By Robin Voss, AP

What are the five elements of the doshas? 

The word dosha comes from the Sanskrit root dush, which is equivalent to the English word ‘dys’, as in dysfunction. Besides looking at dosha as an error, which it can create, Ayurveda looks at dosha first and foremost as a barrier between the microcosm and the macrocosm, governing any permutation and combination of the five great elements; ether, air, fire, water and earth. The three doshas, which are the following, vāta, pitta and kapha, are the body’s protective mechanism and are present everywhere in the body. The doshas protect our wellbeing and warn us with premonitory signs before causing actual disease. The combination of ether and air form vāta, fire and water form pitta and water and earth form kapha. In Ayurveda, the doshas are explained into five subtypes depending on their function and location. 

How to explain the doshas?

The three doshas, vāta, pitta and kapha, are biological organizers that manage our psychophysiological functioning and are thus permitting embodied life. They are invisible forces that can be shown in the body only by inference, but without them, no one can exist on this planet. Hippocrates, the father of modern medicine, elaborated on a similar concept called ‘humors’, as the waste products stemming from the five great elements and called them wind, bile and phlegm, highlighting their physical characteristics that indeed serve as containers of their non-physical essence. 

We are all born with a certain genetic blueprint of the ratio of the three doshas, mainly influenced by our parental and ancestral genetic information at the moment of conception. Well-being is a state of perfect balance between vata, pitta and kapha corresponding to that genetic code, which in Ayurveda is called prakruti. Usually one or two doshas are predominant at the time of fertilization and a unique individual is constituted. The doshas control and balance one another by their opposite qualities. Throughout the gestational period and throughout life our doshas are constantly bombarded by influences such as the cycles of time in the day and of the seasons, by age, the stages of digestion, the place we live in, by lifestyle and diet, relationships, emotions, and even changes of the luminaries; the planets and astral bodies have an effect on them. So when life happens, there is the inevitable permutation of prakruti, which is called vikruti – the currently altered state of the dosas that causes fluctuations in our health. 

Balancing the doshas

When the doshas are balanced, we have proper functioning bodily processes, powerful digestion and clear comprehension, well formed tissues and elimination, pleased and pure senses and a joyful mind that is well contained in awareness. There is clarity, happiness, joy, peace and love. When there is improper digestion, the body’s intelligence becomes affected and the three doshas are more likely to go out of balance by their excessive or decreased quality or quantity. When a dosa is decreased below the level represented in a person’s prakruti, it creates a serious, even life threatening situation requiring immediate attention. When the doshas increase, they start moving from their homesites within the gastrointestinal tract into circulation moving throughout the body affecting the functioning of bodily systems to eventually alter the structure of certain tissue, disturbing their equilibrium and giving rise to disease by lodging in a ‘weak space’. It is best to treat the dosas as soon as premonitory signs are showing up. Therefore we have to learn about our individual praktuti/vikruti paradigm in order to read ‘our own book’, so we can properly understand what is good for us.

The instinct of plants and animals keeps them in sync with the seasons and other cycles of time, but we humans, having evolved into more conscious sentience, must create these rhythms if we want to enhance our wellbeing. Seasonal cleansing is one of the tools we have to come into alignment with the rhythm of the cosmos and support the elimination of the dosas when they naturally and generally accumulate at times throughout the year within all breathing beings. 

By Beatrice Voss, CAP, RYT-200

Ayurveda: Ancient India’s Individualized medicine

Ayurvedic medicine categorizes individuals into three main ‘types’ according to the predominant qualitative tendencies of their anatomy and physiologies. Unlike modern systems of medicine which rely on averages and treat most people by the same standards, Ayurveda, India’s ancient system of healing, treats on an individual basis. 

This understanding of constitutional differences between individuals was also understood in ancient western medicine with the concept of the humors, and in traditional chinese medicine with their concepts of the five elements. It can explain why the same remedy is beneficial for one individual experiencing disease, while it may not help or even worsen the condition in others.

The Ayurvedic constitution, also called ‘prakriti’ or fundamental nature, is determined by the unique composition of the five great elements and three ‘doshas’ (biological energies) in their being from birth and throughout life. This constitution stays constant throughout the span of life, but the doshas may increase due to external influences, manifesting as ‘vikruti’; imbalance or disease.

Five elements: three doshas
“Sarvani dravyani panchabautikani”

This famous vedic sutra states that all material substances are made up of the five great elements. Those elements are Space, Air, Fire, Water and Earth. The first element, Space or Akasha, is clear, light, soft and expansive. In the body it is associated with cavities, pores and channels. The air element, Vayu, corresponds to all that moves and breathes within the body as well as communications at the cellular and systemic level; such as the shooting of electrical impulses through nerves. The fire element, Agni, is represented in all transformational processes in the body such as intelligence, digestion, the generation of body heat and sensation. The water element, Apas,  is predominant in all the fluid tissues of the body; blood and lymph as well as in the inter and extracellular spaces throughout the body. Water is the universal solvent for all chemical reactions and processes. Finally, the earth element, Prthvi, composes the physical structure and solid mass of the body tissues; nails, teeth, muscles and the skeleton.

The concept of the tridosha in Ayurveda are groupings of these original, great elements into pairs; Vata is the space and air elements, Pitta is fire and water elements and Kapha is water and earth elements. These three biological ‘humors’ are responsible for the proper functioning of the body when in balance, and disease when they become imbalanced.

Everybody has all five elements in their body, and as such all three doshas, working together to sustain life. What the Prakruti really refers to is the proportion and predominance of one or two of these elements or doshas, that leads to them being classified as either Vata, Pitta or Kapha predominant. As discussed, this predominance is set at the moment of birth and does not change throughout life, other than in rare circumstances. While the doshas may fluctuate in response to foods we eat, travel, or activities, our constitutional baseline does not change. In order to maintain good health, each individual needs to work to restore this original ratio of the doshas in their constitution.

What are the three primary ayurvedic body types?

The physical appearance of the body is used, amongst other methods of visual and tactile diagnosis, to determine an individual’s doshic predominance; whether they are more Vata, Pitta or Kapha. Dual doshic and even a balanced Triple doshic prakruti is possible alongside a single dosha being predominant.

The Ayurvedic science of akruti refers to the look of a person, which to the trained eye of an Ayurvedic practitioner or doctor, will reveal particular tendencies and the deeper nature of a person beyond their present state of health or imbalance. The Akruti includes the general shape of the body, type of musculature, distribution of fat as well as height and weight. More specifics come in with skin and hair color and texture, as well as the color and quality of various organs such as the eyes.

Read on to determine your ayurvedic body type! As you do, it is important to consider general truths over the lifespan, as temporary manifestations of some of these items may be more indicative of vikruti; temporary states of imbalance as opposed to the underlying constitution. For example, if over the course of your life you have generally been slim, but during pregnancy put on a lot of weight and even developed conditions such as gestational diabetes; that would reflect more of a temporary Kapha accumulation or condition, not your deeper constitution.

Sometimes, especially with long lingering doshic imbalance, it can be difficult to identify the true prakruti of a person based only on physical appearance. In these cases, consider having your pulse read by an Ayurvedic practitioner or doctor.

Vata body type

Given the dry, cold, light, rough, subtle, mobile, clear qualities of Air and Space elements, the Vata individual will have bodies with a propensity to these qualities in its physical manifestation.

The Vata body type is typically either tall or short, not average height. This reflects the irregular quality of Vata. The irregular quality of Vata may result in some asymmetry of the face or other structures and the teeth may be large and have spaces in between them. The Vata face can be elongated, thin and long. A thin body with little weight on it reflects the laghu, light quality of Vata’s Air and Space elements. Vata body types often have difficulty gaining weight for the same reason. Often, Vata body types will be highly mobile, finding it hard to sit still and be calm. There may be twitching or jostling of the feet and a general restlessness about them. They may walk quickly and sporadically trip or fall because of the lack of sthira or grounded quality. Vata body types generally enjoy movement; exercise, running, dance, yoga but they need to be careful not to overdo it!

Because of the dry quality of Vata, Vata predominant individuals can tend to have dry skin and hair. The irregular quality can create frizzy, unruly or curly hair. Vata types tend to have darker skin than individuals with Kapha and Pitta predominance.

Pitta body type

Being composed of fire and water elements, the attributes of Pitta are hot, light, sharp, oily, spreading and pungent thus these qualities will be more present in the Pitta individual overall. Pitta is associated with red and yellow colors, so Pitta types can have more of a reddish complexion. They can be prone to sensitive skin (especially to sunlight) with more of a tendency to have moles and freckles. The hair can be a fiery red color or have reddish hues. The strong fire and sharpness of mind in Pitta individuals can cause premature graying or balding of the hair. The yellow color can emerge in the form of yellowish teeth, which can also be sharp in shape. The nose and chin can be sharp while the face has a heart shape with a tapering chin.

Pitta types are often sensitive and have generally delicate bodies and constitutions. They have moderate strength and, like Vata types, should not work or push themselves too hard physically.

The Pitta body type is more of a moderate build with a good musculature and average height. Pitta types generally have a consistent and stable, moderate weight with a good digestive capacity. Pitta also governs the luster of the body so when in balance, the skin can have a slightly oily, shining complexion.

Kapha body type

The qualities of Kapha are heavy, smooth, stable, sticky, cool, and dense. As such, Kapha body types tend to be overweight or have difficulty losing weight. They tend to have bigger builds with larger bones and joints. The feet and hands will be wider and the shape of the face tends to be round. Kapha types have thick hair and strong nails. They have beautiful, big, glossy eyes and a wide button nose. Kapha types can have big lips compared to Vata and Pitta types and the skin can be oily but cool, with a pale color.

Of all the three types, Kapha types have the most resilient and stable physiology. They can easily tend to an excess of the qualities of heaviness, manifesting as lethargy, stagnation and excess growth.

As mentioned before, individuals can have a tendency to multiple doshas. If, as you read this you identify multiple doshas in play you may have a dual or even triple doshic body type.

General guidelines for physical exercise per dosha

 
We can go one step further after identifying our primary ayurvedic body type; whether that be Vata, Pitta or Kapha and use the principle of ‘like increases like’ or opposites balance to guide the movement practices that can be most supportive to our body type.

For Vata people, who tend towards dryness, excess mobility and coldness, warm, grounding, fluid and gentle exercise can be very supportive. Examples include gentle yoga in a gently heated space, walking and swimming. Vata types should never push themselves to full capacity as they can tend towards depletion and exhaustion. The ancient vedic texts state that exercising to half capacity, just until the heart rate is noticeably elevated or sweat forms on the brow is sufficient.

For Pitta body types, exercise is seen to be like ‘food’ for their more developed musculature. Moderate exercise is indicated, again just like Vata not pushing themselves to extremes as they can be delicate and get ‘burned out’ easily. Because of Pitta’s hot, oily and sharp qualities, exercises like dance, swimming or moderate yoga in a well ventilated space can work well.

Kapha is the heaviest, most stable and static of the three doshas and can tend towards lethargy, heaviness, stagnation and accumulation. It’s qualities are cool, sticky and can become stuck so the best exercise for Kapha is opposite in nature; heating, stimulating of the circulatory systems and vigorous in intensity. Good types of exercise can be warm yoga at a faster pace, cardio and more stimulating pranayamas such as Bhastrika and Kapalabhati.

Surya Namaskar (yogic sun salutations) is seen as a complete exercise and can be modified to accommodate each dosha.

What is Ojas?

The Ayurvedic concept of Ojas corresponds to the modern Western conception of immunity, encompassing the resilience of the body’s digestive, nervous, endocrine and hematopoietic systems. It is both a biological substance and an energetic principle which enables the body and mind of an individual to resist disease and thrive in strength, love and vitality.

In Ayurveda, the three doshas or governing energies of the body; Vata, Pitta and Kapha are said to be derived from the five great elements or panchamahabhutas; Space, Air, Fire, Water and Earth. Vata is made up of Space and Air, Pitta of Fire and Water and Kapha of Water and Earth.

Ojas, along with Tejas and Prana are said to be the essence of each of these doshas. Ojas is the subtle essence of Kapha dosha, and in particular the water element while Prana relates to Vata and Tejas to Pitta. So, we can think of the qualities of Ojas as the most purified form of Kapha and the Water element. Often, Ojas is likened to ghee as a substance as they share similar intensely nourishing and healing qualities.

The functions of Ojas

Why is it that, when exposed to the same pathogens or the same imbalancing factors, one person may get sick and another does not? The answer, according to Ayurveda, is Ojas. Whether disease arises from within; for example from undigested thoughts, emotions or experiences that crystallize in the body’s tissues, or from outside as is the case with bacteria and viruses, the strength of Ojas will determine whether or not these fluctuations will actually manifest and come into expression as a disease. If the strength of an individual’s Ojas is superior to the strength of the disease, the disease will not manifest. If, indeed, the strength of the disease is superior to that of Ojas, then disease; whether it be acute or chronic, mild or intense, will manifest.

This all being said, the main function of Ojas is to protect against imbalance and disease. Ojas also protects the body from aging and general decay and maintains the health and stability of the seven dhatus (body tissues), three malas (channels of waste; feces, urine and sweat), and three doshas (Vata, Pitta and Kapha).

On a more subtle level, the type of superfine Ojas, of which each individual is said to only have 8 drops residing in the heart, is said to stabilize consciousness in the physical body. It helps to keep the heart beating and maintains the span of life. Without Ojas, there is no life.

That being said, one of the main symptoms of Ojas disturbance or depletion is frequently being sick.

In the same way that the milk of a cow has to transgress various processes to become ghee, Ojas is the product of metabolism of Kapha dosha in the body.

The menstrual cycle: Rajah

According to Ayurveda, menstrual blood, or rajah, is one of the superior by-products of the body’s first tissue or dhatu, Rasa. Rasa is the fluid component of the blood and can be equated with lymph in today’s medical terminology. Rasa is formed when the juices of our digested food enters into circulation and, cooked by the heat of the body, ‘ripens’ after a period of 5 days to form this fluid tissue.

The functions of rasa dhatu are the nutrition and hydration of all the body tissues and organs. From a western perspective, we can say that nutrients, hormones, oxygen and water are carried in this liquid tissue to nourish all other bodily tissues and systems.After a period of five days, the bodily Agni (fire) further ripens the Rasa into the next dhatu, Rakta (blood), and its by-products, menstrual blood and lactation tissues.

Thus, when understanding menstruation and menstrual imbalance, it is of foremost importance to consider the quality of rasa dhatu, the overall nutrition and hydration principle in the body.

Normal menstruation

The qualities of menstrual blood are hot (usna) as it is predominant in the fire element, as opposed to semen which is considered cool. Menstruation is associated with the sacral or muladhara cakra.

According to Ayurveda, normal menstruation begins in most girls between the ages of nine and fourteen. Girls with Pitta-predominant constitutions will begin menarche on the earlier end of that range, while Kapha girls begin menstruating later. Vata predominant girls begin menarche somewhere in the middle. Similarly in menopause, when women end their menstruating years and enter the Vata stage of life, Pitta women can enter menopause earlier while in Kapha types it can occur as late as 60 years old.

According to the Ayurvedic classical texts, a normal menstrual cycle (Rtu Chakra) will typically last 25-30 days. Healthy menstruation is said to be free from pain and the blood does not stain clothing. A normal quantity of blood is 4 anjalis (approximately 4 oz) and the normal length of a period is between 3 and 7 days of bleeding.

During their menstrual period, women were traditionally encouraged to rest, abstaining from their regular household or working duties.

The doshas and the stages of the menstrual cycle

According to Ayurveda, the ripening of the ovum leading up to ovulation is primarily governed by Pitta and the thickening of the endometrial lining in the lead up to menstruation is governed by Kapha. Menstruation itself, being a downwards flow; is governed by Vata and specifically its subdosha Apana vayu.

Difficult or painful menses

When reading the above description of a healthy and normal menstrual cycle, many of us women in the modern world are struck by how little we can relate to this. Most women today experience some discomfort during their cycle. Menstrual difficulties may arise as soon as menarche (known as primary dysmenorrhea) or develop later in life (known as secondary dysmenorrhea). Regardless of a woman’s individual doshic constitution, she may experience Vata, Pitta or Kapha type menstrual disturbances. 

Vata type of menstrual difficulties include pain before menstruation situated in the lower abdominal and lower back areas, bloating, constipation, cramps, insomnia and anxiety. The menstrual flow tends to be scanty, darker and may include clots. These kinds of concerns are typically associated with a narrowing of the cervix due to excess Vata in the Arthava Vaha srotas.

Pitta type of menstrual difficulties include tender breasts, heavy flow with burning sensations and bright red blood. There may be acne flare ups, hot flashes, irritability and frustration. More established disorders such as endometriosis are due to excess Pitta in the endometrium of the uterus.

Kapha type of dysmenorrhea can manifest as congestion, pain in the later part of the menstrual period, bloating, water retention or edema and feelings of lethargy and heaviness. Excess Poshaka Kapha is also responsible for growths, cysts or fibrotic changes to the reproductive system which can lead to dysmenorrhea.

The absence or irregularity of menstruation could be caused by an excess of either Vata, Pitta or Kapha.

It is important to note that multiple doshas may be at play in menstrual imbalance experienced by an individual. It is also worth mentioning that the reproductive system, being located in the pelvic region, one of the body’s main sites of Vata and specifically its subdosha Apana Vayu will always have some Vata involvement in all imbalances located there.

Returning to balance

If you are suffering from any of these issues, consider scheduling an appointment with a certified Ayurvedic practitioner or doctor, who will be able to understand the complete picture and recommend targeted herbs or lifestyle alterations. Here follow some general guidelines on balancing dysmenorrhea.

For each dosha that is disturbed, one of the most important factors at play is diet. Eating a diet that is opposite in quality to the vitiated dosha will help to bring the imbalance down and provide relief from symptoms.

Women suffering from Vata type of dysmenorrhea should avoid cold, raw, rough, dry foods and favor soupy, warm, unctuous and spiced foods.Those with more Pitta concerns should avoid spicy, oily, sour and pungent foods, alcohol and coffee and instead favor sweet, bitter, cooling foods such as milk, rice and cooked greens. Those with Kapha concerns should try to avoid creamy, heavy, sticky and sweet foods and favor light, spiced, warming foods to offset the imbalance.

Ayurvedic herbal allies for women’s health

Herbs can provide a wonderful support to women looking to regulate their periods or unfold more balance in their reproductive systems. Please always work with an experienced practitioner when using these herbs in clinical dosages.

Shatavari is considered a powerful rejuvenative for the female reproductive system. The name can be translated as ‘100 husbands’ alluding to the potency of the herb for strengthening the womb. The roots of Asparagus racemosus have a calming, nourishing, grounding effect, helping to heal excess flow, irregularity or pain.

Kumari, as Aloe vera is known in Sanskrit, translates as ‘young girl’. The cooling, fresh and lubricating qualities of this herb pacify all three doshas and help restore youth and vitality to all tissues, including the women’s reproductive system. It is thus helpful in regulating the menstrual cycle as well as conditions of excess heat in menopause.

Ashoka is a wonderful herbal support for menstrual disorders such as excess bleeding, pain and congestion. Its name literally means “the absence of grief”, and thus through its cleansing and toning effect on the uterine tissues, it can also aid in regularizing menses and helping to clear cysts and fibroids.

Rose or Shatapatri in Sanskrit, is a familiar and beautiful herb. Cooling and astringent in nature, this herb helps to alleviate growths, painful periods and excessive flow. Just like Kumari, this herb is useful in hot menopausal conditions. Its affinity for the heart helps to unfold understanding and love as difficult emotions arise in conditions such as PMS.

The Ayurvedic perspective on skin and Ayurvedic skincare is multifaceted and fascinating. Like many other topics, the timeless ancient wisdom of Ayurveda is just as relevant as ever in helping people in the modern world to optimize the health of their skin and deal with imbalances in a truly holistic way. In this article we will explore the skin’s many connections to the different organ systems and tissues, as well as its relationship to the three doshas, in order to empower readers to gain a deeper understanding of root causes of imbalance and pathways to healing. We will conclude the article with an exploration of important themes in Ayurvedic skincare such as nutrition and herbal allies as they pertain specifically to skin health.

Beauty (and health!) is more than skin deep 

The Sanskrit word tvak is used to describe the body’s outer covering and one of the largest organs in the body, the skin. The skin is seen by Ayurveda to be more than seven layers deep. The topmost layer of the skin is connected with the Rasa dhatu or lymph tissue. The subsequent six deeper layers are connected with the other dhatus or tissues; Rakta (blood), Mamsa (muscle), Meda (adipose), Asthi (bone), Majja (nerve) and Shukra/Arthava (reproductive tissues). The heath of the skin and these respective layers is thus inextricably connected with that of the digestive fire; Agni which nourishes and influences all the deeper tissues of the body; in this way, the skin is understood to be a mirror.

Since the Rasa and Rakta dhatus are represented in the most superficial and therefore visible layers of the skin, these are often the tissues we look to first when investigating imbalance of the skin.

From a more esoteric perspective the skin is seen as the point of contact between the physical inner and outer world. It is not seen as purely a barrier but rather as a living, breathing, digesting part of an individual’s organism. The skin has the ability to drink prana (vital force or breath) directly from the outside environment as some advanced Yogis have realized and it contains a digestive fire of its own; giving it the ability to digest substances that are applied to it such as herbal pastes and oils.

Following an Ayurvedic skincare routine

With regards to the health of the first two dhatus which are most evidently represented in the skin, nutrition and hydration are of utmost importance. The food we eat and liquids we drink are processed by the digestive tract and directly enter these first two tissues. Thus the skin becomes a mirror of imbalances in digestion. For example, insufficient fluid intake leads to dry and dehydrated skin, while inflammation in the GI tract can lead to excess heat; eruptions and inflammation in the skin. 

Skin hydration tip

For plump and smooth skin, drink a cup of warm water first thing in the morning and sip room temp or warmer to half your body weight in ounces. For example if you weigh 120 lbs, drink 60 oz water per day. 

When the digestive system is impaired, undigested food can accumulate in the GI tract causing toxins or Ama. These toxins, like the imbalances of Vata, Pitta and Kapha doshas can also spread to the first two dhatus causing clogging of the pores and imbalances such as acne. Aside from proper eating habits to ensure optimal digestion, cleansing of the lower digestive tract is of utmost importance within Ayurvedic skincare.

Skin clarity tip

Use a virecana (Ayurvedic bowel support) such as Triphala, Bhumyamalaki or Sat Isabgol to keep the bowels regular and keep the skin clear. Consult with an Ayurvedic practitioner to determine which virecana suits you and which dosage is appropriate.

What is Ayurvedic skincare?

Constitutionally, Vata, Pitta and Kapha individuals will share similar types of skin, which we will explore in detail. As such, and as with all Ayurvedic medicine, Ayurveda for skin tends to take an individualized approach, based on the understanding of the individual’s tendencies rather than a one-size fits all. The best Ayurvedic skincare is the one that suits the individual’s constitution and present state of imbalance.

Here, the concept of the three doshas enters the picture. Within Ayurveda and Ayurvedic skincare, all matter, including skin is understood to be composed of the five great elements; Space, Air, Fire, Water and Earth.

Pairs of these elements form the three doshas; biological energies that govern the anatomy and all physiological processes of the body. Vata dosha is made up of Space and Air elements and is cold, dry, rough and mobile in quality. Pitta dosha is made up of Fire and Water elements and is hot, sharp, pungent and oily. Kapha is made up of Earth and Water and is smooth, heavy and thick. Each individual has a constitutional tendency to one or two of these doshas, which also influences the quality of their skin and their tendency to imbalance.

Vata skin

Vata skin has a tendency to be dry, rough, and thin. Because of these qualities, it can tend to form wrinkles more easily, and can be cold to the touch. It can also be particularly sensitive to wind and cold. Because Vata imbalance tends to create dark discoloration; Vata can also manifest as dark pigmentation and dark patches.

When working with Vata type skin, we want to bring the opposite qualities to balance out excesses of cold, dry, dark and rough. The emphasis is on warmth, oleation and hydration both inside and out! Overuse of astringent products such as toners and over cleansing of the skin can perpetuate dryness and other Vata imbalances.

Products that incorporate heavier oils such as sesame oil and nourishing herbs can be particularly useful in Vata skin.

Pitta skin
Because of the innate qualities of Pitta, Pitta skin has a tendency to be oily and has a tendency to be reddish or rosy. It can also be warm/hot to touch and can be prone to inflammations such as rash and acne. Typically, Pitta types  may also feel as though they are particularly sensitive to being exposed to sun and heat. They may get moles and freckles more easily.

When working with Pitta type skin, the best course of action is to balance those hot, oily qualities with astringency and cooling. The products we use on Pitta skin should support detoxification of the skin. Having ingredients like aloe or charcoal and different types of clay will help to absorb the excess oil that is on the face. Incorporating products that will nourish the face and rejuvenate it will help the sensitivity of pitta skin which does well with products that will pull excess oil and replenish it with healthy nutrients. 

Products that incorporate rose, hibiscus, aloe, charcoal will work well. Pitta skin can work well with a light, cooling oil like coconut but could benefit from using more water-based moisturizers.

Kapha skin

Kapha skin is usually well-hydrated, supple, and has an evenness throughout the whole face. It is cooler to the touch, pale and with a natural glossiness. It can be likened to that of a beautiful marble statue. The skin itself will be thicker and more resilient in nature than Vata and Pitta skin. 

When working with Kapha skin, we want to think about tonification and mild cleansing and detoxification as Kapha can tend towards stagnation and accumulation because of its heavy and static qualities. A little astringency will go a long way for Kapha-type skin. 

Incorporating lighter oils such as safflower, vitamin e and jojoba are all wonderful to nourish the natural consistency of kapha skin. Kapha skin can handle slightly more abrasive material than Pitta and Vata, so natural exfoliators like almond and chickpea flour as well as lepas can work well. 

External applications

As we have seen, Ayurvedic skincare begins in the GI tract and overall health of the internal systems. However, Ayurveda does also offer a wide range of external or topical supports to healthy, glowing skin. As a general rule, Ayurveda only uses organic, 100% natural products on the skin. If you wouldn’t eat it, don’t put it on your skin!

For moisturizing the skin, Ayurvedic skincare recommends oils such as sesame, sunflower or coconut depending on the doshic qualities of the skin. Many Ayurvedic oils are ‘herbalized’ containing the amazing properties of Ayurvedic herbs like Manjistha, Sandalwood, Neem and Turmeric as well as other substances like milk and pearl extract to promote skin healing and radiance.

For cleansing and exfoliating of the skin, Ayurveda employs flours such as Almond and Chickpea as well as specialized herbal mixes that are gentle on the skin whilst scrubbing away accumulations and impurities.

For toning the face and tightening pores, Ayurveda employs the use of herbal waters and hydrosols such as astringent Rose or Jasmine water.

In addition to these components of a daily Ayurvedic skincare routine, occasional masks and facial massage can be used to promote healthy circulation and keep the skin supple. Marma point stimulation on the face can support the release of toxins and relax the facial muscles.

What are the basic principles of the Ayurvedic system?

To understand the body, and all of creation for that matter, through the Ayurvedic lens, one must first be introduced to the concept of the five great elements. All organic and inorganic matter in the universe is made up out of ether, air, fire, water and earth. These are, rather than elements of the periodic table, elements that represent the state of matter. Earth is solid, water is liquid, fire is transformative, air is gaseous and ether is the field in which matter appears and the potential from which it stems. These elements are therefore stages in the creation of matter, ether being the most subtle and earth being the most gross, illustrated by the following analogy. 

What are the 6 qualities in Ayurvedic medicine?

Let’s look at a tangible example and how this elemental way of thinking can be converted in the Ayurvedic principles of health. The earth element is that which gives a solid structure to the cucumber, water is the cohesive factor that holds it together, fire enables it to ripen, air facilitates its growth and ether gives space in which the cucumber can manifest and develop to ultimately sustain other life by being broken down into small particles when we consume it in a delicious salad. 

Because everything is made up out of everything, we classify substances according to their elemental predominance. So we could say, the same cucumber is promoting the water element within our body, because it yields those cold, liquid, unctuous, heavy and dispersing qualities that are related to the water element to our system.

Now how does Ayurveda utilize the elemental and qualitative principles in healing? The qualities inherent to the cucumber are in general excellent to consume for the person with burning sensations during the summer, because of the cucumber’s opposite qualities to those present in this particular individual. However, these qualities would be detrimental for the person with a runny nose in the midst of winter. Ayurveda’s approach to treatment is viewed through the lens of the five great elements and operates according to the natural law: like increases like and opposites balance. In Ayurvedic eating principles as well as medicine, substances are classified by their taste, which are six in number; sweet, sour, salty, pungent, bitter and astringent each taste represents a combination of two elements, their energetic potency; cooling or heating energy, their post digestive effect and any special effect there might be, which cannot be defined by logic alone.

Where do the 3 qualities in humans according to Ayurveda come from? 

In Sanskrit, the five great elements are called pancha maha bhuta’s. Pancha means five, maha means great and bhuta is the past participle of the verb root bhu, ‘to become’, so these elements ‘have been’, because they are at the end of the process of evolution as it is described in the Sankhya’s philosophy which elucidates the journey of consciousness into matter and matter back into consciousness. 

Sankhya’s view on the evolution of creation is similar to this beautiful description in the Gospel of John. 

‘’In the beginning there was the word, and the word was with God and the word was God. So saith the Amen.’’

This is perhaps the most mystical gospel of the bible. The only major difference with Sankhya’s philosophy is that the author didn’t see the need to elaborate on God as an independent entity within creation. But the gospel of John does relate God as the creator, to the same causative factor of existence just as Sankhya’s philosophy does, which is that from the origin of sound, or the ‘logos’, represented by the ‘Amen’ or the primordial vibration ‘Om’, the fabric of space time is generated. This vibration condensates consciousness through the three main qualities, sattva, rajas and tamas, further into the radius of one’s identity, which is called ‘Ahamkara’, or ego. Ahamkara is a biological necessity responsible for the diversity of different lifeforms. Sattva means transparency, or beingness and from sattva the observer arises signified by the cognitive and motor faculties and the mind. Rajas means passion or movement and from that movement the observer connects with the observed or inorganic. This objective world is predominantly tamas, inert, and is signified by the elements, which we take in through the senses. 

The fundamental basis of Sankya is that before creation there was an eternal point that had no dimension, no magnitude, no quality, and is incomprehensible by our limited perception. In that way Sankhya and modern physics are very similar, both saying that for whatever reason the singularity multiplied itself into the existence we know today. However, the reason for creation in ancient physics is explained as part of the divine play of singularity, that desired to manifest itself to be able to perceive itself, therefore creating the ability for an individual to experience existence. This cosmos could be seen as a mirror of this supreme reality. Each one of us has the potential to be an individual mirror of that singularity, which is therefore conceptually described as Sat, Chit and Ananada, pure being, pure intelligence, pure bliss, which are to be said the attributes of the total comprehension of life. A human being can melt into this singularity, or ‘true nature’, when the mind is fully active yet emptied from content, just like when a droplet of water merges with the ocean and thus losing its identification with its limited radius (body, mind and senses for us humans). That union represents the ability to perceive the singularity ‘almost’ seamlessly from an apparent unique, limited, separate vessel ‘the body’.

According to Ayurveda this is true Swasthya, the ultimate state of health, which means, ‘being situated’ in that expansive state of awareness and is known by many other names such as redemption, salvation, liberation or enlightenment. The human mind, an extraordinary subtle product of creation, completely alive but without fluctuations is equivalent to silence – the basis of the universe, which is a localized representation of that unmanifested state or singularity that ancient Ayurvedic principles, Indian philosophy, the esoteric branches major religions and modern science talk about in various ways as the substratum of our existence. 

Journey of consciousness into matter 

This universe is expanding, through primordial vibration, which is sound – the expressed manifestation in the substratum of silence or pure being. So we relate to the element of space, or ether, through sound received by the ears. Space is all-enclosing and all-pervading and serves as a collective ‘home’ for all the objects in the universe. Ether is clear, light, subtle, soft, expansive and immeasurable. When vibration gets direction it becomes air, which is a particular movement. We experience the element of air through the skin as tactile perception. Air is mobile, dry, light, cold, rough and subtle. Movement creates friction, which is hot to the touch and this heat creates radiancy and therefore illuminates, so we interact with the fire element through vision. Fire is hot, sharp, dry, subtle and light. That radiant light causes further liquefaction of ethereal elements, which becomes the water element predominant in chemicals, which are cool, liquid, dull, soft, oily and slimy. Further cooled down, gravitating and consolidating into the heavy, dull, static, dense, hard and gross attributes of the most solid element, crystalize into earth. 

Matter is that which occupies space and according to Ayurveda, substance, which is the essence of matter, has inherent qualities or attributes that lead to a certain action. Substance therefore is defined as the inseparable conjugation of quality and action. Without quality there is no action, so the action is controlled by quality. Quality is that hidden potential energy of a substance and when we ingest that substance the qualities are yielded into the body causing a certain action which is the manifestation of consciousness into the matter. Like we already discussed, the supreme reality of pure awareness has no quality, but when awareness is reduced into the consciousness, when you are consciously aware of something, then you experience the quality. Qualities are relative and they change according to the context. A chair is stable to us, but if you look at the earth from the moon, the chair spins around. So if we change time and space, the qualities will change. 

What is the connection between the five basic elements and the five subtle elements? 

Not all of the elemental principles are as easy to comprehend conceptually, especially the ether element. But we interact with each element through one of our five cognitive senses, hearing, sensing, seeing, tasting and smelling, predominantly. We engage with the five elements through the five tanmātrās or subtle elements, which are the objects of the five cognitive senses by which the objective world is sensed, allowing us to perceive the external environment. 

• Ether is perceived through the ears as sound 
• Air is perceived through the skin as touch
• Fire is perceived through eyes as vision
• Water is perceived through tongue as taste
• Earth is perceived through the nose as smell 
  
  

The elements evolve to include their own related tanmātrā and each of the prior tanmātrās. For example, ether is just sound, but air is composed of sound and touch, while earth is made up of sound, touch, vision, taste and smell. So olfactory perception is unique to the element of earth and is the most complete manifestation of consciousness into the matter. 

Life is possible on this planet because Mother Earth holds all organic and inorganic substances to her surface. Let us all be filled with gratitude for the pure compassion of the Great Mother in the form of the five great elements that sustains existential life, creates and redeems it.