Sweeping
Tapping
Kneading
Rubbing (Friction)
Squeezing
Practical Ayurveda
Abhyanga (Part Three)
By Anne Williams
© Massage & Bodywork magazine, October/November 2007
In India, massage is part of daily life, and it is common to see mothers, with a blanket spread across the ground, massaging their children in the open marketplace or to see women chatting and massaging each other’s shoulders. Self-oiling and self-massage are also common practices. Abhyanga is the Sanskrit word for oil massage. Abhyanga can be performed by an individual on himself, or by one, two, or more therapists working together on a client in a coordinated manner. The strokes and massage oils are varied depending on the dosha of the client and the dosha characteristics of the day or season (review part one of the series for details).
India is a large country, so the techniques used in massage vary in different regions. There are however, five general strokes that are used in traditional massage. These are sweeping, tapping, kneading, rubbing, and squeezing.1 Sweeping (similar to effleurage) is applied from the navel out toward the distal areas of the body in brisk, straight strokes. On the legs, sweeping starts at the greater trochanter and ends at the feet. On the upper body, sweeping starts at the navel, sweeping up to the shoulder (“jump” the breast drape), and then sweeping down to the hands. Sweeping is used to “open” and “close” a body area and are repeated up to twenty-five times on one area. Sweeping warms the tissue and revitalizes the limbs and feel invigorating.
Tapping (similar to light tapotement) is used to awaken the body, alert the nerve endings, and increase circulation. It is done with open palms and relaxed fingers. After the area has received the tapping technique, it is kneaded (similar to petrissage) at a depth that is tolerable to the client. The area is kneaded thoroughly and completely before the therapist moves on to the fourth technique, which is rubbing. Rubbing (similar to friction) can be done on dry skin (except for vatas) or performed with oil. It can be deep (applied with the knuckles or thumbs) or light and superficial (applied with the fingertips). It can be performed quickly or slowly depending on the dosha of the client. Although some specific techniques rub in a counterclockwise direction, most often the rubbing is in clockwise circles. The fifth step in the massage sequence is squeezing. Using both hands, the therapist lifts an area of muscle with a squeezing and crossing torque-like motion. In bony areas such as the fingers and toes, a combination of squeezing and twisting are used to mobilize the area. To finish the fingers and toes, a drop of oil is placed on the finger so that it fills the gap between the nail and the flesh. The massage sequence ends for each body area just as it began with straight sweeps—working out from the navel to the distal areas of the body.
Taila
Abhyanga often uses medicated oils called tail or taila (tila means sesame oil). To make taila, a base oil such as sesame or coconut oil is cooked with herbs to infuse the oil with the properties of the plant. The herbs used in taila tend to be tonic or nervine, and the oil is often (but not always) named after the main herb in its recipe. For example, whereas masha taila is composed of masha (Phaseolus spp., a type of bean) and sesame oil, jyotishmati taila is composed of jyotishmati (Celastrus paniculata, or oriental bittersweet) and apamarga (Achyranthes aspera, or prickly chaff flower). Sometimes a full-body massage is performed with taila and sometimes specific marma points are massaged with a particular taila to treat a symptom or condition. In one example, the respiratory system might be supported by massaging the two amsaphalaka marma points (one on each of the upper medical boarders of the scapula—point no. 16 in Figure 1) with strong clockwise circles using mahanarayan taila (mahanarayan taila is a combination of fourteen herbs and sesame oil that is used for muscle pain, joint pain, and to support the respiratory system). A variety of taila and taila for the different doshas can be purchased from specialist ayurveda stores, some of which are listed in the box on page 81.
Essential Oils for Dosha Blends
Essential oils can also be used to make dosha-pacifying blends or to anoint a specific marma point. Heating oils are indicated for pacifying vata and kapha. These are commonly spicy oils such as ginger (Zingiber officinale), nutmeg (Myristica fragrans), pepper (Piper nigrum), thyme (Thymus vulgaris—linalol type), and cinnamon (Cinnamomum verum). Sweet oils, such as the floral oils of rose (Rosa x damascena), ylang ylang (Cananga odorata), jasmine (Jasminum officinale form grandiflorum), and neroli (Citrus x aurantium, “amara”) or cooling oils, such as German chamomile (Matricaria recutita), and yarrow (Achillea millefolium), pacify pitta but aggravate kapha. Root oils, which are energetically grounding, are good for vatas. These oils include ginger (Zingiber officinale) and angelica (Angelica archangelica). Many oils are neutral and balancing for all of the doshas. This group includes lavender (Lavandula angustifolia), clary sage (Salvia sclarea), and frankincense (Boswellia carteri). Many of the oils indicated by ayurvedic therapists are quite strong (e.g., cinnamon and basil) and should only be used in a diluted form (six drops to one ounce of carrier oil is recommended).
An Abhyanga Routine
As mentioned previously, one, two, or more therapists can perform abhyanga. In the ayurveda-inspired routine described here, two therapists work together in synchronicity with a specific series of strokes. One therapist could just as easily deliver this routine simply by applying each of the strokes to each body area. The two-person abhyanga routine lasts approximately sixty minutes. If one person delivers the entire treatment, it will take approximately ninety minutes. Therapists are encouraged to use this routine as a starting point and add or delete strokes as they deem appropriate. The process of developing a synchronized routine often leads both therapists to innovative ways to stretch or move the body.
The two therapists must decide who will be the leader and who will be the follower. The leader sets the pace of the massage strokes and never leaves the client’s body; the leader always maintains contact with the client in some way. The follower gets everything that is needed for the treatment (e.g., extra oil, hot herbal towels, eye pillow) and follows the leader’s pace.
The client is taken to the treatment room to change into a robe and slippers and fill out a dosha questionnaire (described in part one). Juice, traditional fruits or food, or Indian tea can be served while the questionnaire is completed. This introduces the nourishing element of ayurveda. The leader reviews the questionnaire and asks the client additional questions as needed to help determine the client’s desired outcome for the session. The leader gives directions to the follower to prepare the appropriate foot soak (described in part two). While the foot soak is prepared, the leader describes the basic principles of ayurveda and some of the factors that might aggravate the client’s dosha constitution. Some spas and therapists hand out informative brochures that give directions for following home-based routines to support balance in the doshas.
The session begins with the client in a spa robe with his feet soaking in a foot bath and receiving an Indian head massage as described in part two of this series. When the massage of the head and shoulders is complete, the client’s feet are removed from the foot soak and dried by the follower. The client is moved to the treatment table and directed onto the massage table in the prone position.
1. The leader then adjusts the drape (use a gluteal drape) to allow access to the back and the posterior legs at the same time. The leader moves to one side of the table while the follower moves to the other side of the table. The therapists match their breathing to the client’s breathing; they cross their hands and place one hand on a hip and one hand on a shoulder.
2. The leader applies warm oil from the lower back, up the back, down the arm to the hand, back up the arm, and down the back to the hip on one side. At the same time, the follower applies oil from the hip, down the leg to the foot, and back up the leg to the hip on the same side. They repeat this process on the second side.
3. The leader works the oil across the upper body while the follower works oil across the legs until it is even. The leader spreads the oil from the lower back, up the back, and down to the hands. At the same time and with the same rhythm, the follower spreads the oil from the hips to the feet. The leader’s hand should be on the lower back (at the beginning of the stroke) at the same time that the follower’s hands are at the hips (the beginning of the stroke).
4. The leader joins the follower at the hips for the posterior leg massage. Each of the five traditional strokes (sweeping, tapping, kneading, rubbing, and squeezing, then end with a second set of sweeps) is performed on each leg simultaneously covering the entire area. The therapists watch each other carefully so that the strokes are occurring in the same area at the same time. Each stroke begins at the greater trochanter and moves toward the feet (the energy is “pushed” out from the core of the body, the navel, and toward the extremities; in this case, the feet.) Begin the sequence with twenty to twenty-five straight sweeps and hold the foot at the end of the last stroke. Progress from straight sweeps to the tapping technique, followed by kneading, rubbing, and finally squeezing. There are five marma points running down the posterior leg (points no. 21, no. 41, no. 42, no. 43, no. 44) and two on either side of the ankle (no. 45). Each point might be gently massaged (see specifics of marma massage techniques shown here) as part of the posterior leg routine. End the posterior leg sequence in the same way it began, with twenty to twenty-five straight sweeps, and hold at the foot on the last stroke.
5. After completing the legs, the follower holds both feet to ground the client’s energy while the leader massages the gluteals. The Nitamba marma (no. 19) might be massaged to support plasma, the lymphatic system, the skeletal system, the urinary system, the kidneys, or for kapha. Eventually, the follower joins in on one side of the gluteal massage to make a smooth transition onto the back.
6. The therapists stand on either side of the table at the hips facing toward the head of the client. They apply the five traditional strokes simultaneously starting at the lower back, running up the back to the shoulder, and down the arm to the hand. As part of the back routine, the therapists can develop a number of creative tandem strokes. One idea is for each therapist to do a deep-tissue stroke starting at the top of the spine and running down to the sacrum on either side of the spine. Another enjoyable stroke is to do effleurage strokes in a rhythmic and crossing sequence.
7. The leader turns the client into the supine position, bolsters him for comfort, and drapes the client with an anterior pelvic drape and a breast drape, if necessary. The follower moves to the client’s feet. The leader turns the client’s head to one side and applies oil down the neck and across the shoulder. At the same time, the follower applies oil to the foot (same side) and up the leg. They repeat this procedure on the opposite side. The leader spreads the oil in an even layer on the upper chest, and neck, and down the arms. At the same time, the follower spreads the oil in an even layer on the lower legs.
8. The leader moves to stand with one hip facing toward the feet, and the follower stands at the other hip facing the feet. Again, the energy is pushed out from the navel toward the feet with the five strokes performed simultaneously (sweeping, tapping, kneading, rubbing, and squeezing). End with twenty to twenty-five straight sweeps and a hold at the feet. On the anterior legs, the Lohitaksha marma (no. 40) might be massaged to support the downward movement of energy and for the lymphatic system.
9. The leader takes one foot and the follower takes the other foot and together the therapists massage the feet with a predetermined series of strokes. The other option is to have the leader move to the top of the table and place the hands on the client’s shoulders while the follower massages the feet. On the feet, the Kurcha marma (no. 47) might be massage to promote mental clarity. At the end of the foot massaged, the follower grasps both feet and holds them with their thumb on the Talahridaya (heart or center of the foot) marma (no. 48). It is believed that to pacify vata, support the respiratory system, and ground and center the body through the earth element.2
10. The leader moves to the abdominal area and fills the navel with oil. The leader works the oil into the abdominal area while the follower continues to press the feet and stabilize the client’s energy. Oiling is very important in ayurveda to calm the mind, strengthen the heart, and lubricate the body. Each oil used in ayurveda has its own specific qualities. Sesame oil, for example, is indicated for lowering vata, while coconut oil lowers pitta and mustard seed oil lowers kapha.
11. The follower moves with the leader to the upper body when the abdominal massage is complete. The two therapists stand on either side of the client and apply oil from the chest and down each arm simultaneously. The oil is spread in an even layer working from the abdominal areas up to the upper chest and down the arms to the hands with straight, sweeping strokes (twenty to twenty-five times). If the client is a woman, the therapists “jump” the breast drape when it gets in the way of
their stroke. Each of the traditional strokes (sweeping, tapping, kneading, rubbing, and squeezing) is carried out on each arm simultaneously starting at the glenohumeral joint and working down to the hand. One marma that might be massaged during the arm routine is Manibandha (no. 35). The name means bracelet and the point is linked to our expression of self in the world. End with straight sweeps (twenty to twenty-five times) and a hold at the hand on the last stroke.
12. The leader moves to the head of the table and massages the neck and face, while the follower moves to the bottom of the table to ground the client’s energy through the Talahridaya marma on the bottoms of the feet. Marma points for the head, neck, and face were discussed in part two of this series.
This concludes the practical ayurveda series. Therapists are encouraged to continue their education about ayurveda and contact the training centers listed in part one to develop additional skills and understanding.
Anne Williams is a licensed massage therapist, licensed esthetician, aromatherapist, certified reflexologist, registered counselor, educator, and author. The work outlined in this article and the images are adapted from portions of the author’s textbook, Spa Bodywork: A Guide for Massage Therapists (Lippincott Williams & Wilkins, 2007). Williams is also the education program director for Associated Bodywork & Massage Professionals. She can be reached at anne@abmp.com or anne@spabodywork.com.
Notes
1. H. Johari, Ancient Indian Massage: Traditional Massage Techniques Based on the Ayurveda (New Delhi, India: Munshiram Manoharla Publishers Pvt. Ltd., 2003).
2. 5. J. Morrison,. The Book of Ayurveda: A Holistic Approach to Health and Longevity (New York: Fireside Books, 1995).
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Marma Points Notes |
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