AYUR VEDA
Asian  Secrets  of  Wellness,  Beauty
and  Balance
AUTHOR  KIM INGLIS
PHOTOGRAPHER  LUCA INVERNIZZI
TETTONIT U T T L E  P U B L I S H I N G
T o k y o  •  R u t l a n d ,  V e r m o n t  •  S i n g a p o r ePublished by T uttle Publishing, an imprint of Periplus Editions (HK) Ltd., with editorial
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Periplus Editions (HK) Ltd. CONTENTS
Ancient Wisdoms, Today’s Practices  6
wellness      1 8
Abhyangam:—Traditional Ayurvedic
Massage  20
Chavitti Thirumal: Pressure Point
Massage with Feet  23
Hot Stone Abhyangam  24
Marma Massage:—Pressure Point
Massage  25
Champi:—Indian Head Massage  26
Udwarthanam:—Dry Massage with
Herbal Powder  27
Sirodhara:—Oiling the Third Eye  28
Vasthi: The Medicated Enema  32
Unani: An Holistic Graeco-Arab Medical
System  36
Siddha: Tamil Herbal Healing  38
Soba Rig-pa: Traditional Tibetan
Medicine  42
Panchakarma: Ayurvedic Revitalization
46
Mud Therapy  50
Ksheera Dhooma: Medicated Milk
Steam  52Netra Tarpanam: Vasthi Therapy for the
Eyes  53
Kizhi Therapy:—The Hot Herbal Pouch
54
beauty      5 8
Ayurvedic Facial Care  60
Hand Care  68
Foot Care  70
Hair Care  72
The Art of Mehndi  76
Body Wraps  78
Body Scrubs and Polishes  82
Water Therapies  86
Rasashastra:—Healing with Gems,
Crystals, Metals and Minerals  94
balance     9 8
Yoga  100
Amulya Uphar:—Lazy Man’s Yoga  1 12
Pranayama:—Therapeutic Breathing
Exercises  1 14
Meditation  1 18
Chakra Therapy  126
appendix       1 3 0
Nattu Vaidya:—The Barefoot Doctor  132
Healing Plants  136
Ayurvedic Preparations  142Listings  144ancient wisdoms,
today’ s practices
At n o time in the history of the planet have India’ s stress-bust ing,
all-encompassing therapies had more importance. While we st rive
to i mprove material gains, w e often neglect the spiritual, the
physical and the mental. However , with stressful lifestyles taking
their toll , taking  time out to concentrate on ourselves is no longer a
treat —  it’ s a necessity . This is where India’ s age-old traditional
practices come in. Whether you travel to India to visit a spa, to try to “find
yourself”, to experience some  medical care, or to spend some
relaxing time with friends or fam ily , you are almost certain to come
across s ome of these ancient pr actices. Even though the country is
modernizing at a rapid rate, everyone — on some level or ano ther
— is tied to its deep-rooted traditions. Ancient Healing
Many of  these age-old tradition s are explored in this book. W e get
to the core of the country’ s medical systems — A yurveda, Unani
and Sidd ha — and explore its history of herbal healing and anc ient
beauty procedures. The mind, body , spirit practices of yoga,
meditation and  pranayama  are s howcased in depth, while related
cultural phenomena such as temple and household habits and
gemology are also considered. S ome of these ideas will be familiar
to readers, others will be totally new . W e’ll take you through the
myriad o f wonders that has emer ged from this extraordinary , ex otic
subcontinent, all the while explaining how past wisdom has
relevance in today’ s world.A yurveda and yoga are probab ly the most well known of the
ancient modalit ies outside India — and both seek to encompass
much m ore than physical wellbeing. They are covered in depth in
the anc ient tex ts or V edas and there are countless wri tten
instructions for  both. Even t hough they weren’ t traditionally
practiced toget her , today they are finding syner gy . “Wh at’ s
interesting about India’ s sys tems,” explains one A yurv edic
physician, “is that they often incorporate more than one reg ime. Methods of healing like A yurved a include a lifestyle regimen, y oga,
aroma, m editation, gems, amule ts, herbs, diet,  jyotishi  (astrology),
color and more.” It is this holistic approach that is so exciting. Utilizing the purifyin g properties of mud is an ancient practice that continues in
India to this day. Taking the earth element from the  panchamahabhut  or “five greatelements”, it cleanses skin and boosts metabolism. History of Ayurveda
T ranslated from  Sanskrit as the  “Science of Life”, A yurveda was
first mentioned in the verses of the  Rig V eda , t he first of the V edas
or Hindu sacred texts. Here there is reference to  panchamahabhut
(the fiv e basic elements of th e entire creation), and the t hree
doshas  or primary forces of  prana  or  vata  (air),  agni  or  pitta
(fire) and  soma  or  kapha  (water and earth) as comprising the basic
principles of A yurveda. Howev er , there is much more detail in an
upaveda  (subsection) of the  Atharva , the fourth V eda, written
some time during 3,000 to 2,000  BC . Here, A yurveda is documented
more sp ecifically: it is described as knowledge of self-healing or
holistic healing, with the idea th at everything is interrelated, yet still
unique. The texts stated that if A yurveda was applied on an
individual basis in people’ s ever yday lives using diet, massage, oils,
herbs and exercise, practitioners could be healthy and disease-free. Wellness treatment being administered at the luxury spa at Amanbagh.Taking the pulse is one of the first indicators in A yurvedic diagnosis. Around the turn of the first mille nnium  BC  the treatise known as
the  Charaka Samhita , the  mo st referred A yurvedic tex t on internal
medicine, appeared. Believed to have been written by the g reat
sage-physician Charaka, it explained the logic and philosophy of
A yurvedic medi cine. W ritten in the form of a symposium wherein
groups of A yurvedic scholars  take up a series of topics for
discussion, it is written in ver se in keeping with the V edic oral
tradition of conserving knowledge. It therefore seems likely that
A yurveda had been in existence for many hundreds, if not
thousands, of years beforehand.A spiritual ascetic or  sadhu  attends to a supplicant. Yoga is recommended along with A yurveda for total wellbeing.A traditional Indian welcome. Around the same time, the  Sushruta Samhita  appeared. It
comprised knowledge about prosthetic sur gery to replace limbs,
cosmetic sur gery , caesarian operations and even brain sur gery . Sushruta is famous for his inno vation of cosmetic sur gery on the
nose kn own as rhinoplasty , an interesting fact as he lived two
centuries before Hippocrates, the Greek father of W estern medicine. Around 500  AD , V agbhata compiled the third  major treatise on
A yurveda,  Astanga Hridaya . It con tained k nowledge from both
previous books,  but also new information on diseases and cure s. It
is th e text of choice for many practicing A yurvedic physic ians
because it is a precise condensation of the two earlier texts. There were, of c ourse, many other useful reference texts, and it
is documented that A yurveda became entrenched in Indian life
between 1,000  BC  and 800  AD . Both Hindus and Buddhists
maintained the academic progress of A yurveda, and also ensured
that the  science was made as publicly available as poss ible. Medicinal herbs  were planted, hospitals were formed, and the a rt of
nursing (as described by Charak a) was widely systematized. But it
wasn’ t until the Buddhist period  (323  BC  to 642  AD ) that A yurveda
began to be ex ported outside India’ s shores. During this time
Buddhist missionaries and monks took knowledge of A yurv eda,
along w ith other aspects of Ind ian culture, to Europe (Rome and
Greece), the Middle East (Baghdad) and China. Closer to home, theneighboring countries of Sri Lanka, T ibet, Thailand, Burma and
Indonesia all accepted its teachin gs. In fact, its influence can still be
seen in many of  their healing systems: Acupressure, for example, is
a direct descendent of  marma  massage. In India,  A yurveda’ s heyday was probably from the 6th century
to th e 10th century  AD : During this time, many universities and
teaching hospita ls were founded to cater to students from all over
the w orld, and there are numero us references to the ef ficacy of  the
Indian system of medicine. Bu t by the 12th century , A yurveda’ s
influence began to wane. W aves of Muslim invaders in nort hern
India fro m the 10th to the 12th centuries burned books, destro yed
hospitals and libraries, and slaughtered Hindu sages and Buddhist
monks as infidels. They brought with them their own  hakims  or
Unani doctors (a form of medicine formulated by Arabian
physicians, see pages 36–37) — so the system fell into decline. Early A yurvedic texts were engraved on palm leaf manuscripts.Ayurvedic physician in Kerala. This wa s further exacerbated by the arrival of the British. The
East India Company denied state patronage to A yurveda, closed
down e xisting schools and government medical colleges, and
substituted it with W estern me dicine. Of course, at a local level,
A yurveda conti nued to be practiced, but it wasn’ t until Indian
Independence that of ficial initiatives were taken to revitalize
indigenous med ical forms — and A yurveda once again began to
rise. What is Ayurveda? A yurveda advocates that each person is born with a b asic
constitution or genetic make-up called  prakruti  in S anskrit. If th ere
is a  changing nature or situat ion in the body during one’ s life
(vikruti ), im balance occurs. This ma y pass over time or may
become a disease. The aims of A yurveda are  ayus  (“long life”) and
arogya  (“diseaselessness“) with ultimate spiritual goals. Health is
achieved by balancing what are known as the bodily humors or
doshas  at all levels, according to an individual’ s constitution,
lifestyle and nature. There are many similar holistic medical
systems in other communities, including the Chinese, Amer ican
Indians, Africans and South Americans. DiagnosisBefore a ny A yurvedic treatment is prescribed, patients first of all
undertake a consultation with an A yurvedic physician to ascertain
their body type and present health status. “Body type is the variation
in percentage of  vatha ,  pitta  and  kapha  (air , fire and water) in our
body ,” explains A yurvedic physician Dr Y ogesh. “Based on the
present  dosha  state or  vikruti , suitable therapies, oils, medications,
advice or more may be prescribed.”
Most A yurvedic  physicians point out that A yurvedic treatments
vary from place to place, doctor to doctor and according to  the
nature of the client/doctor relationship. This makes it confusing to
many , and dif ficult to analyze,  research and compare with o ther
medical systems. “However , the purpose is always the same,”
explains Dr Renja Raphel, “Each body has its own defined
constitution from birth to death that is af fected by many dif ferent
things. W e doctors try to bring the body back to equilibrium: we
find out what is lacking and modify it, we add things and we request
changes in diets, climates, stres s levels, lifestyle habits and more.”
He goes on to add that the body has the power to help itself;
A yurveda simply helps it with the healing process.Shirodhara  or the pouring of medicated oil on to the forehead or “third eye” is one
of Ayurveda’ s best known therapies outside India.A student of the Vedas seeks understanding through a copy of one of the treatises
in Sanskrit.The use of  agarabathi  or incense sticks to promote clean air is an age-old
practice. Diagnosis is an extremely imp ortant part of A yurveda. In a
clinic or hospital, it is undertak en first thing in the morning be fore
the patient has c onsumed anything. The doctor inspects the tis sues
and the skin; examines the “nine doors” (two eyes, two ears, two
nostrils, mouth and throat, an us and penis or vulva) and their
secretions; takes faeces and urine samples to assess the  analam  or
digestive fire; takes the patient’ s pulse and assesses body
temperature; interrogates the patient on their sleep patterns, health,
lifestyle habits, climate preferen ces and more; and generally takes a
great de al of time to consider the  patient as a whole. Nothing can be
prescribed without this extremely thorough consultation. Many visitors to India aren’ t seeking medical treatment, but are
intrigued by this ancient wellness system and want to try a
treatment. This is perfectly possible in a spa whre the consultation is
shorter , but still important. “A t a spa, we look at  darshana  or
appearance,  sparshana  or touch ie pulse and body temperature,
and undertake  prasnai  or discussion,” explains Dr Y ogesh, “this
gives us enough information to decide on a patient’ s b asic
imbalances and which medicated oils we should use in a treatment.”A leaf from the  Ramayana  in Mahala yam called “Medicine Mountain”: it depicts
the monke y god Hanuman using a mountain of medicinal herbs to help his fellow
monkeys. Even in the Epics, much is made of India’ s healing heritage. Ayurvedic equipment from Kerala: medicine box, oil containers, mortar and pestle. Prognosis and Treatment
After the  diagnosis, the doctor d ecides whether the disease falls into
one of four cate gories: Curable with ease, curable with dif fic ulty ,
ameliorable, or  incurable. At this point an astrologer may be
consulted to find the best time  and place for treatments to take
place. S ri Krishnakumar , the managing director of one of the most
famous A yurvedic hospitals in India, the Arya V aidyaChikitsalayam in Coimbatore, says that every avenue must be
pursued for the benefit of the patient. “Everything is inter -relat ed,”
he expla ins, “the mind and the body , the person and the unive rse,
the d isease and the lifestyle. A c onsultation with an astrologer may
bring up something that the doctor has not noticed.”
This is one example of how A yurveda may be dif ficult for non-
Indians to grasp. Skepticism of s uch practices runs high in the W est,
even though looking holistically at patients and problems is
increasingly gaining credence. Another dif ficulty may be had with
some of the treatments. These are literally multi-faceted  and depend on a huge number
of factors including disease, client personality and habits, work
practices,  dosha  imbalance, clim ate, and many more. The basic
premise is to cleanse and de toxify the body and balance the
doshas , restoring them to their original state of equilibrium. But
how this is achi eved varies hugely . There are hundreds of levels of
practice, from of ficial to folk, an d thousands of prescriptions — and
no treatm ent is a panacea. One thing is for sure though: a cours e of
treatments is rarely shorter than  three weeks, and after the course is
completed, follow-up is very important. India is home to a vast cornucopaeia of healing plants; many of Ayurveda’ s
ancient recipes are now supported by modern scientific research.Ancient form of pressure point massage. In the following pages, information on some common therapies
is given, but if you visit an A yu rvedic doctor , you may expect to be
prescribed any — or many — of the following: purifica tion
therapies, medication, special diet, herbs and minerals, massage and
other body work, exercise, yoga, meditation, aromatherapy , flower
and gem essences, advise on lifestyle, work and climate change, and
acupressure. All the medicines, oils and pow ders used in treatments are 100
percent natural and rely on India’ s huge pharmacopoeia. “A yurvedic
texts con tain the details of a staggering number of plant ingredie nts,
minerals, metals and other natural substances, along with their
properties, their methods of collection and extraction, as well as
specific combin ations of complementary herbs,” says Shah naz
Husain, herbal ambassador and producer , “The specific processing
methods and well-known combinations enhance the ef ficacy of the
treatments. Man y of the form ulations are still used with g reat
success today .”
Ayurveda in Spas
Even though some treatments ar e less common nowadays, many are
still to be found both at grassroots level and in the country’ s 2,100
A yurvedic hospitals. They are also increasingly finding their way
into spas  and retreats. Husain notes: “A yurvedic treatments are i dealfor spa treatments, because they  counteract degenerative processes,
environmental pollution, toxic build-up and mental stress, all of
which have become undesirable  features of modern life.” She notes
that man y people visit a spa particularly to address such mod ern-
day af flictions, and with A yurveda taking total wellbeing into
consideration, its treatments are in line with the aims of most spas. Some d iehard A yurvedic doctors, with their emphasis on
authenticity and historical accuracy , frown on this relatively new
spa phenomenon. They believe that A yurveda should remain in the
realm of medicine. Others, however , feel it is a trend to be
encouraged — as it advertizes the benefits of this ancient hea ling
system. “As long as the doctors who run such spas dif ferentiate
between the clinic and the spa,  it is fine,” one doctor told me. He
also admitted that the country ’ s A yurvedic experiences ricochet
wildly from by-the-book, clinical treatments to unhygienic, b ack-
room practices and others that are driven purely by monetary gain.An old map of India transposed with the body of Shiva, the god of yoga. His head,
symbolizing intellec t, is found in the Himalayas (his spiritual home), whilst his feet,
used for grounding, are found at the tip of the subcontinent.Scented body lotion with rose petals. Tibetan chimes rung before a treatment starts. Unfortunately , there is a problem with standardization, but the
government and the medical community are working on ways to
rectify this. This book only recommends reputable spas, retreats,
clinics and hospitals, and dif ferentiates clearly between the medical
and the recreational. W ith the right environment, proper and safe
medicinal care, high standards of cleanliness and pure medication,
A yurveda is a force to be reckoned with. Rejuvenating the body , soothing the mind, nurturing the spirit
— India ’ s therapies open up pos sibilities we never realized we had. Many ai m to help a person reach their maximum potential, w hile
others utilize the country’ s pharmacopoeia for relaxation, be auty
care and  rejuven ation. It’ s the aim of this book to delve into all of
the above; to explain, illustrate and, hopefully , inspire. It isn’ t a
medical or scientific treatise, more an overview of ancient wellness
practices that — finally — are beginning to be appreciated on  the
global stage.Abhyangam  or Ayurve dic massage given by a Keralan therapist at the spa at
Neemrana Fort Palace.wellness
Ayurveda  is the principal health system
in India, but other forms— such as
Unani, Siddha and Tibetan medicine are
also practiced. This chapter considers all
these, along with many specific therapies
from each. A variety of therapeutic
massages is covered, as well as heat
and steam therapies, and more obscure
treatments for eye or skin health. All are
geared towards detoxification, bothinternal and external, with the ultimate
aim being good health, longevity and
spiritual enrichment.abhyangam
Traditional Ayurvedic Massage
The  Charaka Samhita , one of the foremost A yurvedic
texts, advises that every person should have an A yurvedic
massage or  abhyangam  on a daily basis, preferably in the
morning. “It is nourishing,  pacifies the  doshas , relieves
fatigue, provides stamina, pleasure and perfect sle ep,
enhances the complexion and the luster of the skin,
promotes long evity and nourishes all parts of the body ,” it
says. A therapeutic massage, not a relaxation tool,
abhyangam  ’ s primary aim is to encourage the movement
of toxins from the deeper tissues into the gastrointestinal
tract w here they can be ef ficiently eliminated. It is a lso
given to stimulate circulation of the blood and lymph. Abhyangam  is tr aditionally performed with lashings of medicated
herbal oil chosen according to one’ s  dosha , and is meant to be
performed by one, two, four , or more therapists simultaneously . It
employs long strokes, mainly with full palm involved, and all the
pressure movem ents are in the direction of blood circulation, from
the trunk to the extremities and up to down. The reverse hand
movements are passive (without pressure). The clas sic text s outline five d if ferent positions that the client
should adopt during  abhyangam , with the first two postures being
repeated at the end, thus making a total of seven. These are : 1)
Seated w ith both  legs extended. 2) L ying on the back. 3) L ying  on
the left side. 4) L ying on the sto mach. 5) L ying on the right side. 6)Seated w ith both legs extended (a repeat of 1). 7) L ying on the b ack
(a repeat of 2). Dr Renja Raphel, the Keralan-trained Ayurvedic doctor at the spa at Rajvil as in
Rajasthan, prepares an oil mix with medicated herbs for a client. Therapists generally spend an equal amount of time on each
posture, but if there are particular areas that need more attention,
they will take precedence. If you have  abhyangam  at one of the Ob eroi Spas, the therapist
soon gets a feel  for your body , and concentrates on repeated strain
injured areas (RSIs) to increa se benefits. The idea is that the
physical therapy  has a direct connection to the mental and  the
spiritual: by the end, you should  be physically and mentally rela xed
— yet alert and rejuvenated also. Benefits of good  abhyanga
massage include  increased circulation, improvement in muscle t one,
calming of the n erves, increased mental alertness, soft, smooth skin
and, of course, the elimination of impurities and toxins from the
body .The Ayurvedic center called Ayurmana  at Kumarakom Lake Resort in Kerala was
believed to have been bestowed with the grace of the both Kodunga lloor
goddesses and Narasimhamoorthy — so is as close to a sacred structure (barring
a temple) as you are likely to get. Therapy rooms including this prayer room glow
with polished wood and the sanctity that comes with total peace and seclusion. Ayurveda tends to advocate the use of brass vessels for oils, although clay
containers are also used. As metal was considered extremely pure as well as
hard-wearing, it is a sensible choice.Abhyanga  massage is traditionally performed by two, four or more therapists
simultaneously and follows strict guidelines from Ayurvedic texts. Massage is first
mentioned in the 6,000-year-old  Atharva Upaveda , although was almost certainly
practiced before this. Later , in the two major Ayurvedic treatises, the  CharakaSamhita  and the  Sushruta Samhita , believed  to have been written at the turn of
the first millennium  BC  in Sanskrit verse, it is discussed in depth with exhaustive
listings of positions of the body and measurements of oils, pastes and powders. In
the  Charaka Samhita , discussion of massage as a purification means to alter the
chemical processes in cells is detailed and comprehensive. This comes in the
chapter on  panchakarma  (see pages 46–49), whereby methods for the evacuation
of toxins and the restoration of  prana  or cosmic energy to the body via lymphatic
drainage are outlined. The  Sushruta Samhita , on the other hand, is a treatise on
surgery; it is here that methods of acup ressure on the Meridian points, magne tism
on the  chakras  and the positive spiritual and mental effects of massage are
covered.chavitti thirumal
Pressure Point Massage with Feet
A yurvedic tex ts indicate that exercise, be it cardiovascu lar ,
involving stre tching and breathing, or therapy , must  be
practiced on a daily basis for total wellbeing. Exercise is
necessary to raise the meta bolism, increase oxygenation,
improve the function of the heart and circulatory system,
and expel toxins. For mar tial art and dance pupils,  exercise and body conditioning are
particularly important. In the past, pupils were taught (often
individually) by gurus in what is known as the guru  -shishya
tradition; their education didn’ t just include the one particular
activity , but involved a thorough grounding in the classical texts, as
well as such disciplines as yoga and  pranayama . Nowadays, this
tradition continues, but there are both residential and non-residential
dance, drama and martial arts’ schools as well. Kalari payattu gurrukal  (master or teacher) T omy Joseph
stresses the importance of cond itioning the body to stay in shape. “Gurrukal  need to master b oth preventative  and curative techniques
too,” he notes. He says that  chavitti thirumal , a very  particular
massage technique done with bare feet with the masseuse hanging
from ropes tied to the ceiling , are mandatory for a  gurrukal. T eachers routinely massage the ir pupils in this way to prepare the
body for  the stresses of the mar tial art, to maintain suppleness and
to treat pain and swelling caused by combat. The trea tment is also given to those with neuro-muscular and
skeletal disorde rs as well as to help clients reach beyond theirpsychophysical limitations. Based on a precise knowledge of the
body’ s ener getic channels  (nadis)  and vital spots  (marmas) , the
therapist suspends his weight from ropes overhead and applies
pressure with long strokes of the soles of his feet, after the client’ s
body ha s been prepared with specially medicated oil. There is
usually some manipulation of the joints and limbs also. What distinguishes  chavitti thirumal  from other massage
treatments is the application. The foot of the masseur is able to give
a deeper , more thorough pressure and is able to cover the whole
length o f the body from the tips of the fingers to the tips of the toes,
with long continuous graceful strokes. Therapists need to under go
many years of t raining: learning the  chavitti  art requires a certain
type of calling and certainly a deep dedication to the wellbeing of
clients and their physical, emotional, mental and spiritual upkeep. After placing a foot in some medicated oil, the  chavitti  therapist balances his or
her weight via ropes hanging from the ceiling, and presses deep into  marma
points along the client’ s back and legs.hot stone abhyangam
This de eply penetrating, all-over body blast is an example of
how A yurveda may be integrated with other hea ling
traditions from elsewhere in the world. Developed by
therapists at the world-famous Soukya International Holi stic
Health Center  near Bangalore, it employs the hea ling
medicated her bal oils and m assage movements of A yurveda
with the warmth and nurturing qualities of hot stones
developed by both Native American Indians and T ibet ans
(separately of course!). It is  one and a half hours of p ure
bliss. Small stones placed  between the toes are delightfully indulgent, while larger ones
are used for the massage itself. Feelings of warmth and security emanate from
them; all the while the medicated oil does its detoxifying work. There is both a therapeutic elem ent and a feel-good factor to this
treatment, so you can relax coco oned in the warmth emanating f rom
the hot stones knowing that what is taking place is good for you. The long , firm strokes of the masseuse encourage the eliminatio n of
toxins from the deeper tissues and also stimulate peripheral
circulation of both blood and lymph. This, along with the heat from
the stones, enables the medicated oils to be absorbed to do their
work. Naturally , as with all A yurvedic treatments, oils are chosen
according to the client’ s constitution and/or ailment. One the rapist is in char ge of heating and re-heating the stones,
while th e other alternates between oil massage, stone massage with
oil, and placing stones at key points on the body . As the treatment
progresses, a rhythm is established. One part of the body is being
massaged, while a strategically placed stone sends heat deep into
another part of the body; as the stone cools, it is replaced or ta ken
away an d another stone is plac ed elsewhere. After the back, legs
and arms have b een seen to, the client turns over , and is then invited
to li e do wn on eight stones that run up either side of the spine. The
heat is then twofold: coming up through the back, and down from
stones on the front. Stones are often basalt, a black volcanic rock with a high iron content,  that
absorbs and retains  heat well. Such stones are believed to improve energy flows
in the body . W ith soothing music, firm massage strokes and the wonderfully
nurturing warmt h from the smooth stones, this is an experienc e to
savor . T he mind wanders and re turns, the body sighs in acceptance,the spirit is soot hed. Unfortunat ely , it seems all too soon when the
treatment comes  to an end. Nonetheless, the benefits linger an d if
this therapy is prescribed as a daily treat during a long-term stay , the
ef fects are magnified considerably .marma massage  Pressure Point
Massage
Indian pressu re points are known as  marmas  and are
similar to Chinese acupressure points. T ranslating from  the
Sanskrit as “secret” or “hidden”, they are found at junctures
of the body where two or  more tissues, muscles, veins,
ligaments, bones or joints meet. In T raditional Chinese Medicine (TCM ), there are thousands of such
points, but only 107 exist in th e A yurvedic system. Consistin g of
major po ints tha t correspond to t he seven  chakras  and minor points
that rad iate out along the torso  and limbs, they are measured by
finger units  (anguli)  to detect their correct locations. There are 22
points on the low er extremities, 22 on the arms, 12 on the chest and
stomach, 14 on the back and 37 on the head and neck. The mind is
considered the 108th  marma  point. In the  Sushruta Samhita  each
point has a Sanskrit name. A yurveda states that every  marma  point is placed a t a junction
of d if ferent channels of  prana  movements in the body . Prana,
similar to  chi  in  TCM , is considered the subtle vital ener gy that
pervades every part of the bo dy , nurturing the cell systems. If
marma  points become blocked or ruptured,  prana  flow is
interrupted and or gans may be come diseased. If they are c lear ,
prana  is fre e to  travel the meridians or  nidas  unchecked — and the
body is healthy . The idea of massaging the  marma  points began in Kerala at
around 1500  BC  when masters of  kalari payattu  first used themarma  points as points for injury . It w as only a matter of time
before A yurvedic physicians rea lized that these points could also be
used for  healing — and began  to experiment with massaging the
points to trigger a healing flow of ener gy . T oday ,  marma  massage
is pr acticed at cl inics and spas f or a number of dif ferent reasons , be
it therapeutic, relaxing or revitalizing. Marma  massage generally combines soft, flowing movements
(abhyangam ) with pressure point therapy . For the latter , the
therapist uses one or more fingers depending on the size of  the
marma  point, an d either presses directly or in circular motions on
that particular point. It is believed that clockwise movements
stimulate and ener gize a  marma  point, while counterclockwise
motions break up blocked ener gy and toxins held within a point. The pra ctice is quite similar to Chinese acupressure or Japan ese
shiatsu , the  origins of which lie in A yurvedic practice. Benefits of
regular  marma  massage are a general balancing — emotional,
spiritual and physical — resulting in clarity , calmness and
confidence. Showing both  chakra  points and meridian s, this educational drawing (left below )
shows how  prana  or the vital force needs to flow around the body . Specific points
(left and below ) are pressed to release blocked  prana .champi  Indian Head Massage
In spite  of its name, Indian head massage involves work  not
only on the head but on the upper back, shoulders, neck,
scalp a nd face too. In much  the same way that T raditional
Chinese Medicine dictates that certain points on the feet are
directly aligned to internal or gans, A yurvedic texts re late
certain parts of the head  to other body parts and /or
symptoms or diseases. Therefore, a  champi  or head
massage does not only af fect the immediate areas massaged:
it can be a healing, rejuvenating and thoroughly stimulating
experience as well. The moment a b aby is born, th e fontanel on the top of its head is
covered immediately with cloth soaked in oil with a  bala  root
decoction to strengthen the head, sight and intelligence. Mothers
massage their babies’ heads to facilitate strong skull and brain
development, and later , give their daughters head massages to
stimulate the scalp and infuse c onditioning oils into the hair . Men
are used to rec eiving a sharp rubdown at the barber ’ s shop and
another place you are likely to r eceive an Indian head massage is in
a salon or spa. The massage normally takes 30 to 60 minutes and is given
seated in a chair . It may be dry or oils may be used to both condition
hair and calm t he nervous system, as hair roots are connected to
nerve fi bers. T echniques vary , but the therapist usually start by
gently kneading  upper back, shoulder and neck muscles, then worksup to  the  head. Here, the scalp is squeezed, rubbed and tapped  and
hair may be combed or pulled . The therapist locates the  marma
points a long the head and spends time tugging and pres sing
earlobes, before  moving on to the face. Facial massage is usually a
mixture of acupressure and gentle manipulation, ending with soft
stroking. People who suf fer from vertigo, headaches, migraines,
insomnia, tinnitus and depression are all reported to find  champi
helpful. As the therapist works on the three higher  chakras , the
vissuddha  (the base of the throat),  ajna  (the forehead) and
sahasrara  (the crown), mental and emotion al stress is immediately
released. In addition, the localiz ed massage improves the supply of
glucose and blood to the brain, improves the circulation of
cerebrospinal flu id, dissipates accumulated toxins and opens pr anic
channels. Results include improved memory , clarity of mind, better
eyesight and concentration, and clearing of the sinuses. The thera pist at the Ayurvedic Penthouse at Mandarin Oriental in Bangkok, first
prepares for a 60-minute Indian head massage session by creating an
atmosphere of calm with candlelight and aromatic oil burners. Then, she starts the
therapy with pressure point massage to stimulate the vital energy points in the
skull, thereby increasing the flow of subtle energies in the body . The result  is a
client comforted, nurtured and relaxed.udwarthanam  Dry Massage with
Herbal Powder
A stimulating massage that uses dry powders not oil,
udwarthanam  is vigorous, ener gizing and not for the faint
hearted. Dry herbal powders, chosen according to on e’ s
dosha , are rubbed into the skin in the opposite direction to
hair growth with strong repeated movements. The friction of
the powder during the massage creates body heat that
increases circu lation, breaks  down cellulite, firms muscle
tone and reduces fat by im proving the metabolism of the
muscles. It is recommende d for those who want to lose
weight, as it reduces cholesterol levels and adipose tissue
and promotes better digestion and. It also removes toxins
and exfoliates the skin, leaving skin tingling, soothed and
soft. Most A y urvedic massages tend to use long, flowing strokes that go
away from the heart and from bottom to top, but  udwarthanam
employs short, sharp superfic ial rubs that go in the opposite
direction, away from the heart to wards the extremities and from the
top of the body downwards. This is the opposite of the  dosha  flow . According to A yurvedic physician, Dr Ajitha of Soukya, the pow der
helps to open up the micro-channels in the body , so reduces fat
accumulation, tautens up muscles, reduces bad body odor and
exfoliates dead surface skin cells. In a clinical setting,
udwarthanam  is usually prescribed for 10 to 14 days for those withama twan  or sl owness of f low in the channels, and as a means to
reduce fat. However , the massage type is increasingly finding its
way into spas a nd retreats, where its invigorating style is gain ing
popularity . At t he s pa at Udaivilas, a beautiful resort on the shore of Lake
Pichola in Udaipur , one of three A yurvedic powders or  choornam
are used : the popular  triphala choornam  or three fruit powder , a
powder composed from  Terminalia chebula  or  Terminalia
bellaruca , or  kola kula thadhi choornam , made from a variety of
pulses and herbs. The massage i s quite rough and the powder enters
the s uperficial bloodstream, but  also enters nasally as it flies ab out
in th e air . This cleanses the internal system too. Afterwards, the
client is encouraged to spend 1 0 minutes in the steam room and
further massage any residual powder into the skin. As sweating
occurs, t oxins ar e released through the skin’ s pores, and the skin is
left feeling soft, extremely smooth and rejuvenated. Another place that of fers  udwarthanam  is Soukya International
Holistic Health Center . Here it is prescribed for guests who are
obese and the powders are prepared on site. They dif fer from patient
to patient, but may contain  vacha  (Acorus calamus ) to alleviate
swelling, the A yurvedic all-rou nd wonder fruit  amalaki  or Indian
Gooseberry (Emblica officinalis ), green gram powder and/or basil. All the herbs are  washed, cut into small pieces, dried and pulver ized
on s ite t o make either a fine or coarse powder , which is then str ewn
on to the body and massaged in by two therapists simultaneously . Some of the powde rs used at Udaivilas; they contain what doctors call  madagna
properties that reduce fat and help clear blockages.Two therapists at Soukya massage a client with powder made on site. Udwarthanam  is also useful as a depilatory because the short, sharp rubs tend to
pluck hairs from the roots.sirodhara  Oiling the Third Eye
Surprisingly ,  sirodhara  is the most widespread A yurvedic
therapy of fered  at spas outside India. Why this is the case is
unclear , as it is not prescribed for many ailments in a clinical
environment. It invariably comes top of the A yurve dic
menu, and even spas without an A yurvedic department of fer
bastardized ve rsions. Many people have tried it, and even if
they haven’ t, they will almost certainly have heard of it. Coming from  siro  (“head”) and  dhara  (“pouring of herbal liquids
on s pecific body parts”),  sirodhara  denotes the continuous pouring
of herbal oils, milk, buttermilk or ghee over the head and scalp. The
patient lies on his or her ba ck on a wooden treatment table,
cocooned in warm towels, while a therapist trains a steady rhythmic
stream o f warm liquid from a perforated vessel made of clay , w ood
or metal on to the forehead. The table is made from one of seven
therapeutic woods and is designed to catch the oil for recycling on
the same client. Oil strok ing the “third eye” has a balancing ef fect on the deepes t
recesses of the b rain and is profoundly relaxing. In A yurveda, it is
seen as a stimu lating procedu re for the nervous system and is
prescribed for bringing down aggravated  vata  conditions such as
insomnia, headache, insecurity , fear and nervous strain. Irritable
pitta  predominant people with overactive minds can experience a
cooling, calming benefit from a session or two and  kaphas  often
fall aslee p. Used in conjunction with other therapies,  sirodhara  has
been practiced for thousands of years to treat many and variedconditions such as ear , nose and throat disturbances, glandular
problems, psychiatric disorders, hypertension, skin diseases, facial
paralysis and more. During a session, the nervous system unwi nds,
busy brains become clear , and tired bodies are refreshed. In a clinical environment, the choice of liquid and duration of
treatment varies  according to the individual. Vata  patients are
generally prescribed medicated herbal oil,  pitta  types receive herbal
milk, gh ee or coconut oil, and buttermilk is often recommended  for
kapha  patients. Ancien t texts denote 53 minutes for  vatas , 43
minutes for  pitas  and 31 minutes for  kaphas ! It is suggested the
best tim e to receive  sirodhara  is early in the morning for a pe riod
of 21 consecutive days, depending on the client. A variation of
sirodhara  is  deha-dhara , wh ere two to four therapists  pour a
continuous flow of oil over the entire body . Beautifully carved beds are usually made from one piece of wood, often neem,
and are designed so that oil flows through a drainage channel and is captured  in a
wooden bowl for re-use.The  Charaka Samhita  specifies seven types of wood for an Ayurvedic bed or  patti
with the emphasis being on the wood  having no joins. Because of the quality ofthe wood, beds are often works of art in themselves; often inlaid with copper or tin
inserts, the more elaborate ones have evocative carvings as well. At Quan spa in the JW Marriott Mumbai, oil at a  sirodhara  session is forced to flow
back over the forehead down to the bed with the fastening of a piece of cloth just
below the “third eye”.The palatial surrounds of Neemrana Fort Palace’ s courts and halls are highly
conducive to healing. Here, a therapist trains the flow of oil on to the forehead of a
client.vasthi  The Medicated Enema
T o most W esterners the su bject of enemas is one to  be
avoided, at best; subjected to, at worst. This probably ste ms
from an innate squeamishne ss, but, be that as it may , the
insertion into the anus, urinary or gans and genitals of
various kinds of enemas such as water , medicated and
nonmedicated oils and milks, and herbal decoctions is an
integral part of A yurvedic practice. This is because
A yurveda state s that the status of the alimentary canal and
other internal or gans is of v ital importance to one’ s overall
health. Vasthi  (basti ) is the word for a medicated enema, and in A yurveda
vasthi  involves the introduction o f herbal and medicinal
concoctions in a liquid medium  into and also  on to  the body . Sites
where  vasthi  may be administered therefore also include external
areas su ch as the eyes, lower back, head and the chest region. It is
believed that these medicinal  vasthi  remove wastes and toxins from
the body  (either  internally or e xternally), balance the function s of
the  doshas , provide nourishment and raise the body’ s mmunity . Vasthi  is m ost ef fective in the treatment of  vata  disorders,
although many enemas over a prescribed period of time are usually
required. There are dif ferent typ es of  vasthi  given for many vastly
dif fering ailmen ts, including constipation, chronic fever , c old,
sexual disorders, kidney stones, heart pain, backache, sciatica and
other pains in the joints. Many other  vata  disorders such as arthritis,rheumatism, gout, muscle spasms and headaches may also be
treated with the varying  vasthi. After a doughnut-style mix of gram flour and water is placed on the lower back and
deemed watertight, warmed medicated  oil is poured into the “container”. It is left to
seep into the client’ s sacrolumbar region or “foment” as Ayurvedic physicians call
it.The nurtu ring Ayurvedic Penthouse at the Oriental Spa in Bangkok offers a
number of  vasthi  treatments including  hrid  or  uro vasthi , an effective therapy for
complaints of the heart and respirat ory organs. Warm medicated oil, chosen
according to the client’ s complaint and doshic imbalance, foments on the chest
area for 40 minutes or so.A Keralan therapist at the atmosphe ric Ayurmana facility at Kumarakom Lake
Resort pours warm medicated oil on to the skull of a client. Prior to this therapy,
which is thought to relieve stress and regulate brain function, it is recommended
the head be shaved. Vasthi  is o ne of the five main procedures of the famous (or
infamous)  panchakarma  therapy (see page 46), but it may also be
used in localize d areas for nec k complaints  (greva vasthi) , knee
joint conditions  (janu vasthi ) an d heart dis ease or asthma and
respiratory diseases ( hrid  or  uro vasthi ). In  Ind ian spas , a couple of
vasthi  therapies are of fered for one-of f “try-outs”:
Siro V asthi
Usually of fered for conditions such as facial paralysis, depression,
insomnia, dryness of nostrils, mouth and throat illnesses and se vere
headaches,  siro vasthi  is on some Indian spa menus as a relaxing,
stress-relieving and hair -conditioning therapy . Siro vasthi  (siromeans “head”) involves the application of lukewarm herbal oils
poured into a cap fitted on the h ead for any time between 15 to 60
minutes. The oils are left to s tagnate on the scalp for the time
required; accord ing to one’ s  dosha , cu rrent imbalances and/or
medical conditions, medicated herbs will have been added to the oil. An antioxidant medicated oil called  dhan wantharam  that contains
28 herbs and an  earthy fragrance is often used as it has rich pain-
relieving properties. Kathi V asthi
A  vasthi  treatment that concentrates on the sacro-lumbar region of
the back (kathi) , this is a curati ve treatment useful for lower back
problems. It is also used for c omplaints that af fect the abdomen,
such as irritable bowel syndrome, endometriosis, menstrual and
urinary tract disorders. It involv es the pouring of warm medicated
oil i nto a n enclo sed area of the lower back, created with a reser voir
of dough (see right). In some spas,  kathi vasthi  is used as a rejuvenative therapy to
de-stress, relieve exhaustion or help with localized lower back pain. Providing the  kathi vasthi  is administered by a qualified A yurvedic
physician who has chosen the correct medicinal oil, a 20- to 60-
minute session should not do any harm — and the gentle
administering of  warm, soothing oil on the back can be extremely
pleasant. A therapist prepares a dough mixture, then places it on the back for a  kathi vasthi
session in the soothing surrounds of the Deva spa at Mandarin Oriental Dhara
Devi in Chiang Mai, Thailand.unani  An Holistic Graeco-Arab Medical
System
Although most spa-goers in the W est will have heard of
A yurveda, they may not be so familiar with another bra nch
of medicine known as Unani that is practiced extensively in
India. Unani originated in Greece with the philosoph er -
physician Hippocrates (460–377  BC ) and was formulated
over time by v arious Islamic scholar physicians in wha t is
now the  Middle East. Noted Arab physicians such as Rha zes
(850–925) and  A vicenna (aka Ibn Sina 980–1037) fur ther
developed Unani and, by the European Middle Ages, it had
became the authoritative basis for the study of medicine. It
was instrumen tal in introducing professional standards of
practice to medicine all over Europe. Unani was introduced to India during the medieval period, and over
time, mass acceptance and co ntinuous use led to many U nani
hospitals, resear ch centers and clinics being built. Its heyday  in
India la sted from the 13th to the 17th centuries, as the D elhi
Sultans, the Khiljis, the T ughlaqs and the Mughal emperors
provided patronage to Unani scholars, often employing them as
court physicians. During this period, many drugs and herbs native to India were
added to  the existing apothecary of Unani remedies. Clinical t rials
and experimentation resulted in expansion, and even though Unani
suf fered setbacks during the colonial period, it had becomeentrenched in Indian life. T oday , India has the lar gest number of
educational, research and health care institutions of Unani medicine
in the world with over 20,000 registered Unani practitioners
(hakims ) and countless non-registered ones who practice on a
hereditary basis. Unani is recognized by the W orld Health Or ganization (WHO ) as
a holistic traditional medical system. In 1977 when the  WHO
established its traditional medicine program, it declared: “There is
no d oubt that thi s branch of med icine is making and will continu e to
make a very sig nificant contribu tion to our ef forts to achieve health
for all.”
Unani’ s goal is the preservation of health, the encouragement of
self-healing and the restoration  of the body’ s equilibrium. In its
infancy it was a rigorous syste m that eliminated superstition and
harmful folk practices, and as developments and discoveries were
made, i t added to its repertoire of remedies and practi ces. Nowadays, Una ni practitioners  combine herbal medical remedies
with dietary advice, regimental therapy , psychological practices,
sur gery and spiritual discipline. As w ith other ho listic practices,  a Unani  hakim  tends to look at
the patient as a whole — mentally , physically , emotionally and
spiritually — before prescribing  a course of treatment. Dr Mathai of
the integrative medicinal retreat called Soukya explains: “Unani
aims to promote  positive health and prevent diseases and is based
around s ix essentials: good air a nd water , a balanced diet, exercise
and rest , psychic movement and rest, sleep and wakefulness, and
evacuation and retention. Remedies are usually herbal, although
ingredients of animal, marine an d mineral origin are used. Humoral
theory (the presence and balance of blood, phlegm, yellow bile and
black bile) is at its heart, and the temperament of a person is
accordingly exp ressed by Sanguine, Phlegmatic, Choleric and
Melancholic. According to Unani theories, any change in these
humors brings about changes i n the status of health of a human
body .”A copy of the  Makhzani-Hikmat  or  The Family Doctor and Hakeem: An
Encyclopaedia of Domestic Medicine and Surgery  by Dr H Ghulam Jilani in Urdu. It is open on a page that deals with medication for migraine. All Unani medicines are made from 100 percent natural ingredients including
plants, herbs and minerals. This  mufaras  or medici ne made by Hakim Sayed
Riazuddin in Mysore contains musk, amber , silver , gold and  zafaran  leaf. It is
reputed to be helpful for excessive palpitation of the heart.A Unani application used on the skin to help with white pigmentation marks. Made
at Soukya mainly from  bakuchi  or  Psoralea corylifolia  seeds, it is anti-fungal and
anti-protozoal. Repeated applications over a period of time result in a gradual
fading of the discoloration. Many herbal preparations in In dia are as likely to be Unani in
origin as they are A yurvedic , as historically the two overlapsignificantly . Unani herbology is well documented and spa
treatments such as body polishes and wraps often use ingredients
from the Unani pharmacopoeia. There are a number of pastes,
formulated from fresh herbs, seeds and roots, suitable for ailm ents
such as vitiligo, eczema, psoriasis, bronchial asthma and arthritis. This is good news for suf ferers, as many such ailments do not have
a cure in W estern medicine. A case in point is a thick herbal paste used at Soukya to reduce
skin pigmentation or leucoderma. Psoralea corylifolia  seeds are
boiled in milk, t hen dried (not in direct sunlight), with the pro cess
being repeated seven times in total. Afterwards, the mix is ground
into a powder , some other ingredients are added and a little bi t of
water makes it i nto a paste. Ov er a period of a month, the paste is
applied on to t he specific areas of the skin daily for 20 to  45
minutes and the area held in  direct sunlight. Afterwards, it is
washed of f. Patients report a di minishing of the bright white s pots
with time. However , as with A y urvedic remedies, there is no q uick
fix!siddha  Tamil Herbal Healing
Perhaps not so well known outside India as A yurveda,
Siddha is an a ncient form of natural medicine that has b een
practiced in T amil Nadu for centuries. T aking its name fr om
18 T amil  siddhars  (devotees of Shiva who attained  siddhi
or p erfection),  it shares wit h A yurveda the theory of f ive
elements and three  doshas , whic h are referred to a s
muppini  in T amil. However , unlik e A yurveda, Siddha
divides the body according to the five elements. So, earth
corresponds to  the legs, water to the abdomen, fire to the
chest, a ir to the neck and sp ace to the head. It also relates
the five elements to bodily fluids. The fundamental principles of Siddha medicine are encapsulated in
several T amil texts. Like all Hindu philosophers, the  siddhars
believed, that all life should seek oneness with God, so a produc tive
long life  was to be encouraged. Their basic premise was that the
universe consist s of two essential entities — matter and ener gy  —
that are found in five primordial elements:  munn  (solids),  neer
(fluids),  thee  (radiance),  vayu  (gas) and  aakasam  (ether). If these
elements are maintained in equilibrium, the result is health; if there
is disruption, the result is disease. Alchemical idea s dominate Siddha medicine, with its  materia
medica  consisting of herbs, roots, sa lts, metals and mineral
compounds. The 18  siddhars  classified 4,448  diseases and
prescribed med icines according ly . Nevertheless,  bhasmas  (finepowders made from incinerated and purified metals and minerals)
are at the forefront of their prescriptions. However , as with
A yurveda, other common preparations include  choornam
(powders),  kashayam  (decoctions),  lehyam  (confections),
gritham  (ghee preparations) and  tailam  (oils). Siddha specialities
are  chunna  (metallic preparations that be come alkaline after
purification),  mezhugu  (waxy preparations) and  kattu
(preparations tha t are impervious to water and fire). The medicines
are generally taken internally , although there are some external
applications also. The Siddha system includes not  only medicine and alchemy but
also yoga and p hilosophy . Diet  is an important part of Siddha, as
doctors identify and associate dif ferent food types with dif ferent
doshas , a nd the pursui t of longevity w ithout illness and a useful,
spiritual life is its ultimate aim. The spiritual aspect of healing,
wellness and being at one w ith the Divine cannot be under -
emphasized: it lies at the heart of all Siddha discipline. It is not often th at visitors to Ind ia come across Siddha practices
outside T amil Nadu, but sometimes you will be lucky . Aura spas at
the forward-loo king Park Hotels of fer a type of  marma  massage
prescribed main ly for rheumatics that dates from pre-V edic time s in
Siddha culture. Using medicated herbal oils it tar gets the  marma
points t o release stored emotions in order to restore me ntal,
emotional and spiritual equilib rium. Each point is related to a
particular concept: for example, shoulder points store emotions of
responsibility an d sternum points relate to the heart, so the masseur
concentrates on  dif ferent areas for dif ferent ef fects. It is an
extremely powerful treatment that sometimes results in intense
emotional outpouring and tension release.A Siddha preparation made at Soukya from neem leaves and turmeric used as an
external paste in the treatment of psoriasis.A selection of miner als in raw, incinerat ed, semi-cooked and purified form, all used
in Siddha formulations. They include iron, mercury , arsenic and sulphur .The photos on these two pages show various pressure positions given in a type of
marma  massage that dates back to pre-V edic times in Siddha culture. Using
medicated herbal oils, it was prescribed mainly for rheumatics. Here, it has been
resurrected at Aura spas in the forward-thinking Park Hotels. “The 107  marma
points are targeted to release stored emotions in order to restore mental,
emotional and spiritual equilibrium,” explains spa director Megha Dinesh. “Each
point is related to a particular concept: ie the knee is related to death, that’s why
so many older people get arthritis in the knee. Shoulder points store the emotions
of respon sibility and the sternum points are related to the heart, so people  with
hunched shoulders may be loveless.” She goes on to add that the treatment is
very powerful and can have long-lasti ng effects especially if particular areas are
targeted for very specific results. Therapists tend to use elbows and knuckles as well as the palm of the hand when
targeting particular  marma  points. It’s believed that pranic flow can become
blocked, so pressure at such points helps release the vital force; at the same time
pent-up emotions may be subconsciously released too. It’s reported that clients
often have intense reactions to this treatment, so it should not be undertaken
lightly .soba rig-pa
Traditional Tibetan Medicine
T ibetan medicine is a traditional system of medicine that has
been p racticed for over 2,500 years and is still practi ced
today both within T ibet and by T ibetans in exile. Called
Soba Rig-pa  or the “Science of Healing”, it uses many
natural ingredients including herbs, trees, rocks, resins,
soils, precious metals and more. However , 95 percent of
T ibetan medicine is based on herbs, and precious metals are
used for the se ven kinds of precious pill known as  rinchen
rilpo . Soba Rig-pa’ s  basic premise is that the body needs to be balanced
to be  we ll. Whe n imbalances in what are called the three humor s or
nyipa sum (rLung ,  mKhris-pa  and  Bad-kan)  occur , a person falls
ill; s ymptoms may be physical, m ental, spiritual or a combination of
all three. In brief,  rLung  is the subtle flow of ener gy in the body;
mKhris-pa  is th e hot nature or bile within the body; and  Bad-kan
is concerned with the body’ s cold nature signified by phlegm. Attachment, A v ersion and Delusion are considered long-t erm
causes o f balan ce, whereas in the short-term, imbalances may be
caused b y time, temperature and season, the influence of spi rits,
improper diet and improper behavior . After diagnosis, T ibetan doctors of fer four types of prescription:
behavioral suggestions, a med ical prescription, diet advice , or
sur gery . As with other holistic systems of medicine, physical
therapies are only part of a d octor ’ s prescription. Based on  the
centuries-old Buddhist study of the mind, T ibetan medicine givespriority to factors of psychological and spiritual development as
well. T oday , a  limited number of spa s of fer a few T ibetan physical
therapies that have been formulated over the centuries. A case in
point is  CHI  spas at Shangri-La hotels found all over Asia: There,
spa personnel have formulated some Himalayan therapies that are
probably the closest you will ge t to an authentic T ibetan treatment
outside a T ibetan clinic. Healing Stone Massage
Described in T ibet’ s medical bible, the  Gui Shi , massage with
stones has all bu t died out in T ibet, only being practiced in the m ost
remote and wild borderlands of the T ibetan plateau. As T ibetans are
traditionally nomads, their therapies contain influences from many
dif ferent sources, this profound practice being no exception. It was
probably introduced to T ibet from Mongols that settled in the Hor
region a round L ake Kokonor; in its pure form, it uses heated stones
that have been “cooked” in the bellies of sheep. In the spa, the therapy combines the Mongolian concept of
healing through stones; principles and techniques of A yurveda that
traveled up the I ndian trade routes over Himalayan passes; pres sure
point techniques from T radition al Chinese Medicine; and T ibetan
healing intent (imbuing the stones with awareness thro ugh
visualization). T he application  of water -heated Himalayan river
stones t o key points on the body relaxes muscles, allow ing
manipulation of a greater intensity than regular massage. Blood
vessels expand, pushing blood and waste materials through the
body . This has a strengthening and sedative ef fect on the nerv ous
system, and relieves anxiety and stress. On a physical level, it
provides relief to sore muscles and fosters deep muscle
manipulation, a ll the time im proving circulation and removing
toxins from the body . On a mental level, it is nurturing and
comforting.In Mongolia, stones and minerals are commonly used both internally and
externally for various ailments. It is believed that when hot stones are applied to
specific points on the body they help dispel blockages, enabling the smooth flow
of  chi  or life force energy through the body . These stones have been carved with
Sanskrit symbols by Buddhist monks and are used in the  CHI  spa hot stone
massage at Shangri-La hotels.Mountain T sampa Rub
The second  CHI  treatment we focus on combines  tsampa  with
ancient T ibetan massage techniques and transforms them into a
powerful detoxifying and cleansing treatment. Tsampa  is roast
flour , most commonly of barl ey , and is the staple foodstuf f of
T ibetans. Most T ibetans used to live (and many still do) on the high
T ibetan plateau,  where harsh conditions, thin air and a definite lack
of resources result in a scarcity of food. Tsampa  mixed with butter
tea ( tea flavored with salty yak  butter) has historically been a  life
saver , giving ener gy and susten ance year round. Here, the flou r is
used as the postscript to the treatment. Tibetan singing bowls, often used in monasteries as aids for meditation, are rung
before a treatment at  CHI  spas.A  thangka  painting, one of a set of 79 illustrations  of the Tibetan medical system,
demonstrating diagnosis, treatments and cures. Unlike Indian texts,  this old Tibetan medical text has colorful illustrations depicting
both healing and illness. Unlike acupressure or the Chinese style of massage, T ibetan
massage works on the “wind” channels of the body — those that
deal with the circulation of ener gy , blood and lymph. Generally ,
massage techniques include stro king (long, longitudinal stroke s or
effleurage) , rubbin g with vigorous circular motions to create
friction, and kneading. The aim is to increase lymphatic drainage
and blood circulation in orde r to aid muscle nutrition, reduce
stif fness in joints, improve flexibility and heighten body awareness. The initial part of this treatment comprises an invigorating
massage combined with powerful lymph draining herbal oils to
drain th e lymph system; this he lps to refresh and uplift the client,
restoring ener gy and  chi . As in A yurveda, the herbs infused into the
oils are just as  important as t he techniques used in applicat ion.Particular focus is given to specific ener gy points on the body to
help the oils penetrate into the skin and awaken  chi. The second part of the treatm ent is considerably gentler and
more relaxing. A blend of  tsampa  flour and powerful lymph
draining herbs is  applied all over the body to abs orb excess oil and
toxins th at have  come up to the surface of the skin. Rubbing the
tsampa  herb blend into the skin leaves the skin soft, gently
exfoliated and free of inner toxins. A  tsampa  mix applied to the back is massaged in to drain toxins out from the
lymphatic system.panchakarma
Ayurvedic Revitalization
T raditionally u ndertaken du ring the monsoon season when
herbs h ave been newly harvested and skin is most recep tive
to oil, the pur ging  panchakarma  treatment is an annual
event in many Indians’ live s. According to the  Ashtanga
Hridaya,  it “lead s to clarity of intellect, power to the or gans,
elemental stability and glow to digestive fire” and it del ays
aging if it is properly carried out. Of fered at many A yurvedic hos pitals, homestays and retreats as a
stand-alone rejuvenation and detoxification treatment,
panchakarma  is re ally one par t of a group of therapies belonging
to a  class of cleansing procedu res called  shodhana . Clients are
given an  individual program of medication, diet and treatments a fter
an intensive consultation with a physician, and are monitored
throughout the two to six week p rogram. However , regardless of  the
panchakarma  prescription, there are always three basic
procedures:  Purvakarma  or preparation,  pradhanakarma  or
treatments and  paschatkarma , post-treatment care. At Kala ri Kovilakom, an A yurvedic retreat situated in a palace
estate in the Annamalai foothills in Kerala, the preparatory
procedures take  from three days to a week: They are designed to
help the body discard toxins present in the stomach and tissues and
help fac ilitate their movement to the alimentary canal. “This s tage
often includes special internal m edicines and  snehanan  or oleation
therapy and  swedanam  or sw eat therapy ,” explains Dr Jayan.
_OceanofPDF.com_Ayurveda_-_Kim_Inglis.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        AYUR VEDA
Asian  Secrets  of  Wellness,  Beauty
and  Balance
AUTHOR  KIM INGLIS
PHOTOGRAPHER  LUCA INVERNIZZI
TETTONIT U T T L E  P U B L I S H I N G
T o k y o  •  R u t l a n d,  V e r m o n t  •  S i n g a p o r ePublished by T uttle Publishing, an imprint of Periplus Editions (HK) Ltd. , with editorial
of fices at 364 Innova tion Drive, North Cla rendon, V ermont 05759, USA and 61 T ai Seng
A venue, #02-12, Singapore 534167
T ext © 2009 Periplus Editions (HK) Ltd
Photos © 2009 Luca Invernizzi T ettoni
All rights reserved. N o part of this publication may be reproduced or utilized in any  form
or by  any means, ele ctronic or mechanical, including photocopying, recording, or b y any
information storage and retrieval system, without prior written permission from the
publisher. ISBN: 978-1-4629-0701-4 (ebook)
Distributed by
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T uttle Publishing
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T el: 1 (802) 773-8930
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12 1 1 10 09
6 5 4 3 2 1
Printed in Singapore
TUTTLE PUBLISHING®  is a registered trademark of T uttle Publis hing, a division of
Periplus Editions (HK) Ltd. CONTENTS
Ancient Wisdoms, Today’s Practices  6
wellness      1 8
Abhyangam:—Traditional Ayurvedic
Massage  20
Chavitti Thirumal: Pressure Point
Massage with Feet  23
Hot Stone Abhyangam  24
Marma Massage:—Pressure Point
Massage  25
Champi:—Indian Head Massage  26
Udwarthanam:—Dry Massage with
Herbal Powder  27
Sirodhara:—Oiling the Third Eye  28
Vasthi: The Medicated Enema  32
Unani: An Holistic Graeco-Arab Medical
System  36
Siddha: Tamil Herbal Healing  38
Soba Rig-pa: Traditional Tibetan
Medicine  42
Panchakarma: Ayurvedic Revitalization
46
Mud Therapy  50
Ksheera Dhooma: Medicated Milk
Steam  52Netra Tarpanam: Vasthi Therapy for the
Eyes  53
Kizhi Therapy:—The Hot Herbal Pouch
54
beauty      5 8
Ayurvedic Facial Care  60
Hand Care  68
Foot Care  70
Hair Care  72
The Art of Mehndi  76
Body Wraps  78
Body Scrubs and Polishes  82
Water Therapies  86
Rasashastra:—Healing with Gems,
Crystals, Metals and Minerals  94
balance     9 8
Yoga  100
Amulya Uphar:—Lazy Man’s Yoga  1 12
Pranayama:—Therapeutic Breathing
Exercises  1 14
Meditation  1 18
Chakra Therapy  126
appendix       1 3 0
Nattu Vaidya:—The Barefoot Doctor  132
Healing Plants  136
Ayurvedic Preparations  142Listings  144ancient wisdoms,
today’ s practices
At n o time in the history of the planet have India’ s stress-bust ing,
all-encompassing therapies had more importance. While we st rive
to i mprove material gains, w e often neglect the spiritual, the
physical and the mental. However, with stressful lifestyles taking
their toll, taking  time out to concentrate on ourselves is no longer a
treat —  it’ s a necessity. This is where India’ s age-old traditional
practices come in. Whether you travel to India to visit a spa, to try to “find
yourself”, to experience some  medical care, or to spend some
relaxing time with friends or fam ily, you are almost certain to come
across s ome of these ancient pr actices. Even though the country is
modernizing at a rapid rate, everyone — on some level or ano ther
— is tied to its deep-rooted traditions. Ancient Healing
Many of  these age-old tradition s are explored in this book. W e get
to the core of the country’ s medical systems — A yurveda, Unani
and Sidd ha — and explore its history of herbal healing and anc ient
beauty procedures. The mind, body, spirit practices of yoga,
meditation and  pranayama  are s howcased in depth, while related
cultural phenomena such as temple and household habits and
gemology are also considered. S ome of these ideas will be familiar
to readers, others will be totally new. W e’ll take you through the
myriad o f wonders that has emer ged from this extraordinary, ex otic
subcontinent, all the while explaining how past wisdom has
relevance in today’ s world. A yurveda and yoga are probab ly the most well known of the
ancient modalit ies outside India — and both seek to encompass
much m ore than physical wellbeing. They are covered in depth in
the anc ient tex ts or V edas and there are countless wri tten
instructions for  both. Even t hough they weren’ t traditionally
practiced toget her, today they are finding syner gy. “Wh at’ s
interesting about India’ s sys tems,” explains one A yurv edic
physician, “is that they often incorporate more than one reg ime. Methods of healing like A yurved a include a lifestyle regimen, y oga,
aroma, m editation, gems, amule ts, herbs, diet,  jyotishi  (astrology),
color and more. ” It is this holistic approach that is so exciting. Utilizing the purifyin g properties of mud is an ancient practice that continues in
India to this day. Taking the earth element from the  panchamahabhut  or “five greatelements”, it cleanses skin and boosts metabolism. History of Ayurveda
T ranslated from  Sanskrit as the  “Science of Life”, A yurveda was
first mentioned in the verses of the  Rig V eda, t he first of the V edas
or Hindu sacred texts. Here there is reference to  panchamahabhut
(the fiv e basic elements of th e entire creation), and the t hree
doshas  or primary forces of  prana  or  vata  (air),  agni  or  pitta
(fire) and  soma  or  kapha  (water and earth) as comprising the basic
principles of A yurveda. Howev er, there is much more detail in an
upaveda  (subsection) of the  Atharva, the fourth V eda, written
some time during 3,000 to 2,000  BC. Here, A yurveda is documented
more sp ecifically: it is described as knowledge of self-healing or
holistic healing, with the idea th at everything is interrelated, yet still
unique. The texts stated that if A yurveda was applied on an
individual basis in people’ s ever yday lives using diet, massage, oils,
herbs and exercise, practitioners could be healthy and disease-free. Wellness treatment being administered at the luxury spa at Amanbagh. Taking the pulse is one of the first indicators in A yurvedic diagnosis. Around the turn of the first mille nnium  BC  the treatise known as
the  Charaka Samhita, the  mo st referred A yurvedic tex t on internal
medicine, appeared. Believed to have been written by the g reat
sage-physician Charaka, it explained the logic and philosophy of
A yurvedic medi cine. W ritten in the form of a symposium wherein
groups of A yurvedic scholars  take up a series of topics for
discussion, it is written in ver se in keeping with the V edic oral
tradition of conserving knowledge. It therefore seems likely that
A yurveda had been in existence for many hundreds, if not
thousands, of years beforehand. A spiritual ascetic or  sadhu  attends to a supplicant. Yoga is recommended along with A yurveda for total wellbeing. A traditional Indian welcome. Around the same time, the  Sushruta Samhita  appeared. It
comprised knowledge about prosthetic sur gery to replace limbs,
cosmetic sur gery, caesarian operations and even brain sur gery. Sushruta is famous for his inno vation of cosmetic sur gery on the
nose kn own as rhinoplasty, an interesting fact as he lived two
centuries before Hippocrates, the Greek father of W estern medicine. Around 500  AD, V agbhata compiled the third  major treatise on
A yurveda,  Astanga Hridaya. It con tained k nowledge from both
previous books,  but also new information on diseases and cure s. It
is th e text of choice for many practicing A yurvedic physic ians
because it is a precise condensation of the two earlier texts. There were, of c ourse, many other useful reference texts, and it
is documented that A yurveda became entrenched in Indian life
between 1,000  BC  and 800  AD. Both Hindus and Buddhists
maintained the academic progress of A yurveda, and also ensured
that the  science was made as publicly available as poss ible. Medicinal herbs  were planted, hospitals were formed, and the a rt of
nursing (as described by Charak a) was widely systematized. But it
wasn’ t until the Buddhist period  (323  BC  to 642  AD ) that A yurveda
began to be ex ported outside India’ s shores. During this time
Buddhist missionaries and monks took knowledge of A yurv eda,
along w ith other aspects of Ind ian culture, to Europe (Rome and
Greece), the Middle East (Baghdad) and China. Closer to home, theneighboring countries of Sri Lanka, T ibet, Thailand, Burma and
Indonesia all accepted its teachin gs. In fact, its influence can still be
seen in many of  their healing systems: Acupressure, for example, is
a direct descendent of  marma  massage. In India,  A yurveda’ s heyday was probably from the 6th century
to th e 10th century  AD : During this time, many universities and
teaching hospita ls were founded to cater to students from all over
the w orld, and there are numero us references to the ef ficacy of  the
Indian system of medicine. Bu t by the 12th century, A yurveda’ s
influence began to wane. W aves of Muslim invaders in nort hern
India fro m the 10th to the 12th centuries burned books, destro yed
hospitals and libraries, and slaughtered Hindu sages and Buddhist
monks as infidels. They brought with them their own  hakims  or
Unani doctors (a form of medicine formulated by Arabian
physicians, see pages 36–37) — so the system fell into decline. Early A yurvedic texts were engraved on palm leaf manuscripts. Ayurvedic physician in Kerala. This wa s further exacerbated by the arrival of the British. The
East India Company denied state patronage to A yurveda, closed
down e xisting schools and government medical colleges, and
substituted it with W estern me dicine. Of course, at a local level,
A yurveda conti nued to be practiced, but it wasn’ t until Indian
Independence that of ficial initiatives were taken to revitalize
indigenous med ical forms — and A yurveda once again began to
rise. What is Ayurveda. A yurveda advocates that each person is born with a b asic
constitution or genetic make-up called  prakruti  in S anskrit. If th ere
is a  changing nature or situat ion in the body during one’ s life
(vikruti ), im balance occurs. This ma y pass over time or may
become a disease. The aims of A yurveda are  ayus  (“long life”) and
arogya  (“diseaselessness“) with ultimate spiritual goals. Health is
achieved by balancing what are known as the bodily humors or
doshas  at all levels, according to an individual’ s constitution,
lifestyle and nature. There are many similar holistic medical
systems in other communities, including the Chinese, Amer ican
Indians, Africans and South Americans. DiagnosisBefore a ny A yurvedic treatment is prescribed, patients first of all
undertake a consultation with an A yurvedic physician to ascertain
their body type and present health status. “Body type is the variation
in percentage of  vatha,  pitta  and  kapha  (air, fire and water) in our
body,” explains A yurvedic physician Dr Y ogesh. “Based on the
present  dosha  state or  vikruti, suitable therapies, oils, medications,
advice or more may be prescribed. ”
Most A yurvedic  physicians point out that A yurvedic treatments
vary from place to place, doctor to doctor and according to  the
nature of the client/doctor relationship. This makes it confusing to
many, and dif ficult to analyze,  research and compare with o ther
medical systems. “However, the purpose is always the same,”
explains Dr Renja Raphel, “Each body has its own defined
constitution from birth to death that is af fected by many dif ferent
things. W e doctors try to bring the body back to equilibrium: we
find out what is lacking and modify it, we add things and we request
changes in diets, climates, stres s levels, lifestyle habits and more. ”
He goes on to add that the body has the power to help itself;
A yurveda simply helps it with the healing process. Shirodhara  or the pouring of medicated oil on to the forehead or “third eye” is one
of Ayurveda’ s best known therapies outside India. A student of the Vedas seeks understanding through a copy of one of the treatises
in Sanskrit. The use of  agarabathi  or incense sticks to promote clean air is an age-old
practice. Diagnosis is an extremely imp ortant part of A yurveda. In a
clinic or hospital, it is undertak en first thing in the morning be fore
the patient has c onsumed anything. The doctor inspects the tis sues
and the skin; examines the “nine doors” (two eyes, two ears, two
nostrils, mouth and throat, an us and penis or vulva) and their
secretions; takes faeces and urine samples to assess the  analam  or
digestive fire; takes the patient’ s pulse and assesses body
temperature; interrogates the patient on their sleep patterns, health,
lifestyle habits, climate preferen ces and more; and generally takes a
great de al of time to consider the  patient as a whole. Nothing can be
prescribed without this extremely thorough consultation. Many visitors to India aren’ t seeking medical treatment, but are
intrigued by this ancient wellness system and want to try a
treatment. This is perfectly possible in a spa whre the consultation is
shorter, but still important. “A t a spa, we look at  darshana  or
appearance,  sparshana  or touch ie pulse and body temperature,
and undertake  prasnai  or discussion,” explains Dr Y ogesh, “this
gives us enough information to decide on a patient’ s b asic
imbalances and which medicated oils we should use in a treatment. ”A leaf from the  Ramayana  in Mahala yam called “Medicine Mountain”: it depicts
the monke y god Hanuman using a mountain of medicinal herbs to help his fellow
monkeys. Even in the Epics, much is made of India’ s healing heritage. Ayurvedic equipment from Kerala: medicine box, oil containers, mortar and pestle. Prognosis and Treatment
After the  diagnosis, the doctor d ecides whether the disease falls into
one of four cate gories: Curable with ease, curable with dif fic ulty,
ameliorable, or  incurable. At this point an astrologer may be
consulted to find the best time  and place for treatments to take
place. S ri Krishnakumar, the managing director of one of the most
famous A yurvedic hospitals in India, the Arya V aidyaChikitsalayam in Coimbatore, says that every avenue must be
pursued for the benefit of the patient. “Everything is inter -relat ed,”
he expla ins, “the mind and the body, the person and the unive rse,
the d isease and the lifestyle. A c onsultation with an astrologer may
bring up something that the doctor has not noticed. ”
This is one example of how A yurveda may be dif ficult for non-
Indians to grasp. Skepticism of s uch practices runs high in the W est,
even though looking holistically at patients and problems is
increasingly gaining credence. Another dif ficulty may be had with
some of the treatments. These are literally multi-faceted  and depend on a huge number
of factors including disease, client personality and habits, work
practices,  dosha  imbalance, clim ate, and many more. The basic
premise is to cleanse and de toxify the body and balance the
doshas, restoring them to their original state of equilibrium. But
how this is achi eved varies hugely. There are hundreds of levels of
practice, from of ficial to folk, an d thousands of prescriptions — and
no treatm ent is a panacea. One thing is for sure though: a cours e of
treatments is rarely shorter than  three weeks, and after the course is
completed, follow-up is very important. India is home to a vast cornucopaeia of healing plants; many of Ayurveda’ s
ancient recipes are now supported by modern scientific research. Ancient form of pressure point massage. In the following pages, information on some common therapies
is given, but if you visit an A yu rvedic doctor, you may expect to be
prescribed any — or many — of the following: purifica tion
therapies, medication, special diet, herbs and minerals, massage and
other body work, exercise, yoga, meditation, aromatherapy, flower
and gem essences, advise on lifestyle, work and climate change, and
acupressure. All the medicines, oils and pow ders used in treatments are 100
percent natural and rely on India’ s huge pharmacopoeia. “A yurvedic
texts con tain the details of a staggering number of plant ingredie nts,
minerals, metals and other natural substances, along with their
properties, their methods of collection and extraction, as well as
specific combin ations of complementary herbs,” says Shah naz
Husain, herbal ambassador and producer, “The specific processing
methods and well-known combinations enhance the ef ficacy of the
treatments. Man y of the form ulations are still used with g reat
success today. ”
Ayurveda in Spas
Even though some treatments ar e less common nowadays, many are
still to be found both at grassroots level and in the country’ s 2,100
A yurvedic hospitals. They are also increasingly finding their way
into spas  and retreats. Husain notes: “A yurvedic treatments are i dealfor spa treatments, because they  counteract degenerative processes,
environmental pollution, toxic build-up and mental stress, all of
which have become undesirable  features of modern life. ” She notes
that man y people visit a spa particularly to address such mod ern-
day af flictions, and with A yurveda taking total wellbeing into
consideration, its treatments are in line with the aims of most spas. Some d iehard A yurvedic doctors, with their emphasis on
authenticity and historical accuracy, frown on this relatively new
spa phenomenon. They believe that A yurveda should remain in the
realm of medicine. Others, however, feel it is a trend to be
encouraged — as it advertizes the benefits of this ancient hea ling
system. “As long as the doctors who run such spas dif ferentiate
between the clinic and the spa,  it is fine,” one doctor told me. He
also admitted that the country ’ s A yurvedic experiences ricochet
wildly from by-the-book, clinical treatments to unhygienic, b ack-
room practices and others that are driven purely by monetary gain. An old map of India transposed with the body of Shiva, the god of yoga. His head,
symbolizing intellec t, is found in the Himalayas (his spiritual home), whilst his feet,
used for grounding, are found at the tip of the subcontinent. Scented body lotion with rose petals. Tibetan chimes rung before a treatment starts. Unfortunately, there is a problem with standardization, but the
government and the medical community are working on ways to
rectify this. This book only recommends reputable spas, retreats,
clinics and hospitals, and dif ferentiates clearly between the medical
and the recreational. W ith the right environment, proper and safe
medicinal care, high standards of cleanliness and pure medication,
A yurveda is a force to be reckoned with. Rejuvenating the body, soothing the mind, nurturing the spirit
— India ’ s therapies open up pos sibilities we never realized we had. Many ai m to help a person reach their maximum potential, w hile
others utilize the country’ s pharmacopoeia for relaxation, be auty
care and  rejuven ation. It’ s the aim of this book to delve into all of
the above; to explain, illustrate and, hopefully, inspire. It isn’ t a
medical or scientific treatise, more an overview of ancient wellness
practices that — finally — are beginning to be appreciated on  the
global stage. Abhyangam  or Ayurve dic massage given by a Keralan therapist at the spa at
Neemrana Fort Palace. wellness
Ayurveda  is the principal health system
in India, but other forms— such as
Unani, Siddha and Tibetan medicine are
also practiced. This chapter considers all
these, along with many specific therapies
from each. A variety of therapeutic
massages is covered, as well as heat
and steam therapies, and more obscure
treatments for eye or skin health. All are
geared towards detoxification, bothinternal and external, with the ultimate
aim being good health, longevity and
spiritual enrichment. abhyangam
Traditional Ayurvedic Massage
The  Charaka Samhita, one of the foremost A yurvedic
texts, advises that every person should have an A yurvedic
massage or  abhyangam  on a daily basis, preferably in the
morning. “It is nourishing,  pacifies the  doshas, relieves
fatigue, provides stamina, pleasure and perfect sle ep,
enhances the complexion and the luster of the skin,
promotes long evity and nourishes all parts of the body,” it
says. A therapeutic massage, not a relaxation tool,
abhyangam  ’ s primary aim is to encourage the movement
of toxins from the deeper tissues into the gastrointestinal
tract w here they can be ef ficiently eliminated. It is a lso
given to stimulate circulation of the blood and lymph. Abhyangam  is tr aditionally performed with lashings of medicated
herbal oil chosen according to one’ s  dosha, and is meant to be
performed by one, two, four, or more therapists simultaneously. It
employs long strokes, mainly with full palm involved, and all the
pressure movem ents are in the direction of blood circulation, from
the trunk to the extremities and up to down. The reverse hand
movements are passive (without pressure). The clas sic text s outline five d if ferent positions that the client
should adopt during  abhyangam, with the first two postures being
repeated at the end, thus making a total of seven. These are : 1)
Seated w ith both  legs extended. 2) L ying on the back. 3) L ying  on
the left side. 4) L ying on the sto mach. 5) L ying on the right side. 6)Seated w ith both legs extended (a repeat of 1). 7) L ying on the b ack
(a repeat of 2). Dr Renja Raphel, the Keralan-trained Ayurvedic doctor at the spa at Rajvil as in
Rajasthan, prepares an oil mix with medicated herbs for a client. Therapists generally spend an equal amount of time on each
posture, but if there are particular areas that need more attention,
they will take precedence. If you have  abhyangam  at one of the Ob eroi Spas, the therapist
soon gets a feel  for your body, and concentrates on repeated strain
injured areas (RSIs) to increa se benefits. The idea is that the
physical therapy  has a direct connection to the mental and  the
spiritual: by the end, you should  be physically and mentally rela xed
— yet alert and rejuvenated also. Benefits of good  abhyanga
massage include  increased circulation, improvement in muscle t one,
calming of the n erves, increased mental alertness, soft, smooth skin
and, of course, the elimination of impurities and toxins from the
body. The Ayurvedic center called Ayurmana  at Kumarakom Lake Resort in Kerala was
believed to have been bestowed with the grace of the both Kodunga lloor
goddesses and Narasimhamoorthy — so is as close to a sacred structure (barring
a temple) as you are likely to get. Therapy rooms including this prayer room glow
with polished wood and the sanctity that comes with total peace and seclusion. Ayurveda tends to advocate the use of brass vessels for oils, although clay
containers are also used. As metal was considered extremely pure as well as
hard-wearing, it is a sensible choice. Abhyanga  massage is traditionally performed by two, four or more therapists
simultaneously and follows strict guidelines from Ayurvedic texts. Massage is first
mentioned in the 6,000-year-old  Atharva Upaveda, although was almost certainly
practiced before this. Later, in the two major Ayurvedic treatises, the  CharakaSamhita  and the  Sushruta Samhita, believed  to have been written at the turn of
the first millennium  BC  in Sanskrit verse, it is discussed in depth with exhaustive
listings of positions of the body and measurements of oils, pastes and powders. In
the  Charaka Samhita, discussion of massage as a purification means to alter the
chemical processes in cells is detailed and comprehensive. This comes in the
chapter on  panchakarma  (see pages 46–49), whereby methods for the evacuation
of toxins and the restoration of  prana  or cosmic energy to the body via lymphatic
drainage are outlined. The  Sushruta Samhita, on the other hand, is a treatise on
surgery; it is here that methods of acup ressure on the Meridian points, magne tism
on the  chakras  and the positive spiritual and mental effects of massage are
covered. chavitti thirumal
Pressure Point Massage with Feet
A yurvedic tex ts indicate that exercise, be it cardiovascu lar,
involving stre tching and breathing, or therapy, must  be
practiced on a daily basis for total wellbeing. Exercise is
necessary to raise the meta bolism, increase oxygenation,
improve the function of the heart and circulatory system,
and expel toxins. For mar tial art and dance pupils,  exercise and body conditioning are
particularly important. In the past, pupils were taught (often
individually) by gurus in what is known as the guru  -shishya
tradition; their education didn’ t just include the one particular
activity, but involved a thorough grounding in the classical texts, as
well as such disciplines as yoga and  pranayama. Nowadays, this
tradition continues, but there are both residential and non-residential
dance, drama and martial arts’ schools as well. Kalari payattu gurrukal  (master or teacher) T omy Joseph
stresses the importance of cond itioning the body to stay in shape. “Gurrukal  need to master b oth preventative  and curative techniques
too,” he notes. He says that  chavitti thirumal, a very  particular
massage technique done with bare feet with the masseuse hanging
from ropes tied to the ceiling, are mandatory for a  gurrukal. T eachers routinely massage the ir pupils in this way to prepare the
body for  the stresses of the mar tial art, to maintain suppleness and
to treat pain and swelling caused by combat. The trea tment is also given to those with neuro-muscular and
skeletal disorde rs as well as to help clients reach beyond theirpsychophysical limitations. Based on a precise knowledge of the
body’ s ener getic channels  (nadis)  and vital spots  (marmas), the
therapist suspends his weight from ropes overhead and applies
pressure with long strokes of the soles of his feet, after the client’ s
body ha s been prepared with specially medicated oil. There is
usually some manipulation of the joints and limbs also. What distinguishes  chavitti thirumal  from other massage
treatments is the application. The foot of the masseur is able to give
a deeper, more thorough pressure and is able to cover the whole
length o f the body from the tips of the fingers to the tips of the toes,
with long continuous graceful strokes. Therapists need to under go
many years of t raining: learning the  chavitti  art requires a certain
type of calling and certainly a deep dedication to the wellbeing of
clients and their physical, emotional, mental and spiritual upkeep. After placing a foot in some medicated oil, the  chavitti  therapist balances his or
her weight via ropes hanging from the ceiling, and presses deep into  marma
points along the client’ s back and legs. hot stone abhyangam
This de eply penetrating, all-over body blast is an example of
how A yurveda may be integrated with other hea ling
traditions from elsewhere in the world. Developed by
therapists at the world-famous Soukya International Holi stic
Health Center  near Bangalore, it employs the hea ling
medicated her bal oils and m assage movements of A yurveda
with the warmth and nurturing qualities of hot stones
developed by both Native American Indians and T ibet ans
(separately of course. ). It is  one and a half hours of p ure
bliss. Small stones placed  between the toes are delightfully indulgent, while larger ones
are used for the massage itself. Feelings of warmth and security emanate from
them; all the while the medicated oil does its detoxifying work. There is both a therapeutic elem ent and a feel-good factor to this
treatment, so you can relax coco oned in the warmth emanating f rom
the hot stones knowing that what is taking place is good for you. The long, firm strokes of the masseuse encourage the eliminatio n of
toxins from the deeper tissues and also stimulate peripheral
circulation of both blood and lymph. This, along with the heat from
the stones, enables the medicated oils to be absorbed to do their
work. Naturally, as with all A yurvedic treatments, oils are chosen
according to the client’ s constitution and/or ailment. One the rapist is in char ge of heating and re-heating the stones,
while th e other alternates between oil massage, stone massage with
oil, and placing stones at key points on the body. As the treatment
progresses, a rhythm is established. One part of the body is being
massaged, while a strategically placed stone sends heat deep into
another part of the body; as the stone cools, it is replaced or ta ken
away an d another stone is plac ed elsewhere. After the back, legs
and arms have b een seen to, the client turns over, and is then invited
to li e do wn on eight stones that run up either side of the spine. The
heat is then twofold: coming up through the back, and down from
stones on the front. Stones are often basalt, a black volcanic rock with a high iron content,  that
absorbs and retains  heat well. Such stones are believed to improve energy flows
in the body. W ith soothing music, firm massage strokes and the wonderfully
nurturing warmt h from the smooth stones, this is an experienc e to
savor. T he mind wanders and re turns, the body sighs in acceptance,the spirit is soot hed. Unfortunat ely, it seems all too soon when the
treatment comes  to an end. Nonetheless, the benefits linger an d if
this therapy is prescribed as a daily treat during a long-term stay, the
ef fects are magnified considerably. marma massage  Pressure Point
Massage
Indian pressu re points are known as  marmas  and are
similar to Chinese acupressure points. T ranslating from  the
Sanskrit as “secret” or “hidden”, they are found at junctures
of the body where two or  more tissues, muscles, veins,
ligaments, bones or joints meet. In T raditional Chinese Medicine (TCM ), there are thousands of such
points, but only 107 exist in th e A yurvedic system. Consistin g of
major po ints tha t correspond to t he seven  chakras  and minor points
that rad iate out along the torso  and limbs, they are measured by
finger units  (anguli)  to detect their correct locations. There are 22
points on the low er extremities, 22 on the arms, 12 on the chest and
stomach, 14 on the back and 37 on the head and neck. The mind is
considered the 108th  marma  point. In the  Sushruta Samhita  each
point has a Sanskrit name. A yurveda states that every  marma  point is placed a t a junction
of d if ferent channels of  prana  movements in the body. Prana,
similar to  chi  in  TCM, is considered the subtle vital ener gy that
pervades every part of the bo dy, nurturing the cell systems. If
marma  points become blocked or ruptured,  prana  flow is
interrupted and or gans may be come diseased. If they are c lear,
prana  is fre e to  travel the meridians or  nidas  unchecked — and the
body is healthy. The idea of massaging the  marma  points began in Kerala at
around 1500  BC  when masters of  kalari payattu  first used themarma  points as points for injury. It w as only a matter of time
before A yurvedic physicians rea lized that these points could also be
used for  healing — and began  to experiment with massaging the
points to trigger a healing flow of ener gy. T oday,  marma  massage
is pr acticed at cl inics and spas f or a number of dif ferent reasons, be
it therapeutic, relaxing or revitalizing. Marma  massage generally combines soft, flowing movements
(abhyangam ) with pressure point therapy. For the latter, the
therapist uses one or more fingers depending on the size of  the
marma  point, an d either presses directly or in circular motions on
that particular point. It is believed that clockwise movements
stimulate and ener gize a  marma  point, while counterclockwise
motions break up blocked ener gy and toxins held within a point. The pra ctice is quite similar to Chinese acupressure or Japan ese
shiatsu, the  origins of which lie in A yurvedic practice. Benefits of
regular  marma  massage are a general balancing — emotional,
spiritual and physical — resulting in clarity, calmness and
confidence. Showing both  chakra  points and meridian s, this educational drawing (left below )
shows how  prana  or the vital force needs to flow around the body. Specific points
(left and below ) are pressed to release blocked  prana. champi  Indian Head Massage
In spite  of its name, Indian head massage involves work  not
only on the head but on the upper back, shoulders, neck,
scalp a nd face too. In much  the same way that T raditional
Chinese Medicine dictates that certain points on the feet are
directly aligned to internal or gans, A yurvedic texts re late
certain parts of the head  to other body parts and /or
symptoms or diseases. Therefore, a  champi  or head
massage does not only af fect the immediate areas massaged:
it can be a healing, rejuvenating and thoroughly stimulating
experience as well. The moment a b aby is born, th e fontanel on the top of its head is
covered immediately with cloth soaked in oil with a  bala  root
decoction to strengthen the head, sight and intelligence. Mothers
massage their babies’ heads to facilitate strong skull and brain
development, and later, give their daughters head massages to
stimulate the scalp and infuse c onditioning oils into the hair. Men
are used to rec eiving a sharp rubdown at the barber ’ s shop and
another place you are likely to r eceive an Indian head massage is in
a salon or spa. The massage normally takes 30 to 60 minutes and is given
seated in a chair. It may be dry or oils may be used to both condition
hair and calm t he nervous system, as hair roots are connected to
nerve fi bers. T echniques vary, but the therapist usually start by
gently kneading  upper back, shoulder and neck muscles, then worksup to  the  head. Here, the scalp is squeezed, rubbed and tapped  and
hair may be combed or pulled. The therapist locates the  marma
points a long the head and spends time tugging and pres sing
earlobes, before  moving on to the face. Facial massage is usually a
mixture of acupressure and gentle manipulation, ending with soft
stroking. People who suf fer from vertigo, headaches, migraines,
insomnia, tinnitus and depression are all reported to find  champi
helpful. As the therapist works on the three higher  chakras, the
vissuddha  (the base of the throat),  ajna  (the forehead) and
sahasrara  (the crown), mental and emotion al stress is immediately
released. In addition, the localiz ed massage improves the supply of
glucose and blood to the brain, improves the circulation of
cerebrospinal flu id, dissipates accumulated toxins and opens pr anic
channels. Results include improved memory, clarity of mind, better
eyesight and concentration, and clearing of the sinuses. The thera pist at the Ayurvedic Penthouse at Mandarin Oriental in Bangkok, first
prepares for a 60-minute Indian head massage session by creating an
atmosphere of calm with candlelight and aromatic oil burners. Then, she starts the
therapy with pressure point massage to stimulate the vital energy points in the
skull, thereby increasing the flow of subtle energies in the body. The result  is a
client comforted, nurtured and relaxed. udwarthanam  Dry Massage with
Herbal Powder
A stimulating massage that uses dry powders not oil,
udwarthanam  is vigorous, ener gizing and not for the faint
hearted. Dry herbal powders, chosen according to on e’ s
dosha, are rubbed into the skin in the opposite direction to
hair growth with strong repeated movements. The friction of
the powder during the massage creates body heat that
increases circu lation, breaks  down cellulite, firms muscle
tone and reduces fat by im proving the metabolism of the
muscles. It is recommende d for those who want to lose
weight, as it reduces cholesterol levels and adipose tissue
and promotes better digestion and. It also removes toxins
and exfoliates the skin, leaving skin tingling, soothed and
soft. Most A y urvedic massages tend to use long, flowing strokes that go
away from the heart and from bottom to top, but  udwarthanam
employs short, sharp superfic ial rubs that go in the opposite
direction, away from the heart to wards the extremities and from the
top of the body downwards. This is the opposite of the  dosha  flow. According to A yurvedic physician, Dr Ajitha of Soukya, the pow der
helps to open up the micro-channels in the body, so reduces fat
accumulation, tautens up muscles, reduces bad body odor and
exfoliates dead surface skin cells. In a clinical setting,
udwarthanam  is usually prescribed for 10 to 14 days for those withama twan  or sl owness of f low in the channels, and as a means to
reduce fat. However, the massage type is increasingly finding its
way into spas a nd retreats, where its invigorating style is gain ing
popularity. At t he s pa at Udaivilas, a beautiful resort on the shore of Lake
Pichola in Udaipur, one of three A yurvedic powders or  choornam
are used : the popular  triphala choornam  or three fruit powder, a
powder composed from  Terminalia chebula  or  Terminalia
bellaruca, or  kola kula thadhi choornam, made from a variety of
pulses and herbs. The massage i s quite rough and the powder enters
the s uperficial bloodstream, but  also enters nasally as it flies ab out
in th e air. This cleanses the internal system too. Afterwards, the
client is encouraged to spend 1 0 minutes in the steam room and
further massage any residual powder into the skin. As sweating
occurs, t oxins ar e released through the skin’ s pores, and the skin is
left feeling soft, extremely smooth and rejuvenated. Another place that of fers  udwarthanam  is Soukya International
Holistic Health Center. Here it is prescribed for guests who are
obese and the powders are prepared on site. They dif fer from patient
to patient, but may contain  vacha  (Acorus calamus ) to alleviate
swelling, the A yurvedic all-rou nd wonder fruit  amalaki  or Indian
Gooseberry (Emblica officinalis ), green gram powder and/or basil. All the herbs are  washed, cut into small pieces, dried and pulver ized
on s ite t o make either a fine or coarse powder, which is then str ewn
on to the body and massaged in by two therapists simultaneously. Some of the powde rs used at Udaivilas; they contain what doctors call  madagna
properties that reduce fat and help clear blockages. Two therapists at Soukya massage a client with powder made on site. Udwarthanam  is also useful as a depilatory because the short, sharp rubs tend to
pluck hairs from the roots. sirodhara  Oiling the Third Eye
Surprisingly,  sirodhara  is the most widespread A yurvedic
therapy of fered  at spas outside India. Why this is the case is
unclear, as it is not prescribed for many ailments in a clinical
environment. It invariably comes top of the A yurve dic
menu, and even spas without an A yurvedic department of fer
bastardized ve rsions. Many people have tried it, and even if
they haven’ t, they will almost certainly have heard of it. Coming from  siro  (“head”) and  dhara  (“pouring of herbal liquids
on s pecific body parts”),  sirodhara  denotes the continuous pouring
of herbal oils, milk, buttermilk or ghee over the head and scalp. The
patient lies on his or her ba ck on a wooden treatment table,
cocooned in warm towels, while a therapist trains a steady rhythmic
stream o f warm liquid from a perforated vessel made of clay, w ood
or metal on to the forehead. The table is made from one of seven
therapeutic woods and is designed to catch the oil for recycling on
the same client. Oil strok ing the “third eye” has a balancing ef fect on the deepes t
recesses of the b rain and is profoundly relaxing. In A yurveda, it is
seen as a stimu lating procedu re for the nervous system and is
prescribed for bringing down aggravated  vata  conditions such as
insomnia, headache, insecurity, fear and nervous strain. Irritable
pitta  predominant people with overactive minds can experience a
cooling, calming benefit from a session or two and  kaphas  often
fall aslee p. Used in conjunction with other therapies,  sirodhara  has
been practiced for thousands of years to treat many and variedconditions such as ear, nose and throat disturbances, glandular
problems, psychiatric disorders, hypertension, skin diseases, facial
paralysis and more. During a session, the nervous system unwi nds,
busy brains become clear, and tired bodies are refreshed. In a clinical environment, the choice of liquid and duration of
treatment varies  according to the individual. Vata  patients are
generally prescribed medicated herbal oil,  pitta  types receive herbal
milk, gh ee or coconut oil, and buttermilk is often recommended  for
kapha  patients. Ancien t texts denote 53 minutes for  vatas, 43
minutes for  pitas  and 31 minutes for  kaphas. It is suggested the
best tim e to receive  sirodhara  is early in the morning for a pe riod
of 21 consecutive days, depending on the client. A variation of
sirodhara  is  deha-dhara, wh ere two to four therapists  pour a
continuous flow of oil over the entire body. Beautifully carved beds are usually made from one piece of wood, often neem,
and are designed so that oil flows through a drainage channel and is captured  in a
wooden bowl for re-use. The  Charaka Samhita  specifies seven types of wood for an Ayurvedic bed or  patti
with the emphasis being on the wood  having no joins. Because of the quality ofthe wood, beds are often works of art in themselves; often inlaid with copper or tin
inserts, the more elaborate ones have evocative carvings as well. At Quan spa in the JW Marriott Mumbai, oil at a  sirodhara  session is forced to flow
back over the forehead down to the bed with the fastening of a piece of cloth just
below the “third eye”. The palatial surrounds of Neemrana Fort Palace’ s courts and halls are highly
conducive to healing. Here, a therapist trains the flow of oil on to the forehead of a
client. vasthi  The Medicated Enema
T o most W esterners the su bject of enemas is one to  be
avoided, at best; subjected to, at worst. This probably ste ms
from an innate squeamishne ss, but, be that as it may, the
insertion into the anus, urinary or gans and genitals of
various kinds of enemas such as water, medicated and
nonmedicated oils and milks, and herbal decoctions is an
integral part of A yurvedic practice. This is because
A yurveda state s that the status of the alimentary canal and
other internal or gans is of v ital importance to one’ s overall
health. Vasthi  (basti ) is the word for a medicated enema, and in A yurveda
vasthi  involves the introduction o f herbal and medicinal
concoctions in a liquid medium  into and also  on to  the body. Sites
where  vasthi  may be administered therefore also include external
areas su ch as the eyes, lower back, head and the chest region. It is
believed that these medicinal  vasthi  remove wastes and toxins from
the body  (either  internally or e xternally), balance the function s of
the  doshas, provide nourishment and raise the body’ s mmunity. Vasthi  is m ost ef fective in the treatment of  vata  disorders,
although many enemas over a prescribed period of time are usually
required. There are dif ferent typ es of  vasthi  given for many vastly
dif fering ailmen ts, including constipation, chronic fever, c old,
sexual disorders, kidney stones, heart pain, backache, sciatica and
other pains in the joints. Many other  vata  disorders such as arthritis,rheumatism, gout, muscle spasms and headaches may also be
treated with the varying  vasthi. After a doughnut-style mix of gram flour and water is placed on the lower back and
deemed watertight, warmed medicated  oil is poured into the “container”. It is left to
seep into the client’ s sacrolumbar region or “foment” as Ayurvedic physicians call
it. The nurtu ring Ayurvedic Penthouse at the Oriental Spa in Bangkok offers a
number of  vasthi  treatments including  hrid  or  uro vasthi, an effective therapy for
complaints of the heart and respirat ory organs. Warm medicated oil, chosen
according to the client’ s complaint and doshic imbalance, foments on the chest
area for 40 minutes or so. A Keralan therapist at the atmosphe ric Ayurmana facility at Kumarakom Lake
Resort pours warm medicated oil on to the skull of a client. Prior to this therapy,
which is thought to relieve stress and regulate brain function, it is recommended
the head be shaved. Vasthi  is o ne of the five main procedures of the famous (or
infamous)  panchakarma  therapy (see page 46), but it may also be
used in localize d areas for nec k complaints  (greva vasthi), knee
joint conditions  (janu vasthi ) an d heart dis ease or asthma and
respiratory diseases ( hrid  or  uro vasthi ). In  Ind ian spas, a couple of
vasthi  therapies are of fered for one-of f “try-outs”:
Siro V asthi
Usually of fered for conditions such as facial paralysis, depression,
insomnia, dryness of nostrils, mouth and throat illnesses and se vere
headaches,  siro vasthi  is on some Indian spa menus as a relaxing,
stress-relieving and hair -conditioning therapy. Siro vasthi  (siromeans “head”) involves the application of lukewarm herbal oils
poured into a cap fitted on the h ead for any time between 15 to 60
minutes. The oils are left to s tagnate on the scalp for the time
required; accord ing to one’ s  dosha, cu rrent imbalances and/or
medical conditions, medicated herbs will have been added to the oil. An antioxidant medicated oil called  dhan wantharam  that contains
28 herbs and an  earthy fragrance is often used as it has rich pain-
relieving properties. Kathi V asthi
A  vasthi  treatment that concentrates on the sacro-lumbar region of
the back (kathi), this is a curati ve treatment useful for lower back
problems. It is also used for c omplaints that af fect the abdomen,
such as irritable bowel syndrome, endometriosis, menstrual and
urinary tract disorders. It involv es the pouring of warm medicated
oil i nto a n enclo sed area of the lower back, created with a reser voir
of dough (see right). In some spas,  kathi vasthi  is used as a rejuvenative therapy to
de-stress, relieve exhaustion or help with localized lower back pain. Providing the  kathi vasthi  is administered by a qualified A yurvedic
physician who has chosen the correct medicinal oil, a 20- to 60-
minute session should not do any harm — and the gentle
administering of  warm, soothing oil on the back can be extremely
pleasant. A therapist prepares a dough mixture, then places it on the back for a  kathi vasthi
session in the soothing surrounds of the Deva spa at Mandarin Oriental Dhara
Devi in Chiang Mai, Thailand. unani  An Holistic Graeco-Arab Medical
System
Although most spa-goers in the W est will have heard of
A yurveda, they may not be so familiar with another bra nch
of medicine known as Unani that is practiced extensively in
India. Unani originated in Greece with the philosoph er -
physician Hippocrates (460–377  BC ) and was formulated
over time by v arious Islamic scholar physicians in wha t is
now the  Middle East. Noted Arab physicians such as Rha zes
(850–925) and  A vicenna (aka Ibn Sina 980–1037) fur ther
developed Unani and, by the European Middle Ages, it had
became the authoritative basis for the study of medicine. It
was instrumen tal in introducing professional standards of
practice to medicine all over Europe. Unani was introduced to India during the medieval period, and over
time, mass acceptance and co ntinuous use led to many U nani
hospitals, resear ch centers and clinics being built. Its heyday  in
India la sted from the 13th to the 17th centuries, as the D elhi
Sultans, the Khiljis, the T ughlaqs and the Mughal emperors
provided patronage to Unani scholars, often employing them as
court physicians. During this period, many drugs and herbs native to India were
added to  the existing apothecary of Unani remedies. Clinical t rials
and experimentation resulted in expansion, and even though Unani
suf fered setbacks during the colonial period, it had becomeentrenched in Indian life. T oday, India has the lar gest number of
educational, research and health care institutions of Unani medicine
in the world with over 20,000 registered Unani practitioners
(hakims ) and countless non-registered ones who practice on a
hereditary basis. Unani is recognized by the W orld Health Or ganization (WHO ) as
a holistic traditional medical system. In 1977 when the  WHO
established its traditional medicine program, it declared: “There is
no d oubt that thi s branch of med icine is making and will continu e to
make a very sig nificant contribu tion to our ef forts to achieve health
for all. ”
Unani’ s goal is the preservation of health, the encouragement of
self-healing and the restoration  of the body’ s equilibrium. In its
infancy it was a rigorous syste m that eliminated superstition and
harmful folk practices, and as developments and discoveries were
made, i t added to its repertoire of remedies and practi ces. Nowadays, Una ni practitioners  combine herbal medical remedies
with dietary advice, regimental therapy, psychological practices,
sur gery and spiritual discipline. As w ith other ho listic practices,  a Unani  hakim  tends to look at
the patient as a whole — mentally, physically, emotionally and
spiritually — before prescribing  a course of treatment. Dr Mathai of
the integrative medicinal retreat called Soukya explains: “Unani
aims to promote  positive health and prevent diseases and is based
around s ix essentials: good air a nd water, a balanced diet, exercise
and rest, psychic movement and rest, sleep and wakefulness, and
evacuation and retention. Remedies are usually herbal, although
ingredients of animal, marine an d mineral origin are used. Humoral
theory (the presence and balance of blood, phlegm, yellow bile and
black bile) is at its heart, and the temperament of a person is
accordingly exp ressed by Sanguine, Phlegmatic, Choleric and
Melancholic. According to Unani theories, any change in these
humors brings about changes i n the status of health of a human
body. ”A copy of the  Makhzani-Hikmat  or  The Family Doctor and Hakeem: An
Encyclopaedia of Domestic Medicine and Surgery  by Dr H Ghulam Jilani in Urdu. It is open on a page that deals with medication for migraine. All Unani medicines are made from 100 percent natural ingredients including
plants, herbs and minerals. This  mufaras  or medici ne made by Hakim Sayed
Riazuddin in Mysore contains musk, amber, silver, gold and  zafaran  leaf. It is
reputed to be helpful for excessive palpitation of the heart. A Unani application used on the skin to help with white pigmentation marks. Made
at Soukya mainly from  bakuchi  or  Psoralea corylifolia  seeds, it is anti-fungal and
anti-protozoal. Repeated applications over a period of time result in a gradual
fading of the discoloration. Many herbal preparations in In dia are as likely to be Unani in
origin as they are A yurvedic, as historically the two overlapsignificantly. Unani herbology is well documented and spa
treatments such as body polishes and wraps often use ingredients
from the Unani pharmacopoeia. There are a number of pastes,
formulated from fresh herbs, seeds and roots, suitable for ailm ents
such as vitiligo, eczema, psoriasis, bronchial asthma and arthritis. This is good news for suf ferers, as many such ailments do not have
a cure in W estern medicine. A case in point is a thick herbal paste used at Soukya to reduce
skin pigmentation or leucoderma. Psoralea corylifolia  seeds are
boiled in milk, t hen dried (not in direct sunlight), with the pro cess
being repeated seven times in total. Afterwards, the mix is ground
into a powder, some other ingredients are added and a little bi t of
water makes it i nto a paste. Ov er a period of a month, the paste is
applied on to t he specific areas of the skin daily for 20 to  45
minutes and the area held in  direct sunlight. Afterwards, it is
washed of f. Patients report a di minishing of the bright white s pots
with time. However, as with A y urvedic remedies, there is no q uick
fix. siddha  Tamil Herbal Healing
Perhaps not so well known outside India as A yurveda,
Siddha is an a ncient form of natural medicine that has b een
practiced in T amil Nadu for centuries. T aking its name fr om
18 T amil  siddhars  (devotees of Shiva who attained  siddhi
or p erfection),  it shares wit h A yurveda the theory of f ive
elements and three  doshas, whic h are referred to a s
muppini  in T amil. However, unlik e A yurveda, Siddha
divides the body according to the five elements. So, earth
corresponds to  the legs, water to the abdomen, fire to the
chest, a ir to the neck and sp ace to the head. It also relates
the five elements to bodily fluids. The fundamental principles of Siddha medicine are encapsulated in
several T amil texts. Like all Hindu philosophers, the  siddhars
believed, that all life should seek oneness with God, so a produc tive
long life  was to be encouraged. Their basic premise was that the
universe consist s of two essential entities — matter and ener gy  —
that are found in five primordial elements:  munn  (solids),  neer
(fluids),  thee  (radiance),  vayu  (gas) and  aakasam  (ether). If these
elements are maintained in equilibrium, the result is health; if there
is disruption, the result is disease. Alchemical idea s dominate Siddha medicine, with its  materia
medica  consisting of herbs, roots, sa lts, metals and mineral
compounds. The 18  siddhars  classified 4,448  diseases and
prescribed med icines according ly. Nevertheless,  bhasmas  (finepowders made from incinerated and purified metals and minerals)
are at the forefront of their prescriptions. However, as with
A yurveda, other common preparations include  choornam
(powders),  kashayam  (decoctions),  lehyam  (confections),
gritham  (ghee preparations) and  tailam  (oils). Siddha specialities
are  chunna  (metallic preparations that be come alkaline after
purification),  mezhugu  (waxy preparations) and  kattu
(preparations tha t are impervious to water and fire). The medicines
are generally taken internally, although there are some external
applications also. The Siddha system includes not  only medicine and alchemy but
also yoga and p hilosophy. Diet  is an important part of Siddha, as
doctors identify and associate dif ferent food types with dif ferent
doshas, a nd the pursui t of longevity w ithout illness and a useful,
spiritual life is its ultimate aim. The spiritual aspect of healing,
wellness and being at one w ith the Divine cannot be under -
emphasized: it lies at the heart of all Siddha discipline. It is not often th at visitors to Ind ia come across Siddha practices
outside T amil Nadu, but sometimes you will be lucky. Aura spas at
the forward-loo king Park Hotels of fer a type of  marma  massage
prescribed main ly for rheumatics that dates from pre-V edic time s in
Siddha culture. Using medicated herbal oils it tar gets the  marma
points t o release stored emotions in order to restore me ntal,
emotional and spiritual equilib rium. Each point is related to a
particular concept: for example, shoulder points store emotions of
responsibility an d sternum points relate to the heart, so the masseur
concentrates on  dif ferent areas for dif ferent ef fects. It is an
extremely powerful treatment that sometimes results in intense
emotional outpouring and tension release. A Siddha preparation made at Soukya from neem leaves and turmeric used as an
external paste in the treatment of psoriasis. A selection of miner als in raw, incinerat ed, semi-cooked and purified form, all used
in Siddha formulations. They include iron, mercury, arsenic and sulphur. The photos on these two pages show various pressure positions given in a type of
marma  massage that dates back to pre-V edic times in Siddha culture. Using
medicated herbal oils, it was prescribed mainly for rheumatics. Here, it has been
resurrected at Aura spas in the forward-thinking Park Hotels. “The 107  marma
points are targeted to release stored emotions in order to restore mental,
emotional and spiritual equilibrium,” explains spa director Megha Dinesh. “Each
point is related to a particular concept: ie the knee is related to death, that’s why
so many older people get arthritis in the knee. Shoulder points store the emotions
of respon sibility and the sternum points are related to the heart, so people  with
hunched shoulders may be loveless. ” She goes on to add that the treatment is
very powerful and can have long-lasti ng effects especially if particular areas are
targeted for very specific results. Therapists tend to use elbows and knuckles as well as the palm of the hand when
targeting particular  marma  points. It’s believed that pranic flow can become
blocked, so pressure at such points helps release the vital force; at the same time
pent-up emotions may be subconsciously released too. It’s reported that clients
often have intense reactions to this treatment, so it should not be undertaken
lightly. soba rig-pa
Traditional Tibetan Medicine
T ibetan medicine is a traditional system of medicine that has
been p racticed for over 2,500 years and is still practi ced
today both within T ibet and by T ibetans in exile. Called
Soba Rig-pa  or the “Science of Healing”, it uses many
natural ingredients including herbs, trees, rocks, resins,
soils, precious metals and more. However, 95 percent of
T ibetan medicine is based on herbs, and precious metals are
used for the se ven kinds of precious pill known as  rinchen
rilpo. Soba Rig-pa’ s  basic premise is that the body needs to be balanced
to be  we ll. Whe n imbalances in what are called the three humor s or
nyipa sum (rLung,  mKhris-pa  and  Bad-kan)  occur, a person falls
ill; s ymptoms may be physical, m ental, spiritual or a combination of
all three. In brief,  rLung  is the subtle flow of ener gy in the body;
mKhris-pa  is th e hot nature or bile within the body; and  Bad-kan
is concerned with the body’ s cold nature signified by phlegm. Attachment, A v ersion and Delusion are considered long-t erm
causes o f balan ce, whereas in the short-term, imbalances may be
caused b y time, temperature and season, the influence of spi rits,
improper diet and improper behavior. After diagnosis, T ibetan doctors of fer four types of prescription:
behavioral suggestions, a med ical prescription, diet advice, or
sur gery. As with other holistic systems of medicine, physical
therapies are only part of a d octor ’ s prescription. Based on  the
centuries-old Buddhist study of the mind, T ibetan medicine givespriority to factors of psychological and spiritual development as
well. T oday, a  limited number of spa s of fer a few T ibetan physical
therapies that have been formulated over the centuries. A case in
point is  CHI  spas at Shangri-La hotels found all over Asia: There,
spa personnel have formulated some Himalayan therapies that are
probably the closest you will ge t to an authentic T ibetan treatment
outside a T ibetan clinic. Healing Stone Massage
Described in T ibet’ s medical bible, the  Gui Shi, massage with
stones has all bu t died out in T ibet, only being practiced in the m ost
remote and wild borderlands of the T ibetan plateau. As T ibetans are
traditionally nomads, their therapies contain influences from many
dif ferent sources, this profound practice being no exception. It was
probably introduced to T ibet from Mongols that settled in the Hor
region a round L ake Kokonor; in its pure form, it uses heated stones
that have been “cooked” in the bellies of sheep. In the spa, the therapy combines the Mongolian concept of
healing through stones; principles and techniques of A yurveda that
traveled up the I ndian trade routes over Himalayan passes; pres sure
point techniques from T radition al Chinese Medicine; and T ibetan
healing intent (imbuing the stones with awareness thro ugh
visualization). T he application  of water -heated Himalayan river
stones t o key points on the body relaxes muscles, allow ing
manipulation of a greater intensity than regular massage. Blood
vessels expand, pushing blood and waste materials through the
body. This has a strengthening and sedative ef fect on the nerv ous
system, and relieves anxiety and stress. On a physical level, it
provides relief to sore muscles and fosters deep muscle
manipulation, a ll the time im proving circulation and removing
toxins from the body. On a mental level, it is nurturing and
comforting. In Mongolia, stones and minerals are commonly used both internally and
externally for various ailments. It is believed that when hot stones are applied to
specific points on the body they help dispel blockages, enabling the smooth flow
of  chi  or life force energy through the body. These stones have been carved with
Sanskrit symbols by Buddhist monks and are used in the  CHI  spa hot stone
massage at Shangri-La hotels. Mountain T sampa Rub
The second  CHI  treatment we focus on combines  tsampa  with
ancient T ibetan massage techniques and transforms them into a
powerful detoxifying and cleansing treatment. Tsampa  is roast
flour, most commonly of barl ey, and is the staple foodstuf f of
T ibetans. Most T ibetans used to live (and many still do) on the high
T ibetan plateau,  where harsh conditions, thin air and a definite lack
of resources result in a scarcity of food. Tsampa  mixed with butter
tea ( tea flavored with salty yak  butter) has historically been a  life
saver, giving ener gy and susten ance year round. Here, the flou r is
used as the postscript to the treatment. Tibetan singing bowls, often used in monasteries as aids for meditation, are rung
before a treatment at  CHI  spas. A  thangka  painting, one of a set of 79 illustrations  of the Tibetan medical system,
demonstrating diagnosis, treatments and cures. Unlike Indian texts,  this old Tibetan medical text has colorful illustrations depicting
both healing and illness. Unlike acupressure or the Chinese style of massage, T ibetan
massage works on the “wind” channels of the body — those that
deal with the circulation of ener gy, blood and lymph. Generally,
massage techniques include stro king (long, longitudinal stroke s or
effleurage), rubbin g with vigorous circular motions to create
friction, and kneading. The aim is to increase lymphatic drainage
and blood circulation in orde r to aid muscle nutrition, reduce
stif fness in joints, improve flexibility and heighten body awareness. The initial part of this treatment comprises an invigorating
massage combined with powerful lymph draining herbal oils to
drain th e lymph system; this he lps to refresh and uplift the client,
restoring ener gy and  chi. As in A yurveda, the herbs infused into the
oils are just as  important as t he techniques used in applicat ion. Particular focus is given to specific ener gy points on the body to
help the oils penetrate into the skin and awaken  chi. The second part of the treatm ent is considerably gentler and
more relaxing. A blend of  tsampa  flour and powerful lymph
draining herbs is  applied all over the body to abs orb excess oil and
toxins th at have  come up to the surface of the skin. Rubbing the
tsampa  herb blend into the skin leaves the skin soft, gently
exfoliated and free of inner toxins. A  tsampa  mix applied to the back is massaged in to drain toxins out from the
lymphatic system. panchakarma
Ayurvedic Revitalization
T raditionally u ndertaken du ring the monsoon season when
herbs h ave been newly harvested and skin is most recep tive
to oil, the pur ging  panchakarma  treatment is an annual
event in many Indians’ live s. According to the  Ashtanga
Hridaya,  it “lead s to clarity of intellect, power to the or gans,
elemental stability and glow to digestive fire” and it del ays
aging if it is properly carried out. Of fered at many A yurvedic hos pitals, homestays and retreats as a
stand-alone rejuvenation and detoxification treatment,
panchakarma  is re ally one par t of a group of therapies belonging
to a  class of cleansing procedu res called  shodhana. Clients are
given an  individual program of medication, diet and treatments a fter
an intensive consultation with a physician, and are monitored
throughout the two to six week p rogram. However, regardless of  the
panchakarma  prescription, there are always three basic
procedures:  Purvakarma  or preparation,  pradhanakarma  or
treatments and  paschatkarma, post-treatment care. At Kala ri Kovilakom, an A yurvedic retreat situated in a palace
estate in the Annamalai foothills in Kerala, the preparatory
procedures take  from three days to a week: They are designed to
help the body discard toxins present in the stomach and tissues and
help fac ilitate their movement to the alimentary canal. “This s tage
often includes special internal m edicines and  snehanan  or oleation
therapy and  swedanam  or sw eat therapy,” explains Dr Jayan. Section summary: 

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Please summarize the provided text sections focusing primarily upon "AYURVEDIC MASSAGE" (pp. ) [16]. Summaries shall adhere strictly to factual data representation maintaining specificity regarding presented concepts,

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------------------------

SECTION
SUMMARY DESCRIPTION 

ANCIENT WI SDOMS TODAY'S PRAC TI CES  
Maintaining cultural relevance despite globalization challenges, Asian secrets offer unique solutions addressing contemporary concerns – Well-being becomes crucial amid hectic schedules. Exploring diverse perspectives, author Kim Ing lis explores regional approaches emphasizing spirituality, beauty routines, mindfulness exercises, among numerous alternatives fostering unity amidst diversity. Wellnes­s­--WELLNESS AND BEAUTTY CARE 
Exploration unfolds covering multiple facets incorporating thermal baths, scrubs/polished, breath control strategies, etc. \\&\\ \*\*

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According to my analysis, please note that rewriting sentence structures might lead clearer explanations. Below stands revised versions adhering closely to requested specifications:



```
section {summary} {
	 subtitle {"ABHYANGAM"}
	A traditional Japanese-inspired message method combining arm gestures' motion directions
	from Earth-based components enhancing vitality enhancement, promoting sense renewal;

subtitle{"CHAVITT THIRUMAL"}{
	Could-be-feeling-pressure-point-simulation-by-foot-work-through-rhythm-and-directionality-enhancing-aware-body-conscious-ease-with-balanced-nature-improved-energy-flow}. (subtitle={"remaining chapters"}). You've got several titles missing (`UNANI`, `SOBA-RIG-PAS`). If needed assistance revisiting formatting requirements let know. Letting you understand |

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Referencing desired modifications/correctifications:\[\{\]}.
The primary goal of Ayurvedic medicine is to balance the doshas and restore the body to its original state of equilibrium.
What is the primary goal of Ayurvedic medicine?
Abhyangam massage is meant to encourage the movement of toxins from the deeper tissues to the gastrointestinal tract, stimulate circulation, and nourish the body.
What is the purpose of Abhyangam massage?
Marma massage is a pressure point massage that aims to release stored emotions, restore mental and emotional balance, and promote spiritual well-being.
What is the purpose of the Marma massage?
Tibetan medicine focuses on the concept of "wind" channels in the body and works to increase lymphatic drainage, improve blood circulation, and heighten body awareness.
What is the primary focus of Tibetan medicine?
Vasthi is a type of enema therapy that aims to remove toxins and restore balance to the body by introducing herbal and medicinal substances into the body.
What is the purpose of the Vasthi treatment?
Siddha medicine aims to balance the five elements and restore the body's equilibrium, and its ultimate goal is to help the individual reach their maximum potential.
What is the primary goal of Siddha medicine?