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Ayurveda: The Beauty of Eastern Medicine

I only truly began to understand what natural beauty meant when I discovered ayurveda. I believe this ancient science is helpful in our pursuit of flawless skin, because it is a health system that is both preventive and holistic. Most healing methods, whether conventional or alternative, fail to offer a usable, consistent system that empowers the patient. Ayurveda’s framework is so simple that everyone can make daily choices for balancing their health in relation to their specific environment, health, and personal needs. The spiritual dimension of ayurveda also offers a philosophy of beauty that profoundly supports and develops the mind, body, and spirit.

Ayurveda literally translates to “the science/study of life.” Dating back five thousand years to the Himalayans in northern India, it guides followers to live in harmony and beauty, according to their individual constitutions and environment. It bases its treatments on how people have unique needs, perspectives, personalities, metabolic rates, and so on. Therefore, it is logical that each of us must customize our treatment, diet, and habits in order to maintain health, feel beautiful, and live with vitality.

Since ayurveda emphasizes prevention, we learn to become self-aware through listening to ourselves—our intuition and our body. Treating small imbalances can prevent an accumulation of problems that can lead to disease, but this requires us to be responsible and proactive in our wellness care and to take an active role in our healing.

In India, ayurvedic doctors are traditionally paid an annual fixed fee for each patient rather than on a case-by-case basis (sometimes they are simply paid whatever a patient can offer). Since treating sicker patients requires more time and energy, this system encourages a proactive, preventive approach. Not only are these physicians healers, but they are also teachers who educate their patients on maintaining health and preventing disease. While Western surgeons are highly compensated for treating severe situations, ayurvedic doctors are rewarded for avoiding invasive procedures.

Ayurveda also has an entire branch of posttreatment rejuvenation that uses therapies and medicines to restore the body and its tissues after the trauma of surgery. This highlights not only the importance of recovery in ayurveda but also the role of beauty, since the rasayanas (herbs and practices used for rejuvenation) are prescribed to support the skin and body as they age. Herbs such as ashwagandha; and practices such as full-body oiling are common examples of rasayanas. Because the herbs and practices like these bolster the immune system and increase tissue regeneration, this facet of ayurveda is also a wonderful, holistic form of antiaging.

Ayurveda is an incredibly romantic ideology. It encompasses love, sex, and beauty as part of a healthy lifestyle. Caring for the skin and body is a daily ayurvedic ritual, beginning with a morning self-massage followed by cleansing and exfoliation with ayurvedic herbs. Beauty rituals are not seen as a form of recreation; they are ways to learn more about yourself, tend and care for your body, and give you an opportunity to notice the subtle changes that occur within you.

According to ayurveda, the key to understanding your health (and hence your means to gorgeous skin) is in perceiving that everything about your mind, body, and environment is always changing. This means that your rituals and products must also change to accommodate this state of perpetual flux; what is good for one season is not good for another, and the skin care and diet you followed five years ago may no longer suit your current needs. Finding harmony and grounding within constant change is the key to both happiness and beauty.

I can provide only a snapshot of ayurveda in this book, as it is a vast ideology with many facets; however, I will explain its basic principles to help you develop a deeper understanding of health, balance, and beauty.

How Is Ayurveda Different from Western Medicine?

Western (allopathic) medicine often focuses on alleviating symptoms and treating pain, inflammation, tumors, or depression with narcotics, anti-inflammatories, antidepressants, and surgery. This approach ignores the source of the dysfunction or disease, which is parallel to our approach to beauty. Western treatments try to minimize wrinkles, dry out pimples, and cover or camouflage redness without seeking out the lifestyle and behavior imbalances that create these symptoms.

Ayurveda, in contrast, searches for the root cause of a given ailment and treats imbalance and disease from this perspective. It examines diet, sleeping patterns, thoughts, emotions, and behavior. Going even further, it assesses the state of a person’s energies (or doshas).

According to ayurveda, to understand ourselves as individuals, we must first determine our constitution by looking at doshas. Doshas are the energetic elements we all possess: kapha is the earth/water dosha; pitta is the fire dosha; and vata is the air dosha. The doshas are the basic building blocks of who we are, and we each have a unique combination of them. While Western medicine looks at how individual organs and systems are working, ayurveda considers the quality of our doshas much more important. Although this concept seems abstract, it is actually quite simple.

Each dosha is represented by its element (or elements). To find the real source of a particular condition, we examine what is happening with our subtle elemental energy—whether or not our doshas are functioning properly or are in balance. Sometimes we feel we are suffering from many different ailments, when in fact they are all governed by the same dosha. Once this dosha is put back in balance with the proper herbs, diet, and lifestyle choices, many of our health concerns clear up. Our symptoms indicate what is happening within us; a solution or cure comes from addressing our kapha, pitta, and/or vata.

The kapha dosha is embodied by earth and water. It is responsible for everything within the body that is moist, solid, stable, and capable of growth and retention. Mucus is produced by kapha energy, lubricating and moisturizing passages and internal organs. Because the lungs are kapha organs, an excess of kapha in the system means an overproduction of mucus and resulting respiratory problems. Every increase in and accumulation of tissue is also related to kapha. Too much kapha energy results in weight gain, water retention, cyst formation, and skin tags (growths).

Pitta is the fire dosha and demonstrates this element through heat and inflammation. It governs digestion because, like fire, it cooks and assimilates our food into nutrients. Too much pitta energy leads to symptoms such as hyperacidity, heartburn, ulcers, or acid reflux. Since pitta is related to all inflammation, it is also responsible for blood cell matter (specifically red blood cells). Overactive pitta translates into skin sensitivity and redness caused by dilated capillaries and overstimulated circulation.

Vata, the air dosha, governs all spaces and hollows within the body. Like wind, it also dictates the action of movement. This is why vata is in charge of the nervous system, sending intangible messages throughout the body. Spurred by the quality of air, vata possesses the characteristic of dryness. Excess vata creates dryness, but even when it is in balance, vata is dry in quality. The kidneys, which regulate water metabolism, are vata organs, and when they become overworked and exhausted, creating excess vata energy, they cause dehydration in the body and skin.

The concept of doshas is important, because it emphasizes an important difference between Western medicine and ayurveda: each individual is unique and must be healed uniquely. Western physicians use the same drugs and methods to treat everyone who has the same symptoms, but in ayurveda, healing depends on the person and his or her natural doshic constitution.

We are born with all three doshas within us, but it is the degree of each dosha that makes us unique. Usually one will be dominant with the other two exerting a lesser influence. However, some people have two main doshas, and rare individuals are tridoshic, meaning they have equal amounts of all three. Once you know who you are from a doshic standpoint, you can understand the imbalances to which you are prone. You begin to see and feel when your body is out of balance, diverting you from your natural, optimal state.

The Three Doshas: Kapha, Pitta, Vata

Now that we have talked about the concept of ayurveda and the doshas, let’s look at each dosha in more depth. This will allow you to identify which of these energies are dominant in your body.

KAPHA: EARTH AND WATER

Those with strong kapha have an abundance of water and earth energy. And like water and earth, Kapha governs moisture, solidness, heaviness, and coldness. Kapha represents growth, nutrients, and their storage. Physically, kaphas are slow-moving and fleshy with large, heavy-boned frames. Women are often voluptuous, while men are inclined to be husky and develop muscle easily. Their features are full and substantial, their nails strong and hard. Kapha skin is thick and oily with a predisposition to enlarged pores, but if hydrated and healthy, the complexion can appear flawless. Kaphas are often considered classically beautiful, as they possess large, radiant eyes; broad and prominent noses; full lips; and luxuriant hair. They also tend to be the healthiest, most robust of the dosha types, as they have everything in abundance, including stamina and strong immune systems.

Kaphas’ health problems arise from that quality of abundance, since they have a tendency to gain weight—a genetic trait reinforced by their habits. They may also suffer from sinus congestion (accumulation of mucus), edema (accumulation and retention of water), candida (accumulation of fungus), and cystic acne (accumulation of toxins and oil).

Kaphas’ physical qualities of heaviness, moistness, abundance, and retention are also reflected in their personalities. They are routine-oriented, grounded, nurturing, loyal, and dependable. They have excellent knowledge retention and are sentimental about holding on to tradition. They can also be incredibly romantic and sensuous lovers, since they understand the importance of taking the time to enjoy each moment.

Character flaws for kaphas who are out of balance follow this same theme of abundance. They are inclined toward greed, neediness, and self-indulgence (accumulation of wealth, inability to let go, overeating, and so on) and can be resistant to change (lack of flexibility). Those with an unhealthy excess of kapha are also lethargic and depressive.

While the kapha body type and temperament are not often celebrated in our modern media, it is something to be cherished and appreciated. For it is the kapha ability to be still and stable, that is necessary to achieve the peace and serenity of nirvana.

PITTA: FIRE

Pitta individuals are characterized by the fire dosha. This dosha’s qualities are hot, sharp, and light. Pitta governs transformation, just as fire creates heat and heat causes chemical changes. It is the pitta dosha that is responsible for transformations in the body such as metabolism (transforming stored fat to energy), digestion (transforming food to energy), and cellular transformation.

Physically, pitta is manifested in a medium, athletic build of average height. Pittas embody heat with sensitive skin that can also be prone to allergic reactions and inflammation. Pitta ailments stem from an excess of heat and acid, and they include poor digestion, heartburn, allergies, acne, hyperacidity (excessive gastric juices), rashes, hives, high blood pressure, dehydration, rosacea, and liver disease. Because pitta governs digestion, regular eating is important to maintain balance. When hungry, pittas become hotheaded, cranky, and irritable.

Those with strong pitta tend to be ambitious, competitive, well organized, and task-oriented. Because fire represents transformation, pittas easily absorb information, making them highly intelligent and conspicuous achievers. They are naturally charismatic, eloquent, self-confident, and passionate—all traits our society admires and rewards. Well-balanced pittas make great business and political leaders.

Excess pitta causes these fiery, type A personalities to become opinionated, impatient, egotistical, uncompromising, and highly demanding. But taking the ayurvedic view, we can better understand that pitta-predominant people are not difficult; it is simply their nature to be the way they are. We can then appreciate their tendencies, avoid being hurt by their actions, and accept them with love.

VATA: AIR

The vata dosha embodies air. Vata energy is mobile, dry, rough, and light. Above all, vata governs movement. The nervous system is ruled by ever-changing vata, often making vata-predominant people seem more spirit than matter. Their willowy bodies are light and ethereal. Their skin is dry and thin, rough, and prone to fine lines. Their nails are dry and brittle, and their hair is dry, fine, and often curly. Along with their elongated silhouettes, vatas have thin, chiseled features—sculpted cheekbones, long noses, and thin lips.

Vata disorders mostly relate to the nervous system, manifesting in such problems as paranoia, anxiety, worry, and attention deficit disorder. Vatas’ sensory organs are acute, so they need harmonious surroundings; they are easily disturbed by loud or jarring noises, crude images, rough objects, and environmental chaos. They are also prone to kidney disease, bladder problems, low energy, and excessive dryness throughout the skin and body.

The vata personality is creative and excitable. Those dominated by this dosha are forward-looking, open-minded, and flexible. They are early adopters who love innovation and new ideas, and they deeply appreciate beauty in design and art. Vatas love to learn but often feel inadequate, unqualified, and unsure of their abilities despite their knowledge. Socially, they are adaptable and welcoming with excellent interpersonal skills. They also tend to be cerebral, always on the go, changeable, and unpredictable, making them both exciting and frustrating.

When in balance, vatas are charming creatures, artistic, spiritual, and entrepreneurial. When out of balance, they become paranoid, insecure, anxious, hyper, inconsistent, indecisive, and in need of constant reassurance. Long-term vata excess can make vata-dominant people unreliable, rash, impulsive, and frenzied.

Physically, delicate vatas, with their slim, graceful physiques and youthful energy, are today’s poster children of ideal beauty. But their true radiance is in their spirituality and optimism.

The ayurvedic mind-body questionnaire will help you determine your dosha. When answering each question, circle the corresponding characteristics that best describe your physical body, behavior, and attitude. Circle all the answers that apply to you, and if none of them apply, simply leave that question blank. Answers should be based on your general tendencies. For example, if you have always had thick, oily hair but it is now becoming dry and is falling out, then choose the “thick and oily” answer because this is how your hair generally is when you are in optimal health. Keep in mind that this is a guide. For the most accurate reading, it is best to consult an ayurvedic doctor or practitioner.

AYURVEDIC MIND—BODY CONSTITUTION QUESTIONNAIRE

What type of weather are you sensitive to?

A. Dry, cold, and windy

B. Hot and sunny

C. Cold and damp

Which characteristics best describe your skin

A. Dry, thin, and rough

B. Combination skin, sensitive, hyperpigmentation

C. Oily, moist, thick

How do your pores look?

A. Small

B. Large in T-zone only

C. Large

Which characteristics best describe your facial complexion?

A. Fine lines, sallow

B. Redness, broken capillaries, moles, freckles, rosacea

C. Blackheads, excess oiliness, soft, youthful, clear

Do you struggle with any of the following skin ailments? (select all that apply.)

A. Dehydration

B. Inflammation

C. Dullness

A. Excessive dryness

B. Rosacea

C. Swelling from water retention

A. Dry eczema

B. Burning eczema

C. Weepy/itchy eczema

A. Psoriasis

B. Rash, hives

C. Loss of tone/jowls

A. Cracked skin

B. Infected blemishes

C. Cystic acne

A. Under-eye circles

B. Contact dermatitis

Which traits describe your facial features? (select all that apply.)

A. Chiseled, fine, long, oval

B. Medium proportions of bone structure

C. Large bones, round or square

A. Undefined eyes

B. Sharp, piercing eyes

C. Large eyes

A. Thin, dry lips

B. Medium lips

C. Full, soft lips

What type of hair do you have?

A. Dry, thin, coarse, curly, wiry

B. Red tones, straight, prematurely gray or balding

C. Thick, oily, wavy, abundant

What type of fingernails do you have?

A. Dry, weak, brittle, discolored, irregularly shaped

B. Soft, medium, pink nail bed

C. Strong, smooth, regular shaped cuticles

Which description fits your physical build?

A. Thin, tall, long-limbed

B. Average height and weight, good muscle tone

C. Voluptuous, prone to weight gain

Which description fits your physical ability?

A. Active, quick, poor endurance

B. Athletic, average strength, intolerant to heat

C. Lethargic, slow to start, good endurance

What style best describes your thought and learning style?

A. Restless, erratic, creative, chaotic

B. Focused, goal driven

C. Slow learner

A. Quick to learn, poor memory

B. Strong memory

C. Good memory

What is your temperament like?

A. Insecure, unpredictable, and excitable

B. Aggressive, irritable, and impatient

C. Calm, sentimental, and prone to depression

What are your dietary tendencies?

A. Either indulges or follows a strict diet

B. Loves protein, caffeine, and spicy and salty foods

C. Loves sweets, dairy, and carbohydrates

Do you have any of these physical ailments?

A. Kidney problems

B. Hyperacidity, gastric reflux

C. Sinus congestion

A. Constipation

B. Liver disease

C. Asthma

A. Bloating/gas

B. Hypertension

C. Bronchitis

A. Arthritis

B. Inflammatory diseases

C. Obesity

A. Weight loss

B. Hemorrhoids

C. High cholesterol

A. Weak appetite

C. Drowsiness

For women, which best describes your menses?

A. Irregular cycle, scanty flow, severe cramps

B. Heavy bleeding

C. Water retention, slight cramps

Which best describes your gums?

A. Receding

B. Inflamed

C. Thick

Which best describes the state of your joints?

A. Painful, stiff, creaky, unsteady

B. Hot or burning

C. Aching, swollen, retaining fluid

What is your decision-making style?

A. Creative thinker

B. Organized thinker

C. Conservative thinker

What is your work style?

A. Restless, likes to be busy

B. Aggressive, likes competition

C. Calm, likes to relax

How do you approach change?

A. Seeks change

B. Plans and proceeds in an organized fashion

C. Resists change, likes simplicity

Which best describes your social life and relationships within it?

A. Very social

B. Very selective

C. Few friends, but all close

A. Knows a lot of people

B. Needs attention

C. Loyal

A. Few close friends

B. Makes enemies easily

C. Sentimental

Which best describes your spending habits?

A. Spends impulsively

B. Spends to achieve a purpose

C. Likes to save

B. Spends on luxury goods

C. Spends reluctantly

Which best describes your role when working on a project?

A. Conceptualizes

B. Executes

C. Maintains

Which qualities best describe your attitudes and behaviors?

A. Fearful

B. Angry

C. Depressive

A. Nervous

B. Judgmental

C. Apathetic

A. Anxious

B. Impatient

C. Patient

A. Noncommittal

B. Controlling

C. Self-indulgent

A. Youthful

B. Opinionated

C. Nurturing

A. Flexible

B. Organized

C. Inflexible

A. Receptive

B. Values Equality

C. Resists giving opinions

B. Brave

What is your conflict-resolution style?

A. Accommodating

B. Insistent

C. Passive

Total the number of responses in the A, B, and C columns. Mostly A = vata, Mostly B = pitta, Mostly C = kapha

Ayurveda and Contingency

The concept of contingency is fundamental to ayurveda, because the skin (and the whole body) undergoes and is exposed to constant change. The environment exerts many different influences on us, but we must remain balanced in spite of this. When external contingencies occur, we must counteract them with the appropriate dosha-balancing methods that will be discussed in this section. According to ayurveda, these methods are how we maintain well-being. I have often heard ayurvedic doctors say that staying balanced in daily life is like swimming in the ocean; even though the currents may be strong and overpowering, we must stay afloat. We stay balanced by making optimal diet and lifestyle choices. And while understanding our original constitution is important, it is just as important to know what external forces knock us off balance. This introduces another key concept in ayurveda: prakruti versus vikruti.

Prakruti is our original doshic composition. We are born with perfect health and our special ratio of vata to pitta to kapha. As we move through our lives, we pick up different habits, are exposed to different environments and climates, and choose our behaviors and eating patterns. These choices can either help balance us against environmental influences or create imbalances as we slowly accumulate too much or too little of each dosha. This deviation from prakruti is called vikruti. It is another version of nature versus nurture, or genetics versus environment. For example, someone who works long hours and is constantly sleep deprived will begin to gather more vata in his or her system. Over time, this will create an excess of vata, and this individual will start to exhibit traits of vata imbalance. He or she may lose muscle mass, and feel scattered and insecure; and his or her skin may begin to dehydrate and thin. If this goes unresolved, this may worsen and translate into a full blown vata dysfunction, causing kidney disease, kidney stones, or anxiety disorders.

Everyone has a natural inclination to accumulate the same type of energy as that of their prakruti’s predominant dosha and is attracted to environments that increase that energy. For example, those with strong kapha are prone to lethargy, fostering even more kapha; those with strong pitta are prone to inflammation and perfectionism, leading to more pitta; and those with strong vata love change and irregular schedules, promoting more vata. But you can use this knowledge to empower yourself. When you are confronted by environments and external factors that might throw you off balance, you can make appropriate choices to help maintain your energetic harmony, optimal health, and vital beauty.

WEATHER CONTINGENCIES

The weather has doshic qualities that can cause changes within the body. It is a strong influence because it is inescapable. Being very sensitive to weather, I find myself feeling irritable in the heat because of my pitta dominance. Pitta weather is warm and sunny, and the fire dosha increases when the temperature gets hotter, giving fiery pitta individuals rashes, hives, inflammation, and breakouts. They can also exhibit pitta’s emotional characteristics, such as becoming short-tempered and easily agitated. Those with strong pitta must balance a hot environment by eating raw, cooling foods; avoiding exercises that overheat the body; and opting for soothing activities such as yoga and swimming. Pittas feel most calm in cool weather.

Damp and cold is kapha weather. Those with high kapha feel lethargic, heavy, and puffy from water retention in this type of environment. They may also experience swollen eyes and excessive mucus. To counter this, kaphas should eat stimulating, warm foods and practice exercises that promote circulation. Waking up early also helps reduce kapha in this type of weather. Kapha accumulates in the winter when it is wet or snowy, and it is expressed in the spring with the rainy season. Kaphas are most in balance in hot, dry climates.

Windy, crisp weather promotes vata. In this environment, vata types feel scattered, anxious, and forgetful. This usually occurs in the fall, which is also a time of transition. Because vata governs change, the changeover from summer to winter is a time for insomnia as well as dehydrated skin. The best way to balance this is by keeping the body hydrated and warm. Eating nourishing, dense foods and moisturizing the skin with sesame oil will pacify vata energy. Vatas function best when the weather is warm and humid.

DIET CONTINGENCIES

Because food is our fuel, diet may be one of the most effective ways to balance the body. Like weather influences, food also has doshic qualities. Below is a chart outlining food that shares energetic properties. It shows what must be avoided in order to prevent doshic excess, and what foods have balancing energetic properties.

When trying to reduce pitta and inflammation, avoid hot, spicy, sour, and acidic foods. How food is prepared is also important, as pittas must also stay away from overcooked, fried, and barbecued foods due to their excess heat. This is essential, especially when skin problems flare up.

When trying to pacify kapha, avoid heavy, creamy, fatty foods that are also sweet, salty, or tart. An “antikapha” diet is instrumental if you are trying to lose weight.

When trying to manage the vata constitution, avoid dry, crunchy, and astringent foods. Foods like crackers, fat-free products, dry meat, and vegetables in the cabbage family are all hard to digest and cause excess gas and constipation in delicate vata systems.

As we will discuss in the next section, it is not only what you eat, it is also when you eat that gives the body and skin the best chance of absorbing the nutrients to repair and protect themselves.

TIME CONTINGENCIES

We respond to all three doshas during the course of the day, because different doshic elements increase at different hours. This gives us clues as to the optimal time to eat, take medicinal herbs, and rest.

Kapha energy is highest from 6 A.M. to 10 A.M. and from 6 P.M. to 10 P.M. One of the best ways to decrease kapha is to get up before 6 A.M. to ensure that you are active and stimulated during kapha hours, shaking out the heavy earth and water energy from your body. This is also why you actually feel drowsy when you sleep past 10 A.M., as you pick up and foster more of this energy. Conversely, you should go to bed during the evening kapha hours, because it is easiest to fall asleep when kapha is strong.

If you feel sleepy and are ready to go to bed but stay up past kapha hours, you may experience a “second wind.” This is because you have moved into pitta time. Pitta is strongest from 10 A.M. to 2 P.M. and from 10 P.M. to 2 A.M. Your largest meal should be lunch, eaten before 2 P.M. while pitta is ignited and aids digestion.

Vata time is from 2 A.M. to 6 A.M. and from 2 P.M. to 6 P.M.; it is strongest during hours of transition (dawn and dusk). This is why many people suffer from insomnia if they do not go to bed early enough, as vata is awakened in the body during the late hours. One of the best ways to combat insomnia is to go to bed during kapha times of day. Ayurveda also says to eat your last meal before 6 P.M. or sundown, during vata time. Avoid eating during kapha time when metabolic function is slow.

When trying to cleanse or remove excess dosha, it is best to take the dosha-balancing herbal remedy at the time of day when that specific dosha is strongest. For example, taking Trikatu early in the morning during Kapha time will intensely clear kapha. This way, the body accumulates as much of that energy as possible so it can be eliminated. See Staples of Ayurvedic Medicine for more information.

MENSTRUAL CYCLE CONTINGENCIES

Menses affect women’s moods, complexions, and food preferences, because the doshas fluctuate throughout the menstrual cycle.

Kapha is high between the end of the menstrual flow and the next ovulation, and this fertile, maternal energy prepares the womb. This is when many women often experience puffiness and water retention.

Pitta is high from ovulation until flow begins. Those with excess pitta can experience inflammatory premenstrual syndrome (PMS).

Vata is high during the actual days of flow, because vata governs movement. According to ayurveda, the loss of blood equates to a loss of vitality. Rest and pampering are advisable during the first two days of menstrual flow.

EMOTIONAL CONTINGENCIES

How we think and feel impacts our body more than most of us realize. Because the doshas govern different emotions, an imbalance in any of them wreaks havoc on our emotional well-being. The opposite is also true. When we experience emotional disruption, this affects the state of the doshas within us.

Feeling anxious or insecure increases vata. Conversely, when there is an excess of vata, we feel less sure of ourselves and less grounded. The root of vata emotions is fear, and the more fear we experience, the more vata we will acquire.

Excess pitta emotion comes out as anger and manipulation. Pitta governs the ego, and while we need ego to survive, excess egotism and aggression are signs of a pitta excess. These characteristics are often fostered by a pitta’s perfectionism as well as self-pressure.

When in balance, kapha makes us compassionate, calm, and nurturing, but when there is too much kapha energy, we become needy and feel hopeless and depressed. The heavier our emotional state, the more kapha we accumulate. We may sometimes have the strength and discipline to lift our own spirits; at other times, we need the help of a kapha-pacifying diet and lifestyle to overcome these feelings.

In some ways, emotional factors are the hardest to treat and change because our attachment to personal behaviors and patterns is strong. They often require a shift in perspective, not simply habit. But in other ways, they are easy to change because once you identify the doshic issue, it is within your power to resolve it.

STAGE-OF-LIFE CONTINGENCIES

Each dosha is tied to a specific stage of life. Kapha is strongest in youth, pitta prevails in middle age, and vata becomes the dominating influence in maturity and old age.

Stage-of-life contingencies can make self-diagnosis difficult. When I discovered ayurveda in my midteens, I thought I was a pitta-kapha, because I displayed many kapha characteristics. I was lethargic; had an intolerance to wet, mucus-forming foods (such as milk and heavy starches); and was hesitant about change. When I was properly diagnosed by an ayurvedic doctor, I was surprised to find that I was a pitta-vata. My kapha afflictions were partly due to an imbalance in that dosha that was emphasized because I was in the kapha stage of life. One way to differentiate between your prakruti and your vikruti, which is influenced by your stage of life, is to ask yourself if you have always had the traits you recognize now. When in doubt, consult an ayurvedic doctor, who can easily determine the difference by reading your pulse.

Kapha is strongest during the formative years, from birth through puberty and into the early twenties. This is when people grow physically and accumulate knowledge. They have baby fat, and their skin is as moist as it will ever be. They are prone to self-centeredness and self-indulgence, and memory is at its best.

This is also the time when many children experience weepy eczema and excessive mucus from allergies; teens tend to have acne pustules. Avoiding moist, kapha-promoting foods (dairy products, sweet and salty foods, starches) helps to alleviate these ailments.

Kaphas also love to sleep in, which aggravates their problems, so rising early helps mitigate such problems. Cardiovascular exercise is also recommended, since stimulation is the key to clearing excess kapha. Ayurveda prescribes a vigorous massage, using powder instead of oil, to promote circulation. Through the traction of the powder, fatty tissue is mobilized, and kapha stagnation is dispersed.

The twenties through the forties are the pitta years. This is when life is action-oriented and career focused. Excess pitta is caused by overambitious expectations and by pushing the body too hard. This sometimes leads to a compromised liver and food sensitivities. It is also the time when rosacea (known as adult acne), along with broken capillaries and uneven pigmentation, is most likely to occur.

Avoiding hot, overcooked, spicy foods helps soothe pitta excesses, as do cooler environmental temperatures. Unfortunately, pittas love strenuous exercise, which creates more heat. Yogic practices and meditation help balance out the body’s fire, and they calm and clear the mind. Pitta skin cannot handle heavy oils because they increase heat, but lightweight oils such as coconut and jojoba are great for cooling the skin. Saunas and hot tubs should be avoided.

Vata becomes influential as people move into maturity. They grow more spiritual in their later years, but though they may have gained in wisdom, they have likely decreased in matter. A decline in collagen production triggers a loss in weight and height as well. The skin becomes drier, wrinkled, and thinner. Thoughts may become more erratic, like air, while memories are difficult to grasp.

Promoting kapha is beneficial as a countermeasure, and those with strong kapha seem to age the best. Eating moist, heavy foods and getting ample sleep is beneficial in minimizing vata excess, as is daily body and scalp massage with sesame oil. Vatas, in particular, should have regular, relaxing massages with heavy, nourishing oils. Absorbing such oils through the skin pacifies vata and counters an overactive nervous system.

While kapha combats aging caused by an excess of pitta and vata, it is said that pitta and vata doshas are the action-created energies that allow the soul to ascend to the next realm. Each dosha has its role and is part of our natural life cycle. Though our youth-obsessed culture encourages us to fight the aging process, beauty can also come from letting nature take its course.

Ayurveda and Holistic Beauty

While I was in India, I was astonished by how much beauty was integrated into the culture. Even in poor or polluted communities, people still found ways of surrounding themselves with lovely things. They decorated their cars and trucks with bright, fresh-flower garlands bought from street vendors, bringing color to grimy streets. I loved how people used real flowers, despite their fragility, to bring wonderful aromas to the surroundings.

Beauty is an inherent part of ayurvedic philosophy. From daily self-massage and grooming rituals to using the skin as a diagnostic tool, this ideology has an innate appreciation for the importance of beauty and self-care. Many healing practices are specifically aimed at maintaining beauty, and treatments for acne and other skin problems are even outlined in ayurveda’s oldest scriptures.

But it is important to understand that attractiveness for the sake of vanity is not valued; rather, beauty is an indication that the body and doshas are in balance. Minor skin issues can be early warning signs of internal imbalances that may lead to disease if left untreated. When we look at the ayurvedic view of how disease manifests, we understand how beauty practices are part of illness prevention as well as a significant component of maintaining proper doshic balance. When one or more doshic energies accumulate to excess, they begin to implant and disperse themselves throughout the body; according to ayurveda, this causes skin problems and other more serious ailments.

THE SIX STAGES OF DISEASE (SAMPRAPTI)

From an ayurvedic perspective, disease is not something with which we are randomly afflicted; rather, it is a process. At the root of disease is an imbalance caused by excess dosha energy. Once we understand this, the importance of monitoring our doshas becomes clear.

Dr. Vasant Lad compares the disease process to a leaky faucet filling a bucket with water. When the water overflows, it spills into your garden, soaking the soil and giving life to sprouting weeds of illness. In this situation, the faucet comprises lifestyle habits that create excess dosha (the water), and when it spills beyond your prakruti, this out-of-balance doshic energy scavenges your tissues. When it finds a place to settle, it expresses itself as disease. This poetic description of the development and course of illness shows that there are many components to becoming sick, so if you are proactive and listen to your body, you have many opportunities to prevent it.

The rest of this section outlines the six stages of illness according to ayurvedic philosophy.

Stage One: Accumulation (Sanchaya). In the first stage of disease, one or more doshas begin to accumulate. This is usually due to improper diet or lifestyle, one that does not resonate with our natural prakruti. Early imbalances and symptoms at this stage occur only in the gastrointestinal tract. Each dosha corresponds to an organ of digestion, so when kapha, pitta, or vata accumulates, subtle imbalances occur in the associated organ. The seat of kapha is in the stomach, so when kapha builds up, we may feel heaviness or fullness there. Pitta is based in the small intestine, so an excess of pitta collects there and may cause a sensation of heat around the belly button. Vata is associated with the colon, so when this energy increases, we may feel constipated, bloated, or uncomfortable in that area.

During this stage, we are still healthy, and the body attempts to heal by itself. We crave foods that will help us rebalance, so following these impulses is integral to staying healthy.

Stage Two: Provocation (Prakopa). The second stage is when the doshic accumulation steadily increases (the bucket becomes fuller). This happens when we have ignored the accumulation stage and have continued to live, eat, and behave in ways that aggravate one or more of our doshas. The imbalance is still contained in the gastrointestinal tract, but symptoms become more acute, and we experience regular discomfort. At this stage, we can still easily restore ourselves to optimum health through dietary choices and other simple remedies, but if the problem is not addressed, it becomes much more difficult to reverse.

Stage Three: Dispersion (Prasara). It is at this stage that excess dosha spreads to other parts of the body. Instead of our tastes and cravings calling for substances and activities that would help to reharmonize the doshas, our impulses now shift toward choices that further aggravate the imbalance. This helps the overflowing dosha gather energy and continue moving. This is the stage when dosha energy travels to secondary sites in the body, often affecting the skin. While pitta may manifest as hives or a rash, vata displays itself through dehydrated skin. Kapha travels into the lymphatic system, causing puffiness and water retention.

Stage Four: Deposition (Sthana Samsraya). The fourth stage is the point at which the overflow is deposited in a weak spot in the body—most likely, a place that has suffered trauma or injury in the past or has low resistance. Excess dosha does not settle where tissues and tissue metabolism are strong, but it flourishes in compromised areas. This is why it is so important to keep our immune system and tissues healthy and to pay special attention to rehabilitation after trauma or surgery.

Stage Five: Manifestation (Vyatkti). During this stage, the disease develops further. The qualities of each dosha are amplified in the weak spot. Vata dryness or depletion (i.e. dehydration, weakness, low energy) will occur with vata imbalances; pitta inflammation will appear; and kapha dampness and stagnation (i.e. mucous, lack of action) will affect the point of manifestation. The function of the affected tissue or organ is impeded, and it is important to seek guidance from an experienced holistic practitioner. This is usually the point at which disease is identified in Western medicine.

Stage Six: Differentiation/Destruction (Bheda). At this last stage, the disease is fully established, and it begins to affect surrounding tissues and organs. Structural changes begin to take place in the tissue, and the function of the newly affected body parts becomes impaired.

One example of a sixth-stage beauty ailment is psoriasis. In its earlier stages, the skin is dry and irritated; later on, this autoimmune disorder starts to affect other parts of the body (as in psoriasis-related arthritis), inhibits temperature regulation through the skin, and requires intensive treatment that may include hospitalization and steroid injections.

Another skin-related disorder, rosacea, at first causes dilated capillaries but can eventually change the texture and structure of the skin, resulting in deformation. This severe form of the disease often occurs in individuals with a history of alcohol abuse. They accumulate so much pitta from the heat-inducing quality of alcohol that the ailment moves from the blood system to the skin, causing facial deformity. This occurs most often in the area of the nose, which in ayurveda is related to the heart (also governed by pitta).

Face Mapping

Examining your skin is a wonderful way to identify the state of your overall health. While facial blemishes and wrinkles may appear unsightly, they can actually help you monitor possible internal problems. Dermatologists and beauty consultants often simply prescribe harsh creams to camouflage these skin imperfections, whereas ayurvedic practitioners use them as a guide to “read” the internal organs. This reading is called face mapping.

In ayurveda, each dosha governs different sections of the face, organs, and limbs. While this makes for a very complex ideology, it provides a simple guide for diagnosis. As shown in the first face map, vata governs the top of the face from the eyes to the hairline, pitta governs the middle section between the eyes and the mouth, and kapha governs the lower face. Skin ailments in each of these areas are often due to an imbalance of the corresponding dosha.

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The forehead, which is the thinnest and driest area of the face, is where vata expresses itself. Worry lines are caused by vata emotions such as anxiety and fear, which also result in insomnia and other stress-related disorders that deepen these lines further. Many people experience pore-congestion isolated to the forehead, which is often linked to constipation, as the colon is also governed by vata. When treating vatas for dry skin, it is also necessary to detoxify the colon and calm the mind.

Pitta rules the center of the face, where rosacea, whiteheads, and broken capillaries are often found. According to ayurveda, rosacea is a cardiovascular disorder caused by anger, jealousy, and stress resulting from pressure to succeed (this usually is self-inflicted, since pittas are highly ambitious).

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Teenagers often have red, blistered acne in this area caused by the hormonal heat of puberty. Acne restricted to the cheeks or nose should be treated with cooling herbs, blood purification, and detoxification of the small intestine. Smoking also increases internal heat. Smoking cessation helps lessen both the signs of rosacea and irritated breakouts in this section of the face.

The lower face is governed by kapha. Cystic acne, with kapha qualities of fluid retention and swelling, is most commonly found on the chin and along the jawline. These types of deep-seated blemishes are also caused by hormonal imbalances. The kapha area often breaks out in cysts because of internal toxin retention and stagnation of lymphatic fluid. It can also reflect lethargy, emotional repression, or an inability to let go. An imbalance here may manifest as a double chin (excess fat) caused by hypothyroidism.

Acne in the kapha region should be treated with lymphatic stimulation through massage and exercise and a kapha-reducing diet low in sweets, salt, and oily and fatty foods.

As noted in the preceding discussion, your complexion also gives insight into the health of your internal organs. In ayurveda—as in the systems of reflexology and acupuncture—these organs relate to specific parts of the face and body, as shown on the second face map. It is fascinating to learn about how ancient practitioners discovered these interactions and how external imperfections reflect what is going on inside the body. Again, this demonstrates that no skin problem can be totally cured without addressing lifestyle and total health.

Health, Beauty, and the Internal Organs

When you discover the root cause of your imbalances, you are able to address and treat organ dysfunctions through truly effective, long-term beauty care. The following sections outline how the internal organs are related to health and beauty issues in ayurvedic terms.

LIVER

Making sure your liver is functional and healthy is essential for a clear complexion. The liver is the body’s filtration system and is central to the elimination of waste. It also plays a role in regulating the hormones. When your bowels do not function properly, waste saturates the liver and impairs its function as well. It becomes like a wet sponge that cannot absorb or filter anything. Toxins spill over to other organs and are purged through the skin (through irritation and blemishes) or the lungs (by coughing up mucus). Toxins spilling over into other organs and impaired bowel function are related to filtering hormones and are governed by pitta (the source of inflammation).

Frown lines between the eyebrows are due to an overheated liver and a dysfunctional spleen. The wrinkles perpendicular to the right brow relate to the liver, and those to the left relate to the spleen, so cleansing both organs is an excellent antiaging practice. Treating frown lines superficially with Botox injections simply adds toxins to the body and further exhausts the liver.

To detoxify the liver, start gently by eating leafy greens supplemented with a milk thistle tincture. Bitters reduce excess pitta making milk thistle, dandelion, and neem herbs ideal for purging the liver and mitigating internal fire. (See Staples of Ayurvedic Medicine for more information on specific herbs.)

KIDNEYS

Caring for the kidneys is an important beauty practice, especially if you want to minimize signs of aging. Weak kidneys cause undereye circles. If the kidneys are taxed, this also interferes with sleep and contributes further to those dark circles. Because the kidneys regulate water metabolism, improper function can result in puffiness under the eyes as well as generalized body edema (water retention).

The kidneys, which also help sustain the bones and hair and are governed by vata, weaken with age. This is why hair loss, osteoporosis, and arthritis are linked to aging. Stress also has a negative effect on the kidneys and thus plays a major role in balding.

When the kidneys are overworked, vata is aggravated. This results in anxiety, fear, and worry. It also leads to dry skin. Strengthening the kidneys involves decreasing salt intake, drinking plenty of water, limiting protein consumption, and getting a proper amount of rest. Pacifying vata through a daily self-massage with sesame oil and taking vata-reducing herbs like ashwagandha and shatavari also helps restore balance to the kidneys.

STOMACH

The stomach is a kapha organ and where this energy accumulates, but its digestive function is dictated by stomach agni (fire). This digestive fire, whether strong or weak, is closely related to pitta. Symptoms of high pitta include acid stomach, heartburn, and stomach ulcers, often paired with skin inflammation.

The stomach corresponds to the upper lip (the lower lip corresponds to the small intestine). When the stomach is dehydrated, it is expressed through dry lips. Treating this condition involves hydrating the gastrointestinal tract by eating easily digestible, water-rich foods such as most squash, crunchy string beans, and fresh berries.

SMALL INTESTINE

The small intestine is a pitta organ, and when it is out of balance, it contributes to skin inflammation. People with rosacea, rashes, or a tendency to allergic reactions in the facial area often experience energy pushing upward from this major pitta site.

Excess heat in the small intestine also causes dryness in the body and contributes to dryness of the lower lip. This usually indicates dehydration in the gastrointestinal tract in general. In such cases, applying lip balm is not sufficient; cleansing and hydrating the small intestine is required.

The small intestine is also the site where nutrients are absorbed. When it does not function properly, energy levels decrease and skin is devitalized due to malabsorption.

Amalaki is an excellent herb for eliminating heat and clearing pitta congestion in the small intestine through purging. A mild laxative, amalaki is one of the three ingredients that make up the tridoshic staple cleansing formula Triphala. It is the pitta balancing component of Triphala, and also addresses pitta vitiation throughout the body. Drinking aloe vera juice is also a good way to clean the small intestine. This gentle laxative reduces internal inflammation and helps to rehydrate the digestive system.

COLON

Ensuring the regularity and comfort of the colon is one of the most important things you can do to promote beautiful skin. The bowels are the first avenue of elimination, and they must be cleansed before any other organ. While it is also important to cleanse the liver, kidneys, gallbladder, and so on, if the bowels are backed up, other detoxification is impossible. This contributes to blemishes and skin dehydration.

While they may feel they eliminate regularly, many people do not realize that they should ideally have bowel movements twice a day. If waste is not purged from the body, toxins accumulate, causing illness and dehydration.

Because the colon is a vata organ, when the large intestine is not functioning properly, breakouts and black heads appear in the vata area of the face: the forehead. To treat this, it is important to understand that nourishment and moisture help keep it healthy and balanced. Hydration and an increase in water and oil consumption pacify vata and ensure that no dry stool is left in the intestines (further drying out the body). Colonics and enemas are helpful for this purpose. Colonics, or colon irrigation, involve inserting water into the colon through the anus to alleviate constipation, but ayurveda advocates medicated enemas (called bastis), which are said to be less abrasive. Bastis can use oils or herbal infusions to loosen dry stool while healing the intestinal wall.

I have seen many types of health benefits result from these therapies, but it is important to avoid overstimulating the colon. If you decide to engage in colonic irrigation or regular enemas, have a qualified practitioner outline a series of treatments that is tailored to your individual needs. Overwashing the colon can be irritating, increase vata, and damage the intestinal wall.

Laxatives are another means of colon upkeep, but one of the principles of ayurveda is that no food or therapy is universally good. Each person and each dosha responds to different things. For instance, vatas are so dry that psyllium (a natural laxative) constipates them, whereas kaphas have enough moisture for it to be effective. Vatas do better with moist laxatives such as soaked prunes, mangoes, and castor oil; kaphas need roughage and fiber. Pittas respond well to cooling laxatives such as aloe vera juice, rhubarb, and senna; they can also use castor oil. If you are concerned or confused by different laxatives, Triphala is a traditional tridoshic blend for regular elimination.

REPRODUCTIVE ORGANS

According to ayurveda, the reproductive organs are important because they create and maintain much of our ojas, which is the fluid or sap of life energy. This is why virility is considered to be related to overall vitality, and abstinence is recommended when the immune system is low. Vertical wrinkles on the upper lip are caused by weakness in the reproductive organs, such as sterility and sexual debility. Chain-smokers tend to develop wrinkles here because cigarette smoking can damage the sex organs.

Ayurveda prescribes shatavari (the term literally means “woman who possesses one hundred husbands”) to cleanse and regenerate these organs. It is used to increase fertility in both men and women, address menstrual issues, and support the transition of menopause.

HEART

Excess redness in the skin and broken capillaries on the nose signify an overworked heart and high blood pressure. The heart is a pitta organ and is closely connected to the circulatory system, which is also governed by pitta (specifically the red blood cells). The heart is in charge of the capillaries. Alcoholics often acquire facial redness and broken capillaries, most often in the nose area, because alcohol increases heat and pitta.

The heart is also considered to be part of the mind, and emotional health registers on the face, specifically the nose. When you are stressed or weighed down emotionally, your heart is taxed, affecting your complexion. As mentioned earlier, rosacea is a perfect example of how the heart affects the skin.

Cleansing the blood and strengthening the heart are important. Neem and burdock root, as well as rose tonics, are three natural remedies that help heal the heart.

LUNGS

The health of the lungs is reflected in the skin and body hair, which receive nourishment and water passed to them by these kapha organs. When the lungs are taxed with allergies and respiratory problems, they cannot disperse fluid, which makes the skin and the hair dry and brittle. The lungs are related to the cheek area so dryness, breakouts, or irritation can be found there when the lungs are unhealthy.

The lungs also have an important role in detoxification. The skin, lungs, and colon are all channels of elimination, which is why allergic reactions often occur in these organs as well; the body tries to rid itself of toxicity through redness and inflammation, coughing, or diarrhea. When the lungs are depleted, mucus often accumulates in them. The presence of excess mucus (a form of toxic water/moisture in the body) causes congestion in the sinuses and nasal passages, which can also cause facial puffiness. In such cases, kapha needs to be pacified. Traditional herbal remedies like Trikatu (see the sidebar) mitigate dampness and support digestion for people with high prakruti kapha.

Licorice is another excellent herb for supporting lung health. This, of course, would be taken in its purest form, without sugar or additives. Teas, capsules, or pure powder are best. It rids the lungs of mucus but is also a regenerative supplement and very harmonizing; it is said to be the best traditional lung tonic.

STAPLES OF AYURVEDIC MEDICINE

Here are some of ayurveda’s most common natural remedies for supporting the organs and rebalancing the doshas. All of these remedies are available as dried herbs. Unlike vitamins and extracts, which are concentrated and sometimes hard for the body to process, these ayurvedic medicines are closer to being whole foods. Many of them are common spices that can simply be eaten in food. They can all be found at health food stores, in specialty herb shops, or through online retailers (see “Rejuvenating Resources” at the end of this book).

Amalaki: Amalaki pacifies pitta. This tart fruit is also excellent for purging the bowels and supporting digestion. It is a great anti-inflammatory and is packed with antioxidants. One amalaki fruit contains the same amount of vitamin C as twenty oranges. While its powder is used in Triphala, amalaki can be eaten fresh, although it is difficult to find the fruit outside of Asia.

Ashwagandha: Ashwagandha is one of the best vata-pacifying herbs in ayurveda. This nutritive plant builds muscle, strengthens skin tissue, calms the nervous system, and protects the body against stress. Most often, ashwagandha roots are dried and made into powder, which can then be taken in capsules or by the spoonful. The average dose is approximately a half to a whole teaspoon a day. Ashwagandha can also be infused in oils (used topically in self-massage) and ghees (used in food preparation).

Bibhitaki: Bibhitaki fruit has a heating effect and reduces kapha. It rids the body of impurities and excess mucus, allowing for better absorption of nutrients. Bibhitaki is also used for deep purification; as an antiseptic; and for its antiparasitic, deworming properties.

Guduchi: A rejuvenating remedy (rasayana), guduchi is tridoshic, but it is especially effective in pacifying vata and pitta. It is excellent for antiaging, as it protects tissues, promotes mental clarity, and helps resist infection by enhancing the white blood cells. Guduchi itself is a climbing vine, and an ayurvedic doctor once told me that its rapid growth and resilience reflected its healing properties. It is useful for brightening the skin, because it purifies the blood and cleanses and regenerates the liver. One teaspoon twice a day is a standard dose, but the powder can also be mixed with water to make a paste that is applied topically to clarify the skin.

Haritaki: Haritaki calms vata and is a rich source of amino acids that help to increase energy levels and to build muscle and other tissues. It gently clears the bowels and the body’s channels of transportation, improving circulation, the body’s nerve communication, and overall health. Haritaki strengthens mental capabilities and promotes astuteness and awareness.

Neem: Neem is a bitter herb that decreases excess pitta and kapha. This remedy is ideal for treating cystic acne (along with other internal cysts and growths), eradicating parasites, and fighting infection because of its anti-inflammatory and dampness-purging properties. Ayurveda uses neem in toothpaste or as a tooth powder, because it soothes sensitive and bleeding gums and kills bacteria. It is also traditionally used for skin ailments, because it purifies the blood matter and the liver.

Neem has a very strong taste, so while the powder can be taken by the half teaspoonful, it is much more palatable in capsule form. The standard dose is one to three capsules with meals. Neem oil is also widely available and is used topically on rashes, itchy skin, bug bites, and inflammation. It can also be applied to the scalp to treat dandruff.

Shatavari: Shatavari root nourishes kapha and reduces pitta and vata. Because it promotes kapha energy, it is an excellent supplement for depletion and wasting diseases, as it boosts the immune system and supports robust tissues. It is also effective for reducing acid and is traditionally used to increase fertility and improve breast milk production. This herb can be taken in capsules or as a powder. It also comes combined with cane sugar as “shatavari grains,” which can be added to hot water to make a nourishing drink.

Trikatu: Trikatu is a preparation of three spicy herbs that purges excess kapha and dampness from the body. Composed of dried ginger, pippali, and black pepper, this traditional remedy stimulates the digestive system, breaks down toxins, speeds up metabolic function, and purifies the lungs and respiratory system. Trikatu can be taken in pure powder form in capsules, or sprinkled on food as a spice blend. The normal daily dose is half a teaspoon, or two capsules, taken either before or after meals. When Trikatu is taken before eating, its action kindles and strengthens the digestion; when it is taken after eating, it detoxifies the body.

Triphala: An ancient blend of three dried fruits (amalaki, bibhitaki, and haritaki), Triphala is used for its cleansing and nourishing actions. It is probably ayurveda’s most common remedy and is used for general health maintenance and as a gentle daily laxative. Triphala is tridoshic, and each ingredient balances one of the three doshic energies. It comes in powder form and is usually taken nightly (half a teaspoon) with warm water. Triphala is so highly regarded in ayurveda for its nurturing and balancing properties that it is even the basis for an old Indian saying: “No mother? Don’t worry, as long as you have Triphala.”

Tulsi: Tulsi, also known as holy basil, is a sacred herb and one of the easiest ayurvedic supplements to find. The dried leaves of this plant are made into aromatic teas or pulverized into powders, and they heighten awareness, promote enlightenment, and facilitate breathing. Tulsi grounds vata and clears excess kapha. A study entitled “Evaluation of Hypoglycemic and Antioxidant Effect of Ocimum Sanctum” (tulsi) which was published in the Indian Journal of Clinical Biochemistry found that tulsi helped to regulate blood glucose levels because of its antioxidant properties.

Turmeric: Turmeric is one of my favorite herbs. While it is tridoshic, I use it mostly for soothing pitta, since it is a powerful anti-inflammatory. It is also excellent for treating acne; it cleanses the blood, supports the liver, and has antibacterial properties. Turmeric root powder is common in Asian cooking and can be sprinkled on food or added to curry dishes. I often recommend taking it in capsules, because its yellow color can make a mess, dyeing skin as well as household surfaces and fabrics. I have even used it as a natural self-tanner. When taking capsules, start with two to three pills after meals. Not only does it provide the aforementioned benefits, but it also decreases bloating and helps heal digestive issues such as chronic indigestion and inflammation in the GI tract.

It is advisable to consult an ayurvedic practitioner or doctor before using any of these herbs, especially if you are pregnant or nursing. This way, you can be sure that you have the best remedies for your constitution and health issues, and that you are taking them in their proper form and dosage. (See “Rejuvenating Resources” at the end of this book for suggestions on finding an ayurvedic health center or professional in your area.)

As you can see, ayurveda outlines beauty as a reflection of well-being within our bodies. When our doshas or internal organs are not in balance, this affects the state of our skin. Now that we understand the basics of ayurveda and its view of self-care, we will discuss the Western view of the skin and learn how we can use both of the methodologies to attain a healthy complexion.