alternative medicine

Ayurvedic Nutrition: Food as Medicine

by Anuradha Gupta, CAP, MBA, YT-200

Pathye sati gadartasya kimaushadhanishevanaih
Pathye-asati gadartasya kimaushadhanishevanaih
— Vaidyajivanam

“With a wholesome diet there is no need for separate medical treatment;
with an unwholesome diet, even treatment becomes questionable.”

Ayurvedic Nutrition: Food as Medicine

Justin is a 14-year-old obese boy who suffers from asthma. His mom is perimenopausal and anemic, while his father has type II diabetes and appears emaciated. As Ayurvedic Practitioners, we know that a vital part of their individualized protocols consists of guidelines on pathya (wholesome and beneficial) ahara (diet) and vihara (lifestyle).

In Ayurveda, food is considered mahabhaisajya, the most superior medicine. This is true for both prevention of disease and disease management. Food is poornabrahma, which satiates the mind, body, and spirit. An important mechanism encompassed within Ayurveda is epigenetics, whereby gene expressions can be upregulated or downregulated as needed to restore balance through proper management of diet, digestion, lifestyle, behavior, stress, and environmental factors. This, in turn, can have a transgenerational impact. 

This approach to healthcare is highly relevant in today’s world where lifestyle-based disorders abound, and we are inundated with processed and convenience food. An apple often costs more than a bag of chips! The following statistics are mind boggling: 

  • According to the WHO (World Health Organization), globally, nearly 1 in 3 people suffer from malnutrition, obesity, and diet- and lifestyle-related non-communicable diseases (NCDs) like type II diabetes, cardiovascular and respiratory diseases, stroke, and certain types of cancer.

  • The United Nations has labeled the decade of 2016–25 as the “Decade of Action on Nutrition.”

  • NCDs continue to be the leading cause of death, disability, and lost productivity, responsible for more than half of the global burden of diseases.

  • Those conditions are a major risk factor for communicable diseases like COVID-19.

  • Poor nutrition has become an even bigger health issue than smoking; if people can modify their diets, 1 in 5 deaths can be prevented globally.

  • Six in ten adults in the US suffer from chronic lifestyle-based diseases; 42% are obese and over 70% are overweight.

  • UNICEF has warned that poor diets are significantly harming the health of children globally.

Ayurveda as a lifestyle-based, preventive form of medicine is uniquely poised to provide solutions with its emphasis on diet and lifestyle. In a world widely plagued by an epidemic of stress, a meaningful definition of health must encompass becoming grounded (svastha—being centered and well established in the self) and the three pillars of health, Trayopastambha, which are ahara (a diet that supports physical and mental well-being and faciliates efficient digestion of of the four inputs of life: nutrition, breath, water and liquids, and perception), vihara or brahmacharya (balanced lifestyle in alignment with your higher consciousness and higher purpose) and nidra (sleep).



How is your agni?

The headlines from every magazine scream, “Lose 10 pounds in 2 weeks, try xyz diet or supplement, the ultimate solution to turn your life around.” If these diets, fads, and trends were the answer to nutrition, weight loss, or whatever else is being promised, why haven’t they caused a positive, lasting shift in people’s health? Many people are confused about food, feel guilty, want to lose weight, eat salads indiscriminately, juice for many straight days, subsist on smoothies…and unwittingly commit apathya (unwholesome practices)!

Ayurvedic nutritional concepts are unique for the following reasons:  

  • We are what we digest, not what we eat. Our agni (digestive and metabolic fire) is the key to our well-being—the status of agni is the cornerstone of any Ayurvedic protocol.

  • Nutrition includes food, water and other liquids, breath, and sensory perceptions.

In the context of our mind-body system, food and mental health are inextricably linked. Foods are classified based on the gunas. Foods may be characterized as sattvik (conducive to the clear, light state of the mind associated with a diet of fresh, pure, high prana foods, such as complex whole grains, fruits, and dairy); as rajasic (liable to increase desire and restlessness, as tends to result from eating spicy dishes, garlic, and onion); or as tamasic (apt to cause lethargy and heaviness—a defining quality of processed and stale food and certain meats).

*Practices like meditation improve our our mental and physical health by helping us process perceptions more effectively and helping us make better dietary choices! 

  • Among the three considerations of what, when, and how much we eat, when we eat matters most. Aligning our bodily rhythms with the rhythms of nature is essential. Practicing dinacharya (daily routine) and ritucharya (seasonal transitional routine) guidelines for eating, such as having the heaviest meal at lunchtime when agni is strongest, are tremendously helpful in the optimization of our well-being.

  • The ideal diet is individualized based on our constitution (prakriti) and imbalances (vikruti).

  • Vyadhikshamatwam (immunity) became a buzzword during the pandemic. In particular, yuktikrita bala can be correlated to acquired immunity and is enhanced by a good diet that nourishes dhatus and their net essence, ojas, which lends bala (strength) to the body.

  • Dietary recommendations are based on the shadrasa, or the six tastes. In a state of health, we should favor all six tastes to avoid imbalances or deficiencies, while being mindful to consume more of the tastes that balance our innate constitution.

 

Shadrasa (the six tastes) and their significance in balancing the doshas


My friend loves kidney beans while they make me feel terribly bloated. I do great with rice pudding (kheer), which she cannot stomach!

Just as everything in the universe is composed of the five basic elements (panchamahabhutas) prithvi (earth), apa (water), tejas (fire), vayu (air), and akash (ether); this is true of our bodies and food! Of the three doshas (energy principles), vata, the energy of movement, is composed of ether and air; pitta, the energy of metabolism and transformation, is primarily composed of fire and water; and kapha, the energy of cohesion, structure, and stability, is composed of earth and water. Each of the six tastes comprises a preponderance of certain elements that exert an effect on the doshas and dhatus—pacifying some and aggravating others, according to the principle of “like increases like” and “opposites balance each other!”

This concept can be intuitive. If vata is out of balance with sandhigata vata (osteoarthritis) and particularly with the ruksha guna (dry quality) present, then we know the counterbalance of unctuousness (snigdha guna) is needed to balance those qualities as part of the dietary recommendations or overall chikitsa

To recap, the six tastes with dominating elements are 

  • Madhura (sweet: earth and water), pacifies vata and pitta

  • Amla (sour: earth and fire), pacifies vata

  • Lavana (salty: water and fire), pacifies vata

  • Katu (pungent: fire and air), pacifies kapha

  • Kashaya (astringent: air and earth), pacifies kapha and pitta

  • Tikta (bitter: air and ether), pacifies kapha and pitta


So, what makes a diet pathya, or wholesome? 

A lady with GERD and migraines adds a lot of ginger, garlic, and tomatoes to her food, believing them to have terrific nutritional value. In the summer, she constantly snacks on nuts, has highly aggravated pitta, develops pittaja vidhradhi (boils), and seeks an Ayurvedic consultation. The apathya is very clear. 

A pathya (wholesome and beneficial) diet is tasty, healthy, congenial to the dhatus, srotas, doshas, manas, and chitta and helps prevent vikruti. 

According to the Boston Medical Center, although 45 million Americans are on a diet annually and 50% on crash or fad diets, we are still plagued by an obesity epidemic.

My friend, a dermatologist, is very healthy and pleasant, has wonderful skin and lustrous hair, but has always considered herself overweight. She is kapha through and through, and mamsa-saar, but sadly forever caught up in yo-yo dieting. An Ayurvedic understanding of prakriti has helped her…

 Eight factors determine whether food is wholesome (or unwholesome) as per Charaka Vimanasthana,

  • Prakriti: Nature (rasa, virya, vipaka, prabhava); for example, heavy meats like pork pacify vata (by balancing vata’s inherent lightness)

  • Karana: Processing; churned yogurt becomes takra

  • Samyoga: Combination of foods changes their qualities

  • Rashi: Quantity (even good food in the wrong quantity is harmful)

  • Desha: Habitat and climate

  • Kala: Time; the ripening of fruits can make them sweet instead of astringent; similarly, seasons impact what we should or shouldn’t be eating; for instance, we should avoid consuming foods that are very heating in nature in the summer

  • Upayoga samstha: Rules governing food intake, which include eating warm, unctuous, cooked food, in the proper quantity (eating an anjali of food, with half the amount of space in the stomach for solid food, a quarter of it for liquids, and the remaining quarter should be left empty); eating mindfully, when hungry, well-paced, so you’re not eating too fast or slow, or on the go, washing up before eating, and chanting mantras (offering gratitude) before eating

  • Upayokta: The person who consumes food that is satmya (that they have grown habituated or adapted to, in accordance with what is suitable for their given state and level of health or illness)

 

A 19-year-old with ulcerative colitis has been eating processed food for years; he cleans up his act by skipping lunch, having a chilled protein smoothie in the evening with berries, milk, and a synthetic protein mix, chugging a lot of cold water, and exercising after dinner. He loses weight but develops vicharchika. A year later, many kids in his dorm get gastroenteritis, but his case persists, presenting with atisara (bloody diarrhea), and finally results in a colitis diagnosis. 

Virudhahara: Incompatible combinations. For example, milk and sour fruits are considered incompatible. Ayurveda places a lot of emphasis on avoiding combinations of incompatible foods, as they can generate ama and over time lead to autoimmune conditions. Protein mixes, especially synthetic ones, are heavier to digest, and chilled foods dampen agni. A warm, cooked lunch made with whole foods, would have been better for this youth, and years of consuming processed food were additionally detrimental to his health and well-being. By developing an understanding of the causes of imbalances (nidana parivarjana), we can help to eliminate many simple apathyas we unknowingly commit.

Therapeutic dietary considerations  

Justin’s father has type II diabetes but even without a diagnosis, we do a standardized Ayurvedic assessment. In Ayurveda, there are 20 types of prameha. While we personalize his protocol, in general, laghu, or light ahara, is considered pathya. A proper diet for this case would feature mudga, kulattha, karela, methi, patola, rasona, jambu, amalaki, kharjura, and haridra) while an apathya ahara would include buttermilk, oil, ghee, jaggery, and meat of animals from marshy regions, to name a few.

There are special dietary indications for various types of vikruti, and shamana (pacification through diet, lifestyle, and formulations) or shodhana (cleansing) routes of management. We formulate what Dr. Jayarajan Kodikannath calls the Namaste Protocol—matching the current vyadhi avastha (stage of disease) and stage of samprapti (as determined by assessing the status of agni, ama, and the doshas, dhatus, and srotas) with the recommended chikitsa for samprapti vighatana, or breaking the pathogenesis.

A basic principle would be individualization for rogi and roga. Even if, for example, we advise langhana with fasting for jwara. Besides yukti (our logic), we are blessed with aptopadesha like Sushruta’s Dvadasha Ashana Vichara for formulating a diet beyond the samanya or normal diet advised for healthy people. For instance, ahara with ushna guna, heating potency, is advised during shodhana and for vata-kapha vikruti. Shita guna, cooling potency, is appropriate for those who have burning or daha, alcoholism, emaciation, or pitta vikruti. 

 

Ayurveda: Comparisons and Myths

  1. Traditional Diets. Similar to Ayurvedic diets in many ways, these diets orginate from a region or ethnicity asociated with great health and longevity and include the Mediterranean (considered anti-inflammatory), Nordic, West African, rural Japanese, French Paradox, and Blue Zone diets. The food is fresh and not processed, local, and seasonal, favoring whole grains, beans, fruits and vegetables, fish, lean meats, and healthy fats; major drinks are water, tea, and some fermented and wine preparations. These diets are satmya to the population and easily digested! Portion sizes are smaller and meals are a community event. Active lifestyles that involve regular exercise are the norm in regions associated with these diets.

     

  2. Food Based Dietary Guidelines. Over 100 nations have developed food based dietary guidelines (FBDG) like the food pyramid in the U.S., and they now include holistic, lifestyle-based suggestions, urging a balanced diet, less salt, fat, and sugar, more fruits, and vegetables, moderating alcohol, and reducing red/processed meat. Swedish and German dietary guidelines advise less meat because of its environmental impact; some guidelines address sustainability as we realize the impact we are having on nature; our sustained adharma, which is a major factor in climate change and janapadodhwamsa vyadhis like COVID-19 and Monkeypox. 

     

  3. Other dietary trends. My friend’s son was medically advised to eat a keto diet to help manage his epilepsy, and it was carefully monitored. Rosie O’Donnell had a heart attack and opted for weight loss surgery; a pre-diabetic Janet Jackson chose Nutrisystem.

 

Some diets and cleanses are healthy and medically prescribed. Certain diets recommend specific nutrients or certain types of food, smaller portion sizes, and lifestyle changes like exercise. As Ayurvedic professionals, we honor and incorporate all dietary goals. including a quest for weight loss, where Ayurveda is very effective. But we need to be wary of media-driven trends like the latest detox and cleanse diets, the distortion of healthy standards by advertising’s and social media’s glorification of being thin regardless of your natural constitution, and risky fads like the sleeping beauty diet (sleeping to avoid eating) and the cotton ball diet (eating cotton balls dipped in juice or smoothies to manage hunger). Such practices and beliefs can be outright dangerous. Ayurveda recommends that diets be individualized to a person’s prakriti or vikruti and that they be holistic (attuned to mental as well as physical health) and sustainable.

 

Addressing Common Myths

Ayurvedic food does not have to be Indian, costly, or vegetarian. Charaka Samhita lists 8 types of meats and their properties. And any type of cuisine can be understood from the perspective of shadrasa and the basic principles of Ayurvedic nutrition.

 

Our quest as Ayurvedic Practitioners is to live life to our fullest potential and encourage our rogis to do so as well. How do we nurture ourselves? What dietary changes can we make in our lives to align with our practice? 


Ayurveda NAMA nutrition

About the Author

Anuradha Gupta is an MBA, Engineer, Certified Ayurvedic Practitioner, YT-200, and AD student at Kerala Ayurveda. She writes for Kerala Ayurveda, Art of Living, and Sri Sri Tattva and volunteers extensively. You can find her on Facebook, Instagram, and LinkedIn.

Eight tips for better digestion with Ayurveda

ayurveda digestion nama guest blog

Ayurveda is an ancient system of health care. Ayurvedic theory is based on the tridosha concept: vata, pitta, and kapha. These tridosha are the backbone of Ayurvedic diagnostic and treatment principles, including those related to digestion.

The functions of the doshas

Everybody has all three doshas in their body but one is predominant. Only a few people have two predominant doshas. If all the doshas are balanced, then there is no problem. But when a dosha goes out of balance, it can create health issues.

Vata dosha is responsible for circulation and elimination, and it controls the nervous system.

Pitta means “which digests,” so it’s no surprise that it’s responsible for digestion and body energy.

Kapha dosha provides structural integrity. It acts as a cementing agent, giving your body its weight, mass, and stability.

Digestion: the foundation of health with Ayurveda

So many people are struggling with digestive issues. You already know that pitta dosha is responsible for digestion. Pitta dosha is also connected to agni, or digestive fire. Agni is the gatekeeper of good health.

According to Ayurveda, strong digestion is key to good health. When agni is imbalanced, digestive problems start to appear.

Improper digestion creates ama (toxins) in the body. Ama is the root cause of many diseases. Ayurveda says that your stomach, your digestive system, is the root of your body. If the root is strong, things are in order. If our digestion is imbalanced, diseases can develop.

Our wrong eating habits imbalance our agni. Everybody tries to eat good, healthy foods. But sometimes we don’t take our food on time. We don’t drink enough liquids. And maybe in couple of years, we start experiencing digestive issues.

Eight tips from Ayurveda for balanced digestion

Here are few tips to keep your agni and, ultimately, your digestion balanced.

1. Drink 2 liters (67.6 oz.) of water every day

Ayurveda recommends drinking four glasses of water on an empty stomach. And during the day it’s advised that you drink one glass of water every one and half hours.

The proper way of drinking water is to take one glass of warm water and drink it slowly sip by sip and finish it. Don’t just take a few sips now and a few more again after 5–10 minutes, because that will imbalance the digestive fire. Always drink warm water. Avoid cold and chilled things.

2. Always eat seasonal foods

Always eat fresh, cooked, and warm foods that are in season. Eat at regular mealtimes. Eat slowly.

Don’t freeze or store food for future consumption. Fresh, cooked food is alkaline. Stored food becomes acidic. So, follow the wisdom of nature, and eat foods that are in season.

3. Eat regularly, but not too frequently

Never skip breakfast. Your body, especially your brain, needs fuel in the morning. Food is fuel. There should be at least a 4-hour gap between two meals. The only exceptions to this advice are kids, old, and sick people.

4. Eat the right foods at the right time

Your food should be digested before going to bed because your body slows down when you’re asleep. Eat at least 2 hours before going to bed. Eat heavier foods in the middle of the day and lighter, easy-to-digest foods in the evening.

Avoid spicy, cold, fermented, and frozen foods. Always eat freshly cooked food.

5. Leave room for digestion

Don’t fill up your stomach. This Ayurvedic shlokha tells you how much to eat:

POORTE ASHNAINA ARADHA TRITYA UDKENTU
VAYO SANCHNNARTHA CHATURTH AVASHESHYAT

“One should fill half his stomach with food and
leave one-quarter for water and one-quarter for movement of air.”
 

6. Exercise regularly

Walk and exercise regularly. As they say: “After lunch, rest a while, and after dinner, walk a mile.”

 

7. Spice it up

Drink ginger tea. Add cinnamon, cloves, black pepper, and cumin. Add ajwayan and turmeric to your food. Keep in mind that everything should be used in moderation.

Ayurveda uses foods, herbs, and spices as medicine. This shlokha sums it up: 

VINAAPI BHAISHJYAEVIDHUI PATHYADEV NIRVARTATE
NA TU PATHYA VAHINSAYA BHAISHAJANANM SHTRRRAI

“No medicine is required by a person who carefully follows the prescribed diet guidelines. But who does not follow the diet principles cannot be helped even by hundreds of medicines.”

 

8. Follow Ayurveda’s daily habit recommendations

Follow Ayurveda’s dinacharya, or daily habit recommendations, to help keep your body in balance and, ultimately, free from disease.

 

Ayurveda helps you stay healthy and return to balance when your doshas go out of balance. It works with lifestyle, diet, and herbal remedies among other things to better your digestion. Please check with your doctor or health care provider before using any ideas mentioned in this article.


about the author

N.K. Dutta, DNM, CAP, is Surrey BC Canada based Ayurvedic Vaidya. His main objective is to educate and raise awareness in human beings about Ayurveda in the world. He has more than 40 years of experience in Ayurveda. www.ayurvediccure.co

Annual Update From NAMA’s President

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Join us for the Annual President’s Update Webinar on October 27, 2021 from 3-4 pm Pacific.
Learn more →


by Margrit Mikulis ND, AD

It has been an honor to have had a front-seat view of the incredible work accomplished this past year. I feel proud of our growing staff, volunteer, and member workforce; their service is the heart and soul of NAMA. We are so fortunate that we have such a dedicated group of people within our organization who are thrilled about Ayurveda and who work to help NAMA and the profession thrive!

Since our organization’s inception, hundreds of people have served as volunteers, and notably during this past year, over 70 members have served NAMA in this capacity. I am inspired and stand in awe knowing the capabilities of our “think tank.” We are such a great powerhouse of professionals creating and gifting time for everything that represents our great organization and community within NAMA and for Ayurveda. Ayurveda is growing in the United States because of our collective contributions and the hard work we do each year.   

How does NAMA work as an organization?

At the close of our fiscal year, the Executive Director requests an annual summary from the Chairs of each Committee at NAMA to highlight the teamwork and accomplishments from the previous year. All detail then gets compiled into our annual report, which can be accessed online (2020/2021 Annual Report). This year we brainstormed about how we can help our members better understand how NAMA functions. In the spirit of knowing that we can always improve, we now aim to educate our community about how NAMA operates, and how we uphold our vision and mission as our initiatives evolve each year. For all of you, it is my hope that this article will serve as a step toward that goal.  

Before diving into the details of our board’s processes, I will provide some helpful background information on the general structure of a Not-For-Profit Organization (NPO).

NAMA is a Private NPO and as such incorporates the following structural features:

  • Stakeholders: People and organizations invested in NAMA’s success, such as members, sponsors, donors, volunteers, and beneficiaries

  • Governance Body: The Board of Directors elected by NAMA stakeholders

  • Director Nominations: Election of Directors by the voting members

  • Management: The body of people who oversee operations, including the Executive Director, who reports to the Board of Directors  

As a volunteer-driven professional membership organization, we rely heavily on our stakeholders, including our voting members, to drive NAMA’s progress. Without stakeholders we would not have an organization. We view our stakeholders as the mitochondria of NAMA, here to empower people and to help advance our profession, build relationships, continuously improve the organization, and increase our success so that we can continue to achieve excellence in educating the country and the world about Ayurvedic medicine. Our stakeholders are the building blocks and internal engine of NAMA that hopefully will continue to sustain our strength and fuel out growth for years to come.  

Yearly, the Board of Directors collaborates with the Executive Director to determine the type of work that needs to be accomplished in any given year. We can determine our direction because the Board, the Executive Director, the staff, and our Committee members are driven by NAMA’s mission, vision, and purpose. The board determines organizational goals and objectives for the coming year and the Executive Director, the staff, and all the Committees work in concert to achieve the goals set each year by the board.

As the Board of Directors, we must ask big questions:

  • What do we need accomplish in any given year?

  • Was there any work that was carried over from the previous year, and if so, what are the fiscal ramifications?

  • What initiatives do we know we need to complete?

  • Are our operations aligned with our strategic plan?

  • Did we meet the previous year’s goals?

  • What obstacles prevented us from completing work that needed to get done?

In addition, I would like to emphasize that we are always having to answer the question can we afford to do this?. We faithfully rely on our budget as the financial framework that guides us during the year (Financial/Treasurer’s Report).

These are just some examples of how we determine our path to the future and find the best ways to execute our vision and strategy while upholding our mission to serve our membership and the Ayurvedic community.

Workflow and Our Volunteers

Our Executive Director and staff are responsible for the administrative functioning of NAMA, an enormous task that is constantly expanding and becoming more complex. The NAMA Board of Directors and all the individuals from the different Committees make up the entirety of our volunteer team. You can dive deeper into learning more about the NAMA Board of Directors and each Committee by reviewing the annual report. Our volunteers are students, general members, and professionals from all over the country. Like me, some began volunteering as students who eagerly entered the field with a strong desire to progress to a professional track. Others are already involved in some Ayurvedic professional capacity and serve because they are also interested in growing Ayurveda and helping the profession evolve in the United States. When I reflect on such a fine collection of individuals dedicating their time, the volunteers seem like the mosaics of the Taj Mahal, each one contributing something beautiful and vital to NAMA’s structure and function over the past 21 years.

Highlighted Outcomes from 2021

Like many other organizations, NAMA experienced challenges and had to change direction in 2020 because of COVID-19. Timelines and work shifted as we responded to the needs of our community. Below are some highlights from the past year that can help illuminate some of NAMA’s incredible accomplishments in 2020:

  • Accreditation Council: The NAMA Board of Directors and the board of the National Ayurvedic Medical Accreditation Council (NAMAC) worked the entire year to prepare for a successful Iaunch of NAMAC’s operations in August 2021. With NAMA’s financial support and the collaborative efforts of the NAMAC Board of Directors and NAMA’s Executive Director, Hilary Garivaltis, NAMAC was able to hire an Executive Director, Lisa Cavallaro, in February 2021. NAMA helped secure NAMAC’s initial operating budget with a financial commitment of $50,000 over the next year. This is a monumental endeavor and a historical moment for the Ayurvedic profession as we approach a new horizon of academic excellence for Ayurvedic schools and programs in the United States. 

  • Certification Board: The NAMA Certification Board (NAMACB) is now four years old and has been working hard on promoting the Ayurvedic Health Counselor and Ayurvedic Practitioner certification exams while developing the Ayurvedic Doctor exam. The Ayurvedic Doctor beta testing phase should begin in early-2022. This exam will serve as the third component of the only official and verifiable set of professional certifications for Ayurveda in the United States. A huge accomplishment for any profession, the creation of certification exams is a hallmark of any profession’s growth and viability.

  • Conference/Events: In 2020, we initially faced the challenge of having to make a swift and difficult decision to cancel our annual in-person conference but quickly moved forward to host our first virtual conference. Additionally, with the help of an outside consulting team, we determined that we would expand our events and host educational programming for the Ayurvedic community in 2020/2021. These events included Ayurveda Day and The Business of Ayurveda. As the pandemic extended further into 2020, the Board of Directors determined that it would be in our community’s best interest to host our 2021 annual conference on a virtual platform as well. Although the cancellation of the in-person conference is disappointment, we welcome this new opportunity to keep our community connected and to get more experience hosting large online events.

  • Membership: The Membership Committee hosted a Leadership Summit for the first time this past year to give our Committee volunteers a chance to learn about all the wonderful things each Committee is doing. The Committee also hosted the first round of Student and Professional “Mingles” in response to the call for more time to connect and interact as a community. These events have been a great success, and we plan on continuing and expanding them in the coming year. We also created a special BAMS Task Force to focus on the particular needs and contributions of this growing portion of our membership community. Finally, the Membership Committee has now opened to programs that offer Ayurvedic Yoga Therapy and has welcomed the first two programs this year.

  • Diversity and Inclusion: The NAMA board established the Diversity and Inclusion Committee in July 2020 to support the growing needs of our community.  The board felt it was imperative to offer a training series led by a specialist in the field so that we could provide more education on this important issue to our members. The Committee worked diligently and after conducting a rigorous selection process hired Diversity Antiracism and Inclusion Trainer Mariama Boney of Achieve More, LLC. With Mariama at the helm, NAMA hosted a three-part monthly training program between February and April 2021. “Reveal, Realign, Restore” was an interactive and recorded program that gave the participants an opportunity to discuss and celebrate diversity and inclusivity within the Ayurvedic profession.

  • President’s Corner: From April 2020 through April 2021, I hosted 19 virtual programs for our community on topics ranging from Classical Ayurvedic Perspectives on COVID-19 to Biodiversity and Health with Vandana Shiva. Over the past year, I had great conversations with many NAMA board members, keynote speakers from our conference, and other professionals who specialize in topics related to Ayurveda. All past recordings are available to members and can be accessed from the events page on our website. 

Looking back on this past year, I am hopeful and remain positive about the future, yet feel compelled to acknowledge the suffering and challenges faced by so many of you and by all communities locally and globally. A massive global healthcare burden exists that can no longer be ignored. We know that this pandemic is an undeniable example of how our environment directly connects to our health and well-being. We as Ayurvedic professionals are grappling with the same questions confronting all of humanity and every faction of healthcare:

How do we respond to this increasingly urgent call for global health and wellness?

How can we as professionals and individuals promote health in our families and within our communities?

How can we protect Mother Earth and all of humanity so that our children and their children will come to know that a healthy planet equals healthier people?

Since the beginning of 2020, maintaining our health has taken on new meaning. Our service and the wisdom of Ayurveda are needed now more than ever. It is so important to acknowledge how the shared experience of the pandemic continues to influence and shape all of us as professionals. Knowing this I feel that we as colleagues must work together and keep striving to be of service to the Ayurvedic profession, to our communities, and to the world.

NAMA remains committed to growing with all of you. Ayurvedic medicine may be a young profession in this country but this ancient wisdom has flourished for millennia and is now taking root here in the United States. Collectively we are stakeholders in this profession, each one of us carving out the distinctions that define what Ayurvedic medicine means to the American people. As pioneers, we expect to wrestle with challenges; however we know that hard work, endurance, and commitment have proven to yield success after success for the National Ayurvedic Medical Association. Thanks to the efforts of teachers and students, doctors and clients, schools, product companies, cooks, authors, and scientists, and the passionate desire of the general public for alternative healthcare solutions, Ayurveda is no longer a quiet voice echoing across the mesas of New Mexico. We are a nationwide organization with a loud voice, opening doors for each other and all those who need Ayurveda’s natural, holistic approach to healing. 

We are all living and breathing examples of why Ayurveda continues to blossom and bear fruit, and every one of us can celebrate with certainty that we are changing lives, making history, and growing in strength and togetherness.

Hari Om.

In Gratitude,

Margrit Mikulis, ND, AD

NAMA President


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About the Author

Margrit Mikulis ND, AD, is a Naturopathic and Ayurvedic Doctor, practicing in Vermont and New Hampshire. She incorporates Ayurvedic principles and practices with other integrative medical systems and modalities. She has over 15 years of clinical experience serving children and families in the northeast and throughout the United States. Margrit serves on the NAMA Board of Directors and is currently NAMA’s President.

Integrating Ayurveda and Allopathic Medicine: An Interview with Charles Elder, MD, MPH

Internist, researcher, noted author, and NAMA member Dr. Charles Elder has expertise in both conventional and complementary medicine. He recently spoke with Baba Lou Haber, a member of the NAMA Communications Committee, to offer insights on how NAMA members can work collaboratively with allopathic practitioners. Read their conversation below.

Baba Lou Haber: Let’s start with how you became interested in Ayurveda.

Dr. Charles Elder: My journey actually began when I was admitted to medical school right out of high school. I was accepted to Boston University’s combined BA/MD program. I was only 17 and new to Boston, having been raised in northeast Ohio. To relieve the stress of it all I started a meditation practice at the greater Boston Transcendental Meditation Center and began practicing yoga as well. So I went through medical training meditating the whole time, which shaped my thinking. For example, if there was a patient suffering from anxiety for whom we were prescribing Valium, it struck me as bizarre that we were not suggesting meditation to help him.

I did my residency in Internal Medicine at the University of Michigan, where I met my wife, Leslie, who was also a resident. She also had a meditation practice and already had some interest in Ayurveda. Together we went on a weekend meditation retreat where one of the speakers was Dr. Hari Sharma, who is an outstanding scientist. He gave a talk describing the antioxidant and antineoplastic properties of some of the traditional Ayurvedic formulas that he was studying in his lab. I found the whole thing mindboggling.

Baba Lou Haber: What a gift to have discovered Ayurveda at the beginning of your medical career! How were you able to integrate it into your practice?

Dr. Charles Elder: When we finished our residencies 30 years ago, Leslie and I moved to Portland, Oregon. I started working as a primary care doctor at Kaiser Permanente, where I still am. For the first 10 years or so I was just working hard being an internist, and it was a busy time. My wife and I had to balance career and family, as well as pay off student loans. But we also made time to take short courses in Ayurveda for physicians offered by Maharishi University, and we incorporated what we learned into our own lives.

About six or eight years into my job, I started getting frustrated because I had patients coming in with problems such as chronic pain, functional bowel disorder, anxiety, depression – problems where allopathic medicine can be weak. I knew I had all these tools in these areas, but could not use them, which was problematic. Eventually I wrote a proposal and got permission from Kaiser Permanente to do some innovative Ayurvedic consultations with patients who had these conditions. I detailed what I was going to offer and the metrics that would measure outcomes. The reviews after working with about a dozen patients were so positive that the pilot initiative ended up getting expanded to a Kaiser Permanente referral-based clinic, where I have since been doing integrative Ayurvedic consultations.

Baba Lou Haber: How have you continued to spread the word about Ayurveda beyond your clinic in Portland?

Dr. Charles Elder: In 2000 I did a part-time sabbatical at the Kaiser Permanente Center for Health Research, where there was a group of researchers interested in integrative medicine. That opened the door for me to begin research at the Center focused on how complementary medicine can improve mainstream medical care.

And in 2017 I took a second sabbatical during which Leslie and I wrote a book entitled Picture of Health to help people incorporate Ayurveda into their lifestyles. We use it as a manual for people who come to our clinic, and it also is designed to be a guide that people in conventional medicine can digest and assimilate.

Baba Lou Haber: Your story speaks to the importance of collaboration between Ayurvedic and allopathic practitioners.

Dr. Charles Elder: The potential for collaboration is enormous, and we need to make the most of it through relationship building around areas of mutual interest. There is so much common ground and so many things we can talk about in Ayurveda.

Take, for example, functional bowel disorders. Allopathic doctors in general are not great with what we call irritable bowel syndrome because it is abdominal pain and digestive complaints that we cannot explain. In so many words, that is the description and diagnosis. But the area of digestive disorders is one in which Ayurveda is very rich, and people can make a lot of progress seeing a NAMACB board certified practitioner. There are gastroenterologists out there who would love to have a competent, trustworthy person that could help these patients with diet and lifestyle.

Chronic pain is another example where Ayurveda can help patients make a lot of progress. Many times, not always, but many times, mind-body techniques, diet, daily routine, exercise, and yoga can a make huge difference in alleviating chronic pain.

There are many other areas – for example, high blood pressure, high cholesterol, depression, and menopausal disorders – where allopathic doctors need help and there is space for dialogue. So identifying and building relationships in those areas through dialogue can be extremely powerful.  

Baba Lou Haber: From my personal experience, not every doctor in conventional medicine is open to a conversation about Ayurveda. Are you being overly optimistic?

Dr. Charles Elder: Keep in mind that, in large part, training for allopathic doctors is focused on procedures and drugs, and their knowledge in other areas may be limited. Some doctors are more evolved and open to a conversation than others.

Remember also that different doctors will have sensitivities about different things. So you don’t want to jump right in talking about bastis and vamana, which are for a later discussion. And when you start prescribing herbs, be a little sensitive to where some doctors are coming from, because some have misconceptions. I would not necessarily talk about herbal supplements on a “first date.” As for me, I feel that if someone is getting herbs from a trained and certified practitioner, I don’t worry about it. On the other hand, if a patient just grabbed them off the shelf, I may be more concerned.

Baba Lou Haber: And what would you say to an Ayurvedic practitioner or student who looks with skepticism at for-profit companies within the healthcare industry?

Dr. Charles Elder: Let’s focus on people. I honestly believe that 99.9999 percent of healthcare practitioners want the patient to get better. With the well-being of the patient at the center of the discussion, everyone can get on the same page.

Baba Lou Haber: Tactically speaking, what is the best way for an Ayurvedic doctor to build bridges with allopathic doctors?

Dr. Charles Elder: That is a great question. How do you reach out to people? Get out there and network – that would be my approach. I think giving public talks is a good idea. Also, advertising in medical publications in a very targeted way. And if you can get into integrative medicine circles, good. Find institutions in your area that can serve as meeting grounds for people on both sides. Here in Portland, for example, there is a big integrative medicine community in which people can reach out if they are looking to collaborate. And there are a number of medical schools that have fellowship and research programs that may provide networking opportunities.

Of course, it is important to develop relationships with the right people. A lot of that can be personal chemistry. The good news is that, from what I see, the allopathic community is much more open these days than it used to be. The wisdom and science behind Ayurveda is so powerful – doctors are seeing that and taking notice.


 

About the Author

Charles R. Elder MD, MPH, FACP, received his MD and MPH degrees from Boston University School of Medicine and completed residency training in internal medicine at the University of Michigan hospitals. He has served as a primary care internist at Kaiser Permanente Northwest (KPNW) for 30 years and has been the physician lead for the complementary and integrative medicine program at KPNW for 20 years. In this capacity, Dr. Elder offers a referral-based integrative Ayurvedic clinic, advising patients in the areas of diet, exercise, herbal medicine, mind-body practices, and other complementary medicine modalities. Dr. Elder holds a Senior Investigator appointment at the Kaiser Permanente Center for Health Research, where he has served as principal or co-investigator on a range of federally funded studies evaluating mind-body and other complementary medicine interventions in the setting of chronic disease management. Dr. Elder has an adjunct faculty appointment at Maharishi International University, where he serves as a course instructor for the online MS in Ayurveda program.

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Baba Lou Haber is the chair of the NAMA Articles and Interviews Subcommittee. He has written for CBS News, served as an executive in the communications functions for several companies and public agencies, and is a Cicero Award-winning speechwriter. A certified yoga instructor (RYT 200), he is currently studying to be an Ayurvedic Health Counselor. Baba Lou is a graduate of Swarthmore College and Brooklyn Law School.

Through the Ether: Moving the Study and Practice of Ayurveda Online

By Jennifer Kurdyla

“And may I see your tongue?” After several years of peering at my own tongue in the mirror every morning, and a week of looking at my classmates’ tongues during an AHC module at school, I was still nervous asking my first client to open her mouth for this integral part of our intake session. What made it even stranger, though, were the cues I had to give to actually be able to see her tongue: “Can you tilt your chin down a little, open wider, and say ‘aaaaah’? There, stop, now just hold it there!” The consultation was taking place over Zoom, and despite the clarity of our video connection, peering into the dark recesses of someone’s mouth probably wasn’t top of mind when laptop cameras were developed. 

Practically overnight, the slightly nerve-wracking, totally rewarding, experience of working with clients one-on-one got a whole lot more complicated—and Ayurveda programs like mine couldn’t have had the foresight to prep my class of budding health counselors in the art of online consults. Word of the spread of COVID-19 in the United States had just started to pepper news headlines during the aforementioned training module at the end of February 2020, and while hand sanitizer and Clorox wipes were in plentiful supply (along with coughs and sneezes and mucus, for that matter) in the center where my class gathered to study for ten days, no one was prepared for what would unfold in a matter of weeks. The global pandemic continues to create devastating losses, including closing the doors of many Ayurvedic schools, yoga centers, and other places of wellness around the world where Ayurveda is practiced.  

For me as a student of Ayurveda, the loss was manifold. My program, which I deliberately chose over others for the in-person learning environment, was put on indefinite pause, preventing me and my classmates from making dough bastis together in the kitchen, conducting our daily morning sadhana in the clear mountain air, and attending our graduation ceremony where we’d be together with friends and family, hug freely, and drink chai. Still, we were able to finish the program virtually and had a lovely and moving close to complete this transformative experience. Our dean and teachers sent us off with a missive that felt both scary and imperative: to embody Ayurveda even when it felt impossible in our uncertain world and to keep this healing art alive in a time where it was needed more than ever. 

And indeed, here we are. Ayurveda is persisting, thriving even, in virtual classrooms, consulting rooms, personal and professional calls, kitchens and dorms and hospitals all over the world. This should come as no surprise, really—throughout its long history of this medical system, Ayurveda has been threatened by many forces, and yet it has always found its way back into the light. The principles of adaptation, presence, and integrity at the core of its teachings are what keep Ayurveda alive in the face of all of these obstacles. They’re also what we, as students and practitioners, can return to as inspiration to help us adapt our work to the current times and the needs of our clients.

As a new AHC, I am myself surprised by how the seeming obstacle of working online has turned into an asset. My program’s cohort is able to have regular Zoom sessions to not only keep in touch with each other, but also “talk shop” about what we’re seeing in our practices clinically and brainstorm ideas for our individual offerings. Rather than being restricted by geography (which for me includes a fair amount of competition, since I live in a wellness-heavy city), I’m able to work with people in different time zones and countries one-on-one and in group settings. I’ve had to rethink my business strategy overall, but knowing that I can take and teach Ayurveda wherever I am has freed up the idea of where I call home, allowing me to live Ayurveda with more authenticity. As such, I can see how the way I teach, write, and create offerings is much more innovative and responsive to the needs of the moment, rather than a reaction to the “marketplace” or an attempt to keep up with my peers on social media. I feel that I’m planting seeds in more resilient and adaptable soil, and that I’ll be able to harvest good fruit from them for my clients and students for a long time.

Whether you see the current situation as a glass half empty or half full, Ayurveda asks us to see the situation clearly for what it is. In making decisions that support our ability to study and practice while sustaining our basic needs, there’s no wrong way we can go. Rather than resorting to worrisome extremes—I’ll never be able to take someone’s pulse again, or I’ll never be able to graduate now!—we can all practice taking the middle path and surrendering to the truth of our new world as it changes breath by breath. The macrocosm may be reflected in our microcosm, but the way we tend to our microcosms will ultimately reflect in the macrocosm with equal potency. By choosing to view the online Ayurveda universe through eyes of hope, compassion, and opportunity—whether we share the practices through our own self-care or helping others—we can take a mighty step forward in generating those qualities in the world at large. 


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About the Author

Jennifer Kurdyla is an Ayurvedic Health Counselor, yoga teacher, and writer. She is the co-author of the forthcoming cookbook, Root & Nourish: An Herbal Cookbook for Women's Wellness (Tiller Press, April 2021), and lives in Brooklyn, New York. Website: benourished.me | Instagram: @jenniferkurdyla

An Overview of Regulatory Issues for Yoga, Yoga Therapy, and Ayurveda

Abstract: In order to gain greater credibility, emerging healthcare and health-related fields usually establish a variety of self regulatory structures and organizations. These structures serve to promote safe and effective practice, strengthen the field’s legal status, expand professional opportunities, increase the profession’s political influence, and legitimize a field in the eyes of potential patients, potential students, governmental entities, and the healthcare industry. Self-regulatory structures can also set the groundwork for professional licensure and other types of external recognition. Developing self-regulatory structures, however, can pose significant challenges and invariably involves trade-offs. Therefore, practitioners and educators within emerging fields should engage in inclusive, representational, and transparent decision-making processes to build support for any self-regulatory measures being considered.

Correspondence: Daniel Seitz at P.O. Box 178, Great Barrington, MA 01230; danseitz@verizon.net; 413-528-8877.

Introduction

The purpose of this article is twofold: (1) to explore several of the key professional/regulatory issues associated with the acceptance and recognition of Yoga, Yoga therapy, and Ayurveda in the United States, and (2) to outline and analyze the options available to these professions to engage in a process of self-regulation.

In the United States, emerging medical fields and fields that are healthcare-related or health enhancing—such as traditional Chinese medicine, naturopathic medicine, Ayurveda, Yoga, and Yoga therapy—often follow a similar trajectory in their development as a formal profession. This developmental process helps move the field from the fringes of society to a place of greater visibility, credibility, and impact. Movement along this trajectory typically involves creating over time a variety of professional organizations and regulatory structures to better define the range of practices associated with a field and provide a basis for identifying qualified practitioners. Among other things, these organizations and structures serve to:

  • Promote safe and effective practice;

  • Legitimize a field in the eyes of potential patients, the general public, governmental entities, and the healthcare industry;

  • Legally safeguard the right to practice;

  • Increase the political influence of the practitioner community; and

  • Expand the range and attractiveness of professional opportunities for practitioners.

Once in place, these organizations and regulatory structures serve another key function: they provide a starting place or basis for the ongoing development of the field through upgrading educational standards and related requirements for practice. This, in turn, leads to enhanced knowledge and skills on the part of practitioners.

The formal development of a profession is usually accompanied by strong reactions from practitioners within the emerging field who may disagree on the fundamental goals to pursue or the pragmatic directions to take. There may also be strong reactions from conventional physicians and others who may perceive their professional interests as being threatened or who are opposed to the paradigm represented by the emerging field. There are often rhetorical battles as an emerging field grows in prominence. Proponents characterize their practices in neutral or positive terms such as “complementary and alternative medicine” (CAM), “integrative,” “health and wellness,” “natural,” “holistic,” “traditional,” or “mind-body-spirit,” while opponents—in an attempt to discredit the field—may use terms like “unconventional,” “non-evidence-based,” “unscientific,” or, at an extreme, “quackery.”

Political and legal battles also routinely occur as practitioners of CAM and health-related and health-enhancing fields seek greater legal recognition and expanded professional opportunities. Conventional practitioners may seek to co-opt, limit, or outlaw the practice of certain therapies and even to legally own the use of certain words like “physician” and “diagnose.” At an extreme, a state board of medicine may seek the prosecution of unregulated practitioners for practicing medicine without a license. Conversely, conventional physicians who integrate alternative therapies may be targeted by their licensing board for practicing outside of the scope of practice.

In addition to conflicts with conventional healthcare professions, there are often rivalries among emerging professions due to overlapping practices. Sometimes, newer professions are forced by more established professions to impose limitations on what they consider their rightful scope of practice. For example, naturopathic doctors study acupuncture in school, but their use of this modality may be prohibited in states where acupuncture is a licensed profession. The examples above demonstrate that there is an unavoidable messiness associated with professional recognition and regulation due to the many competing interests and stakeholders. Nonetheless, a variety of pragmatic options and strategies are open to practitioners, educators, and professional organizations within an emerging field to develop a stronger, more coherent professional identity. Gaining greater public recognition and credibility, improving the overall quality of practice, opening up new professional opportunities, and strengthening the legal status of a field are, for most practitioners and educators, compelling motives to create some sort of regulatory structure, whether or not the structure is used at a later time as a basis for seeking a state-sanctioned or mandated role in the healthcare system. Despite the challenges in gaining respect and recognition, leaders within an emerging field should take heart in the well-known quote of Mahatma Gandhi: “First they ignore you, then they ridicule you, then they fight you, then you win.”

Internal versus External Regulation

To better understand the options for professional and regulatory structures, it’s useful to distinguish between internal (or self-regulatory) and external structures. These can be defined as follows:

Internal structures are developed by a profession on its own without the involvement of governmental entities or organizations unrelated to the profession; examples of this are an accrediting agency for schools and a professional association’s registry of practitioners.

External structures are developed through political action and negotiation with outside entities; an example of this is state licensure of a healthcare field.

Of course, virtually no organization is totally free of the need to interact with external entities. For example, state boards or departments of education have regulatory requirements and processes that would likely apply to formal training programs in an emerging field; establishing a nonprofit organization requires state incorporation; and gaining tax-exempt status or some other special classification requires IRS approval. Also, as a field develops, the distinction between internal and external regulation may shift in regard to an organization. For example, a private, nonprofit accrediting agency might, after having been in existence for a number of years, seek recognition by the U.S. Department of Education (DOE) in order to gain greater credibility in the eyes of regulators and/or provide students with access to federal loans. Whatever organizational structures an emerging profession may choose to establish, it’s safe to say that the profession will initially need to focus its efforts more inwardly to develop educational and practice standards and to define its identity. External recognition is impractical—if not impossible—to achieve until reasonably solid structures are in place.

Even before a profession can develop internal and external regulatory structures, it must first develop organizations that can provide a vehicle for pursuing collective goals and interests. Two of the most basic types of organizations are practitioner associations and school associations. Such organizations provide a forum for the open discussion and the foundational visioning that eventually leads to the creation of a more formal regulatory process. It is beyond the scope of this article to analyze in depth how emerging professions coalesce into formal organizations and how these organizations, in turn, embark on the task of creating internal regulatory structures and processes. However, it should be noted that—as touched upon earlier—efforts toward formalizing a profession are likely to cause apprehension and even conflict within the practitioner and school communities. Thus, as regulatory structures are being developed, it is important to design reasonably inclusive, representational, and transparent decision-making processes and to allow ample opportunity for comment on any proposed standards or requirements.

With the distinction between internal and external regulation in mind, we can now turn to the main subject of this article: (1) a review of the primary options for internal/self-regulation of an emerging medical or health-related profession, and (2) a discussion of the benefits and challenges associated with these options. Internal efforts at self-regulation—if carefully carried out—can lay the necessary groundwork for future efforts to establish external regulatory structures that enhance the recognition and legal status of a field, should the profession choose to pursue these goals.

 

Primary Types of Internal Regulatory Structures

Registration of Practitioners and Schools

Perhaps the most basic approach to self-regulation within a profession is for a professional membership organization to establish a registry of practitioners. Eligibility for registration may initially be as simple as being a dues-paying member of the organization or may involve demonstrating completion of certain educational requirements. Usually, registration is based on the submission of required documentation that is reviewed for compliance with requirements, accuracy, and authenticity. There are, of course, limitations inherent in any regulatory process based solely on a paper review, since there may be no independent way of verifying the applicant’s education.

Because educational approaches in emerging fields often vary widely in terms of content, duration, philosophy, and delivery, the type of education that qualifies a practitioner for registration is often defined broadly and inclusively at the outset. This is generally a good thing. The pioneers of a field in the U.S. are often engaged in a grand experiment of transplanting traditional arts to a new cultural and legal environment, and diversity allows for creative space to find what works effectively. There are many crosscurrents inherent in this initial experimental phase: traditionalists may question the adaptations that educators make to run programs in the U.S. (e.g., offering shorter programs than exist in the country of origin, eliminating certain practices that may raise issues in a Western culture); the creation of diploma mills and abbreviated training programs—often widespread in the early years of an emerging profession—may compromise the field’s reputation by producing substandard practitioners; new theories and techniques may be developed under the rubric of traditional practices; and a welter of professional titles may dilute the professional identity of a field, causing confusion to the consumer.

These sorts of issues point to the ultimate tension in professional regulation: the need to seek a balance between the freedom for individuals to innovate, teach, and practice as they wish, and the collective desire among educators and practitioners to create a reasonably unified set of professional standards that support safe and effective practice and that promote public awareness and confidence.

Registration of schools often develops hand-in-hand with a registration of practitioners. Graduates of registered schools are eligible to be registered practitioners, and registered practitioners are seen as qualified to teach at registered schools. While the main goal for registering practitioners is to provide the public with contact information on practitioners, the main goal of school registration is to provide potential students information on training opportunities for the profession.

Once an emerging field starts to attain some measure of stature and public attention, it is natural for the field to reexamine the basic regulatory structures that characterized the initial phase of development. There are typically a number of individuals involved with the field who are knowledgeable about professional education and regulation in the U.S., and some or many members of the practitioner community have aspirations for further growth and recognition of the field. Also, some organizations will start to develop discretionary financial resources beyond what is needed simply to survive and can invest them in building the profession.

Almost inevitably, during this stage of evolution a group of people within the profession starts questioning the adequacy of the initial registration requirements: the very breadth and inclusivity that helped get the field off the ground are now seen as a limiting factor to its success. This, in turn, often leads to a push to upgrade the registration requirements and/or to develop other approaches to self regulation. The push to upgrade educational and practice requirements can cause considerable conflict within a profession unless there is extensive open discussion and careful consideration of how to equitably include practitioners trained under the old requirements who are interested in being recognized at a higher level. Even when decisions are arrived at through a genuinely inclusive process, a field may still experience a difficult and perhaps divisive transition to increased standards.

Certification of Practitioners

Certification is a process, often voluntary, by which individuals who have demonstrated the level of knowledge and skill required in a given profession, occupation, role, or skill are identified to the public and other stakeholders. Typically, a single private entity grants recognition—a certificate—to an individual who has met a set of qualifications established by that agency. These qualifications often consist of meeting certain educational standards and passing an examination. The examination may be entirely written or may have both written and practical components.

It should be noted that the word “certification,” as it relates to professional education and practice, causes confusion. In an emerging profession, before schools gain authorization to grant degrees, they generally issue a certificate or diploma signifying completion of the training. This may lead schools to state that they are certifying practitioners. However, certification within a profession is meant to be a uniform, objective credential, not one that varies from training program to training program. In fact, until an agreed upon certification process is established, the “certification” of practitioners by individual schools and other organizations can, paradoxically, create a “race to the bottom,” as it is likely that some schools will issue a certificate for completion of relatively cursory training programs.

The very creation of a certification examination has a de facto defining and constraining effect on the educational programs in the field and on the profession’s scope of practice. This is because the certification agency must articulate with reasonable specificity the subject matter that the exam will cover. While individual programs may continue to teach a wide variety of approaches and philosophies, their need to equip students with the knowledge and skills to pass the exam will naturally lead to a greater conformity among programs over time. Moreover, the outliers—those programs whose philosophies and practices are furthest from the mainstream—will face the challenge of ensuring that students gain sufficient knowledge of the material that will be tested in the exam, while staying true to their vision. Any emerging profession developing a certification exam will have to work painstakingly and inclusively to ensure buying among a critical mass of stakeholders. The process will benefit from seeking an acceptable balance between being prescriptive in terms of subject matter and providing latitude for some non-mainstream approaches in the field.

Creating a reliable certification exam is no small task, and the legitimacy of any certification process—especially at the outset—can be contested, both as to the level or type of education that qualifies someone for certification and the soundness of the exam itself. The challenges of creating a satisfactory certification process include defining the content of the exam, developing a pool of carefully formulated questions, establishing exam policies and secure testing sites and procedures, developing statistically reliable and defensible means to set passing scores, and ensuring sufficient funding to cover start-up expenses and ongoing operations. For a profession that wishes to establish a certification agency and exam, there is a substantial body of technical knowledge available as well as experts in the area of professional testing who can provide advice. However, accessing such resources can be expensive.

Given the complexity of developing a reliable certification process, the credibility of the process can always be questioned. One way that an agency may seek to gain greater credibility is through external “accreditation” of the certification process. Such an accreditation service is offered by the National Commission for Certifying Agencies (NCCA), the accrediting division of the National Organization for Competency Assurance (NOCA). This agency sets quality standards and accredits certification programs covering hundreds of professions and occupations. In seeking external recognition such as NCCA accreditation, there is a natural trade-off for an agency. The costs and time involved—which are not insubstantial—must be weighed against the perceived need to demonstrate the credibility of the certification process to important stakeholders. There is also an international standard, ISO/IEC 17024 (ISO is the International Organization for Standardization), that sets forth criteria for certification agencies that offer “certification of persons.” The purpose of such a standard is to foster worldwide consistency in how certification agencies conduct their work. Such a standard may pave the way for recognition of professional training across national boundaries—a goal that some governmental entities and other organizations are actively promoting.

Within a medical or healthcare-related field there is sometimes pressure to develop a practical exam component in addition to the written component. This is especially true if minimally trained individuals—or individuals whose training is not easily verified—may be allowed to take the exam. Since a written exam only tests theoretical knowledge at one point in time, there is always a concern that a person could pass the exam regardless of his or her practical skills and abilities; such skills and abilities are, of course, at the heart of being a competent practitioner in any healthcare- related field. Developing a reliable practical exam is, however, even more challenging than developing a reliable written exam, and administering such an exam is costly for applicants. Such exams are also more likely to be challenged by examinees on the basis of inconsistency or bias. For these reasons, some certification agencies choose to use a written format exclusively.

Regardless of whether an agency uses a written exam format or a combination of written and practical components, the agency must address the issue of what educational credentials will qualify someone to sit for the exam. In more well-established fields in the U.S., such as naturopathic medicine and acupuncture, graduation from—or current attendance in—an accredited U.S. program is the primary qualification. The stronger the educational requirements for taking a certification exam, the less pressure there is to ensure that a certification test covers the full range of theoretical knowledge and practical skills, since there is an assumption that the examinees’ formal education ensures basic competence in a wide range of areas. In an emerging field, educational requirements for taking a certification exam tend to be looser—especially if accreditation or some other more rigorous school approval process does not yet exist.

As with a registration process, there is typically some sort of “grandfathering” (also referred to as “grandparenting”) provision at the time when a certification process is implemented that applies to more senior practitioners trained at an earlier time when educational levels and programs were different. The grandfathering process can be applied in two ways: (1) a person who is grandfathered is deemed qualified to take the exam based on educational requirements and/or professional experience that is appropriate to the era in which he or she was trained, or (2) a person who is grandfathered is not required to take the exam at all based on satisfying era-appropriate educational requirements and/or professional experience. Generally speaking, designing a grandfathering process to be reasonably inclusive will help promote buy-in by a larger proportion of the profession. However, there is almost inevitably a trade-off, since some grandfathered practitioners may be deficient in the knowledge and skills considered necessary for safe and effective practice.

 

Accreditation of Educational Programs and Institutions

The primary purpose of registration and certification is to identify and qualify individual practitioners of a profession. As noted above, schools, training programs, and instructors can be registered as well. If this process involves making a determination that the school or program is legitimate and offers an acceptable level of training, then school registration is also a de facto approval process aimed at ensuring the quality and rigor of the education.

Accreditation is a widely used approval process for higher education in the U.S. Accreditation can be defined as the granting of national public recognition to an institution or program of study that meets or exceeds an established set of standards. (Note that “accreditation” in this context is different from the accreditation of certification agencies discussed in the previous section, and use of the same word in a different but related context often causes confusion in the regulatory arena.) The determination of whether the institution or program meets or exceeds the accreditation standards is based on a review of detailed reports and documentation submitted by the institution and a subsequent on-site evaluation conducted by a team of qualified experts, which includes educators and practitioners. Accreditation is primarily a quality control mechanism: a credible, objective third party gives its public stamp of approval to an educational program and/or institution. Additionally, accreditation is a peer-review process that supports the ongoing improvement of institutions and programs.

Accreditation for a healthcare or health-related field in the U.S. is generally carried out by a nongovernmental agency that is initially established by a professional association or a group of schools. The agency’s board of directors is responsible for developing a set of standards that includes educational requirements specifying the necessary baseline or entry-level knowledge and skills for the field. To ensure their acceptance, accreditation standards are generally developed through an open process involving representatives of the key stakeholders in the field, including educators and practitioners. An opportunity to comment is given to those not engaged directly in the standards development process.

Accreditors are often divided into two categories: institutional and programmatic. Institutional accreditors grant accreditation to an entire institution, such as the University of Massachusetts, while programmatic accreditors deal with specific academic programs, such as a medical or chiropractic degree. In some cases, an accrediting agency will combine these functions when dealing with what are called “single purpose institutions”—schools that offer programs in only one field of study. In this case, the accrediting agency grants both an umbrella accreditation for the entire institution and also accredits one or more specific programs.

Programmatic accrediting agencies that focus on a specific profession are also often referred to as “specialized” or “professional” accreditors. The primary focus of the accreditation standards of such agencies is on the content of educational and training programs. However, the accreditation standards of these agencies typically cover a wide range of other areas, including faculty, administrative and governance structures, finances, facilities, and other facets of educational institutions. For example, in the area of faculty, an accreditation agency might have requirements pertaining to educational degrees/credentials of the faculty, the proportion of full-time/core faculty hired by an institution, and the involvement of faculty in academic matters.

It is important to note that in recent years, accreditors have shifted the emphasis from simply listing the required subject areas and hours of study for programs to identifying the range of competencies that students must attain during the course of study in order to be adequately or comprehensively trained. The main idea behind a competencies oriented approach is that, at the end of the day, the graduate of a training program should be able to demonstrate that he or she has actually learned the knowledge base and skills associated with the field and has not merely spent a prescribed number of hours in a classroom or a clinical setting.

Despite the greater emphasis on competencies, accreditors still normally specify certain broad requirements in terms of classroom hours and/or credits, such as the total minimum length of the program and the time that must be devoted to clinical instruction and internship. This is to guard against a program’s claim that its students are able to master a complex set of competencies within what experts in the field would consider an unreasonably short period of time.

State higher education departments have the responsibility for authorizing schools to grant academic degrees (e.g., bachelor’s, master’s, and doctoral degrees). However, programmatic accreditors specify the degree level of the programs they accredit. Therefore, one of the key questions that the educational and practitioner communities within a field must address is what degree level is an appropriate starting point for the field. For example, the accrediting agency for acupuncture and Oriental medicine started out by developing educational standards for a single type of program: a master’s degree-level training in acupuncture. The same agency subsequently developed educational standards for a master’s degree-level program in Oriental medicine and, more recently, for a doctoral degree program. The accrediting agency for naturopathic medicine, by contrast, started out accrediting programs at the doctoral degree level (ND programs), and has not markedly changed or extended this mission in three decades—though it has periodically revised its educational requirements.

An agency has the option to create one or more sets of educational standards for a given field that correspond to different scopes of practice, different sets of competencies, and different degree levels. An emerging field needs to consider very strategically what educational program requirements and degree levels are realistically achievable for a critical mass of the programs that it hopes to attract into the accreditation process.

Accreditation is considered a voluntary process. However, once the accreditation process within a field is widely accepted by consumers and practitioners in the field—as well as by practitioners in other healthcare-related fields—schools that forgo accreditation will lose their competitive edge. If a field becomes licensed, gaining accreditation is even more important to a school’s competitiveness, as graduation from an accredited program is typically a requirement for licensure within most jurisdictions.

Many accrediting agencies, though not all, choose to seek recognition from the U.S. Department of Education (DOE) once they are solidly up and running. DOE recognition of an institution’s accrediting body is the basis upon which an institution may be authorized to provide federal financial aid to students. Since federal financial aid greatly increases the marketability of educational programs, many fields are committed to seeking DOE recognition for their accrediting body.

DOE recognition also greatly enhances the credibility and legitimacy of an accrediting agency in the eyes of potential students, external regulators, and the general public. This is because DOE recognition is a demanding regulatory process that requires accreditors to demonstrate conformance to a stringent set of criteria as well as a high degree of professionalism. Generally, if a profession is seeking state licensure, establishing a DOE-recognized accrediting agency is almost a mandatory prerequisite. Otherwise, a state legislature or administrative agency has no independent way of determining whether the accrediting process is legitimate and effective. In fields where there are numerous diploma mill operations, the owners of these operations often establish sham accrediting bodies (referred to as “accreditation mills”) that endorse their programs. The existence of multiple accrediting bodies within a field can cause confusion to state officials.

Establishing an accreditation agency—like establishing a certification agency—requires solid financial resources as well as sufficient expertise regarding higher education practices. Typically, an accreditation agency has a board of directors consisting of representatives of schools, practitioners, and members of the public that is responsible for developing educational standards and agency policies and for making accreditation decisions. Additionally, an agency needs to assemble and train a pool of individuals who will have the knowledge and skills needed to assess the quality of programs during an onsite visit. Finally, an agency needs administrative staff, which at the outset often consists of a single part-time employee. The costs of running an agency are typically borne by the accredited schools through annual fees. In some cases, professional associations and individuals may also provide financial support, and supporting organizations may also allocate some staffing, space, and other resources.

Unlike registration and certification of practitioners, accreditors do not grandfather schools/programs. This is partly because accreditation is an ongoing process that includes periodic reevaluation and re-accreditation of schools, and partly because the DOE requires recognized accrediting agencies to enforce their standards with equal consistency. However, the initial accreditation standards may be set at a level that is within reach of most of the institutions in existence at the time. Setting the standards at a realistically achievable level encourages buy-in to the process.

Conclusion

The fact that the emerging professions of Yoga, Yoga therapy, and Ayurveda have established—or are in the process of establishing—their own registration, credentialing, and/or school-approval processes is an implicit acknowledgement that the forward movement of a profession, at least in the U.S., requires creating a professional regulatory structure and identity. Typically, taking these steps will synergistically raise the quality of practice, increase public awareness and trust of these fields, extend the political influence of the practitioner community, and expand professional opportunities.

For these emerging professions, there is no right answer regarding whether and how to self-regulate or, for that matter, whether it might be advantageous to seek external recognition via professional licensure at some point in the future. Any self-regulatory structure involves a variety of trade-offs and financial costs that can be substantial. Additionally, establishing a self-regulatory structure demands extensive internal discussion—discussion that is open, respectful, and inclusive—to ensure a reasonable degree of acceptance by practitioners and educators and to minimize the risk of creating schisms within the field.

 

While there are tried-and-true approaches to self-regulation that emerging professions can use as models, no emerging profession should be a slave to convention. New paradigms of health and wellness may well require the creation of new regulatory paradigms. At a minimum, efforts to create a conventional self-regulatory structure may benefit from a healthy degree of skepticism and experimentation so that the soul of the field is honored and nurtured as the profession becomes increasingly established and recognized.

The work of self-regulation is never complete. Almost as soon as any regulatory structure is created by an emerging profession, the weaknesses and omissions of the structure will start to become apparent. Also, the growing experience and expertise of practitioners and educators will bring about new aspirations for the development of the field. The sheer growth and success of a profession will, over time, necessitate the reformulation of structures and standards. This ongoing work, painstaking as it usually is, should be welcomed, as it often results in continued improvement in education and in quality of services offered by practitioners.