An Ayurvedic and Yogic Perspective of Mental Illness An Overview of Theory and Practice By Gauri Eleanora Trainor April 30, 2009 A paper submitted in partial fulfillment of the requirements for the degree of Clinical Ayurvedic Specialist at California College of Ayurveda 1117 A East Main Street Grass Valley, California
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An Ayurvedic and Yogic Perspective of Mental Illness
An Overview of Theory and Practice
By
Gauri Eleanora Trainor
April 30, 2009
A paper submitted in partial fulfillment of the
requirements for the degree of
Clinical Ayurvedic Specialist
at
California College of Ayurveda
1117 A East Main Street
Grass Valley, California
Table of Contents
Introduction……………………………………………………………………..1
Definition of Health……………………………………………………………..2
The Disease Process…………………………………………………………..2
Theory………………………………………………………………………… 4
Mental Illness…………………………………………………………………. .5
An Overview of Theory and Practice
The Three Bodies and Five Koshas……………………….. .8
The Nadis ……………………………………………………. .12
The Chakras…………………………………………………. .14
Prana, Tejas, and Ojas…………………………………….. .15
Medicinal Properties of Herbs…………………………….. .17
Conclusion……………………………………………………………………. .18
References……………………………………………………………………. .19
1
Introduction
Ayurveda, a 5,000 year old Vedic Science and Mother of holistic and totalistic healthcare, has its
roots in India. Ayurveda is considered to be the Upaveda of the Arthava Veda and Rig Veda having its
origins in the Vedas. The Vedas are rich with the extensive knowledge and wisdom of India’s spiritual and
philosophical traditions, obtained through the meditation practice of the ancient Rishi. Swami Sivananda
describes Ayurveda, as the fifth and distinct Veda: “It is even superior to the other Vedas because it gives
life which is the basis of all enjoyments, study, meditation and Yoga Sadhana.” [1] p. 20.
Derived from the Sanskrit words, Ayur or life, and Veda or knowledge of science, it advocates
the total health of an individual through preventative, restorative and curative measures. Specifically
through the application of wholesome foods, herbs, meditation, Yoga, mantras, Pancha Karma, aroma
therapy, color therapy, music and a healthy lifestyle, one can live in harmony with nature.
The vast scope of the knowledge of classical Ayurveda are found in six classical medical texts.
The three most important texts, the Brihat Treya, include the Caraka Samhita, the Sushruta Samhita and
the Astanga Hirdayam. The three supplemental books, the Laghu Treya, consist of the Ashtanga
Samgraha, the Madhava Nidanam and the Sarangadhara Samhita. The greatest classical text of
Ayurveda, the Caraka Samhita, written by Caraka, divides Ayurveda into eight major specialties: Kaya
Cikitsa (general medicine), Salya Tantra (surgery), Salakya Tantra (diseases of the eye, ear, nose, and
throat), Kaumarabhritya (pediatrics, obstetrics and gynecology), Rasayana Tantra (nutrition, rejuvenation,
and geriatrics), Vajikarana (sexology), Bhuta Vidya (psychiatry), and Agada Tantra (toxicology). The
classical texts have laid the fundamental ground work for the theory and the practice of Ayurveda. It
continues to remain a model for establishing perfect health in modern man. [2]
Ayurveda addresses the importance uncovering and treating the root cause of illness. It takes into
consideration the physical, mental and spiritual bodies inherent in humankind, and how the disease
process can affect all three aspects of the individual. As cited by Shukla, “All living creatures are
composed of three main components: the Sarira (the body), the Satva (the mind), and the Atman (the
spirit or the soul). The Samyoga (combination or unification) of all three aspects is called Puman or
Cetana (consciousness).” [3] p. 64.
This paper, an overview of the theory and practice of Ayurvedic Psychology and combined with
the Yogic perspective, which aides in pacifying the mind and the understanding of Self. It will explore the
relationship between the body, senses, mind and Self. It is not possible to manage the disease process
simply in physical or mental terms, since they affect the body which is a combination of all these factors.
Any disturbance in one of these aspects will disturb the others. “This principle is called the Adhikarana
(main foundation) of Ayurveda.” [3] p. 64
2
Definition of Health
Swastha (perfect health) is understood to be a state of the body free of diseases, with equanimity
within the mind, or shanti (peace of mind); and is perceived in Ayurvedic philosophy, to be the natural
outcome of living in harmony with nature. Dr. Halpern defines, “Perfect health in Sanskrit is Swastha,
“swa “meaning self and “stha” meaning established in self.” [4] p. 4 According to Dr. Halpern, Vedic
literature describes “two selves,” one being the higher “Self” connected to God, the lower “self” connected
to the Ahamkara (ego). “It is the ego…responsible for producing the body…Hence; it must be healthy to
produce a healthy body.” [4] p. 4
The relationship between the mind and body are expressed in the words of Sri Swami Sivananda,
“The mind has a very intimate connection with the body. When the body suffers, the mind also suffers.
When the mind suffers, there is reaction in the body as well. Therefore one who knows the secret of
keeping the mind in a healthy state; one can keep his body also in a sound condition. Health is an
equilibrium of three Doshas.” [1] p. 81, p. 22
Singh refers to Sushruta to define swastha, “as a state of Sama (balance) of the 3 doshas, the 13
agnis (digestive or metabolic factors) the 7 dhatus (bodily tissue groups) and the malas (impurities).”
Singh elaborates, “A Swastha (healthy individual) is in a state of total biological equilibrium, as well as
Prasana (a state of sensorial, mental and emotional well being). Thus, Ayurveda presents a complete
definition of health.” [2] p. 5
The Disease Process
The disease process within the body and psyche is a complex process. Dr. Halpern discusses the
fundamental and primordial cause of disease, “Disease begins when we forget our nature as Spirit. In
loosing this awareness, we forget a part of God resides in us. This piece of God is the principle Atman in
Sankhya philosophy.” [4] p. 6
In the process of forgetfulness, one becomes absorbed in the drama of the physical world,
creating disturbances or “vrittis” in the mind. This further exacerbates the mind, creating emotional
turmoil and indulgences in the senses, resulting in a vitiation of the doshas and causing disease. [4] p. 6
Dr. Halpern goes further to explain, “The vitiations of the doshas causes weakness in the digestion,
producing the formation of Ama (toxins) which…coat the cells and clog the channel systems, interfering
with normal biological processes and functioning.” [4] p. 6
In addition to the Primordial cause of disease, the Caraka Samhita considers three important
factors in the causation of disease as cited by Praveen and Dr. Halpern:
“Asatmyendriyartha Samyoga (unwholesome contact of sense organs, with objects of
incompatible physical, verbal, or mental activities), the unwholesome conjunction with the objects
3
of their affection. Prajnaparadha (volitional transgressions), the failure of intellect, or crimes
against wisdom. Parinama (time factors, including chronobiological errors, seasonal variations),
transformation or decay due to time and motion.” [5] p. 81, [4] p.7
As cited by, Varier, “Caraka says, the root of all diseases are in the mind.” [6] p. 100
Prajnaparadha, (volitional transgression) are actions of the body and mind violating the rules of nature and
virtue. Prajnaparadha of the body include: blocking and straining natural urges of the body: belching,
Unreasonable, gullible, lack of clarity and difficulty with decisions. Possible excess flow through ida
Severe lack of clarity leading to great confusion
Great swings of passionate, intense heated emotion from a false sense of perception. Can lead to violence
Sushumna Overly sensitive to stimuli and the psychic environment
Dull senses and decreased awareness of the psychic environment
Severe dullness and gross ignorance
Hallucinations, paranoia, insanity, and extreme uncontrollable interaction with the psychic environment
[10] p. 273
The Chakras
The chakras are energy centers of the astral body, which govern the physical body through the nerve
plexus. Each energy field corresponds to the elements, the jnana indriyas (physical sense organs) and karma
indriyas (organs of actions). [18] The level of consciousness is related to the quality and quantity of prana
passing through the chakras, due to kundalini energy rising through the sushumna, while its frequency is
related to the guna of the mind. [10] p. 280
As cited by Dr. Halpern, “The primordial cause of disease is forgetting ones true nature as
spirit…incarnation itself is the primal cause of disease,” resulting in disturbances within the mind or astral body,
and ultimately the physical body. [10] p. 301 Dr. Halpern states, “Faulty functions of the chakras results in
vrittis (mental disturbances).” [10] p. 301 Negative feelings and thought or mental disturbances cause the
doshas to become vitiated causing physical illness. Thus, the disease process, and energetic imbalances
within the chakras and nadis manifest in the physical body, with their roots in the samskaras within the causal
body, which are imprinted in the gunas. Dr. Halpern outlines the doshic disturbances which occur as a result of
increased flow, decreased flow, or heightened flow of prana; describing each chakra, along with their location,
15
related tissues, physical functions, psychological functions, heightened spiritual functions, bija mantra, affected
sense and color in the Principles of Ayurvedic Medicine. [10] p. 279-303 Chanting bija mantras increase the
prana moving through the chakra, and heightens their function. Persons with low ojas should chant internally.
Dr. Halpern indicates: “Vata becomes disturbed when there is excess prana flowing through the fourth
through seventh chakra; pitta becomes disturbed when there is excess prana flowing through the third chakra;
kapha becomes disturbed when there is excess prana flowing through the first and second chakras.” Improper
preparation by yogis of the kundalini energy, results in flow out. [10] p. 301
Prana, Tejas, and Ojas
The three subtle energies or subtle doshas: prana, tejas, ojas, have their roots in the seed energy of the
causal (Karmic) body and govern the function of the subtle body (biophysical forces), therefore the mind, and
are the subtle forms of the three doshas, vata, pitta and kapha, respectively. [10] Dr. Frawley, describes prana
tejas and ojas as the “three vital essences” All three are essential in promoting health, well being and vitality.
[15] p. 87
Prana, tejas and ojas give energy to the immune and endocrine system. Tejas govern metabolism and
digestion, converted into heat and gives the immune system the ability to mobilize the immune system force;
prana activates and mobilizes the immune system. All three aspect are nourished and transformed into shukra
(reproductive fluids), all three are essential in providing energy to the immune system. Deficiencies in all three
aspects create the disease process. [15]
Within the Annamaya Kosha (physical body), prana manifests as life force with in every cell, and
resides in the five Vayus, having qualities of the air element. Dr. Halpern describes the role of prana, “In the
mind, prana is responsible for movement and coordination of thought.” [10] p. 304 One can observe the state
of mind, through the quality of prana exhibited; the breath is full, deep, calm and the speech is calm, sweet and
joyful. When prana is excessive, speech is rapid, excitable and excessive; when prana is deficient there is
depression, lethargy, dullness of mind and lack of enthusiasm for life. [10]
“Prana is not breath. Prana is vital energy. Breath is only one of the various manifestations of Prana. The function of Prana is connected with the breath.”
449 Kathopanishad [16] p. 43
The vital energy of tejas, a quality of the fire element, can be defined as light, or illumination in the mind
and the desire to know the truth. Within the physical body (Annamaya Kosha) all aspects of agni are governed
by the pitta dosha. Dr, Halpern defines: “Pitta is the container, agni is the fire, and tejas is the light.” [10] p. 306
Prana strengthens the buddhi (intellect) and is responsible for the digestion of sensory impressions. In a
healthy state, the mind desires to know the truth, understand complex ideas and has strong reasoning
capacities. The speech expresses wisdom. In excess, one becomes overly critical, overly discriminating,
16
intense, judgmental, hateful and angry. Deficient tejas result in poor judgment and discrimination, and in
extreme cases, disease manifests in disturbances of psychosis, delusions and hallucinations. [10]
Ojas, having the quality of the water element, it is the subtle aspect and purest form of kapha. Within
the physical body (Annamaya Kosha) it is the force behind the immune system preventing the disease process
and aging, and it is the positive force behind all subdoshas. It is the the refined results of digestion, metabolism,
absorption, and assimilation. “When healthy, ojas provide psychological and physical strength. The individual is
content and protected from the forces of excessive prana and tejas,” states Dr. Halpern [10] p. 314
Caraka, in the Sutrasthana, of the Caraka Samhita defines ojas as two types: Para Ojas, or superior
ojas are located in the heart and is equal to eight drops. Apara Ojas, or ordinary ojas, affects the immune
system and when depleted, disease develops. [21]p. 594 Bhavamisra, in the Bhavaprakasa, in his discussion of
the properties of wine (madya guna) destroying the qualities of ojas and disturbing the mind states, “Hrdaya
(heart) is the main seat of the channels of rasa, vata, other doshas, Satva (mind) sense organs, and also the
chief seat of ojas.” [13] p. 288
When all three energies, prana, tejas and ojas become depleted, the most serious forms of mental
illness manifest: paranoia, schizophrenia and psychosis, becoming difficult to treat and result in hospitalization.
[10] p. 314 In table 6, Dr. Halpern outlines the states of prana, tejas and ojas and their symptomatic features,
while in Table 7, depression is illustrated in the three dosha and the level of each subtle energy.
Table 6 (Table 78): The States of Prana, Tejas and Ojas and their Symptomatic Presentation
Prana Tejas Ojas Symptoms High Low Low Excitability, over-enthusiasm High High Low Fragile and volatile heated emotions High Low High Gullible, good natured Low High High Depressed, low enthusiasm Low Low High Complacent, low motivation Low High Low Angry, critical, cynical Low Low Low Severe emotional disease High High High Expanding consciousness
[10] p. 316
Table 7: Depression: Subtle Pathology
Vata Pitta Kapha Prana: Low Tejas: Low Ojas: Low
Prana: Low Tejas: High Ojas: Low
Prana: Low Tejas: low Ojas: Higher
[22] p. 9
17
Medicinal Properties of Herbs
Herbs have traditionally been used to nourish and repair both the body and mind. Nervine tonics and
Rasayanas (builds ojas, the rasa and seven dhatus) have a tonifying affect on the Majja dhatu (nervous system)
and are indicated for tremors, insomnia, nerve pain and hypersensitivity. These tonics include ashwagandha,
Brahmi, gotu kola, and kappikacchu. Nervine sedatives which have an effect on Manovaha Srota (channel of
the mind) include valarian root, jatamamsi, skullcap, chamomile, ashwagandha, shanka pushpi, gotu kola, and
passion flower. [10]
Soma, the sap in plants, is defined as a powerful life essence which enhances the rasa (plasma) and
rejuvenates tissue, and builds ojas. Tonic and nervine herbs contain soma type ingredients, and are found in
the high altitudes by streams and lakes in the Upper Indus and Tibet. Dr. Frawley lists the following herbs as
tonics, which build the mind and nervous tissues: shanka pushpi, Brahmi, gotu kola, ashwagandha, haritaki,
shatavari, bala, kappikacchu, arjuna, lotus seeds and shilajit. [15] p. 192
Both Dr. Frawley and Dr. Halpern refer to significant therapeutic effects of jatamamsi and brahmi in
their texts. jatamamsi, (VPK=), used as a calmative herb, is related to valerian, but does not obstruct the
Samjnavaha Srota (channel of consciousness). Other channel clearing and anti convulsive herbs include
calamus and holy basil. [15] p. 197 Dr. Halpern refers to the Journal of Medicinal Food, 2006, in a jatamamsi
study, in which results show, “significantly improved learning and memory in young mice – reversal the amnesia
of natural aging in mice.” [23] p. 9 In the Journal of Ethnopharmacology, Volume 102, Issue 3, 2005, a study
conducted with rats showed, jatamamsi, “demonstrated a significant increase in the seizure threshold against
maximal electroshock seizure.” [24] Brahmi, a revered herb in India, has the following properties: sedative,
calmative, muscle relaxer, pain relieving, and rasayana. [15] p. 196 Dr. Halpern refers to Brahmi research, in
the Alternative Medicine Review 1999, 4 [3]: 144, “with results statistically significant positive improvement
compared to placebo with maximum benefit gained after 12 weeks.” [23] p. 6
Vata type anxiety, depression, and insanity requires warming, sedative and tonifying herbs, due to low
ojas and accompanying disassociation from the physical realm and physical body. Along with oil enemas, herbs
included are valerian, guggul, jatamamsi, calamus, ashwagandha, and sarpungadha.[25] Pitta type anger,
depression, and insanity benefits from strong purgatives: rhubarb root, senna, aloe vera and nervines: gotu
kola, passion flower, skullcap, and coconut or Brahmi oil to the head. Sweet fragrances such as rose, jasmine,
lilac and sandalwood cultivate tranquility and peace. While kapha type depression and insanity requires
stimulating herbs along with expectorants to clear obstructed channels. Herbs include pippali, guggul, trikatu,
calamus ghee and bayberry. [25] p. 330
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Conclusion
Ayurveda is perceived to be the healing and therapeutic branch of Yogic Science, while Yoga
embraces the spiritual aspect of Ayurveda. Fundamentally, both sciences address the care of the body to
ensure the development of the soul. Therefore, Ayurveda is a form of Yoga. Any breakdown within both
the body and mind are a result of the wrong use of the senses, inherent through past or present karma
and samskaras, along with the inability to ingest disturbing stimuli and quieting the mind. Whether the
disease process has originated through endogenous or exogenous factors, the mind plays a major role in
the ability to transcend physical and mental experiences, difficulties, or disabilities, through the
establishment and practice of the eight limbs of Yoga. It is through the connection of the true Self or
Atman (soul) that one is able to explore how one has created the disease, and how imbalanced bodily
functions has its origin in the mind; the seat of the buddhi and consciousness, residing in the heart, and
the primary location of ojas. Yoga is the vehicle for transporting one in changing samskaras, returning to
the source, and stilling the mind:
“Yoga Citta Vritti Nirodha” The Yoga Sutras 1:2 [26] p. 3
Ayurvedic and Yogic Texts, provide the guidance and systematic structure to implement a sattvic
lifestyle of cultivating and preserving ojas. Strong ojas ensure prefect health, love, joy, peace, memory,
intelligence and a higher state of consciousness. Destruction of ojas, destroy the mental and physical
stability of an individual resulting in a complete breakdown of the manas (mind/psyche), and the immune
and nervous system.
Remembering one’s connection to God, through practicing and maintaining the eight limbs of
increasing time in nature, and avoiding excessive and disharmonious stimuli results in building ojas;
ensuring one a state of health, the equilibrium of the three doshas. All these factors, over time create
new and positive samskaras; while providing nourishment to the mind, even if the body has sustained
personal injury, a disability or a congenital defect. Ultimately, implementing Ayurveda and Yoga
harmoniously affects the individual’s personal soul development and allows one to experience Swastha
(perfect health) of the mind, body and spirit; while in some cases of severe chronic disease, it may return
an individual to a state of rejuvenation and equilibrium in all three aspects.
Lokaah Samastaah Sukino Bhavantu May the entire universe be filled with Peace and Joy, Love and Light.
19
References
[1] Swami Sivananda, Practice of Ayurveda. .Divine Life Society, 2006.
[2] R.H. Singh, Ayurvedic Medicine, It’s Approaches and Principles. Ayurvedic and Allopathic Medicine and Mental Health. Proceedings of Indo-US workshop on Traditional Medicine and Mental Health. Bhavan’s Book University, 2003.
[3] C.P. Shukla, Etiology, Classification, Definition of Mental Health. Ayurvedic and Allopathic Medicine and Mental Health. Proceedings of Indo-US workshop on Traditional Medicine and Mental Health. Bhavan’s Book University, 2003.
[4] Dr. Marc Halpern, Principles of Ayurvedic Medicine. Volume I, 8th ed. Grass Valley, California College of Ayurveda, 2005.
[5] A. Praveen, Psychotherapy in Ayurveda. Ayurvedic and Allopathic Medicine and Mental Health. Proceedings of Indo-US workshop on Traditional Medicine and Mental Health. Bhavan’s Book University, 2003.
[6] N.V.K. Varier, Ayurvedic Approaches to Mind and Mental Disease. Ayurvedic and Allopathic Medicine and Mental Health. Proceedings of Indo-US workshop on Traditional Medicine and Mental Health. Bhavan’s Book University,2003.
[7] Vaidya Prof. Suresh Chaturvedi, Ayurveda for You. Bharatiya Vidya Bhavan, 2003.
[8] B.S. Venkataram, Ayurvedic Definitions and Classification of Manovikara. Ayurvedic and Allopathic Medicine and Mental Health. Proceedings of Indo-Us workshop on Traditional Medicine and Mental Health. Bhavan’s Book University, 2003.
[9] R.H. Singh, Signs, Symptoms and Diagnosis of Mental Diseases in Ayurveda. Ayurvedic and Allopathic Medicine and Mental Health, Proceedings of Indo-US workshop on Traditional medicine and mental health. Bhavan’s Book University, 2003.
[10] Dr. Marc Halpern, Principles of Ayurvedic Medicine. Volume 2, 8th ed. Grass Valley, California College of Ayurveda, 2005.
[11] Sri Swami Satchidananda, The Living Gita: The Complete Bhagavad Gita. Integral Yoga Publications, 2003.
[12] htt://sawaal.ibibo.com/search/bhuta
[13] K. R. Srikantha Murthy, trans. Bhavaprakasa of Bhavamisra. Vol.II. Krishnadas Academy, Varanasi, 2002.
[15] Dr. David Frawley, Yoga and Ayurveda. Lotus Press, 1999.
[16] Swami Sivananda, Essence of Principal Upanisads, The Divine Life Society, 1997.
[17] Patrick j. Conte, M.D., Ph.D, Converging Paths of Ancient Ayurveda and Modern Medicine: A Western Physicians Perspective. Blitzprint, 2007.
[18] Dr. David Frawley, Ayurveda and The Mind. Lotus Press, 1997.
20
[19] Reverend Jaganath Carrera, Inside the Yoga Sutras: A Comprehensive Source Book for the Study and Practice of Patanjali’s Yoga Sutras. Integral Yoga Publications, 2006.
[20] Yoga, Mind and Body. Sivananda Vedanta Center. DK Publishings, Inc., 1996.
[22] Dr. Marc Halpern, Psychology of Ayurveda. Pathology of Psychological Disorders. California College of Ayurveda, 2006.
[23] Dr. Marc Halpern, Psychology of Ayurveda. Treatment of Psychological Conditions. California College of Ayurveda, 2006.
[24] Vidya S. Rao, Anjali Rao, and K. Sudharkar Karanth, Anticonvulsant and Neurotoxicity Profile of Nardostachys Jatamansi in Rats. Journal of Ethnopharmacology Vol. 102 [3]: 351-356. Dec. 2005.
[25] Dr. David Frawley, Ayurvedic Healing: A Comprehensive Guide. Lotus Press,2000.
[26] Sri Swami Satchidananda, The Yoga Sutras of Patanjali. Integral Yoga Publications, 2003.