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A scientific interpretation of the tridosha doctrine of humorology.

This article attempts to trace the origin of the systems concerned as cosmology and humorology. The three elements Earth, Water and Fire formulated as the first cosmology are essential to human lives which are interpreted scientifically here.

The ancient thinkers tried to interpret the make -up of the universe and have offered us a theory of cosmology. Correspondingly the constitution of man gave rise to the doctrine of humorology. Now Indian cosmology recognizes five cosmic elements: Akasha, Fire, Air, Water and Earth, while the Tridosha doctrine of humorology admits of only three constituents, called humours as : Vata, (Wind); Pitta (Heat) and Kapha (Water): Thus there is a discrepancy between the factors which constitute the universe and those which constitute man. It is nevertheless assumed that man is a miniature universe and inversely the universe is a gigantic human system implied by the terms, macrocosm for the universe and microcosm for man. This is no where so clear as in Rig-Veda where in X. 90. Man, as Purusha, is projected, part by part, to make up the universe. But the humours of the human system and the elements of the universe do differ in number which then needs an explanation. The answer would require us to trace each system to its respective origin or how man came to conceive cosmology and likewise humorology.
Here we must first admit that when some thing has come to exist it has grown to be what it finally appears. It means that there must be its antecedental forms. Next for every production there has been some urge to produce it. Otherwise stated, man felt it necessary to conceive some ideas and developed them finally assigning them proper forms, in one case as cosmology, and in another as humorology. Then we have to explain what man has conceived and also why he did so at all.
Civilization began with man as hunter, next he took to pastoral life, and finally he became a farmer. As pioneer agriculturist he had to know what is essential for plant life which would offer basic knowledge for obtaining a proper field -crop. Nothing was more obvious than that plants respond to sun -light. This meant both light and warmth. During winter plants appeared to sleep and already with autumn there begins leaf fall. With the warmth of spring plant life appears to bloom. Thus of the two, light and warmth, the more impressive factor was warmth, which then incorporated sunlight as well. The farmer then had to see that the plants he was to exploit as field crops were to grow and mature during the warm part of the year. They were annuals and the period of growth being limited he had accordingly to sow the seeds remembering the season when there would be warmth to support plant -growth. Another simple observation revealed that where land is far from a source of water, like a river or a lake, vegetation is poor so that water was easily admitted to be essential for plant life. With the experience it was found that grains, like millet, when simply scattered over a ground, without any treatment like hoeing or ploughing, would grow to produce a regular crop. This however did not occur on all grounds whence man realized early enough that soil is a factor in growing field crops. Air, so essential to human life, was not what a farmer thought necessary for his crops and was not considered at all. Thus arose three factors essential for plant-life as field -crop. Warmth, Water and Earth. These were projected and became cosmic elements of the first Indian cosmology mentioned in Chandogya Upanishad to be dated about 1000 B. C. For further details the reader may consult a previous article (1980). Morever Hiriyanna (1932; 64) clearly writes that "in the inorganic realm, the Upanishads recognise five fundamental elements, Bhutas, termed Prithivi, earth, Ap, water, Tejas, fire, Vayu, air and Akasha, aether. All the five were known from the beginning. Water seems to have been the sole element thought of at first. The next stage of advance is marked by the recognition of three elements, Earth, Water and Fire as in the Chandogya Upanishad". To point out again the pioneer cultivator had to select proper season of sowing, calculating that plants would grow due to warmth. Next he had to cast his seeds, probably millet, on proper ground. This was the stage when he did not resort to hoeing or ploughing. This then made selection of soil an important factor. Finally he had to pray for rain without which he could not reap a proper harvest. What were essential for a foodcrops were then projected as essentials of the universe. Such is the what -and -Why of the first Indian cosmological system, with three cosmic elements.
In ancient times feuds were common and life brought wounds, not to talk of serious diseases leading to death. Man had to treat himself in some way and such attempts laid the foundation of medicine. Then next to the farmer -as -thinker, who formulated the first cosmology, came the medicineman who, in turn, analyzed the human systems and offered three elements as main factors. If the farmer, observed plant-life, the medicine -man observed human life. His main concern was to preserve life, to prolong it as much as possible.
Its immediate purpose was to try and defer death as long as possible so that he could not but analyze the human system and offered three elements as main factors. If the farmer, observed plant life, the medicineman observed human life. His main concern was to preserve life, to prolong it as much as possible. Its immediate purpose was to try and defer death as long as possible so that he could not but analyze the conditions which lead to death. In primitive society wounds were quite common. Such observations showed that the individual, who was slain, first showed loss of movement, the wounded lay like a long of wood. This could be observed even at some distance. On being approached the wounded would be found bathed in blood whence blood became an essential of life. When observed closer breathing may have been absent implying Breath = Life -essence.
Here an independent observation goes to confirm it. Jung (1945. 171), during his travels in Africa, found that, "the Negro porters had no idea what would happen to them after death. A man is simply dead; he does not breathe any longer and the corpse is carried to the bush were hyenas eat it". Among others, even Jung, has explained further that in several languages words for Breath = Soul, or life -essence. But in cases even when breathing had stopped life did return. Then trying to move the body to see if breathing can restart and thereby touching it properly it was found to be as cold as the atmosphere outside. Loss of body -heat then was the surest sign that life has departed. Thus came heat to be recognized as essential to human life. Then by now there have been the following factors as essential to human life: Blood, Movement, Air (Breath), and Heat of the body and of these Blood, as substance, was mainly water. Breath was already air-in-movement hence movement was not given an independent status. Heat was a definite entity, a pure form of energy, the surest sign of life. Medicine -man then recognized three factors essential to human life Wind, Heat and Water. These were recognized separately but are mentioned together first by Panini about 500 B. C. when the Tridosha doctrine appears with its three humours as Vata, Pitta and Kapha. This is given by Agrawala (1953;120). Later on a thinker came to look upon all life forms basically as one, and thereby integrated the elements of Chandogya cosmology and the humours of Tridosha doctrine. The farmer's cosmology gave Heat, Water and Earth and the medicine man's humorology, Wind (Vata), Pitta (Heat) and Kapha (Water). Together they gave the factors, Heat, Air, Water and Earth, which explained the lifeforms, plant and man.
But surely no life-form came ready-made, so that they had an origin and this in turn must have had some power promoting growth. It can only be Creative -energy, as can be rationally conceived. Here it was realized that the first impression of a dead individual was loss of movement. Even in a plant movement -as -growth was its life. Then movement projected became cosmic -movement. Now the most subtle form of matter is Air so that the most subtle form the movement became Air -in -Movement or Wind. But Wind is something terrestrial, not subtle enough to represent Cosmic movement. Thus arose a hypothetical entity, as Super -Wind. If Wind is the content of terrestrial atmosphere, super -Wind became the content of the Sky, higher than the atmosphere. But Super -Wind though something hypothetical was believed to be actual, which as content, was best named after its container, Akasha or Sky. Akasha as container would be Sky but as content Creative energy Super -Wind = Cosmic movement = Akasha = Brahma = Creative energy. Here Divanji (1948) has explained that Akasha = Brahma, which really means Creative energy. It is obvious that to recognize existence we have to start with its origin, which means creation. To explain existence four elements were sufficient, but to explain creation a fifth was required, whence came Akasha in Indian Cosmology and Aether in that of Greek. In Chinese cosmology the cosmic elements would be, Wood, Fire, Earth, Water and Metal. But when their contents are considered the order becomes Heat, Moisture, Cold and Dryness. Wind of Chinese cosmology compares with super -wind discussed above, so that properly interpreted there is no essential difference between Chinese and Indian cosmologies as finally explained in 1985. Now in Chinese cosmology there are also five elements, Wood, Fire, Earth, Water and Metal. Their contents have been given by Fulder (1980). The contents of the first three elements would be Wood = Wind, Fire = Heat and Earth = Moisture. Now wind corresponds to Vata, Heat to Pitta and Moisture to Kapha. Altogether when duly interpreted there is no difference between Indian and Chinese cosmologies (1985). Likewise Indian humorology and Indian cosmology harmonise with each other discussed earlier in (1977) and in (1980). By now we can safely equate Wind = Super Wind = Cosmic movement = Cosmic Soul = Akasha = Creative energy. It will be easily admitted that Life = Creation and as such creation begins with Creative energy symbolized as, Cosmic soul = Wind, of Chinese Cosmology = Akasha. This became the real content when the container was Cosmic egg = Wood of Chinese cosmology = Akasha. Here Akasha represents both container and its content as cosmic energy.
By the independent recognition of three factors as essential to human life, their importance becomes obvious. We may then proceed to interpret them scientifically. Let us for the moment turn to human physiology and in particular to biochemical processes. These would be classify into four main divisions as oxidation, reducation, hydration and dehydration.
An article entitled "Significance of the four elements in alchemy", published in 1964, deals with their interpretation. Later on while discussing the subject sceptics raised doubts as to the above interpretation. I then referred the problem to the best authority I could believe, to my revered teacher, Prof. B. Helferich, Professor of chemistry of Bonn University. He kindly wrote that "You are quite right: the most important reactions in physiology are oxidation and reduction, hydration and dehydration". Broadly considered, in effect this means life depends on Water and on Air. Water would signify hydration and dehydration, or in -take and exit of water, and Air, oxidation and reduction, for where something is being oxidized something is also being reduced. Moreover every biochemical change means either liberation of energy or its intake. And the most obvious form of energy would be recognized as heat.
Then considering oxidation first and taking, pure iron and subjecting it to pure oxygen, no reaction occurs. But if some moisture is introduced or even humid air is allowed to react then iron at once gets oxidized. This means water has to be ionized which functions as catalyst inducing oxidation. Now ionized water means the presence of the positive radicla OH and of the negative H, or briefly H = (OH) + (H). As radicals ( While each of the three entities implies a pair of opposites, giving six entities they are attributable to the three dual reactions pointing to the three humours of the tridosha doctrine. It however means that the real biochemical processes were oxidationreduction and hydration -dehydration while the liberation or intake of energy was the result of the above processes. Then focusing attention on casual agencies these, with their corresponding humours, recognized in Greek humorology, would be as follows: The fourth humour, Black bile, cannot be explained scientifically. A system when it becomes cold and dry, is no life -form, it is a log of wood, with which medicine more biochemistry is at all concerned, in which energy is neither absorbed nor evolved. Then the first three humours of Greek humorology are identical with the three humours of Tridosha system which are also identical with the qualities of the first three elements of Chinese cosmology. Thus it is the Tridosha humours which excels in being easily interpreted in terms of modern science.

Conclusion
The Tridosha humours are Vata (Wind), Pitta (Heat) and Kapha (Water). They are identical with the qualities of the first three elements of Chinese cosmology which are as follows : As Qualities: Wind; Heat; Moisture.
As Elements: Wood; Fire; Earth. Briefly the human system utilizing Air and Water produces energy from food. Greek humorology also recognizes three humours as blood, phlegm and bile with a fourth as black -bile. This is supposed to be constituted of two qualities Heat + Dryness.
Now such a complex cannot be found in any life -form and only a dead substance can be cold and dry. Life started with Water and Water as such and Water ionized together suffices to explain all life processes.