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Ayurveda and the Mind: The Healing of Consciousness
- FOREWORD
- PREFACE
- PLAN OF THE BOOK
- Part I - AYURVEDIC PSYCHOLOGY: YOGIC MIND-BODY MEDICINE
- 1. A New Journey Into Consciousness
- 2. Ayurvedic Constitutional Types: The Biological Humors of Vata, Pitta
- 3. The Three Gunas: How to Balance Your Consciousness.
- 4. The Nature of the Mind
- 5. The Five Elements and the Mind
- 6. Conditioned Consciousness: The Greater Mental Field.
- 7. Intelligence: The Power of Perception.
- 8. The Outer Mind: The Field of the Senses.
- 9. Ego and Self: The Quest For Identity.
- Part III - AYURVEDIC THERAPIES FOR THE MIND.
- 11. The Cycle of Nutrition for the Mind: The Role of Impressions
- 12. Outer Treatment Modalities: Diet, Herbs, Massage and Paneha Karma.
- 13. Subtle Therapies: Colors, Gems and Aromas.
- 14. The Healing Power of Mantra.
- Part IV - SPIRITUAL APPLICATIONS OF AYURVEDIC PSYCHOLOGY
- 16. The Eightfold Method of Yoga I: Outer Practices
- 17. The Eightfold Method of Yoga II Inner Practices
- APPENDIX
- Western culture's fascination with change has left many feeling disconnected from traditional guidance.
- Vedic wisdom, an ancient Indian tradition, offers practical knowledge for healthy and meaningful living.
- Dr. David Frawley translates and interprets this wisdom in his book "Ayurveda and the Mind".
- Ayurvedic principles emphasize the mind's role in emotional and spiritual health.
- The mind is considered a subtle organ that needs to be nourished, free from toxicity for emotional freedom.
- Ayurvedic psychology recognizes the interconnectedness of mind and body.
- Dr. Frawley's book is valuable for students of Ayurveda, Yoga, Tantra, and psychology.
- Ayurveda: ancient Indian mind-body healing system with yogic spiritual tradition.
- One of the world's oldest and most complete natural healing systems.
- This book focuses on Ayurveda's psychological aspect, least understood part.
- Profound and intricate relationship between mind, body, and spirit in Ayurveda.
- Comprehensive Ayurvedic treatment for the mind: health promotion and disease management.
- Sources: classical Ayurvedic texts and yogic teachings.
- Modalities for treating the mind include diet and meditation.
Ayurveda: This book introduces readers to Ayurveda, no prior knowledge required.
- Section 1: Explores Ayurvedic view of mind-body relationship, including gunas (Sattva, Rajas, Tamas), doshas (Vata, Pitta, Kapha), and five elements.
- Section 2: In-depth examination of functions of awareness through consciousness, intelligence, mind, ego, and self.
- Section 3: Ayurvedic therapies for the mind: outer (diet, herbs, massage) and inner (color, aroma, mantra).
- Section 4: Spiritual and yogic practices from an Ayurvedic perspective, integrating all therapies.
- Appendix: Contains tables on functions of the mind and their correspondences.
- Goals: To provide sufficient knowledge for personal use and relevant to psychologists/therapists.
- Biological Humors: Vata (air), Pitta (fire), Kapha (water) determine physical and psychological constitution.
- Three Qualities (Gunas):
- Sattva (purity, knowledge, harmony)
- Rajas (activity, passion, attachment)
- Tamas (inertia, darkness, ignorance)
- Practical Self-Examination Tests:
- Ayurvedic Constitution Test
- Mental Nature Test.
- Five Elements of the Mind: Earth, Water, Fire, Air, Ether present an energetic approach to understanding the mind.
- Overview: Ayurvedic Psychology covers nature and functions of the mind through the five elements.
- Practical Exercises: Provided for readers to examine their own minds.
- Ayurveda views: The physical body as a manifestation of deep-seated mental tendencies; the mind as a reflection of the body and storehouse of sensory impressions; and the true Self as beyond the mind-body complex.
- Ayurvedic methods for healing:
- Yoga postures
- breathing exercises
- mantra
- meditation
- Tantric tools for spiritual growth and mental disease treatment.
- Yoga: The spiritual aspect of Ayurveda; a science of spiritual development aiming at Self-realization.
- Ayurveda's view of the mind: Derived from Yoga philosophy, recognizing different levels of consciousness.
- Mind-Body Medicine in Ayurveda: Both physical and mental diseases treated with an understanding that they are interconnected.
- Modern problems: Primarily psychological; caused by internal factors like wrong use of senses and negative emotions.
- Ayurvedic solution: Teaches harmony with Nature, simplicity, contentment, and balance for permanent well-being.
- Ayurveda recognizes four levels of healing:
- Disease Treatment - may require invasive methods like drugs or surgery.
- Disease Prevention - Eliminate factors in daily life that make us vulnerable
- Life Enhancement - Improve vitality, live longer
- Awareness Development - Spiritual approach including meditation, ultimate goal is true awareness.
- True awareness: Recognition of unity, transcends personal limitations, understanding of the Self as All, ultimate goal of Ayurveda.
- Human problems arise from lack of true awareness, not just a lack of information but failure to understand our place in the universe.
- The universe rests within us, all human beings are part of our own Self, all creatures are different forms of who we are.
Three Major Constitutional Types: Vata, Pitta, and Kapha.
- Based on the three biological humors: Air (Vata), Fire (Pitta), and Water (Kapha).
- Each type has distinct psychological ramifications.
- Vata (Air):
- Governed by air and ether elements.
- Controls movement, discharges impulses, and animates life.
- Senses of touch and hearing are part of it.
- Agility, adaptability, and facility in action.
- Basic sensitivity and mobility of the mental field.
- Fear and anxiety are its emotional derangements.
- Pitta (Fire):
- Governed by fire and water elements.
- Controls transformation in body and mind.
- Predominates in digestive system, particularly small intestine and liver.
- Governs reason, intelligence, and understanding.
- Anger is its emotional disturbance.
- Kapha (Water):
- Governed by water and earth elements.
- Controls form and substance, weight, cohesion, and stability.
- Predominates in bodily tissues and upper part of the body.
- Senses of taste and smell are part of it.
- Governs feeling, emotion, and capacity to hold on to form.
- Desire and attachment are its emotional imbalances.
Vata, Pitta, and Kapha can be felt through the conditions of nature:
- Vata--cool, dry, clear windy day;
- Pitta--hot, muggy, partly overcast summer day;
- Kapha--cool rainy day with calm wind.
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VATA (AIR TYPES): a. Physical Characteristics: Tall or short than average, thin in build, bony frame without well-developed muscles, prominent veins, dry skin easily becomes rough, cracked or wrinkled, dull or dusky complexion with possible brown or black discoloration, small, dry eyes may twitch or tremor, dry and prone to dandruff or split ends. b. Emotional Characteristics: Light sleepers, insomnia, restless dreams, variable and fluctuating digestive powers, high appetite at times, low or absent at others, nervous indigestion with emotional upset, stress, or hostility, scanty urine, infrequent perspiration, dry stool. c. Psychological Characteristics: Quick and agile in mind, changing interests and inclinations, talkative, informed, intellectual, superficial ideas, wavering mind, lacks deep knowledge of a particular subject, indecisive will, lacks determination, self-confidence, negative self-image, fearful, worry, anxiety, overwork, over-exercise.
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PITTA (FIRE TYPES): a. Physical Characteristics: Average height and build with well-developed muscles, oily skin prone to acne, rashes, red or inflamed eyes, thin hair, early graying or balding, good appetite, sharp or excessive, prone to hyperacidity and heartburn, ulcers or hypertension, moderate sleep, average amount of dreams, yellow discharges, loose stool or diarrhea, sweat easily, malodorous discharges. b. Emotional Characteristics: Competitive, easily take to exercise or sports, love to win and hate to lose, enjoy games, moderate endurance, tire easily under sunlight and heat. c. Psychological Characteristics: Intelligent, perceptive, systematic manner, opinionated, judgmental, self-important, prone to anger, strong will, impulsive or self-willed, good leaders but can be fanatical or insensitive, like the use of energy and force, good at research and invention.
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KAPHA (WATER TYPES): a. Physical Characteristics: Shorter than average in height, stocky build with well-developed chests, corpulence or obesity, large frame, slow metabolism, low but constant appetite, slow to lose weight, large eyes, abundant oily hair, large white teeth, large lashes. b. Emotional Characteristics: Easy sleepers, often excessive, hard time staying awake late into the night, low discharges of urine, sweat, and feces, accumulate and discharge mucus, particularly in the morning. c. Psychological Characteristics: Emotional in temperament, romantic, sentimental, cry easily, slower learning but retain what they learn, not creative or inventive, better at finishing things than starting them, traditional or conventional behavior and beliefs, good followers, content with things as they are, stable but sometimes stagnate."
- Constitutional Examination: Determining Psycho-physical Nature
- Each individual has all three biological humors (Vata, Pitta, Kapha) in varying proportions.
- Predominant humor influences disposition and health.
- Seven major types: pure Vata, Pitta, Kapha; mixed Vata-Pitta, Vata-Kapha, Pitta-Kapha; even VPK type.
- Prana, Tejas, Ojas: The Three Vital Essences
- Subtle counterparts of Vata, Pitta, Kapha on the level of vital energy.
- Control ordinary mind-body functions and promote positive health.
- Prana (Vata): Primordial Life-Force
- Master force behind all mind-body functions.
- Responsible for coordination of breath, senses, and mind.
- Develops higher states of consciousness.
- Tejas (Pitta): Inner Radiance
- Subtle energy of fire.
- Digests impressions and thoughts.
- Develops higher perceptual capacities.
- Ojas (Kapha): Primal Vigor
- Subtle energy of water as vital energy reserve.
- Essence of digested food, impressions, and thought.
- Gives calm, supports, and nourishes all higher states of consciousness.
- Psychological Functions of the Three Vital Essences
- Prana: emotional harmony, balance, creativity.
- Tejas: courage, fearlessness, vigor.
- Ojas: peace, calm, contentment.
- Building Up Prana, Tejas, and Ojas
- Derive from nutrients (food, heat, air) on a gross level.
- Fed by sensory impressions on a subtle level.
- Health Imbalances
- Prana: Depression, mental stagnation
- Tejas: Lack of clarity and determination
- Ojas: Anxiety and mental fatigue
- Three primal qualities (gunas) of Nature: Sattva, Rajas, Tamas.
- Sattva: Intelligence, virtue, goodness; creates harmony, balance, stability. Light, luminous, inward and upward motion. Brings about soul's awakening.
- Rajas: Change, activity, turbulence; introduces disequilibrium, motivates action, self-seeking, fragmentation, disintegration. Outward motion, stimulating but leads to pain and suffering. Force of passion causing distress and conflict.
- Tamas: Dullness, darkness, inertia; heavy, veiling or obstructing in its action. Downward motion, causes decay and disintegration. Brings about ignorance and delusion, promotes insensitivity, sleep, loss of awareness. Principle of materiality or unconsciousness causing consciousness to become veiled.
The three gunas are one of the prime themes of Ayurvedic thought.
- They form a deeper level than the three biological humors and help us understand our mental and spiritual nature and how it functions.
- All objects in the universe consist of various combinations of the three gunas.
- Cosmic evolution consists of their mutual interaction and transformation.
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Sattva:
- Domain of consciousness, associated with clarity, truth, light, concentration, devotion.
- Balance of Rajas and Tamas, combining energy and stability.
- Increasing Sattva leads to peace, harmony, and liberation.
- Pure Sattva transcends time and space, unites soul with God.
- Imbalance can lead to cosmic evolution through disease and suffering.
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Rajas:
- Causes agitation, delusion, desire, distortion, turbulence, emotional upset.
- Predominates in sensory aspect of mind due to constant seeking of enjoyment.
- Leads to instability, loss of inner peace.
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Tamas:
- Ignorance that veils true nature, weakens perception.
- Results in ego identification, isolation, and darkness.
- Prevails in consciousness identified with physical body.
Mental Types according to the Gunas:
- Sattvic people possess harmonious nature, strive for balance, and have peace of mind.
- Rajasic people have good energy but burn out through excessive activity and seek power over others.
- Tamasic types have deep-seated psychological blockages and do not take responsibility for their lives.
Mental Constitution according to the Three Gunas:
- Sattvic nature shows a spiritual disposition with few psychological issues.
- Rajasic people have various psychological problems but can usually deal with them.
- Tamasic person has a danger of severe psychological problems.
- Sattvic: Love, peace, nonviolence; herbs, vegetarian diet, mantra, meditation.
- Rajasic: Stimulation, energization, agitation; breaks up Tamas, but not always beneficial.
- Tamasic: Sedation, sleep, grounding; sedates high Rajas, rarely useful in healing process.
- Sattvic healing is primary and uses natural methods.
- Rajasic and Tamasic modalities used under special circumstances.
- Personal Healing: Breaking up Tamas/developing Rajas (moving from mental inertia to self-motivated action).
- Fire is necessary for this transition.
- Deep-seated patterns must be released, and new energies brought in.
- Action indicated, not only in the mind but involving outer aspects of life.
- Healing of Humanity: Calming Rajas/developing Sattva (moving from self-motivated action to selfless service).
- Space is necessary for this transition.
- Surrender personal pain and seek the greater good.
- Depersonalize problems and take up humanity's problems.
- Universal Peace: Perfecting Sattva (moving from selfless service to meditation).
- Develop love and awareness as universal forces.
- Inner peace becomes dominant force.
- Transcend human condition to higher spiritual nature.
- Body vs. Mind: Unlike the physical body, which has a clear structure and function, the mind is perceived as an amorphous entity.
- Mind as a Vehicle: The mind is our primary tool for all actions, yet few understand how to use it effectively or care for it properly.
- Consequences of Ignorance: Problems in life stem from not knowing the mind and its functions; they are secondary issues derived from this primary ignorance.
- Mind's Properties: The mind has qualities that can be used for both good and bad, causing happiness or wreaking havoc.
- Solution to Psychological Problems: Learning to use the mind properly is the key to solving psychological problems and realizing one's higher potential.
- Spiritual Life: Understanding the mind leads to spiritual growth and transcending its limitations, ultimately reaching Pure Awareness.
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Mind as an Object:
- We have always had a mind but never observed it.
- To observe the mind, take the role of the observer and witness its functions.
- Observe thoughts, feelings, impressions, and states of waking, dreaming, and deep sleep.
- Maintain awareness in the attitude of witnessing the mind to learn what it is.
- The mind is an object that exists apart from our awareness, which is its perceiver.
- The mind is material and part of the external world, belonging to us but not who we are.
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Mind as an Instrument:
- The mind is an instrument or tool for deriving information from the external world.
- It is a means of knowing devised by Cosmic Intelligence.
- The mind is the ultimate machine, the best computer, and the highest organization of matter possible.
- We are not conscious of the brain itself but only our actual thought process.
- The mind is more subtle than the physical apparatus of the brain."
- Awareness: Constant, unbroken sense of self or being; ongoing ability to observe and witness mental fluctuations. Not located in time and space, unaffected by actions.
- Mind: Instrument through which awareness operates; has form, function, and movement; organically related to the physical body.
- Mind-Body Unity: Organic unity but not the same; mind can function apart from body consciousness.
- Location of the Mind: No specific location in the body; moves with awareness; not limited to the body as it can observe it.
- Awareness vs. Mind: Awareness is pure consciousness, unchanging; mind is conditioned within the mental field, constantly changing.
- Mind's Functions and Physical Fluctuations: Mind's functions change with physical fluctuations.
- Body as an Organ of Perception and Expression: Primary organ for perception and expression.
- Mind and Body are not the Same: Mind can function apart from body consciousness; mind is object of perception for the mind.
- True Awareness Transcends Both Mind and Body.
- Atomic Nature: The mind is atomic or point-like, consisting of shifting points of thought, feeling, and sensation. It has no fixed shape or size, pervading the body and field of perception.
- Limitations: The mind can only focus on one object at a time, leading to a tendency to construct reality from limited perspectives. This process is inherently limiting as it presents only one side of reality.
- Mobile Nature: The mind is constantly changing and in motion, impossible to still. It functions through rapid series of mental actions.
- Subtle and Sensitive Nature: The mind is subtle, unpredictable, and sensitive, affecting and pervading all its contents. It must be treated with care due to its sensitivity.
- Dualistic Nature: The mind is dualistic, consisting of opposite forces, prone to dualistic reactions, and moving between opposites. Thought always reinforces its opposite.
- Mind is hard to control due to its volatile, subtle, dualistic nature.
- Human life is a struggle to learn mind control.
- If we master mind control, we've accomplished the universe's most difficult task.
- Inability to control mind causes sorrow and disease process.
- Mind equals thought; thoughts shape mind.
- Thought forms are material and affect us.
- Positive thought forms elevate, negative ones depress.
- Deepest thoughts determine our change.
- Change deep-seated habits through prayer, meditation, and concentrated thought.
- Examine mind's nature: attention shifts, emotions fluctuate, thoughts follow each other compulsively.
- Ego or "I-thought" is the root of all thoughts.
- Learn to observe mind instead of being its victim.
- Gaining mind control allows us to be true selves and create in harmony with our hearts..
- Ether Element: Mind's primary composition, expansive, holds innumerable forms.
- Air Element: Mind's movement, faster than light, coordinates body and senses.
- Fire Element: Mind's illumination, capacity to understand.
- Water Element: Mind's emotional quality, empathy, feeling.
- Earth Element: Mind's weight, memory, attachment.
- Inner Mind or Deeper Consciousness - Air: underlying mental sensitivity, deeper feeling nature, background vibratory field of energies, capacity for change, response, and transformation.
- Intermediate Mind or Intelligence - Fire: rational or discriminating faculty, allows us to perceive and judge things, mediates between inner core consciousness and outer sensory functions.
- Outer Mind, Sensation-Emotion Water: emotional nature, capacity to gather sensory impressions and respond to them, formative aspect of mind, basis of will, motivation, and action in the external world.
- Outer Self (Ego, Earth): Defines self according to body; provides objective referent or identity; connects us to physical body; seeks acquisition or achievement; consciousness objectified.
- Inner Self (Soul, Ether): Sense of pure subjectivity; transcends bodily identity; unites us with other creatures; finds peace in self-worth; content in its own identity; becomes Universal Self for liberation and immortality.
Five Levels of the Mind:
- Ether - Higher Self: Underlying mind-space for all mental functions; provides background capacity for mental activities.
- Air - Inner Consciousness (Soul) Transcends bodily identity; finds peace in self-worth; unites us with other creatures.
- Fire - Intelligence
- Water - Sense Mind
- Earth - Ego. (Outer Self) Connects us to physical body; seeks acquisition or achievement; consciousness objectified.
- Outer Mind: Doorway for external impressions from senses.
- Intelligence (Intermediate Mind): Determines which impressions enter based on dualistic emotions.
- Consciousness (Inner Mind): Interior room where deposited memories and tendencies form.
- Impressions only enter when we react emotionally.
- Sensory perception alone does not allow external energies in.
- Detached observation digests impressions, preventing limitation.
- Intelligence controls outer mind based on reasoning principles.
- Perceptual Process: a. Outer Mind: Gathers impressions based on attention. b. Intelligence: Evaluates impressions and comes to conclusions. c. Inner Mind: Deposits impressions as memories and causes feelings. d. Ego surfaces after recognition, subjectively reacts to impressions.
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Action:
- Allows us to act through the outer mind.
- Transmits ideas to motor organs.
- Determines intentionality (what we want to do).
- Identified with actions through ego ("I am doing this").
- Feels effects of actions inside ourselves through inner mind.
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Levels of Awareness:
- Ego (outer self): identifies consciousness with external objects, dependent upon them for identity and happiness.
- Sense mind: responsible for thoughts, emotions, and planning.
- Inner Self: underlying mindspace or inner self, seldom developed without self-observation through meditation.
-
Functions of the Mind:
- Intelligence: determines what is true, good, valuable, or deep in meaning.
- Emotion: movement of sensate mind, emotional reactions to things triggered by sensory impulses.
- Consciousness/Heart: home of deep-seated states and enduring feelings.
-
Psychological Problems and the Energetics of the Mind:
- Imbalance of mental energies produces disease or unrest.
- Consciousness and inner Self are subtle and must be purified.
- Healing the mind involves understanding consciousness and its functions.
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The Five Bodies:
- Physical Body.
- Vital Body (Prana).
- Mental Body (Manas).
- Body of Intelligence (Buddhi).
- Body of Consciousness (Chitta) & Self (Atman).
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The Ayurvedic View of Consciousness and its Functions:
- Explained through Yoga and Ayurveda as consciousness, intelligence, mind, and self.
- Understanding these aspects of the mind in our own life and behavior.
- Probes deeply into who we are and main issues of existence.
- Conditioned Consciousness: A deeper level of awareness than ordinary thoughts, but not pure or unconditioned. Bound within space and time.
- Unconditioned Consciousness: Timeless and infinite, beyond all movements of the mind; our true Self.
- Spiritual growth involves shifting from conditioned to unconditioned consciousness.
- Conditioned consciousness is the storehouse of memories and attachments, leading to psychological problems.
- Ayurvedic psychology aims to calm the conditioned mind, removing negative patterns causing disease and sorrow.
- Consciousness: The inner world; difficult to define but essential for thinking, feeling, and perceiving.
- Consciousness is vast and deep, like an ocean; improper navigation can lead to mental disturbances.
- Learning to observe the contents of consciousness is crucial for mental and spiritual development.
- Ayurveda offers techniques for illuminating consciousness, transcending external limitations.
- Chitta: The greater mind or consciousness in general, including unconscious, subconscious, self-conscious, and superconscious.
- Chitta refers to the inner core of the mind, our center of pure feeling and direct knowing.
- Most of Chitta is unconscious to the ordinary mind; only spiritually developed individuals can fully be aware of it.
- Modern psychology's "unconscious" is a corner of this greater consciousness or Chitta.
- Our potential field of consciousness extends to all consciousness in the universe, including God.
- Yogic psychology focuses on the higher Self and the field of pure consciousness, which is the Absolute truth.
- Consciousness is a quickly vibrating subtle energy field, basis of material manifestation.
- Chitta is the substance of consciousness, constituting its body or bulk.
- Mind and senses are limbs or organs of consciousness.
- Physical body is made of heavy elements (water, earth), created by gravity.
- Consciousness is composed of lighter elements (ether, air), a creation of thoughts.
- Deeper consciousness maintains its processes below the outer mind.
- Meditation awakens us to deeper consciousness' higher potentials.
- Nature of Chitta: sensitivity, capacity to feel in all ways.
- Our consciousness is shaped by our deepest relationships.
- Deeper consciousness holds memories from birth and previous lives.
- Consciousness creates the universe as the ground of Nature.
- Pure Consciousness is unborn or Absolute beyond creation.
- Conditioned consciousness (Chitta) is the primal substance creating the universe.
- Consciousness exists everywhere in Nature, even in inanimate objects.
- Individual consciousness occurs as particularized centers within Cosmic Consciousness.
- Consciousness governs the plant and elemental kingdoms.
- Consciousness is the basis of genetic code and core instinctual responses.
- A secret consciousness supports growth and development everywhere.
- The Superconscious: Deeper consciousness containing God contact, knowledge of subtle worlds, extending into realms of pure feeling and clear awareness.
- Collective Consciousness: Access to human memories and tendencies, linking us to Cosmic Consciousness.
- Cosmic Consciousness: Contact with the Divine Creator, holds all knowledge, transcends conditioned consciousness.
- Unconditioned Consciousness (Chit): Beyond conditioned consciousness, source of true genius and insight.
- Heart and Soul: Chitta dwells in the heart, spiritual heart contacted on right side, seat of deep feeling and profound knowing.
- Composition of Chitta: Primarily Sattvic, contains all three gunas, nature determined by relationships at a heart level.
- Correspondence to Vital Essences: Relates to Vata (exposed consciousness) and Prana (life force).
- Importance of Balancing Chitta: Protects proper unfoldment of deeper consciousness, keeps Vata in balance.
- Chitta: Master Prana that governs original lifeforce of soul, giving life to mind and body, upholding autonomic functions.
- Deep connection between Chitta and Prana, corresponds to Prana among three vital essences (Prana, Tejas, Ojas).
- Practice of Pranayama helps enter and purify the Chitta.
- Individual consciousness is field of tendencies (Samskaras), determines unique character and mentality.
- Functions of Chitta: memory, sleep, samadhi.
- Memory: Ground of memory, holds seed memories from life to life, governs memory on an organic level.
- Sleep: Consciousness gives peaceful deep sleep, immersion in inner consciousness, renewal for another birth.
- Samadhi: State of absorption, consciousness becomes entirely concentrated in a single object or experience, provides lasting peace and liberation.
- Higher development of consciousness occurs only through Samadhi.
- Awareness of deeper levels of consciousness in Samadhi neutralizes karmas and releases from cycle of birth and death.
- Any peak experience is a kind of Samadhi.
- Negative absorptions increase bondage to external world, should be avoided.
- Intuition: Higher function of consciousness; direct knowledge beyond senses, more vivid than sensory perception. Not imagination or psychic perception.
- Instinct: Lower function of consciousness; sustains organic functions, hard to change due to deep instinctual patterns.
- Love: Consciousness's basic urge to unite; relates us to the world and vice versa through sympathy and rapport. Consciousness is love.
- Faith: Direct inner sense of Reality beyond appearances, based on deeper consciousness. Distorted when given over to dogma.
Proper Development: Requires deconditioning of consciousness; release deep-seated desires, habits, and tendencies through Samadhi or absorption in truth. Prepare outer life for development by purifying mind with right diet, impressions, action, and relationship.
Intuition vs Imagination/Psychic Perception: Intuition is direct feeling of consciousness, more vivid than sensory knowledge; imagination and psychic perception are functions of the outer mind and subtle senses.
- Intelligence: A central focus in Ayurveda and psychology, it's the power that illuminates life with truth. Misused, it leads to errors; used properly, it enhances self-awareness and respect for the world.
- Buddhi: Sanskrit term for intelligence, derived from "bud" meaning "to perceive" or "awake." It discerns truth and reveals reality beyond appearances.
- Abstract and Concrete: Intelligence's abstract side comprehends ideas, creating philosophy and spirituality; concrete side grasps external objects, producing science.
- Intellect vs True Intelligence: Outwardly oriented intellect becomes "intellect," dealing with reason and sensory knowledge; inwardly oriented true intelligence perceives inner truth.
- Intellect's Limitations: It constructs an external reality, leading to materialism and a mechanistic universe view. It focuses on outer goals and distinctions, often trapped in surface information.
- True Intelligence: Reveals the nature of things beyond appearances; perceives the eternal as real and transient forms as unreal; frees us from external belief structures.
- Conscience is an inherent ethical sense, causing us not to wish harm and feeling others' pain as our own. It's a part of intelligence.
- The more intelligent we are, the stronger our conscience and less desire to interfere or impose will.
- Intelligence creates morality outwardly (societal customs) and universal ethics inwardly (non-violence).
- Organized religion is a product of outward-oriented intelligence, leading to clashes of beliefs and exclusive claims.
- Inner intelligence creates spirituality or the quest for eternal truth beyond name and form.
- True intelligence is the awake, cognizant, and developed aspect of consciousness.
- Consciousness evolves into intelligence when directed toward a principle, value, or higher good.
- Intelligence becomes spiritual discrimination, discerning inner reality from outer forms.
- Cosmic Intelligence is the evolved portion of Cosmic Consciousness, responsible for structure and order in the cosmos.
- Our individual intelligence is our particular portion of Cosmic Intelligence.
- True intelligence develops from sattvic matters of consciousness but can be contaminated by rajas (emotional impurities) and tamas (wrong judgment).
- The seat of true intelligence resides in the heart, while the seat of intellect is the brain.
- Intelligence makes up the sheath of wisdom or Vijnanamaya Kosha, mediating between the causal body and the astral body.
- Intelligence corresponds to Pitta (fire) among biological humors and Tejas (vital fire essence).
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Intelligence (Buddhi):
- Transcends vital and sensory activity
- Creates sattvic Prana or conscious use of life-energy
- Controls mind, senses, and vital force based on experiential knowledge
- Develops with proper growth, preventing impulsive actions causing disease
- Unity of Buddhi (intelligence) and Prana (awakened energy)
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Will:
- Intelligence as the doer or agent deciding actions
- Capable of making decisions and executing them based on knowledge
- Establishes lasting goals and provides knowledge to achieve them
- Determines ethical standards for behavior
- Basis of spiritual aspiration, desire to know God
- Leads to selfless service and dedication to excellence
- Clarifies and decisively achieves higher aims
- Mastery in all fields of life, including spiritual accomplishments
- Survives consciously from life to life
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Functions of Intelligence:
- Determination of truth through perception, reason, and testimony
- Perception: identifies enduring realities behind sensory impressions
- Reason: compares impressions and arrives at greater truth
- Testimony: heeds advice and learns from others
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Importance of Intelligence:
- Inherent in soul as its awakened perception
- Governs all spiritual teachings and scriptures
- Speech and sound convey inner knowledge when minds and hearts are open to truth
- Relates to the organs of speech and hearing, most rational and spiritual senses.
- Wakefulness: a state of consciousness where clear perception occurs, degree of spiritual wakefulness measures intelligence development.
- Consciousness (Chitta) vs Intelligence: while consciousness gives open awareness, intelligence provides directed awareness and objective recall.
- Memory: essential for intelligence development; abides in consciousness, clarity belongs to intelligence.
- Samadhi: highest form of direct perception, occurs when intelligence uses deeper consciousness as its instrument.
- Spiritual practice: converts raw consciousness into refined energy of intelligence.
- Intelligence and Samadhi: intelligence creates Samadhi, immerses us in deeper consciousness.
- Types of Samadhis: with concentration (intelligence), without thought or action (deeper consciousness).
- Proper Development of Intelligence: place intellect in service of awareness, recognize difference between self-knowledge and knowledge of externals.
- True Nature: immortal Self is eternal consciousness that cannot be determined by outer knowing.
- Our lives are dominated by sensory impressions from the external world.
- The outer mind, also known as Manas in Sanskrit, is the instrument of thinking, consisting of senses, emotions, and outer thinking capacity.
- We possess five senses and five motor organs for taking in energies of the five elements and acting upon them.
- The mind is influenced by Prana and can be disturbed by it; our vital nature affects our mental state.
- The outer mind interprets sensory data objectively (factually) and subjectively (emotionally).
- Objective interpretation organizes sensory data for determination of meaning, while subjective interpretation relates sensory data to personal condition.
- Emotion is our personal reaction to sensory data, allowing immediate response.
- The outer mind includes both informational thought and emotional responses.
- Emotion has the greatest capacity for causing pain due to its potential for distorting information and creating misperception.
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Emotions:
- Characterized by sensory component (sights, sounds)
- Sensation gives rise to emotion
- Two levels: outer mind (temporary reactions) and deeper consciousness (enduring states)
- Essence of emotion dwells in deeper consciousness
- Emotions tied to particular objects belong to outer mind
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Outer Mind and Intelligence:
- Outer mind: registers information, no values or goals
- Intelligence: processes information, makes decisions
- Mind (Manas): instrument of thinking, doubts
- Intelligence (Buddhi): instrument of perception, resolves doubts
- Outer mind dominated by modern information-sensation culture
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Mind, Intelligence and Consciousness:
- Consciousness (Chitta): feels internally, sense of knowing
- Mind (Manas): senses things outwardly, requires external impression
- Intelligence (Buddhi): perceives and recognizes inwardly and outwardly
- Outer mind, intelligence and consciousness function through each other
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Cosmic Mind:
- Collective side: sensory activity of creatures on Earth
- Psychic atmosphere influenced by sensory impressions
- Mass media negatively impacting psychic atmosphere
- Cosmic side: sensory activity of creatures in all worlds, dominated by visions of gods and goddesses.
- Outer mind primarily develops from Rajas, the active energy of consciousness.
- Consists of impressions (Tanmatras) from absorbed sensory potentials and emotions/ideas.
- Action-oriented: The outer mind causes us to act in the outer world to establish our identity as a bodily creature. It adds an additional aspect of water to basic air and ether elements of consciousness.
- Relationships: The outer mind connects with our genetic background, vital nature (Pranas), and species through the senses. It is influenced by Rajas or active energy.
- Functions: The outer mind functions to plan, organize, consider, fashion, make, or imagine. Its two main functions are intention and imagination.
- Intention: The mind always has a plan, intention, or motivation that tends to be external in orientation. It builds up our ego world and creates ulterior motives that spoil actions and remove spontaneity.
- Imagination: Imagination is the projection of a possibility, part of will, and allows us to project future action. It can create wishful thinking, illusions, and psychological problems when not aligned with deeper intelligence.
- Artistic and creative work: Governed by the outer mind, requires a well-developed sense-mind for motor skills and refinement of impressions.
- Creative vision: Higher function of the mind reveals subtle senses and psychic abilities like E.S.P. and action at a distance.
- Proper development: Requires control of senses and emotions, cultivation of will and character.
- Control of senses: Proper development seldom taught in modern education, leading to psychological imbalances.
- Will power: Not measured by getting what we want but by transcending desire, not a result of free choice.
- Desire: Compulsion from external world, seeks what is external and not truly ours.
- True will power: Doing what we say, manifesting deeper aspirations in action, gives energy through self-discipline.
- Character: Ability to control outer mind, true to conscience, requires integrity and detachment from sensory desires.
- Mind: Can be turned within, requires control of attention, essential for well-being.
- Lack of control: Allows energy to go outward, causing physical and psychological disease.
- Self-Identity: Who are we? The self is the subject behind thoughts, emotions, and sensory experiences. It operates mental and sensory instruments.
- Three Layers of Consciousness: Thought, Intelligence, and Mind. Behind these layers lies a sense of self that determines their actions.
- Ignorance of True Self: Our problems stem from this ignorance. Understanding the mind leads to the deeper issue of self-identity.
- Ego as Separate Self: The ego is the root of social and personal problems, but can be transcended through Ayurveda. It's called Ahamkara in Sanskrit, meaning the "I-process.
- Definition of Ego (Ahamkara): A process of self-identification, creating a sense of "I am this" or "this is mine.
- Function of Consciousness: Identifies itself with an object, leading to feelings of oneness and separation from the world.
- Difference between Ego and True Self: Ego is a fragmented self-image; true Self is pure I am, detached and aware.
- Origin of Ego: Arises from the "I thought" that stands behind all other thoughts. Introduces division and fragmentation in consciousness.
- Impact of Ego on Functions of the Mind: Affects all levels of consciousness and bodies of the soul, requiring a self-sense for function.
- Subtle Levels of Ego: Exist in various forms to allow for their respective activities.
- Atomic Nature of Ego: Arises from our ability to focus on one point at a time, creating a narrow focus or bias.
- Pride and Conflict: Resulting from the ego's inherent feeling of pride, causing us to look down on others and create conflict.
- Ego arises due to a misjudgment in intelligence (Buddhi).
- It's a failure to discern the true Self, mistaking it for the body.
- Intelligence's primary function is self-determination and understanding of the Self.
- Ego distorts intelligence, leading us away from our inner goal.
- Some thinkers consider intelligence as the Self, but it's not; the Self transcends all thought.
- Deeper consciousness (Chitta) precedes the manifest ego and contains a rudimentary one.
- Ego uses deeper consciousness to sustain itself and cling to life.
- The rudimentary ego evolves into various aspects of the mind-body complex.
- Outer mind, senses, and body are extensions of the ego.
- Each emotion projects a kind of ego.
- Ego arises during perception, coloring all impressions.
- Ego appropriates impressions and intelligence to justify its reactions.
- It stops intelligence from perceiving truth and imposes its opinion as truth.
- Ego is our most basic subconscious reaction that keeps consciousness suppressed.
- We must learn to observe the perceptual process to transcend the ego.
- Ego exists in all creatures, even inanimate objects.
- It's a cosmic principle responsible for creation and diversification of objects and beings.
- We can perceive higher cosmic states of ego by expanding our sense of self into deeper levels of consciousness.
- Ego: Seed of darkness or Tamasic side of consciousness, corresponds to earth element and ignorance.
- Source of emotional afflictions (attraction, repulsion, attachment).
- Relates to Apana Vayu, downward moving Prana, brings disease and decay.
- Drives fragmentation and self-destruction unless controlled.
- Energy is negative or entropy, leads to loss of energy.
- Function of Ego:
- Self-sense: Identifies with body and mind, creates self-identity.
- Self-sense (self): Sense of owning a body, provides focus for consciousness.
- Self-sense (mind): Identifies with thoughts, emotions, sensations.
- Mine-ness: Sense of ownership of external objects, establishes territory and grows in the outer world.
- Self-sense: Identifies with body and mind, creates self-identity.
- Soul: Imortal conscious being, individualized portion of Divinity.
- Source of vitality and energy (physical and mental).
- Individual self-sense behind our existence.
- Entity behind causal body that persists throughout rebirth cycle.
- Recognizes ourselves as immortal conscious beings seeking Self-realization and liberation.
- Soul's counterpart: God (Ishvara), creator of the universe, Lord of all souls, dispenser of karmas.
- Ego vs. Soul: Ego drives division and multiplicity; soul leads us back to unity.
- Soul's presence in nature: Gives life and sustains form in all things, latent in elemental kingdom.
- Communication with the soul: Possible with human beings, animals, plants, elements.
- Universalized self-sense: Experience of God within our minds, feeling ourselves as servants or workers for God.
- Soul: Controlling positive energy, creativity, and vitality; inherent in deeper consciousness (Chitta) as its awakened or Sattvic function.
- Composition: Entity of Chitta's pure form or awakened intelligence (Buddhi), functions through Sat tva.
- Purification and Awakening: Happens when the soul takes charge, becoming conscious through pure Sattva developed in various lives.
- Three Main Powers: Source of life (Prana), love (Chitta), and light (Buddhi).
- Functions: Self-knowledge and surrender to God; expands field of identification to include all it's aware of.
- Soul Awareness: Key to healing, consciousness and intelligence activation, beyond ego.
- Meaning of Soul: First individualized portion of consciousness, not emotional nature or religious concept.
- Supreme Self: Beyond God and soul, pure consciousness, unity behind all beings, immutable peace at the core of mind.
- Psychological Healing vs Self-Realization: Restoring proper mind usage for psychological harmony vs deeper deconditioning for Self-realization.
- Importance of Purification: Necessary for mental health and spiritual growth.
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The Self and Functions of the Mind:
- Three main layers of mind: consciousness, intelligence, sense-mind.
- Consciousness closer to the Self, sense-mind closer to ego.
- Intelligence is key factor in how we orient our awareness.
- True intelligence discerns higher self-identity leading to true nature.
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Layers of Consciousness and Psychological Disease:
- Manas (outer layer) involved with events of the moment.
- Buddhi (middle layer) observes immediate sense and long term.
- Chitta (deeper layer) holds long-term patterns, becomes second nature.
- Ahamkara is self-consciousness or ego that makes us vulnerable to external influences.
- Atman witnesses and transcends all functions.
- Disease process caused by wrong functioning of mind and intelligence through ego.
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Functions of the Mind:
- Each function has natural qualities (gunas), can be altered by admixture of other gunas.
- Understanding gunas of the mind and changing them from Tamas to Sattva is key to mental health and spiritual development.
- Moving from Tamasic to Sattvic living is whole of spiritual development and psychological healing.
- Generally, what we do in a Tamasic or Rajasic mode something ignorant, unfeeling or foolish (Tamas) or something aggressive, agitated or impulsive (Rajasic).
- Our karma is not determined by our Tamasic moments only but by all three gunas at play within our mental field.
- Chitta: Develop functions with techniques like Pranayama, mantra meditation, concentration, mindfulness, Samadhi, Bhakti Yoga, Jnana Yoga, right beliefs, receptivity, clarity, faith, love, peace, joy, communion, right associations, sat sang.
- Buddhi: Use concentration, meditation, Self-inquiry, mantra, contemplation of universal truths, Jnana Yoga, self-examination, development of conscience and ethics, right reasoning, self-discipline, Tejas enhancement therapies, right intake of impressions, right diet, patience, character development.
- Manas: Practice devotion, self-discipline, control of sexual energy, mantra meditation, visualization, work, service, Bhakti Yoga, Ojas enhancement therapies, right intake of impressions, right diet, practice of patience, development of character, will-power, control of senses.
- Ahamkara: Cultivate spiritual aspiration, devotion to God, selfless service, self-discipline, self-inquiry, self-observation, right association.
- Examine consciousness: Take inventory of life experience, examine spontaneous reactions, observe use of senses and control over them, examine ego identification.
- Understand nature of intelligence, observe mental exercises for control over mind and senses.
- Ayurvedic counseling is crucial for psychological treatment, focusing on communication and actionable solutions.
- covers physical, psychological, social, and spiritual factors.
- addresses mental imbalances through four levels: biological humors, vital essences, impressions, and consciousness.
- Ayurveda balances biological humors through physical remedies like diet, herbs, exercise, emotions, thought, work, recreation, relationship, yoga, and meditation.
- Ayurveda promotes right intake of impressions through sensory therapies like aromas and colors.
- Ayurveda increases Sattva in consciousness through spiritual living principles, mantra, and meditation.
- Ayurvedic counseling is educational and a learning process for the client.
- Mind shaped by environment and social interactions
- Impressions from social interactions become more powerful
- Mind is a social entity, following collective patterns
- Language used in social context conditions the mind
- Parents' influence on mind as record of associations
- Ayurvedic psychology emphasizes right association for mental health
- Associate with those who elevate, keep distant from those who drag down
- Seek spiritual teachers, true friends, beauty of nature, wisdom teachings
- Healing the mind involves healing relationships
- Establish a society or group of friends for real counseling
- True therapist should be a spiritual friend and well-wisher
- Communication breaks down isolation and helps look at problems in new light
- Spiritual teacher guides to higher states of consciousness, not just resolving ordinary problems
- Therapist should recognize limits and direct clients to genuine spiritual teachers
- Spirituality goes beyond mind and its opinions, true psychology leads to spirituality.
Psychological disorders reflect imbalances of the three biological humors: Vata, Pitta, and Kapha.
Health problems are not personal failings but energetic issues in the mind-body complex.
- Vata (Air) Type: Excess Vata causes instability, agitation, excessive thinking, fear, anxiety, insomnia, tremors, palpitations, and possible nervous breakdown. Factors that disturb Vata include hard-to-handle sensations, mass media, loud music, drugs, stimulants, irregular eating, low energy, stress, fear, violence, trauma, neglect, or abuse as a child.
- Pitta (Fire) Type: Moderate psychological disturbances with strong self-control but potential for self-centeredness and antisocial behavior. High Pitta causes agitation, irritation, anger, possible violence, paranoid delusions, delusions of grandeur, or psychosis. Factors that increase heat disturb Pitta.
- Kapha (Water) Type: Least psychological problems but can suffer from mental dullness, congestion, poor perception, attachment, lack of motivation, depression, sorrow, and clinging. Stronger Kapha types may experience greed and possessiveness. Factors that contribute to Kapha emotional disturbances include excess pleasure, enjoyment, or attachment in life, too much sleep, lack of exercise, Kapha-aggravating diet, emotional problems combined with physical conditions, or overindulgence as a child.
- Vata: Nervous, anxious, worried, hesitant, hard to pin down, negative attitude, hypochondriacs, need calm minds and hearts, seek attention and sympathy, require patience and time, fluctuating condition, aim for slow steady development, sensitive hearts, easily frightened, prone to withdraw.
- Pitta: Believe they know who they are, blame others or themselves, disturbed by conflict, aggressive, critical, contentious, question therapists' qualifications, respond with anger or criticism, need receptiveness and kindness, intelligent, expect validation, must awaken discrimination, approach with tact and diplomacy.
- Kapha: Need stimulation, slow to act, hard to implement changes, prone to addictions and depression, sentimental about condition, need outside push, respond better to consistent prescriptions, need determination, coaxed out of complacency, need frequent appointments, once started continue well on their own.
Ayurvedic counseling profiles are general and should not be taken rigidly.
Vata types have many doubts about themselves and treatments, expect immediate results, and may quickly quit or get frustrated.
Pitta types blame others or themselves for problems, are prone to conflict, and question therapists' qualifications.
Kapha types need stimulation, have difficulty implementing changes, and respond better to consistent prescriptions.
- Vata-Pitta Type: Combines volatility of air and fire. Fear and anger unpredictable. Difficult to trust, defensive, suspicious. Requires tact, patience, nurturing, supportive environment. Highly intelligent but volatile. Benefit from maternal force.
- Vata-Pitta Characteristics: Volatile, defensive, difficult to trust, requires support, highly intelligent.
- Health Issues: Low energy reserves, weak immune system.
- Emotional Response: Fear or anger.
- Needs: Tact, patience, nurturing, supportive environment.
- Pitta-Kapha Type: Strongest physically, good resistance, healthy. Lack adaptability and flexibility. Prefer dominance and control.
- Characteristics: Strong, content, least likely to seek therapy, lack adaptability.
- Health Issues: None major unless they fail in a major enterprise.
- Needs: More activity, creativity, new challenges.
- Vata-Kapha Type: Lack energy, motivation, passion. Emotionally and mentally unstable. Sensitive, humble, adaptable.
- Characteristics: Weak, passive, dependent, hypersensitive, easily disturbed.
- Health Issues: Amorphous personalities, poor judgment, easily carried away by emotional influences.
- Needs: Clarity, motivation, determination, assertiveness, challenge fears.
- Vata-Pitta-Kapha Types: Equal proportions of all three biological humors. Deal with current humor out of balance.
- Treatment: Adaptability in treatment, comprehensiveness of approach. Deal with Vata problems first due to their likelihood to cause issues.
- Ayurvedic treatment involves applying therapies of opposite nature to relieve conditions.
- Vata imbalance manifests as coldness, dryness, lightness, and agitation.
- Opposite therapies include rich nutritive diet, warm oil massage, rest, and relaxation.
- Pratipaksha-Bhavana: treating psychological imbalances with opposite qualities to restore balance.
- Consciousness shaped by food, impressions, and associations.
- To counter deep-seated tendencies, an opposite type influence is required.
- Changing harmful mental conditions involves cultivating an opposite way of living.
- Depression: eat vitalizing food, open up to nature, associate with creative and spiritual people.
- Our original nature is good, beneficent, and full; psychological problems are a result of wrong conditioning.
- To counter negative psychological conditions, create positive energy within mind and behavior.
- Avoid relying on substances that mask conditions but cannot resolve them.
- Mind is an organic entity, part of Nature
- Healthy mind = right nutrition (impressions)
- Food for the mind builds energy, shapes consciousness
- Three levels of mental nutrition: Physical, Subtle, Causal
Physical Nutrition:
- Nourishes brain and nerve tissue
- Gross elements (earth, water, fire, air, ether) build body and mind indirectly
- Earth element builds heavy matter, grounds and stabilizes the mind
Subtle Nutrition:
- Impressions and experiences through senses
- Colors, shapes, sounds constitute subtle elements
- Five sensory potentials build outer mind (Manas) and indirectly inner mind (Chitta)
- Sensory impressions color thoughts, affect feelings
- Mind itself brings in mental and emotional impressions
Causal Nutrition:
- Deepest level of nutrition for the mind
- Three gunas (Sattva, Rajas, Tamas) determine nature of deeper consciousness (Chitta)
- Gross and subtle elements affect deeper consciousness according to their constituent gunas
- Right relationships crucial in treating the mind
- Sattvic food, impressions, associations activate love, clarity, peace
- Rajasic food, impressions, associations activate passion, criticalness, agitation
- Tamasic food, impressions, associations activate insensitivity, ignorance, inertia
- Chitta is the ultimate product of digestion of food, impressions, and associations.
- Mental Digestion: Consider both the nature of mental intake and our capacity to process it.
- Outer Mind (Manas): Gathers impressions from senses; corresponds to stomach in physical body.
- Intelligence (Buddhi): Digests experiences; corresponds to small intestine.
- Digestion Process: Impressions -> Outer Mind -> Intelligence -> Deeper Consciousness (Chitta).
- Proper Mental Digestion: Truth discernment, release of Sattva guna.
- Improper Mental Digestion: Inability to break down names and forms into truth energies; accumulation in mind, blocking perception.
- Impact on Consciousness (Chitta): Properly digested experiences leave peace and clarity; improperly digested experiences damage the substance of the mind and influence current state until resolved.
- Waking State: Impressions gathered through outer mind (Manas) and senses.
- Dream State: Mental digestion of impressions through inner intelligence (Buddhi). Reflected in various dreams.
- Deep Sleep: Residue of digested impressions becomes part of deeper consciousness (Chitta). Good deep sleep indicates well-developed body of consciousness.
Prevent wrong impressions, develop strong intelligence to digest properly. Stop intake of mental toxins and burn up absorbed ones with intelligence.
- Physical Level Detoxification: Eliminate toxic accumulations through excretion, urination, sweating, Ayurvedic measures, fasting.
- Subtle Level Detoxification: Pranayama eliminates negative impressions (subtle elements) through special sweating and fasting from emotions.
- Causal Level Detoxification: Mantras change Rajasic and Tamasic patterns in deeper consciousness, making it receptive to higher influences. No release of gunas but they can be transformed with Sattvic mantras like OM.
- Consciousness (Chitta) is a field that can be cultivated based on what we put into it.
- If cultivated with good experiences, bad habits will not thrive. Conversely, if filled with bad experiences, even good thoughts may struggle.
- The mind is like a deep well; whatever we put in grows and eventually influences our actions.
- We must be careful in what we feed our minds as the results manifest over time.
- Ayurveda emphasizes three factors of mental nutrition: proper food, air, and impressions.
- Impressions influence behavior directly and can be observed in dreams.
- The mind is sensitive to impressions, which feed our life-force and motivate actions.
- Disturbed impressions cause disturbed expressions; peaceful impressions cause peaceful expressions.
- We can discriminate against wrong impressions through the proper function of intelligence.
- Mental disorders can be cured through the intake of right impressions, making it a simple way to change the mental field.
- Acuity of sensory functioning and control of imagination are signs of proper intake of impressions.
- Proper intake leads to deep sleep with spiritual dreams, lack of need for entertainment, clear perception, capacity for creative expression, mental lightness, peace, and luminosity.
- Improper intake is characterized by improper functioning of the senses, disturbed imagination, disturbed sleep with frequent or agitated dreams, craving for violent or disturbed entertainment, unclear perception, lack of creativity, mental heaviness, disturbance, and darkness.
- Mother nature is the main source of positive impressions.
- Modern psychological unrest is due to alienation from Nature.
- Negative impressions come primarily from mass media and artificial environments.
- Positive impressions can be gained through home environment and general environment.
- Home environment should have beauty and harmony for mental nourishment.
- A healing or sacred space in the house can be created for spiritual and creative activity.
- Communion with nature is essential for individual life-force healing.
- Workplace should incorporate higher impressions through altars or gardens.
- Social interaction can bring higher impressions through spiritual places, chants, rituals, or meditations in a group.
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Vata Dosha Reduction:
- Nature: Quietly sitting/walking near gardens, forests, rivers, lakes, oceans in warm, bright areas.
- Sensory: Calming music, gentle touch with warming oils, bright and calming colors, rich and nourishing food, sweet, warm, calming fragrances.
- Activity: Gentle exercise, Hatha Yoga (seated, inverted postures), Tai Chi, swimming, relaxation, more sleep.
- Emotional: Cultivating peace, contentment, fearlessness, patience; releasing fear and anxiety, having support of friends/family.
- Mental: Anti-Vata mantras, concentration exercises, strengthening memory.
- Spiritual: Meditation on strong, benefic deities or protective forms of the Divine Mother or Father, prayers for peace.
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Pitta Dosha Reduction:
- Nature: Sitting/walking near flowers, rivers, lakes, oceans when it's cool; walking at night, gazing at the night sky, moon and stars.
- Sensory: Cool music, cooling touch with cooling oils, cool colors, food that is neither too heavy nor too light, cool fragrances.
- Activity: Moderate exercise, walking, swimming, cooling Asanas like shoulder stand.
- Emotional: Cultivating friendship, kindness, promoting peace, forgiveness, compassion, devotion; releasing anger, resentment, conflict, hatred.
- Mental: Anti-Pitta mantras, practicing non-judgment and acceptance, listening to others' points of view.
- Spiritual: Meditation on benefic deities or peaceful forqls of the Divine Mother or Father, prayers for universal peace, cultivating surrender and receptivity.
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Kapha Dosha Reduction:
- Nature: Vigorous hiking, walking in dry or desert regions, high mountains, sunny and windy days in open areas.
- Sensory: Stimulating music, strong touch with stimulating oils, bright and stimulating colors, light diet emphasizing pungent, bitter, astringent tastes, light, warm, stimulating fragrances.
- Activity: Strong aerobic exercise, jogging, sunbathing, wind-bathing, saunas, reducing sleep.
- Emotional: Cultivating detachment, service to others, selfless love; releasing greed, attachment, clinging.
- Mental: Anti-Kapha mantras, cultivating wakefulness, mental exercises and games, breaking with the past and tradition.
- Spiritual: Meditation on active or wrathful deities, meditation on the Void or inner light.
- Outer Treatment Modalities: Diet, Herbs, Massage and Paneha Karma.
- Treating the mind is unlikely to be successful if we do not also consider the condition of the body.
- Ayurveda's physical treatment methods include diet, herbs, massage, and Paneha Karma.
- Diet affects not only our body but our entire state of mind.
- Food provides three levels of nutrition: physical, mental (inner level), and spiritual (core level).
- The second and third levels of nutrition occur on the levels of the mind (Manas) and consciousness (Chitta) respectively.
- Food nourishes the vital force that sustains autonomic and instinctual reflexes.
- Control of diet aids in the control of the subconscious and the release of its contents.
- Most psychological problems reflect our dietary habits, either in what or how we eat.
- All imbalances of the mind disturb the digestive system through the nervous system.
- Sattvic Diet: Ayurvedic approach to healthy living, focusing on peace and mental harmony. Originally for Yoga and consciousness development.
- Vegetarian diet is key, avoiding meat, fish, and foods causing harm to animals. Beef is worst.
- Cerebrospinal fluid needs rich foods; whole grains, seeds, nuts, dairy help build brain tissue and Ojas.
- Raw foods detoxify but not sufficient for long-term energy. Sattvic diet includes organic fresh fruit and vegetables.
- Avoid canned, processed food, chemical fertilizers or sprays, overcooked food.
- Balance of six tastes: Sweet (primary Sattvic), Pungent, Sour, Salty, Bitter, Astringent.
- Right balance of tastes is Sattvic: pleasant but not overly sweet foods.
- Pungent irritates nerves, sour and salty aggravate emotions, bitter and astringent deplete vital fluids.
- Some spices (ginger, cinnamon, cardamom) and herbs (gotu kola) are Sattvic.
- Too much of any taste can be Tamasic or dulling.
- Complex carbohydrates better for mind than raw sugars.
- Excessive eating is Tamasic, light eating is Sattvic but can be Rajasic if inadequate.
- Overweight is Tamasic, underweight is Rajasic.
- Changing diet takes time to affect mind; psychological disorders can be treated or alleviated by following a Sattvic diet.
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Rajasic Diet:
- Disturb or dull the mind, produce rest and disease.
- Excessively spicy, salty, sour (chilies, garlic, onions, wines, pickles).
- Food too hot in temperature.
- Taken with stimulating beverages like coffee or alcohol.
- Eaten in hurried, disturbed or agitated circumstances.
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Tamasic Diet:
- Stale, old, rancid, artificial, overly fried, greasy or heavy.
- Includes all "dead" food (meat and fish, particularly pork).
- Excess intake of fats, oils, sugars and pastries.
- White sugar and white flour have a long-term clogging effect.
- Food that is too cold.
- Causes hypoactivity, lethargy, apathy, excess sleep, accumulates phlegm and waste materials.
- Dulls the senses and keeps emotions heavy and resistant.
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Sattvic Diet:
- Can be modified based on three biological humors (Vata, Pitta, Kapha).
- Emphasize Sattvic foods for one's constitutional type.
- Combine a diet for increasing Satva with one for reducing biological humor.
- Powerful tool for improving health and addressing psychological problems.
- Stresses appropriate diet as foundation.
- Uses herbs for fine tuning diet and shorter, stronger therapeutic actions.
- Understand effects of six tastes on the mind.
- Bitter Taste: Composed of air and ether elements, opens mind, increases sensitivity and functional capacity. Cooling, calming effect. Useful for mental dullness, heaviness, heat, and roxicity. Avoid for hyperactivity, nervous exhaustion, debility, or ungroundedness. Typical herbs include betony, chamomile, gotu kola, hops, mandukaparni, passion flower, skullcap.
- Pungent Taste: Composed of fire and air elements, activates mind, increases intelligence. Stimulates mind, promotes circulation in the brain. Useful for mental dullness, depression, congestion, lack of motivation. Avoid for anger, insomnia, restlessness, or hyperactivity. Often used with sweet tonics for balance. Typical herbs include basil, bayberry, calamus, camphor, cardamom, eucalyptus, hyssop, peppermint, pippali, rosemary, saffron, sage, spearmint, thyme, wintergreen.
- Pungent Stimulants: Contain special alkaloids, help stay awake and focused, but can irritate nerves. Useful in limited way for depression or dullness, but can aggravate insomnia, restlessness, anxiety, or nervous debility. Herbs include coffee, damania, ephedra, ma huang, tea, yohimbe.
- Sweet Taste: Composed of earth and water elements, grounding, calming, nutritive purposes for the mind and nerves, rejuvenative effects. Not strongly sweet in taste but mildly so. Avoid for congestion or depression due to slowing energy. Important tonic nervines include ashwagandha, bala, vidari, gokshura, licorice, lotus seeds, sesame seeds, shatavari, adn zizyphus seeds.
- Salty Taste: Composed of water and fire elements, sedative and grounding properties. Mainly used for conditions of nervous debility or hyperactivity (Vata conditions). Special preparations include black salt, conch shell powder, kelp, oyster shell powder, pearl powder, red coral powder, rock salt.
- Astringent Taste: Composed of earth and air, little used for nervine purposes but can help heal nerve tissue and stop spasms. Special astringent nervines include bayberry, frankincense, haritaki, nutmeg, myrrh, guggul.
- Sour Taste: Composed of earth and fire, mild stimulant, can help counter depression and dizziness. Sour substances like vinegar and alcohol help extract alkaloids in some herbs. Among sour nervines are amalaki, lime, tamarind, wine.
- Herbs act as nutritive (tonics) and cleansing agents on two levels for the nervous system.
- Nutritive agents build up tissues, mainly earth and water elements. Examples: amalaki, ashwagandha, bala, garlic, licorice, shatavari, vidari.
- Cleansing agents facilitate natural cleansing processes, usually fire, air, and ether elements. Examples: bayberry, calamus, camphor, cinnamon, eucalyptus, ginger, peppermint, pippali, wintergreen, gotu kola, manduka parni, passion flower, sahdalwood, skullcap, guggul, myrrh, asafetida, gar-lic, jatamansi, lady's slipper, shankha pushpi, valerian.
- Herbs can be used to treat mild complaints and as general tonics for the mind.
- Dosage: 1 gram of powder or 1 teaspoon of cut and sifted herb per cup of water, taken two or three times a day.
- Herbs vary their action according to the medium with which they are taken.
- Ghee: Clarified butter, excellent vehicle for nervine herbs, feeds nerve tissue, guides effects into it.
- Honey: Decongestant, expectorant, nutritive properties, good vehicle for pungent or spicy nervines.
- Milk: Increases tonic and calmative properties of herbs.
- Tinctures have a more direct activity on the brain due to alcohol's subtle and penetrating properties.
- Herbs can be applied through the nose for their effects on the brain and nervous system.
- Aroma therapy and incense.
- Application of oils: sesame oil, ghee, coconut oil.
- Snuff of herb powders: calamus powder.
- Oil massage (Abhyanga) is an important Ayurvedic therapy for physical and psychological conditions.
- Calming to the mind, nurturing to the heart, strengthening to the bones and nerves.
- Regular basis as part of a healthy life regimen.
- Oils should be applied warm and left on for some time for proper absorption.
- Sesame oil: specific for lowering high Vata, grounding, nurturing to the mind.
- Coconut oil: specific for lowering high Pitta, cooling and calming to the mind, nerves, and skin.
- Mustard oil: specific for lowering high Kapha, warming, stimulating, improves circulation.
- Pancha Karma: Ayurvedic method of physical purification, affects nervous system and helpful for psychological issues caused by dosha imbalances or internal factors.
- Consists of five main practices:
- Therapeutic emesis (Kapha): Removes excess Kapha, beneficial for depression, grief, attachment.
- Therapeutic purgation (Pitta): Removes excess Pitta, helpful for anger.
- Therapeutic enemas (Vata): Removes excess Vata, treats fear, anxiety, insomnia, tremors, nervous system disorders.
- Nasal cleansings: Clears toxins from the head, good for headaches, allergies, insomnia.
- Blood-cleansing: Removes toxic blood, generally anti-Pitta.
- Procedures effective when doshas are brought to elimination sites:
- Kapha to stomach
- Pitta to small intestine
- Vata to large intestine
- Preparation involves daily oil massage (snehana) and steam therapy (svedana).
- Period of at least seven days required for effective elimination of toxins.
- Ayurvedic Sensory Treatments: Color Therapy, Gem Therapy, Aromas.
- Color Therapy: Powerful tool for mental and spiritual healing, affects perception and moods, communicates emotions, regulates fire element.
- Colors affect all elements, provide nutrition for the mind, vitalize blood, increase perceptual capacity.
- Wrong colors derange mental activity, right colors restore it.
- Color therapy based on three biological humors: Vata, Pitta, Kapha.
- Vata: Does best with warm, moist, soft, calming colors; avoids bright, dark colors, angular shapes.
- Pitta: Does best with cool, mild, calming colors; avoids hot, sharp, stimulating colors.
- Kapha: Does best with warm, dry, stimulating colors; avoids too much white or cool colors, round shapes.
- Colors affect mental nature more than biological humors.
- Importance of guna quality in color usage:
- Sattvic: subtle, pleasant, harmonious, mild, natural
- Rajasic: bright, loud, flashy, artificial, overstimulating, irritating
- Tamasic: dull, dark, turbid, murky, heavy, congested, inert
- Colors affect Tejas (vital essence of fire), increasing or reducing it based on their brightness.
- Balanced use of colors keeps Tejas clear and focused.
- Application methods for color therapy:
- External sources: color lamps, clothing, environment
- Internal sources: visualization, meditation
- Regular exposure to harmonious colors over a period of time is beneficial.
- Avoid Rajasic and Tamasic colors for extended periods.
- Colors associated with gunas:
- Sattvic: white, gold, saffron
- Rajasic: red, bright, loud, artificial
- Tamasic: black, gray, dull, dark
- Color therapy can be used to balance the doshas (Vata, Pitta, Kapha) and improve overall well-being.
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Gem Therapy:
- Gems have healing and energizing properties in Vedic sciences.
- Used for long-term protection and vitalization of body and mind.
- Strengthen aura, align with Nature's healing forces.
- Astrology primarily used to understand gems' properties.
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Astrology and Psychology:
- Vedic astrology used for healing the mind along with Ayurveda.
- Birth chart reveals soul's nature and destiny, not just body or ego.
- Astrologer deals with psychological issues, aided by Ayurveda knowledge.
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Gem Usage in Vedic Astrology:
- Gems worn externally as rings or pendants on appropriate fingers.
- Fingers correspond to planets; Jupiter (Index), Saturn (Middle), Sun (Ring), Mercury (Little).
- Venus, Moon, and Mars are friends of other planets for gem usage.
- Best if gems touch skin.
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Gem Preparations:
- Ingested internally in Ayurveda, but specially treated for safety.
- Used in Ayurvedic medicines today, not available in the US.
- Gem tinctures can be taken as alternative, soaking gems in alcohol solution.
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Planetary Colors:
- Each planet projects a color of the cosmic creative ray.
- Color therapy used to balance planets' effects along astrological lines.
- Sun (bright red), Moon (white), Mars (dark red), Mercury (green), Jupiter (yellow, gold), Venus (transparent, varied), Saturn (dark blue, black), Rahu (ultraviolet), Ketu (infrared).
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Gems and Planets:
- Uranus, Neptune, and Pluto not known to ancients.
- Black coral or onyx for Pluto.
- Opals for Neptune, particularly iridescent type.
- Amethyst for Uranus.
- Substitute gems have same properties as primary ones but to a lesser degree.
- Red coral no need for substitution.
- Primary gemstones require at least 1 carat, preferably 3.
- Secondary gemstones require minimum of 3 carats, preferably 5 or more.
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Use of Gems in Ayurveda:
- Affect physical body but main action is on life-force.
- Not all gems relate to one biological humor.
- Can help balance all three humors.
- Humoral action can be directed or balanced according to metal used as vehicle.
- Long-term remedies for mind and astral field.
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Mineral and Gem Preparations:
- Ayurveda uses various mineral preparations (rasas and bhasmas).
- Complex preparation process for some minerals.
- Used for conditions involving the mind and nervous system.
- Include gold, silver, tin, mica, borax, iron, lead, sulfur, mercury, quartz crystal, diamond, pearl, coral, emerald, and ruby.
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Aroma Therapy:
- Use of fragrant oils to promote healing process.
- Includes incense, flower essences, and essential oils.
- Important therapy of Ayurveda for treating the mind.
- Promotes calm, improves peace of mind, aids in concentration and meditation.
- Fragrances have a harmonizing effect on the mind, balance the three humors.
- Strengthen immune system, remove stagnant air, clear negative emotions.
- Increase positive emotions, improve motivation, determination, creativity.
- Proper aromatic oils bring favorable astral influences into psychic field.
- Aromas contain large amounts of Prana, the cosmic life-force.
- Serve as catalytic agents to promote right movement of life-force on all levels.
- Help treat all diseases by removing disturbances or obstructions in life-force.
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Incense:
- Aromatic oils can be made into incense.
- Simplest method of aroma therapy and most common in Ayurvedic books.
- All forms of incense can be used for aroma therapy.
- Directly inhale incense for stronger effect or use to purify and beautify air and environment.
- Residue from incense creates a protective film on subtle level that lingers long after smell disperses.
- Some fragrant herbs can be burned on different sites of body as moxibustion in Chinese medicine.
- Ayurveda uses turmeric and calamus in similar way.
- Essential oil of plant is able to penetrate by power of heat.
- Aromatic oils are primarily used externally, but can be taken internally if diluted properly. Never ingest pure essential oil.
- Essential oils are volatile, irritating, and destructive to mucous membranes; avoid direct contact with eyes or mucous membranes.
- External application sites include the third eye, crown chakra, temples, root of nose, behind ears, neck, heart, chest, solar plexus, navel, and sex center.
- Ayurveda recognizes sensitive points (marmas) for aromatherapy treatment in these areas.
- Internally, oils are derived from herbal teas or tinctures, stimulating the mind and nervous system through taste.
- Two types of aromatic oils: flower fragrances and spicy oils.
- Flower fragrances (like rose, jasmine) are sweet in taste, cooling in energy, decrease Pitta and Vata, increase Kapha, elevate emotions, calm heart, stimulate heart chakra, increase Ojas, strengthen immune system, have natural antibiotic properties.
- Spicy oils (like cinnamon, musk) are pungent in taste, warming in energy, decrease Kapha and Vata, increase Pitta, clear head, sinuses, lungs, stimulate mind and senses, improve nerve function, analgesic, help open third eye, activate circulatory and digestive systems.
- Excess use of aromatic oils can aggravate Vata, causing lightheadedness, ungroundedness, hypersensitivity.
- Oils for the three biological humors:
- VATA: Warming and pleasant oils, balanced with sweet and calming oils (sandalwood, lotus flower, frankincense, plumeria, cinnamon, basil).
- PITTA: Cool and pleasant oils, mainly flower essences, some cool spices or bitter aromatics (sandalwood, rose, vetivert, lemon grass, lotus, lavender, lily, saffron, champak, gardenia, honeysuckle, iris).
- KAPHA: Hot spicy oils (camphor, cinnamon, heena, cloves, musk, sage, thyme, cedar, frankincense, myrrh). Avoid sweet flowers and too much sandalwood.
- Mantra is a powerful tool for healing the mind using sound and meaning.
- Sound affects us on subconscious, conscious, and superconscious levels.
- Our conditioning is based on sound patterns.
- Mantra is a psychological healing tool that reprograms the mind.
- Mantras are specially energized sounds or words repeated for transformation.
- Mantras can be simple sounds like OM or phrases/prayers.
- Mantras change vibratory structures of consciousness.
- Mantra is not a form of self-hypnosis but a way to decondition the mind.
- The mind requires proper conditioning, and mantra is the main Ayurvedic tool for this.
- Mantra is an instrument of the mind that protects it and unfolds hidden powers.
- Mantra is helpful for healing all levels of the mind, inner and outer.
- Mantras can alter or eradicate deep-seated latencies and impressions.
- Mantra is the main Ayurvedic therapy for treating psychological disorders.
- Mantra changes the energetic structure of the mind to dissolve problems.
- Our consciousness consists of deep-seated habits and tendencies (Samskaras).
- Mantra allows us to iron out these ruts in our consciousness.
- Repeating a mantra for a long time creates an energy that neutralizes scars left by distracted mental activity.
- Mantras project contrary sound energy to neutralize constricted sound patterns and their pain.
Any sensation we take personally produces an emotion, with sound being the most primary sensory potential. Stronger emotions demand stronger sounds.
- Mantras and Emotions: Mantras produce a certain emotional force or force of feeling, allowing us to become conscious of our emotions and exercise them creatively and consciously.
- Prana and Breath: Prana is the primordial sound vibration behind the universe, with a sound behind the breath that is unmanifest. Combining mantra with the breath can change the energy of the mind.
- Mantras and Meditation: Mantras prepare the mental field for meditation by removing Rajas and Tamas in the mind, allowing Satva to proceed properly. They provide a vehicle for meditation and give energy to it.
- Sounds have specific physiological and psychological effects.
- Mantras: Mantras are like Asanas for the mind; they give plasticity and adaptability to the mind, exercise its energy, and provide poise and stability. They maintain the strength and integrity of our mental field and sustain proper circulation of energies within it.
- Mantra Therapy: Ayurveda uses mantra therapy to correct psychological and psychic disorders by employing a mantra of opposite energy to neutralize imbalances. Mantras are effective tools for correcting mental imbalances, easy to use, and don't require painful or tedious deliberation about our condition.
- Application of Mantra: Mantras can be used by the healer to energize the healing process or by the patient to increase their own healing. They can function as channels to infuse the cosmic lifeforce into our healing methods and help purify the treatment room.
- Mantra Repetition: Mantras must be pronounced properly, repeated a minimum of 100 times a day for at least one month, and done with care as a sacred ritual, not as a mere pastime. They can be repeated during meditation or any time of the day when the mind is unoccupied.
- OM: Most important mantra, represents Divine Word, energizes all things, clears mind, opens channels, increases Ojas, sound of affirmation, awakens positive life-force (Prana), opens up consciousness.
- RAM: Draws down protective light and grace, gives strength, calm, rest, peace, good for high Vata conditions, mental disorders, strengthens Immune system, fortifies Ojas.
- HUM: Wards off negative influences, awakens Agni (digestive or mental), increases Tejas, perceptive powers of mind, sacred to Shiva, sound of Divine wrath.
- AIM: Improves concentration, right thinking, rational powers, speech, awakens intelligence, helpful in mental and nervous disorders, aids control of senses and mind, sacred to Sarasvati.
- SHRIM: Promotes general health, beauty, creativity, prosperity, strengthens plasma and reproductive fluids, nourishes nerves, increases overall health and harmony.
- HRIM: Causes atonement and realignment, aids detoxification process, grants blessings of Goddess or Divine Mother.
- KRIM: Gives capacity for work and action, improves ability to make positive changes in life, good for food preparation.
- KLIM: Gives strength, sexual vitality, control of emotional nature, increases Kapha and Ojas, grounds us, promotes artistic skills and imagination.
- SHAM: Promotes peace, calm, detachment, contentment, good for mental and nervous disorders of a Rajasic nature, particularly useful in chronic degenerative nervous system disorders.
- SHUM: Increases vitality, energy, fertility, sexual vigor, helps with creative and artistic powers of the mind.
- SOM: Increases energy, joy, delight, creativity, increases Ojas, strengthens mind, heart, and nerves, good for rejuvenation and tonification therapies.
- GAM: Gives knowledge, intelligence, mathematical and scientific ability, logic, verbal skills, mental stability, patience, endurance, provides Ojas to the mind, strengthens Buddhi.
- HAUM: Gives strength, power, wisdom, transcendence, transformation, increases Prana and Tejas, sacred to Shiva.
- Plasma, Air - YAM
- Blood, Fire - RAM
- Muscle, Earth - LAM
- Fat, Water - VAM
- Bone - SHAM (as in ship)
- Nerve - SHAM (as in shut)
- Reproductive - SAM
- LAM - Earth - yellow square
- VAM - Water - white crescent moon
- RAM - Fire - red upward pointing triangle
- YAM - Air - smoky colored six-pointed star
- HAM - Ether - circle, dark blue in color
- KSHAM - Mind - point, dark blue in color
- Six-pointed star (combining upward and downward facing triangles) is most harmonizing.
- Sri Yantra or Sri Chakra is the most complex and energizing of all yantras.
- These are dealt with more specifically in the Tantric approach.
- Vata - warm, soft, soothing, calming mantras; not too much OM as it increases space or ether in mind. RAM is best for them generally.
- Pitta - cool, soothing, calming mantras; OM, AIM, SHRIM are excellent.
- Kapha - warm, stimulating, activating mantras; HUM, OM, AIM are good.
- Outer Mind (Manas) - Earth, Water, and Ojas predominant mantras like KLIM or SHRIM strengthen the outer mind. Chanting and singing of mantras is important on this level.
- Intelligence (Buddhi) - Fire and Tejas predominant mantras are good for intelligence, like HUM or HRIM. Meditating upon the meaning of mantras brings them to the level of inner intelligence.
- Consciousness (Chitta) - Air, Ether, and Prana predominant mantras are good for our deeper consciousness, particularly OM. HRIM is a specific mantra for the Chitta because it helps open and clear the heart, which is the seat of Chitta.
- Long-term repetition of mantras is important here, especially during sleep or idle moments during the day.
- Caution - Mantras should be done for spiritual and healing purposes, not to further desires or harm others. They require a good ethical regimen for life. After mantra, practice meditation. Prior to mantra, study some spiritual teachings.
- Two main aspects of spirituality in Yoga and Ayurveda: Devotion and Self-knowledge.
- Devotion: foundation for Self-knowledge, spontaneous love for the Divine.
- Self-knowledge: highest orientation of intelligence, seeking true nature.
- Practice of devotion is essential for a fulfilling spiritual journey.
- Without devotion, psychology is dry and intellectual.
- Background of Yoga: outer practices (ethics, Asana, Pranayama).
- Inner and deeper practices of Yoga take us beyond ordinary psychology to spiritual psychology.
- Ayurveda emphasizes the role of God (Ishvara), the creator and ultimate healer.
- God is the manifest aspect of Brahman, ruling time-space creation.
- God is an inner reality, our guide to self and well-being.
- God is not limited to a specific form; He/She is also Divine grace (Shakti).
- God exists in all nature, animate and inanimate.
- God is personal and impersonal, formless and contained in forms.
- God works through Cosmic Intelligence, respects intelligence, and is open to communication.
- Contacting God is through meditation with an open mind and heart.
- We should do homage to God as we exist under His laws.
- Love is the force making life worth living; it depends on relationship.
- Most psychological problems stem from a lack of love due to limited relationships.
- Desire is an empty, needy state seeking love from outside, while love is a full and overflowing state derived from within.
- We should strive to give love instead of seeking it externally.
- Lack of devotion is the root cause of psychological problems; having devotion ensures no significant issues.
- Surrender: We cannot solve psychological problems through personal power. Selfishness and external love seeking lead to inner discontentment. Surrender is key to going beyond problems.
- Higher Power: There's a guiding power in control of things, including our bodies and the universe. Surrender to this power for relief from problems.
- Compassion and Devotion: Two sides of higher feeling capacity. Feel devotion to Divine and compassion for all creatures.
- Compulsion vs. Compassion: Compassion is feeling together with others, not pity or trying to help without self-awareness.
- Forms of Devotion: God can be worshipped in various forms based on personal preference, often as the Divine Mother for her love and grace.
- Devotion and Self-Realization: Devotion is part of seeking to know our true inner Self, which is God. Once realized, we transcend Nature and God as external realities.
- Devotion Development: Choose a specific form of God for worship to cultivate devotion.
- Relationship with God: Decide on a relationship with God (father, mother, friend, etc.) and choose a corresponding form.
- Form of Divinity: Select a particular form like Shiva, Krishna, Buddha, etc., or an image of a guru or teacher.
- Divine Name/Mantra: Repeat the chosen Deity's name or mantra daily for focus and calmness.
- Rituals: Perform daily rituals and offerings to consecrate healing practices and purify the mind.
- Prayer and Mantra: Communicate with God through prayers and mantras, seeking guidance and help.
- Deities and Psychology: Worship deities as personifications of archetypes and cosmic forces within our psyche.
- Lord Shiva: In Ayurveda, Lord Shiva is the main deity for dealing with psychological disorders due to his power over negative forces in the mind.
- Specific Deities: Worship specific deities like Rudra (anger), Kali (fear), Lakshmi (love and joy), Rama (fearlessness), Ganesha (intelligence), Hanuman (higher life-force) for various psychological needs.
- Buddhism: Similar practices exist in Buddhism with Bodhisattvas.
- Ancient Religions: Ancient Greek, Egyptian, and Babylonian religions also used deities for similar purposes.
- Apollo: Worshipped to develop powers of intelligence, creativity, and enlightenment.
- Formless Devotion:
- Some prefer formless worship without a specific God form.
- Uses relationships (father, mother, etc.) and Divine names/mantras.
- Requires a relationship with the Divine.
- Can also focus on revering Divine qualities.
- Combining form-oriented and formless devotion is best.
- Developing Compassion:
- Considering greater problems of the world helps.
- None of us have personal problems, only a personal form of human problem.
- Practices include daily prayers for peace and alleviation of suffering.
- Engage in service ventures.
- Devotion and the Mind:
- Highly intellectual people may view devotion as emotional weakness.
- Devotion vitalizes the mind, preventing it from being dry or self-destructive.
- Self-knowledge:
- True psychology is understanding one's true Self.
- Different conceptions of the self in various systems of psychology.
- Ayurveda looks beyond body and mind to changeless awareness.
- Self-knowledge means understanding the full extent of our being.
- Developing Self-Knowledge:
- Requires meditation and observing oneself.
- Trace sense of self back to its origin in spiritual heart.
- Learn who we are beyond external conditioning factors.
- Thought and Self-knowledge:
- Consists of "I" and what it is identified with.
- Problems arise from identification with objects, not being itself.
- Psychology and Self-knowledge:
- Helps understand outer layers of our being but should not trap us within them.
- Requires a calm and balanced mind for effective practice.
- Calming our Deeper Consciousness: Our deeper consciousness contains emotional traumas and pains that disturb us, which must be calmed to achieve peace at the core of the mind. This requires emptying the mind of its contents, deep-seated habits, tendencies, attachments, fear, anger, and desire on all levels.
- Reorienting and Sharpening our Intelligence: Intelligence must be redirected from an external orientation to the inner world of consciousness. We need to discriminate between the eternal and transient, real and unreal, and our true Self from ego appearances. This requires perceiving the three gunas (qualities) and holding onto Satva while discarding Rajas and Tamas.
- Controlling the Mind: We must control our mind and senses to avoid being pulled outwardly by them in search of external fulfillment. This requires cultivating self-control, character, and willpower. As long as the mind brings external impressions into consciousness, it cannot empty itself out. Similarly, as long as we are looking outward through the mind, we cannot redirect our intelligence within.
- Dissolving the Ego: The root of all expansion of consciousness lies in dissolving the ego or sense of separate self, which is limiting and isolated. This requires self-abnegation, surrender to God, and awakening our inner self and soul sense.
- Balancing and Strengthening the Vital-Force: Our Prana or life-energy becomes bound by attachments and involvement that disturb us. To free the mind, this Prana must be released as well. Our vital force (Prana) must be freed from its fixation on external objects to avoid drawing our minds outward and losing our energy of attention.
- Purifying the Body: The body must be cleansed of toxins and excesses of the biological humors of Vata, Pitta, and Kapha. A toxic or weak body will pull down the mind and weaken the vital force. The body is the repository of our actions and holds their long-term effects; therefore, it cannot be ignored in working with the mind or deeper consciousness.
- Yama - Rules of Social Conduct: Non-violence (ahimsa), truthfulness (satya), control of sexual energy (brahmacharya), non-stealing (asteya), and non-possessiveness (aparigraha).
- Niyama - Rules of Personal Conduct: Right orientation of the physical body, right use of the vital force, control of the mind and senses, concentration, meditation, and right union.
- Asana - Physical Postures: Right orientation of the physical body.
- Pranayama - Breath Control: Right use of the vital force.
- Pratyahara - Control of the Mind and Senses: Control of attention.
- Dharana - Concentration: Control of attention.
- Dhyana - Meditation: Right reflection.
- Samadhi - Absorption: Right union.
- Niyama is the second limb of Yoga, focusing on personal conduct practices.
- Five main disciplines: contentment (santosha), purity (shaucha), study of spiritual teachings (svadhyaya), self-discipline (tapas), and surrender to God (Ishvara pranidhana).
- Contentment: finding happiness within, not seeking it externally. Cultivate inner sources for mental peace.
- Purity: cleanliness in body and mind. Cleanse body through proper diet and exercise, cleanse mind through positive thoughts and emotions.
- Study of spiritual teachings: understanding self and universe through enlightened teachings. Introduces higher thoughts into the mind.
- Self-discipline: necessary for significant accomplishments. Coordinate actions towards a higher goal, willing to sacrifice distractions.
- Surrender to God: acknowledging and surrendering to the universal intelligence. Honors the greater powers of the universe.
- Asana (Third Limb): performance of physical postures that release stress and tension, increase vital force, and calm the mind.
- Pranayama (Fourth Limb): control of breath, energizing the vital force beyond its ordinary limitations. Calms disturbed breathing and senses.
- So'ham Pranayama: Natural breath sound, "so'ham" means "I am He". Inhale (Sa) and exhale (Ha), leading to self-realization and awareness.
- Sushumna: Central and most important nadi, corresponds to the central spinal canal. Controls chakras and mental functions. Balanced in terms of humors and Pranas.
- Kundalini/Prana Shakti: Fire-predominant force for developing higher consciousness levels. Aroused by uniting energy of breath, senses, and mind into Sushumna.
- Ida (left nadi): Moon energy, white color, feminine, watery nature, cool, wet, soothing. Promotes emotions, sensations, imagination, and functions of the outer mind.
- Pingala (right nadi): Sun energy, masculine, fiery nature, hot, dry, stimulating. Promotes reason, perception, analysis, and discrimination functions of intelligence.
- Nadis: Subtle body's channel-systems, 72,000 exist, significant are Sushumna, Ida, and Pingala.
- Alternate Nostril Breathing (nadi shodhana): Cleanses nadis, balances Prana, Tejas, and Ojas, treats mind and emotions. Practiced for mental and physical health.
Yoga's Inner Practices: Meditation, Samadhi, and Consciousness Transformation
- Four higher levels of yogic practice: Pratyahara, Dharana, Dhyana, and Samadhi
- Pratyahara: Withdrawal from distraction or senses' impulses
- Control of the mind: not suppression of the senses
- Ayurvedic belief: All diseases originate from wrong use of the senses
- Pratyahara techniques: Shutting off senses or using them with attention
- Fasting from impressions for mental renewal and cognition of inner impressions
- Meditating with eyes open, directing attention inward
- Mantra and visualization to direct inner energy
- Pratyahara follows Pranayama: Withdrawing concentrated Prana into consciousness
- Creating a special environment for better impressions
- Important for hypersensitive individuals and psychological disorders
- Restores proper relationship between mind and external world, seals mental field from negativity.
- Dharana: Concentration or right attention, the ability to focus mental energy on an object.
- Importance of Attention: Determines state of mind, central pillar, source of power.
- Problem with Attention: Often directed externally, lack of control leads to psychological issues.
- Techniques for Dharana: Focusing on objects (external) or inner lights/sounds/visualizations.
- Pratyahara leads to Dharana: Pratyahara gathers mind's energy; Dharana focuses it.
- Simple Dharana methods: Gazing at objects like a lamp, candle, etc., or nature.
- Internal Dharana methods: Focusing on inner lights, sounds, deities, mantras, yantras.
- Benefits of Dharana: Aids in mind control, memory development, objective thinking.
- Controls Manas (mind), awakens Buddhi (inner intelligence).
- Techniques for Pratyahara and Dharana: Meditation on the five elements (Sky, Clouds, Candle, Ocean, Mountain).
- Color Therapy: Meditate on specific colors like dark blue, saffron orange, gold or white. Combine with mantras or deities.
- Great Teacher or Deity: Focus on a picture or statue, aiming to contact its spirit and gain wisdom.
- Mantras: Repeat a chosen mantra silently for 20 minutes daily for a month to improve mental powers.
- Geometric Devices (Yantras and Mandalas): Visualize and memorize a yantra, focusing on the vibration of the mantra OM within it.
- Inner Sounds: Concentrate on various inner sounds and their vibrations to connect with higher forces.
- Inner Light: Focus on the light in the third eye region, connecting to the Divine within.
- Affirmations: Affirm inner truths of being, not desires or ego empowerment.
- Pratyahara Affirmations: "In my nature as pure awareness I am inherently free of the need for external objects and enjoyments.
- Dharana Affirmations: "In my true Self I am in control of my mind and can concentrate.
- Dhyana (Meditation): Sustain long-term attention on an object to achieve meditation, which unfolds knowledge about it.
- Passive Meditation: Reflect on an object, form or idea to create a witnessing consciousness.
- Active Meditation: Use inquiry to look into the truth of things and activate inner intelligence.
- Meditation with Form: Hold mind on a particular object for longer periods.
- Formless States of Dhyana: Meditate on truth principles or the Void that transcends all objectivity.
- Passive vs Active Meditation: Passive meditation creates a witnessing consciousness, while active meditation keeps the mind going deeper.
- Combining Active and Passive Meditation: Alternate between inquiry and passive contemplation when the mind tires of one.
- Meditation on Death and the Deathless Self: Face the reality of death to heal psychological problems and realize the True Self.
- Samadhi is the last and highest limb of Yoga, defined as absorption or merging with things in consciousness.
- There are two types of Samadhi: preliminary (with form or thought) and higher (thought-free).
- Sustained meditation leads to Samadhi, which requires profound contemplation and may take decades to manifest.
- Ayurvedic psychology lays the foundation for yogic Samadhi by addressing psychological imbalances.
- Lesser Samadhis are peak experiences of absorption in an object or activity, while greater Samadhi involves calming the mind beyond all objects and thoughts.
- Yoga is concerned with Samadhi on the last two levels of consciousness (one-pointed and calmed), which are purely Sattvic (spiritual) in nature.
- Lesser Samadhis are transient, dependent on circumstances, and can lead to mental disturbances due to attachment and addiction.
- Samadhis of the Deluded Mind: Sleep, comas, alcohol or drug-induced states where consciousness of the body is obscured or lost. Prevails with the quality of Tamas (dullness). Absorbed in a blank state or sensation without movement.
- Samadhis of the Distracted Mind: Occurs when mind is engrossed in an activity or external sensation, forgetting itself. Quality of Rajas (energetic movement) prevails. Engrossed in work, sexual activity, sports, movies, intense emotions like fear or pain.
- Samadhis of the Imaginative Mind: Absorbed in own projections, forgetting self. Prevails with the quality of Sattva (purity). Includes artistic visions, philosophical musings, scientific discoveries. Cannot purify mind fully as Rajas and Tamas still present.
- Lesser Samadhis: Powerful experiences of life to which we get addicted, cause sorrow. Mind gets trapped in influence of peak experiences or moments of intensity. Determines background state of mind and external conditions.
- Mixed Samadhis: Combination of three lower Samadhis due to fluctuating gunas behind these states. Generally lead to a Tamasic state when exhausted.
- Deluded, Distracted, and Imaginative Samadhis are not considered ultimate in Yoga as they cannot fully purify the mind. Requires more than cultivation of intellect; requires yogic training and realization.
- Schizophrenia is a lower form of Samadhi, often dominated by delusion (Tamas).
- Symptoms include trances, hallucinations, delusory sensory phenomena, loss of contact with physical realities, and psychic abilities or sensitivities beyond control.
- Severe mental derangement involves possessions by influences or entities, causing a loss of conscious control.
- Spiritual experiences can be authentic but mixed with egoism (lower Samadhis).
- Desire-based Samadhis are externally directed and intermediate in nature.
- Samadhi occurs when the mind becomes fully absorbed in Prana or vital energy.
- Prana is of three types: Sattvic, Rajasic, and Tamasic.
- Sattvic Prana operates during states of inspiration and creative insight.
- Rajasic Prana operates during motor activities, sensory experiences, and strong exertion.
- Tamasic Prana operates in states of sleep, stupor, coma, and under the influence of drugs.
- Pranayama is important for creating yogic Samadhis by uniting the mind and Prana consciously.
- Psychoanalysis often fails because it does not address the level of Prana and Chitta (subconscious mind).
- Releasing the Prana behind psychological states can be achieved through practicing Pranayama.
- Ayurvedic psychology focuses on lower Samadhis and their impact on the psyche, using methods like diet and meditation to neutralize their conditioning.
- Only higher Samadhis can completely neutralize the effects of lower ones.
- Yogic practices develop higher spiritual Samskaras (mental tendencies) to counteract lower ones based on desire, disturbance, and illusion.
- Lesser mental disorders often involve attachment to a lesser Samadhi, requiring development of a higher type of absorption for treatment.
- Ayurvedic psychological therapies help individuals discover more wholesome Samadhis.
- The Eightfold Yogic Path:
- Yamas: Values of social conduct (ahimsa, truthfulness, non-stealing, continence, and non-possessiveness).
- Niyamas: Personal conduct and lifestyle (cleanliness, contentment, spiritual discipline, self-study, and surrender to God).
- Asana: Posture.
- Pranayama: Breath control.
- Pratyahara: Withdrawal of senses.
- Dharana: Concentration.
- Dhyana: Deep reflection.
- Samadhi: Absorption in the object of our deepest desire or true nature.
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Three Bodies:
- Physical Body: Made of gross elements, functions during waking state. Needs food for existence.
- Subtle (Astral) Body: Built from impressions, functions during dream and inspired thought. Defines time and space. Sustained by impressions and subtle elements. Dominated by emotional or sense-mind.
- Causal Body: Made of deep-seated tendencies, functions during deep sleep and meditation. Not located in space and time. Sustained by thoughts and causal elements. Dominated by deeper consciousness. Our true Self transcends all three bodies.
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Psychological Disorders:
- Physical Cause: Treated through physical means (e.g., diet).
- Astral Cause: Treated through changing impressions and ideas.
- Causal Cause: Difficult to correct due to deep-seated tendencies, may stem from past life karma. Indirectly improved through treating physical and astral causes.
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The Three Bodies and Healing:
- Physical World: Changed by altering physical objects (food, water, air).
- Astral World: Changed by altering impressions and ideas.
- Causal World: Changed by altering deepest beliefs and desires.
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The Three Bodies and Consciousness States:
- Waking State: Physical body functions.
- Dream and Inspired Thought: Astral body functions.
- Deep Sleep and Meditation: Causal body functions.
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Functions of the Mind (Chitta):
- Dominated by different bodies in various states of consciousness.
- Five sheaths or layers of matter: Physical, Pranic, Astral, Intelligence, Bliss (Anandamaya Kosha).
- Pranic sheath mediates between physical and astral bodies.
- Intelligence sheath mediates between astral and causal.
- Three functions of the mind (Chitta, Buddhi, Manas) form three subtle sheaths.
- Anandamaya Kosha: Sheath of bliss, holds deeper joys, sorrows, karmas, Samskaras.
- Consciousness is bliss, seeks happiness and joy, governs deep sleep.
- Intelligence sheath: Holds deeper knowledge, judgments, discrimination.
- Access to Bliss Sheath if wisdom is spiritual, closed off with worldly knowledge.
- Site of most mental activities, particularly truth determination.
- Pranamaya Kosha: Physical Pranas (lower), subtle Pranas and emotions (higher), emotional body.
- Intelligence sheath: Intellect (lower, Rajasic), true intelligence (higher, Sattvic).
- Intellect works with senses and part of astral body.
- True intelligence transcends senses.
- The universe is an organic entity with seven levels, from Pure Being to gross physical matter.
- Five sheaths correspond to the first five levels: Matter (Anna), Energy (Prana), Emotion (Manas), Intelligence (Vijnana), and Bliss (Ananda).
- Being and Consciousness (Chit and Sat) are the last two levels, beyond all manifestation.
- They create seven worlds or planes of existence.
- Ananda, Bliss, is dual in nature: higher aspect beyond manifestation, lower aspect as source of manifestation.
- Higher principles of Ananda, Intelligence (Vijnana), and Consciousness (Chit) form Sacchidananda, Being-Consciousness-Bliss.
- Matter is the most limited factor in the center.
- Principles create a series of concentric circles.
- Chakras: Energy fields in subtle body, governing elements, sense organs, and organs of action.
- Physical function: Relate to physical sensory and motor organs.
- Spiritual function (advanced meditation): Awaken subtle sensory and motor organs, giving experience of subtle worlds and higher states of consciousness.
- Derangement in mind reflected by disharmonies in respective chakras and their functions.
- Five lower chakras: Water (sexual), Earth (fear), Manas (sense control), Tejas (Kundalini), and Prana (heart).
- Psychological problems depress their function.
- Lack of sense control prevents opening, weakens or deranges their function.
- Ayurvedic psychology balances Vata, Pitta, Kapha in body, increases Sattva in mind to harmonize lower chakra functions.
- Tejas helps open lower chakras, corresponds to Kundalini.
- Ojas aids in unfoldment of higher chakras of head and third eye.
- Prana allows heart (air) chakra to open.
- Control of Manas gives control over lower five chakras.
- Development of Buddhi allows third eye to develop.
- Clearing Chitta opens crown chakra and deeper spiritual heart.
- Dissolution of ego (Ahamkara) key to process, prevents proper functioning of chakras.
- Prana: Divided into five parts based on movement and function. Part of all elements, organs, koshas, and mind functions. Energizes and connects activities at all levels.
- Prana (energization): Responsible for intake of impressions, ideas on physical and mental levels.
- Samana (nourishment): Digests impressions, ideas; sustains relationship, cohesion, and balance in koshas.
- Apana (elimination): Eliminates waste material from food (physical) or negative thoughts and emotions (mental).
- Vyana (circulation): Circulates nutrients, information, and energy throughout the body and mind.
- Udana (effort and capacity to work): Allows for positive mental work and exertion; enables use of energy derived from food for physical work.
- Psychological Disorders: Imbalances in Pranas lead to disorders:
- Prana Vayu: Absorbs positive impressions, thoughts; vitalizes mind and senses. Disturbed: prevents positive intake and sets equilibrium off balance.
- Apana Vayu: Wards off negativity; force of gravity in the mind. Deranged: causes depression or stagnation.
- Samana Vayu: Equalizing life-energy; weakened when mental peace and harmony are disturbed. Physically: deranges digestive system, allows for toxin build-up, and causes psychological congestion.
- Vyana Vayu: Expansive part of the life-energy; responsible for outward movement and activity. Disturbed: causes tremors or agitation in body/mind, alienation, and isolation.
- Udana Vayu: Ascending enthusiasm, will, motivation. Weakened by depression; unable to speak or express oneself when weak. Disturbed: causes coughing, uncontrolled speech, vanity, domineering behavior, intolerance.