Overview of Ayurveda
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Diagnostically, the condition of the three dosha is assessed by pulse and tongue inspection, demonstrating a similarity with TCM and Tibetan diagnostic approaches. Observations are made by the Ayurvedic practitioner regarding ten pairs of opposites within the constitution of the patient. These pairs are concordances assigned to the five basic elements and help the practitioner to determine the cause of disruption to human physiology. This system of associations enables the practitioner to link physical and mental functions in diagnostic terms and to treat accordingly. It is said that through the assessment of the ten pairs of opposites, an Ayurvedic practitioner is able to determine the abnormal dosha, and return it to normality using the “eight branches of Ayurvedic medicine” (Majumdar, 1998, p 100).

The traditional practitioners of southern India form another branch of Indian medicine, the Dravidian School, which includes most Ayurvedic theories but also some aspects unique to this school. Practitioners of Dravidian medicine in the states of Tamil Nadu and Kerala claim to have secret information that relates to the actions and usage of marman. This information is unknown to traditional Ayurveda, having been preserved in unpublished texts, reportedly handed down over a period of more than 2000 years. Both branches of traditional Indian medicine share a common belief system regarding the origin of life. The dual nature of spirit and matter is understood to be homogenous in the absolute sense. The origin of life is believed to be “absolute spirit” (brahman) and illness is believed to be due to actions which do not reflect harmony with the natural laws (prakritti) originating in “absolute spirit”. It is for this reason that much Indian medicine is dedicated to improving the quality of life through practices such as yoga and meditation.

According to some historians, Ayurveda has developed its ideas on the treatment of disease states over the centuries by absorbing the ideas of other medical systems (Zysk, 1998). These may include influences from Persia, Greece, Mongolia, and the cross-pollination of ideas and medicines with those of China, via the early Himalayan trade routes. It is also claimed that many aspects of early Indian medicine were taken to Tibet and southern India in an attempt to protect Ayurveda from invaders (Nair, private communication, 27/8/98). The passage to China of Buddhist monks, such as Jivaka, also carried the influence of Ayurveda in the form of Buddhist medicine (Unschuld, 1985). On the other hand, the passage of the historical figure Lao Tsu, who “disappeared into the west” from China (Unschuld, 1985), indicates the possible introduction of Chinese ideas into Tibet, and possibly into India.

The idea of an independent and parallel development of Chinese and Indian energetic theories is not widely held by historians (indologists). It seems clear that there were cultural exchanges of early ideas between India and China, including those of a martial and medical nature (Zysk, 1998), and that such exchanges may have provided a foundation of thought which later developed into commonly held medical theories.