastsJ) Anger, irritability, stress

Too much partying (eating and drinking), feeling left out or alone Weight gain, stress, melancholy

Best Relaxation Breaks

Slow, warm, moist bath, Calming self-massage Find time to rest Warming cup of tea (ginger) or cocoa if you prefer

Slow down! Cool down! Limit multi-tasking! Calming self-massage Cooling cup of tea (chamomile)

Spend time with friends, or get involved with community activities (other than eating) Stimulating cup of tea (ginger)

Breathing and Imagery

! Slow, full breaths ! Add alternate nostril

breathing to balance ! Imagine a warm, quiet

moment, perhaps by a fireplace with a loved one

! Slow, full breaths ! Add lunar breathing to

cool ! Imagine a cool, quiet place,

like a forest glade

! Slow, full breaths ! Add solar breathing to

stimulate ! Imagine a quiet, warm,

active experience like soaring in a glider with the sun on your face

(c) 2015, Patterns For Living Devi Mueller, CAS, MAyu, AP For educational purposes only

Vata Pitta Kapha Herbs, Oils, Colors, and Aromas

" Nutmeg, licorice, ginger " Sesame, Ghee " Gold, Green, Orange, Pink,

Yellow and Purple (more red)

" Almond, Clove, Jasmine, Orange, Frankincense

" Cumin, fennel, coriander " Olive, Sunflower, Almond " Blue, Green, Violet (more

blue), White " Rose, Lavender, Jasmine,

Sandalwood, Mint

" Ginger, cinnamon, cloves " Safflower " Gold, Green, Orange, Red,

Purple (more red), White, Yellow

" Sage, Cedar, Pine, Myrrh, Eucalyptus

Stress Relieving Activities

" Restorative Yoga " Listen to soothing music " View happy movies " Roast chestnuts by an

open fire!

" Restorative Yoga " Listen to calming music " View funny movies " Take a cozy ride in a horse

drawn carriage!

" Stimulating Yoga " Listen to upbeat music " Act in a community play " Bundle up and go ice

skating or sledding

(c) 2015, Patterns For Living Devi Mueller, CAS, MAyu, AP For educational purposes only

Documents

Ayurveda: The Science of Life...Quality Dosha Appetite My appetite comes and goes, I may forget to eat I get really hungry, I don’t like to miss meals I like to eat, but I don’t