Ayurveda and Yoga Psychology Indian Psy module 3.pdf

Indian Concepts and Theories in Psychology Module 3: The Ayurvedic and Yogic Perspectives on Health Dr Ramesh Pattni  Indian Psychology: Concepts and Theories Overview of the Course Modules:...

Indian Concepts and Theories in Psychology Module 3: The Ayurvedic and Yogic Perspectives on Health Dr Ramesh Pattni  Indian Psychology: Concepts and Theories Overview of the Course Modules: Module 1: Introduction to Indian thought and Psychology (12 Sessions) Module 2: Indian Psychology: Worldviews, Concepts and Methods (12 Sessions) Module 3: Introducing Indian Concepts of Health Psychology –The Ayurvedic and Yogic Perspective (12 Sessions) Module 4: Vedantic Concepts and Theories of Self and Well-being (12 sessions) Module 5: Jaina and Buddhist psychology (12 sessions) Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Origins of Ayurveda  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health THE Origins of Ayurveda According to tradition, the teachings of Ayurveda were recollected by Brahma , the Lord of Creation, as he awoke to begin the task of creating this universe This idea suggests that Ayurveda transcends the period of this universe, stretching beyond the concept of time itself, having no beginning and no end. Brahma taught this knowledge to Dakṣa Prajapati (the protector of all beings), who in turn taught it to the Asvinı Kumaras (the twin holy physicians), who in turn taught it to Indra (King of the Gods). When disease and illness began to trouble humanity the great rṣi-s (‘sages’) of the world assembled in the Himalayan mountains, seeking to learn Ayurveda from Lord Indra.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health THE Origins of Ayurveda Among these sages one named Bharadvja volunteered and made the journey to Indra’s court on Mount Kailash, where he undertook the study of Āyurveda. After he had heard and understood this teaching Bharadvaja returned to establish the first school of Āyurveda and revealed this knowledge to the assembled sages. These sages in turn taught this knowledge to their own disciples, and one named Punarvasu Atreya held a competition to see which student best understood kāya cikitsa, or the practice of internal medicine. Among his students the treatise of Agnivesh was judged best, celebrated by all who heard it, and thus the Agnivesh´s Samhita became the authoritative text on internal medicine.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health THE Origins of Ayurveda Although this text is no longer available it exists in a revised and edited version compiled by the physician Caraka, whose Caraka Samhita, with the later additions of Drdhabala , is now considered the most authentic and authoritative text on the subject. A contemporary of Atreya was Kasiraja Divodasa Dhanvantari, the sage who revealed the art and science of surgery, or śalya cikitsa, to his student Suśruta (whose name means to ‘listen sweetly’). Suśruta compiled Divodasa’s teachings into a text, which along with the later revisions of the renowned Buddhist scholar Nagarjuna, forms the Suśruta Samhita, the primary Ayurvedic text on the theory and practice of surgery.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health THE Origins of Ayurveda The Caraka Samhita states that the term ‘Āyurveda’ is derived from two words, āyus and veda. Many Āyurvedic commentators define āyus as ‘life’, but Caraka expands upon this definition, telling us that āyus is the ‘... combination of the body, sense organs, mind and soul’, the factor (dhari) responsible for preventing decay and death, which sustains (jıvita) the body over time (nityaga), and guides the process of rebirth (anubandha). The second part of the word is veda and can be translated as ‘knowledge’ or ‘science’, but more specifically suggests a deeply pro- found knowledge that emanates from a divine source, and hence Āyurveda is known as the ‘divine science of life’.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health THE Origins of Ayurveda As a śastra (‘teaching’) of the Vedas, Āyurveda is allied with the four principle Vedas of ancient India, which similarly issued forth from Lord Brahma at the time of Creation. Although the teachings of the Vedas are at the theoretical core of Āyurvedic, the practice of medicine in India has also been influenced by the later spiritual traditions of India, especially from about 600 BCE–700 CE. During this time several famous centres of medical learning evolved that taught an apparently advanced knowledge of surgery and other specialties, such as the Takṣaśila university in what is now modern-day Afghanistan.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health THE Origins of Ayurveda Both the Caraka and Suśruta Samhitas are highly technical texts, and many subsequent Āyurvedic scholars made them easier to understand Among these Āyurvedic scholars was Vagbhata (c. 600 CE), author of the Aṣṭāṅga Sangraha and the Aṣṭāṅga Ḥrdaya, who created these texts for those needing more support/understanding. The Aṣṭāṅga Ḥrdaya is his most succinct compilation of the teachings of both Caraka and Suśruta. Together, the teachings of Caraka, Suśruta and Vagbhata form the bṛhaṭtrayı, the ‘greater triad’ of surviving texts that are the heart of Ayurvedic literature.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health THE Origins of Ayurveda Aṣṭāṅga Ḥrdaya literally means the ‘heart’ (Ḥrdaya) of the ‘eight limbs’ (Aṣṭāṅga) of Āyurveda, which are the eight specialties originally revealed by Bharadvaja. Vagbhata tells us in the second verse of the Aṣṭāṅga Ḥrdaya that ‘... persons desirous of long life which is the means for achieving dharma (‘duty’), artha (‘wealth’) and sukha (‘satisfaction’) should repose utmost faith in the teachings of Āyurveda’. The long life is about connecting Āyurveda with the purpose of human life – achieving mokṣa: long life = more time!  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health THE Origins of Ayurveda Aṣṭāṅga Ḥrdaya añgas or cikitsa (‘treatments’) are: 1. Kaya cikitsa: general internal medicine 2. Bala cikitsa: treatment of infants and children 3. Graha cikitsa: treatment of spirit possession and medical astrology 4. Urdhvañga cikitsa: treatment of the eyes, ears, nose and throat 5. Salya cikitsa: treatment requiring the use of a knife, i.e. surgery 6. Damtra cikitsa: treatment of animal inflicted wounds, poisoning, i.e. toxicology 7. Jara cikitsa: treatment of ageing; i.e., rasayana (‘rejuvenative’) therapies 8. Vrsa cikitsa: treatment of impotence and sterility, i.e., vajıkaran. a (‘aphrodisiac’) therapies.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Philosophical Foundations of Ayurveda Āyurveda, like Samkhya too, recognises dualistic principles of reality, although its characteristics are unique, taking up ideas from Yoga and Vedanta. According to Vedanta, Vedanta darśana, what we call reality is really a self-developed illusion called maya, created and perpetuated by the ignorance of the ego. It is this conditioned existence that fragments an experience of Brahman, the ‘vast expanse’ of the One whole, Infinite Reality, Brahman, which is unattributed and unknowable. The attainment and integration of Brahman into our consciousness is the mokṣa, or liberation from this world of illusion, where suffering ceases and one merges with the Totality. Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Five Sheaths: The Pañca kośa  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Five Sheaths: The Pañca kośa According to the Taittirıya Upaniṣad a corporeal being is born with five sheaths (Pañca kośa) that are organised into three bodies (śarira traya). The sthula śarira or ‘gross body’ is definitive of physical being and is the corporeal manifestation of all the other śarira: the gross yet highly organised manifestation of matter. It is also called the Annamaya kośa, or ‘food sheath’, and is discarded upon death. This is said to be made up of the food that is taken by the parents giving rise to the foetus which develops from birth onwards from the food it receives through life.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Five Sheaths: The Pañca kośa Progressing inwards, we come next to the second body, the sūkṣma śarira, or ‘subtle body’, which comprises three kośa-s or ‘sheaths’: 1. The Prāṇamaya kośa, comprising the five ‘winds’ or prāṇa-s (prāṇa (inward flow), apāna (outward flow), udāna (circulation), vyāna (head and throat) and samāna (digestion and assimilation) which provide the impetus and energy for all actions in the body. The five prāṇa are the vital force that underlies the function of the five karmendriya (‘organs of action’), i.e. the mouth, hands, limbs, eliminative organs and genitalia and the organs of perception (Jñānendriya)  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Five Sheaths: The Pañca kośa The sūkṣma śarira, or ‘subtle body’, which comprises three kośa-s or ‘sheaths’: 2. The Manomaya kośa, comprising the five jñānenndriya-s (‘organs of knowledge’), i.e., the nose, ears, eyes, skin and tongue. When these five senses are activated by the objects, they form the manas, or ‘lower/sense mind’. 3. The Vijñānmaya kośa, comprising the ahaṃkāra (‘ego’) and buddhi (‘intellect’, or higher mind).  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Five Sheaths: The Pañca kośa As the sūkṣma śarira contains the five senses (jñānendriya-s) and the five organs of action (karmendriya-s) with which we receive sensory information and act upon it, all material activities are first manifest within this realm. It is within this subtle arena that everything we think or feel becomes manifest. Whether or not this manifestation occurs on a material level is dependent upon the strength and clarity of a given thought or emotion. In the physical realm manifestation occurs relatively slowly, and because of this one thought or feeling may be countered by another.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Five Sheaths: The Pañca kośa Thus, if we want to obtain a result on a physical level, we must purify our intent and develop clarity about what it is we want. This is one of the purposes behind the use of mantra, which through the repetition of special sounds organises consciousness in the sūkṣma śarira around a single purpose or vibrational quality. The sūkṣma śarira is also the realm within which the cakras exist, and through the conscious and directed flow of Prāṇa (‘vital force’) through the energetic channel that connects them (i.e., the suṣumṇā nāḍi), we can awaken the spiritual energy in these energy centres.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Five Sheaths: The Pañca kośa The final body is the Kāraṇa śarira (‘causal origin’), also known as the Ānandamaya kośa, or ‘bliss sheath’. This is the interface between the lower and higher aspects of our being. It is the most subtle state of being, beyond the push and pull of the ego (ahaṃkāra), resting in pure knowledge (jñāna), acting as the impetus for the development of the increasingly grosser forms of a living being. The jıvātman, the individuated aspect of Brahman, interfaces with these five sheaths to provide life, and in association with karma, is bound to them, to samsara, the never- ending cycle of birth, death and rebirth. Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Cakra System and Kundalini Yoga  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Cakra System and Kundalini Yoga Another system that provides a context for the practice of Āyurveda is the Cakra system. This system, like the Pañca kośa system, describes the fundamental aspects of being, but also allows for a specific understanding of spiritual development and its concomitant effects upon the body, mind and emotions. The cakra system represents the dynamic structure of the subtle body, the fundamental octave of the physical body. The term cakra means ‘wheel,’ and the seven major cakras are hierarchically arranged energy vortices within the subtle body.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Cakra System and Kundalini Yoga The seven cakra-s are as follows: 1. Mūlādhāra cakra: the ‘root’ cakra 2. Svādhisthāna cakra: the ‘procreation’ cakra 3. Maṇipūra cakra: the ‘digestive’ cakra 4. Anāhata cakra: the ‘heart’ cakra 5. Visuddha cakra: the ‘throat’ cakra 6. Ājña cakra: the ‘third-eye’ cakra 7. Sahasrāra cakra: the ‘crown’ cakra.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Cakra System and Kundalini Yoga  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Cakra System and Kundalini Yoga Each cakra represents certain energetic, mental and physical qualities, and from a spiritual perspective, certain life challenges and spiritual attainments. These seven energy vortices are connected by the suṣumṇā nādi, the central axis or channel (nādi) of the body, like beads on a string. The suṣumṇā nādi originates in the Kānda, or ‘bulb’, and rises upwards through the body and each cakra, terminating at a region that corresponds with the crown of the head. The Kānda represents a mass of potential energy within the lowest energetic levels of the physical body, thought by many to correspond with the sacral plexus.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Cakra System and Kundalini Yoga Although the impetus of this spiritual energy is to rise upwards through the suṣumṇā nādi, its movement is held in check by the continuous flow of prāṇa (‘vital force’) within two lesser channels that flow on either side of the suṣumṇā nādi, called the Ida and Pingala nādi-s: The Ida nādi, or ‘channel of comfort’, represents the preserving aspects of the physical body and the feminine aspects of consciousness. It begins on the left side of the Kānda, rises up the back of the body, over the back of the head to the Ājña cakra, or ‘third eye’, drops down and terminates in the left nostril.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Cakra System and Kundalini Yoga The Pingala nādi , also known as the ‘tawny current’, represents the activating aspects of the physical body, as well as the masculine aspects of consciousness. It originates on the right side of the Kānda, rising upwards over the back of the right side of the head to the Ājña cakra, drops down and terminates in the right nostril. For most humans the Ida and Pingala nādi-s are the main pathways of energetic flow in the body, representing the duality of life and death, and the duality of consciousness. As praṇa flows through them, the nāḍi-s activate the dualistic and potentially negative aspects of each cakra.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Cakra System and Kundalini Yoga When the flow of praṇa is disrupted or blocked in these areas the result could be a variety of physical, emotional or mental problems that represent elemental qualities of the disturbed cakra. To this extent, treatment can be given to improve energetic flow within the Ida and Pingala nāḍi-s to restore health, but in the spiritual tradition of hatha yoga, the aspirant seeks to resolve all pain and suffering by directing praṇa into the suṣumṇā nādi, the central channel. When praṇa is directed into the suṣumṇā nādi it awakens kundalini, the ‘serpent power’ of the Transcendent. Kundalini is the active śakti that remains tightly coiled in spiritually unevolved beings.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health The Cakra System and Kundalini Yoga The awakening of kundalini is the event that underlies the great revelations of all spiritual traditions, when the creative energy (śakti) of the individual unites with the ultimate awareness of the One (Siva). Through consistent spiritual practice kundalini can be awakened from her dormant state, and through practices, this spiritual awakening liberates one from the world of samsara. As kundalini is called, she awakens each cakra to its purest potential, providing deep and truly profound insights into the nature of being, a state of realization of the Truth. Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Sāṃkhya system  Indian Psychology: Concepts and Theories Module 2: Mind, Self and Psychologies Theory of Āyurveda: The Sāṃkhya system Unmanifest, Unmanifest , pure Puruṣa Prakṛti primordial matter consciousness First Evolute: Cosmic Cosmic Individual Evolute of Mahat: Buddhi, intelligence intelligence Mahat Buddhi Sattvic guṇa: illuminating Tāmasic guṇa: solidifying Ahaṃkāra Ego: organising principle Subtle elements: Mind - Manas Tanmātra Rājasic guṇa: impelling Physical Body Cognitive Apparatus: Action Apparatus: Gross elements: Jñānendriya: Karmendriya: Bhūta Seeing, hearing, Speaking, holding, touching, tasting moving, procreating, smelling eliminating  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Sāṃkhya system From tamas arises the five tanmātra-s, the subtle aspects of the material universe perceived by the five jñāna indriya-s. The five tanmātra-s are Śabda (‘sound’), Sparśa (‘touch’), Rūpa (‘sight’), Rasa (‘taste’) and Gandha (‘smell’). From each of these subtle elemental aspects arises the pança mahābhuta-s (‘elements’). These five elements are the basic principles of the universe and as such are the primary components of the human body. They are: 1. Prithvi: earth, or the principle of inertia 2. Apa: water, or the principle of cohesion 3. Tejas: fire, or the principle of radiance 4. Vayu: wind, or the principle of vibration 5. Akaśa: ether, or the principle of pervasiveness.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Sāṃkhya system Each of the mahābhuta-s forms different tissues of the body. As the principle of pervasiveness Akaśa relates to all hollow or empty places in the body, such as the orifices, channels and pores, as well as the ears that perceive the tanmātra of Sabda (‘sound’), and the different sounds that the body produces (e.g., during vocalisation, respiration, myocardial activity, nervous system activity etc.). From Vayu arises the skin, which perceives the tanmātra of Sparśa (‘touch’) and relates to the activities of the respiratory system. From Tejas arises the eyes, which perceives the tanmātra of Rūpa (‘sight’) and is responsible for activities such as digestion and perception.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Sāṃkhya system Each of the mahābhuta-s forms different tissues of the body. From Apa arises the tongue, which perceives the tanmātra of Rasa (‘taste’), and is responsible for fluid metabolism in the body, and to bind the tissues together. From Prithvi arises the nose, which perceives tanmātra of Gandha (‘smell’), and along with Apa is responsible for the physical constitution of the body. This is the basis on which Ayurveda considers the constitution of the organs and their capacity for sensations and other functions. It is not only important for understanding the body but gives rise to diagnosis and treatments of illnesses. Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Guṇa system  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Guṇa system The evolution of the mahābhuta-s gives rise to the distinction of qualitative differences that can be objectively determined. In other words, one mahābhuta will display certain qualities that differentiate it from another mahābhuta. It should be clear that individual mahābhuta-s are impossible to perceive, and admixtures thereof perhaps too complex to quantify. While the mahābhuta-s and thus the totality of corporeal existence cannot be perceived objectively, their presence can be inferred by the manifestation of certain qualities.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Guṇa system To facilitate an understanding between the differences of the mahābhuta-s, Āyurvedic medicine maintains a list of qualities called the gurvādi (‘ten pairs of opposite’) guṇa-s (‘qualities’).  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Guṇa system Each of the gurvādi guṇa-s is associated with a particular mahābhuta, and its opposite quality will be manifest in a mahābhuta that has an opposing action or effect. For example, the mahābhuta of Prithvi (‘earth’) is associated with the quality of guru (‘heavy’); the opposing quality of laghu (‘light’) is associated with the mahābhuta of Vayu (‘wind’). To some extent Prithvi and Vayu have opposing forms and actions. Each pair of opposites is only one specific dimension in an interaction, however, with each subsequent pair representing a contrasting dimension. By recognising several different dimensions of interaction, the result is a multidimensional model that explains the complexity of interactions that occur between the mahābhuta-s.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Guṇa system While all ten pairs of opposite qualities are generally considered in Āyurveda, for the purposes of diagnosis and treatment they are usually whittled down to three dominant dimensions of interaction that in large part guide the manifestation of all subsequent qualities, called the upakarma-s. These upakarma-s form the basis of the six śamana karmas used in Ayurvedic therapeutics. The six śamana: Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system When the ancient seers of Āyurveda contemplated the human body they must have had a sense of its incredible intricacy. An advanced knowledge of human anatomy described in the Suśruta Samhita, combined with keen observations on the nature of being that is the hallmark of Indian spirituality, provided for an exceedingly lucid physiological model in Ayurvedic medicine. This model, however, is based on the notion that the human body is a holographic representation of the macrocosm. Āyurveda teaches that within our being, and within our bodies, exist all the clues and data we need to understand the universe: tvat tvam asi (‘thou art that’) commands the sage of the Upaniṣads.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system With this insight into the complexity of our origin the sage understands that the knowledge of the body is never complete, a truth that is painfully obvious to anyone who tries to keep abreast of the myriad developments and contradictory opinions of medical science. The ancient seers knew well this merry-go-round of shifting phenomena and perceptions, identifying it as a property of samsara. According to this understanding samsara represents the inexorable law of change, that no subject or object ever remains completely static. This means that the definitive conclusions drawn today eventually become the redundancies of tomorrow because the stream of data upon which these conclusions were based has changed.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system To use an analogy, the nature of objectivity is akin to the ancient light of the stars that fills the heavens at night: what we see now, objectively, has already become something else. On a physical level our response to any experience is affected by the slight delay it takes for our nervous system to receive and process the sensory information and output an appropriate response. Although for the most part imperceptible, this time lag means that our response is conditioned by the past, rather than what is actually happening in the moment. Unlike a completely objective science, Āyurveda is orientated to help the practitioner understand the nature of samsara.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system To do this the Āyurvedic practitioner implements an approach that arises from principles that are based on the spiritual teachings of the Vedas, as well as the experiences of the Self-realised sages that have passed beyond the edges of human consciousness. According to tradition, the principles of Āyurveda are emanations of an unchanging and eternal truth that reside in mahat. In contrast, modern science is based upon the systematic observation, experimentation and analysis of samsara. The limits of human perception, including the technology that expands that awareness, are constrained by the principles of prakṛti.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system Ahaṃkāra with the buddhi represent the act of naming, identification and discrimination. It creates a vocabulary, a semantic description of a conditioned reality that could lull the scientist into believing in the idea of objectivity, The ancient sages of Āyurveda did not seek to understand the minutiae of the human body nor pretended to have an objective perspective, but instead focused their attention on discovering the principles behind physiological activities. Thus, when encountering a disease the Āyurvedic practitioner would not focus too much on the complexity of pathological definitions and seek to understand the principle of the disease, thereby to develop a corresponding principle of treatment.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system Having arisen from the mahābhuta-s the human body can be seen to exhibit three principles of function, called vāta, pitta and kapha: Prithvi (‘earth’) and Apa (‘water’) form Kapha Tejas (‘fire’), and to a lesser extent Apa (‘water’) and vāyu (‘wind’) form Pitta Vāyu (‘wind’) and Akaśa (‘pervasiveness’) form Vāta. These three principles of function are called doṣa-s because they are subject to influences from both within and without.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system The term doṣa literally means ‘blemish’ because it is the increase, decrease and disturbance of one, two or all three of the doṣa-s that are responsible for all pathological changes in the body. Each doṣa has a specific pramāṇa (‘quantity’), guṇa (‘quality’) and karma (‘action’) in the body. In an undisturbed state their function is said to be avikŗta (‘normal’), the result of which is ārogya (the ‘absence of disease’). Foods, habits and environmental factors that are contrary to the qualities of a particular doṣa bring about its decrease, while foods, habits and environmental factors that are similar to a particular doṣa bring about its increase.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system Both of these states of increase (vŗddhi) and decrease (ksaya) are considered abnormal (vikŗta), but it is increase that causes major disturbances, while decrease typically causes only minor disturbances. The three doṣa are traditionally correlated with three types of eliminatory products: vāta is synonymous with ‘wind’ (i.e., flatulence), pitta with ‘bile’, and kapha with ‘phlegm’. Although the descriptors of ‘wind’, ‘bile’, and ‘phlegm’ do not describe the complete activities of the doṣa-s, they provide a convenient way to understand the implications of their manifestation when in a disturbed state.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system: Vāta doṣa Vāta comes from the Sanskrit root word ‘va’, referring to the qualities of movement and enthusiasm, and is the catalyst for all functions in the body to the extent that without its involvement pitta and kapha are said to be lame. The Caraka Samhita states that vāta is the grossest manifestation of the divine ‘wind’, and is responsible for the function of the entire body (tantra yantra dhārā) and the originator of every kind of physiological action or anatomical structure (ceṣtā pravartaka). Vāta promotes and regulates the activities of the mind, carrying the perceptions of sensory cognition (jñāna indriya) to the effector organs (karma indriya) for a response.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system: Vāta doṣa As the wind or ‘flatus’ that expels the faeces, vāta also promotes the expulsion of all substances from the body, as well as the ejaculation of semen and the birthing of a baby. The activity of vāyu is present in conception, drawing the sperm and ovum together, guiding embryonic development. Given the important role that vāta plays it is perhaps no surprise that when it is retained or blocked in the body it becomes a major pathogenic influence. Remember, Vāta comprises the mahabhuta-s of Akaśa and Vāyu.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system: Vāta doṣa When vāta is disturbed the pervasive nature of Akaśa and the catabolic activity of vāyu represent widespread degenerative changes in the body, characterised by: a lightness (laghu) and dryness (rūkṣa) of the tissues, which in turn promotes roughness (khara) and friction (viṣāda) in the body.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system: Vāta doṣa Vāta is also śita (‘cold’) in nature although only because vāta assumes either śita (‘cold’) or uṣṇa (‘hot’) guṇa-s when exposed to their presence. Although vāyu and Akaśa are neutral in temperament the physical body is dominant in Prithvi (‘earth’) and Apa (‘water’). Together, Prithvi and Apa create a cooling, solidifying influence, and thus Vāta assumes a cold temperament in the body. The primary qualities of Vāta are laghu (‘light’), śita (‘cold’), rūkṣa (‘dry’), cala (‘movement’), viṣāda (‘friction’), khara (‘rough’), and sūkṣma (‘subtle’).  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system: Vāta doṣa  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system: Pitta doṣa The function of pitta in the body is to provide heat due to the predominance of Tejas in its composition, represented by the catabolic or ‘cooking’ action of digestion. This notion of cooking the ingested food, however, also extends to the concept of metabolism, and thus pitta is associated with metabolically active organs such as the liver, skin and blood. The term pitta is derived from the root word tapas, which means ‘to heat’ or ‘glow’.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system: Pitta doṣa Pitta also contains an aspect of Apa in its constitution and to some extent displays snigdha (‘greasy’) and drava (‘fluid’) properties, characterised by the greasy, flowing and ‘mobile’ (sara) nature of bile, blood and sweat. Pitta is also laghu (‘light’) and tikṣṇa (‘sharp’) in nature, characterised by the catabolic action of Tejas and vāyu that act together to combust solid substances into pure expressible energy. The primary qualities of pitta are laghu (‘light’), uṣṇa (‘hot’), snigdha (‘greasy’), tikṣṇa (‘sharp’), sara (‘movement’), and drava (‘fluid’).  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system: Kapha doṣa In many ways kapha is opposite in nature to pitta, attending to the structural functions of the body, lubricating, moisturising, nourishing and providing support. Comprising Prithvi and Apa, kapha most strongly relates to the physical structure of the body, and is thus sthira (‘solid’), guru (‘heavy’), and sthula (‘gross’) in nature. The term kapha is derived from the root word śliṣ, which means ‘to embrace’, referring to the snigdha (‘greasy’) and picchila (‘slimy’) qualities that in combination with solidity and substance bind tissues together.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system: Kapha doṣa These greasy and slippery properties of kapha also describe the nature and function of the generative organs, the creation of new life, as well as the lactating breast that can nourish another being. The primary qualities of kapha are guru (‘heavy’), śita (‘cold’), snigdha (‘greasy’), sthira (‘stable’), mŗdu (‘softening’), and picchila (‘slimy’).  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system:  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system:  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system: Sthāna: Locus of the doṣa Despite the reality that each doṣa is involved in physiological processes all over the body, each also maintains a primary ‘seat’ of influence, or Sthāna. To some extent this idea is related to the often-used transliteration of the doṣas; i.e., wind, bile and phlegm. As the doṣa of wind, vāta is located in the antra (‘colon’) and basti (‘bladder’), governing the regions of the body from the umbilicus downwards. As the doṣa of bile, pitta is located in organs such as the amāśaya (‘stomach’), yakrit (‘liver’) and plīhan (‘spleen’), governing the area between the umbilicus and the diaphragm. As the doṣa of phlegm, kapha is located primarily in phuphusa (‘lungs’) and Ḥrdaya (‘heart’), governing the areas from the diaphragm upwards.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system: Kāla: Timing of the doṣa Kāla (‘time’) relates to the influence of the doṣas in a variety of natural cycles: over a period of time such as in a day or a lifetime, or in specific processes, such as in digestion or disease. In every situation the Āyurvedic practitioner attempts to understand the state of the doṣa. Kapha is dominant after sunrise and sunset, at the beginning stages of digestion (in the mouth and stomach), during childhood (balya) and in the congestive, prodromal stage of disease.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Theory of Āyurveda: The Tridoṣa system: Kāla: Timing of the doṣa Pitta is dominant at midday and midnight, in the middle portion of digestion (in the lower stomach and small intestine), during mid-life (madhya), and in the inflammatory or acute stage of disease. Vāta is dominant in the hours before dawn and sunset, in the latter part of digestion (in the colon), in the latter stages of life (jırṇa), and in the chronic and degenerative stages of disease. Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: The nature of the mind (manas): Definition and Function of Manas: The mind (manas) in Ayurveda is considered a subtle organ that bridges the gap between the physical body and consciousness. It is responsible for perception, processing of sensory information, and coordination of responses. Manas is viewed as both an instrument of knowledge (jñānendriya) and an organ of action (karmendriya). It receives input from the five senses and directs the body's actions in response to these stimuli. According to Ayurvedic texts, particularly Charaka Samhita, the mind is inherently active and constantly engaged in thinking. Its natural tendency is to roam and attach itself to sensory objects, which can lead to both positive and negative mental states.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: The nature of the mind (manas): Qualities and Attributes of Manas Ayurveda describes the mind as having certain inherent qualities, including subtlety (Sukshma), instability (Chala), and the ability to associate with multiple objects simultaneously (Aneka). The mind is considered to be material in nature, composed of the five elements (pança mahābhuta). This materiality allows it to interact with both the physical body and the subtler aspects of consciousness. Ayurveda recognizes different states of mind, including wakeful (jāgrat), dreaming (swapna), and deep sleep (suṣupti). Each state represents a different level of mental activity and awareness.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: The nature of the mind (manas): Control and Cultivation of Manas Ayurveda emphasizes the importance of mental control (mano nigraha) for maintaining health and achieving spiritual growth. This involves practices to detach the mind from sensory objects and cultivate inner awareness. Various techniques are prescribed for mind control, including meditation (dhyana), breath control (pranayama), and the practice of virtuous conduct (sadavrtta). These practices aim to stabilize the mind and reduce its tendency to fluctuate. The cultivation of sattva guna (purity, clarity) is considered essential for optimal mental functioning. This involves lifestyle choices, dietary practices, and spiritual disciplines that promote mental clarity and emotional balance.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Relationship between mind and body The Psychosomatic Connection Ayurveda views the mind and body as intimately connected, with each influencing the other in a continuous feedback loop. This perspective is encapsulated in the concept of the "mind-body complex" or "psychosomatic unit." Physical states, including dosha imbalances, directly impact mental health. For instance, an excess of Vata dosha can lead to anxiety and restlessness, while an imbalance in Kapha dosha might result in mental lethargy or depression. Conversely, mental states profoundly affect physical health. Negative emotions like anger, fear, or grief can disturb the doshas and lead to physical ailments. Positive mental states, on the other hand, can promote healing and overall well-being.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Relationship between mind and body The Role of Agni in Mind-Body Integration Agni, the digestive fire in Ayurveda, plays a crucial role in the mind-body relationship. It's not only responsible for physical digestion but also for the processing of mental and emotional experiences. A balanced agni ensures proper nutrition of both body and mind, promoting clarity of thought and emotional stability. When agni is impaired, it can lead to the accumulation of ama (toxins) in both the physical and mental realms. The state of agni is influenced by both physical factors (like diet and lifestyle) and mental factors (such as stress and emotions). This bidirectional relationship underscores the integrated nature of mind and body in Ayurvedic thought.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Relationship between mind and body Prakriti and its Influence on Mental Tendencies An individual's prakriti (constitution), determined by the predominant doshas at conception, influences both physical and mental characteristics. This concept highlights the inextricable link between bodily constitution and psychological tendencies. For example, a Vata-predominant individual may be prone to creativity and quick thinking, but also to anxiety and insomnia. Understanding one's prakriti can provide insights into potential mental strengths and vulnerabilities. Ayurveda recommends lifestyle and dietary practices aligned with one's prakriti to maintain both physical and mental balance. This personalized approach recognizes the unique mind-body makeup of each individual.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Five elements and mental processes Overview of Pança Mahābhuta in Mental Composition Ayurveda posits that the mind, like all matter, is composed of the five great elements: Akasha (ether), Vayu (air), Agni (fire), Jala (water), and Prithvi (earth). Each element contributes specific qualities to mental functioning. The subtle nature of the mind is attributed primarily to the predominance of Akasha and Vayu elements. These elements provide the mind with qualities of expansiveness, mobility, and the ability to make connections. The balance of these elements in the mind determines an individual's mental characteristics, cognitive abilities, and emotional tendencies. Understanding this elemental composition helps in comprehending various mental states and processes.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Five elements and mental processes Elemental Influences on Cognitive Functions Akasha (ether) in the mind is associated with space for thoughts and the capacity for knowledge. It allows for openness to new ideas and the ability to perceive the interconnectedness of concepts. Vayu (air) contributes to the mind's capacity for movement, change, and communication. It's linked to functions like speech, enthusiasm, and the ability to initiate action. Agni (fire) in the mind relates to transformation and processing of information. It's crucial for intelligence, understanding, and the capacity to discriminate between different concepts.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Five elements and mental processes Elemental Basis of Emotional States Jala (water) in the mental sphere is associated with fluidity of thought, adaptability, and emotional sensitivity. It plays a role in feelings of compassion, love, and the ability to form emotional connections. Prithvi (earth) provides stability and grounding to mental processes. It's linked to qualities like patience, endurance, and the ability to retain information (memory). Imbalances in these elemental qualities can lead to various mental and emotional disturbances. For instance, an excess of Vayu might lead to anxiety or restlessness, while a deficiency of Agni could result in dullness or lack of motivation.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Five elements and mental processes Balancing the Elements for Mental Health Ayurvedic practices aim to balance these elements within the mind to promote optimal mental health. This includes dietary recommendations, lifestyle adjustments, and specific therapies targeting each element. Practices like meditation and pranayama are believed to harmonize the elemental energies in the mind. For example, grounding practices can increase the Prithvi element to combat anxiety or excessive mental activity. Understanding the elemental basis of mental processes allows for a nuanced approach to psychological well-being, integrating physical, mental, and spiritual practices to achieve balance and harmony in the mind-body system.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: The three doshas (Vata, Pitta, Kapha) Overview of Doshas in Mental Health In Ayurvedic psychology, the three doshas - Vata, Pitta, and Kapha - play a crucial role in shaping mental states and behaviors. Each dosha, when balanced, contributes to specific positive mental qualities, while imbalances can lead to psychological disturbances. The doshas influence not only physical health but also cognitive functions, emotional tendencies, and behavioral patterns. Understanding an individual's dosha constitution provides insights into their psychological predispositions and potential vulnerabilities. Ayurveda emphasizes that optimal mental health is achieved when all three doshas are in balance. This balance is dynamic and can be influenced by various factors including diet, lifestyle, environment, and mental habits.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: The three doshas (Vata, Pitta, Kapha) Vata Dosha and Mental Characteristics: Vata dosha, composed of air and ether elements, governs movement and change in the mind. When balanced, it promotes creativity, quick thinking, and adaptability. Vata-dominant individuals often exhibit enthusiasm, vivid imagination, and a love for new experiences. However, an imbalanced Vata can lead to anxiety, restlessness, and difficulty concentrating.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: The three doshas (Vata, Pitta, Kapha) Vata Dosha and Mental Characteristics: Vata excess may manifest as racing thoughts, insomnia, and a tendency towards worry and fear. Vata deficiency, on the other hand, can result in mental lethargy and resistance to change. Ayurveda recommends grounding practices, routine, and warm, nourishing foods to balance Vata in the mind. Meditation, gentle yoga, and regular sleep patterns are particularly beneficial for Vata- related mental imbalances.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: The three doshas (Vata, Pitta, Kapha) Pitta Dosha and Cognitive Functions: Pitta dosha, associated with fire and water elements, governs transformation and metabolism in both body and mind. Balanced Pitta contributes to sharp intellect, strong willpower, and leadership qualities. Pitta-dominant individuals often excel in analysis, decision-making, and goal-oriented tasks. An excess of Pitta in the mind can lead to irritability, anger, and excessive criticism. It may manifest as perfectionism, impatience, or a tendency towards judgmental thinking.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: The three doshas (Vata, Pitta, Kapha) Pitta Dosha and Cognitive Functions: Pitta deficiency might result in lack of motivation, indecisiveness, or difficulty in processing information. To balance Pitta mentally, cooling practices, moderation in competitive activities, and cultivating patience and compassion. Engaging in creative activities and spending time in nature can help alleviate Pitta- related mental stress.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: The three doshas (Vata, Pitta, Kapha) Kapha Dosha and Emotional Stability: Kapha dosha, composed of earth and water elements, provides stability and structure to mental processes. When in balance, Kapha contributes to emotional steadiness, good memory, and a calm, nurturing disposition. Kapha-dominant individuals often exhibit patience, loyalty, and a strong sense of attachment. Excess Kapha can lead to lethargy, depression, and resistance to change. It may manifest as oversleeping, lack of motivation, or emotional overeating.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: The three doshas (Vata, Pitta, Kapha) Kapha Dosha and Emotional Stability: Kapha deficiency might result in feelings of insecurity, lack of groundedness, or difficulty in forming emotional connections. Ayurvedic psychology recommends stimulating activities, regular exercise, and mental challenges to balance Kapha in the mind. Engaging in new experiences, socializing, and maintaining a varied routine can help alleviate Kapha-related mental heaviness.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Ayurvedic Model of Personality The seven types of prakriti (constitution) Understanding Prakriti in Ayurvedic Psychology Prakriti, or individual constitution, is a fundamental concept in Ayurvedic psychology. It refers to the unique combination of doshas (Vata, Pitta, and Kapha) that an individual is born with, which shapes their physical, mental, and emotional characteristics. Ayurveda recognizes that each person has a distinct prakriti that remains relatively constant throughout their life. This innate constitution influences one's strengths, weaknesses, and predispositions in both health and disease. Understanding prakriti is crucial in Ayurvedic psychology as it provides insights into an individual's natural tendencies, behavioral patterns, and potential psychological vulnerabilities.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Ayurvedic Model of Personality The Seven Prakriti Types Ayurveda classifies prakriti into seven types based on the dominance and combination of doshas: Vata predominant Pitta predominant Kapha predominant Vata-Pitta combination Vata-Kapha combination Pitta-Kapha combination Tridoshic (balanced Vata-Pitta-Kapha) Each prakriti type exhibits distinct physical, mental, and emotional characteristics. For example, Vata-predominant individuals tend to be creative and quick-thinking but prone to anxiety, while Kapha-predominant types are often calm and steady but may struggle with lethargy.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Ayurvedic Model of Personality Psychological Characteristics of Prakriti Types Vata prakriti is associated with qualities such as creativity, flexibility, and quick learning. However, these individuals may also experience anxiety, restlessness, and difficulty with commitment. Pitta prakriti is characterized by sharp intellect, strong will, and leadership qualities. On the flip side, they may be prone to anger, impatience, and excessive competitiveness. Kapha prakriti individuals tend to be emotionally stable, patient, and nurturing. Their challenges might include resistance to change, oversleeping, and tendency towards depression.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Ayurvedic Model of Personality Importance of Prakriti in Mental Health Recognizing one's prakriti allows for a personalized approach to mental health and well-being. It helps in understanding innate strengths and potential vulnerabilities, enabling more effective stress management and personal growth strategies. Ayurvedic psychology emphasizes aligning lifestyle, diet, and mental practices with one's prakriti to maintain optimal mental health. For instance, Vata types might benefit from grounding practices, while Pitta types may need to focus on cooling, calming activities. Understanding prakriti also aids in predicting and preventing potential mental health issues. For example, a Vata-predominant individual might be counseled to be particularly mindful of anxiety-reducing practices during stressful periods.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Personalities based on guna theory Overview of Guna-Based Personality Types Ayurvedic psychology extends beyond the dosha-based prakriti to include a more nuanced understanding of personality based on the three guna: Sattva, Rajas, and Tamas. This system recognizes sixteen distinct personality types. These sixteen types are categorized into three main groups: seven Sattvic types, six Rajasic types, and three Tamasic types. Each type is associated with specific mental and emotional characteristics, as well as particular strengths and challenges. Understanding these guna-based personality types provides deeper insights into individual behavior, motivations, and potential for spiritual growth.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Personalities based on guna theory The Seven Sattvic Personality Types The Sattvic personalities are considered the most balanced and harmonious. They include: 1. Brahma (Creator): Characterized by wisdom, creativity, and spiritual inclination. 2. Rishi (Sage): Known for their knowledge, insight, and teaching abilities. 3. Indra (Leader): Exhibits strength, courage, and leadership qualities. 4. Varuna (Knower): Possesses deep understanding, patience, and adaptability. 5. Kubera (Treasurer): Shows generosity, abundance, and material wisdom. 6. Gandharva (Celestial Musician): Represents artistic talent, beauty, and harmony. 7. Yama (Regulator): Embodies discipline, justice, and moral strength. These Sattvic types generally display positive mental qualities such as clarity, calmness, and compassion with interest in spiritual and intellectual pursuits.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Personalities based on guna theory The Six Rajasic Personality Types Rajasic personalities are characterized by activity, passion, and ambition. They include: 1. Asura (Power-Seeker): Ambitious, competitive, and often ruthless. 2. Rakshasa (Destroyer): Aggressive, fearless, and potentially violent. 3. Pishacha (Consumer): Driven by desires, often indulgent and restless. 4. Sarpa (Serpent): Cunning, secretive, and potentially vengeful. 5. Preta (Seeker): Constantly unsatisfied, always seeking more. 6. Shakuna (Bird): Unstable, wandering, and freedom-loving. These Rajasic types tend to be more action-oriented and emotionally intense. They often excel in competitive environments but may struggle with restlessness and attachment to outcomes.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Personalities based on guṇa theory The Three Tamasic Personality Types Tamasic personalities are characterized by inertia, dullness, and resistance. They include: 1. Pashava (Animal): Driven by basic instincts, often lethargic and unintelligent. 2. Matsya (Fish): Confused, aimless, and easily influenced by environment. 3. Vanaspatya (Plant): Unaware, fixed, and highly resistant to change. These Tamasic types tend to lack motivation and clarity. They often struggle with depression, addiction, and other negative mental states. However, they also have the potential for great transformation when properly guided.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Doshas, guna and personality traits Dosha Influence on Personality Vata dosha influences traits such as creativity, enthusiasm, and adaptability. When imbalanced, it can lead to anxiety, indecisiveness, and fear. Pitta dosha contributes to intelligence, courage, and determination. Its imbalance might result in anger, criticism, and jealousy. Kapha dosha provides stability, patience, and compassion. When out of balance, it can manifest as stubbornness, attachment, and lethargy.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Doshas, guna and personality traits Guna Influence on Personality Sattva guna promotes clarity, peace, and wisdom. Sattvic individuals tend to be balanced, compassionate, and spiritually inclined. Rajas guna drives action, passion, and change. Rajasic personalities are often ambitious, restless, and emotionally volatile. Tamas guna induces inertia, confusion, and resistance. Tamasic traits include lethargy, delusion, and destructive tendencies.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Doshas, guna and personality traits Assignment: for 04.10.2024 Analyse and create a comprehensive model of personality from all the models you have learned about in Ayurveda including, the elemental, dosa, guna models. Word limit 1000 words You can include diagrams, charts, tables etc.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Doshas, guna and personality traits Interplay of Doshas and Gunas The combination of an individual's predominant dosha and guṇa creates a unique personality profile. For example, a Pitta-Sattvic person might be a wise leader, while a Vata-Rajasic individual could be a creative but restless artist. Imbalances in doshas can influence the expression of guṇa. For instance, aggravated Vata might increase Rajasic qualities, leading to anxiety and restlessness. Cultivating Sattva guṇa is seen as a way to balance all doshas and promote overall mental well-being. This involves lifestyle choices, dietary practices, and mental disciplines that align with one's prakriti.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Prakriti and its psychological implications Methods of Prakriti Assessment Traditional Ayurvedic assessment involves a comprehensive examination of physical characteristics, physiological functions, and psychological traits. This includes pulse diagnosis, observation of physical features, and detailed questionnaires. Modern approaches may incorporate standardized questionnaires and software-based analysis to determine an individual's prakriti. These tools often consider both physical and psychological parameters. Psychological assessment in prakriti determination involves evaluating traits such as memory capacity, decision-making style, emotional responses, and stress coping mechanisms.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Prakriti and its psychological implications Psychological Profiling Based on Prakriti Once prakriti is determined, it provides a framework for understanding an individual's psychological tendencies. For example, a Vata-Pitta prakriti might indicate a person who is creative and intelligent but prone to anxiety and irritability. This psychological profile can be used to predict potential mental health vulnerabilities. For instance, Vata types might be more susceptible to anxiety disorders, while Kapha types might be more prone to depression. Understanding prakriti also helps in identifying innate strengths and talents. This can be valuable in career counseling, relationship advice, and personal development strategies.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Prakriti and its psychological implications Tailoring Psychological Interventions Knowing an individual's prakriti allows for personalized psychological interventions. For a Vata-type person experiencing anxiety, grounding practices and routine might be emphasized, while for a Pitta-type dealing with anger, cooling practices and compassion training might be more appropriate. Lifestyle recommendations can be tailored based on prakriti to support mental health. This might include specific dietary guidelines, exercise routines, and daily habits that balance the individual's unique mind-body constitution. In psychotherapy, understanding prakriti can inform the choice of therapeutic approaches. For example, a more structured approach might be beneficial for Vata types, while a more introspective method might suit Kapha types.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Fundamental Concepts in Ayurveda Psychology: Mental Health and Illness in Ayurveda Limitations and Considerations While prakriti assessment provides valuable insights, it's important to recognize that individuals are complex and can't be entirely reduced to a single type. Environmental factors, life experiences, and personal choices also play significant roles in shaping personality and mental health. Prakriti should be seen as a starting point for understanding an individual, not a rigid categorization. It's a tool to be used in conjunction with other psychological assessments and observations. Ethical considerations are important in prakriti assessment and its application in psychology. Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Mental Health and Illness in Ayurveda  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Ayurvedic concept of mental health: Ayurvedic concept of mental health Holistic View of Mental Well-being Ayurveda views mental health as an integral part of overall well-being, inseparable from physical health. This holistic approach considers the mind, body, and spirit as interconnected aspects of human existence. Mental health in Ayurveda is understood as a state of balance and harmony among the doshas (Vata, Pitta, Kapha), dhatus (bodily tissues), and malas (waste products), as well as a balance of the gunas (Sattva, Rajas, Tamas) in the mind. The Ayurvedic concept of mental health extends beyond the absence of mental illness. It encompasses a state of optimal cognitive functioning, emotional stability, and spiritual well-being, enabling an individual to realize their full potential.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Ayurvedic concept of mental health: Ayurvedic concept of mental health The Importance of Sattva in Mental Health In Ayurvedic psychology, the cultivation of Sattva guna is paramount for achieving and maintaining mental health. Sattva represents qualities of purity, clarity, and harmony in the mind. A Sattvic mind is characterized by peace, contentment, and balanced emotions. It promotes clear thinking, good judgment, and the ability to perceive reality without distortion. Ayurveda recommends various practices to enhance Sattva, including meditation, study of spiritual texts, consuming a pure diet, and engaging in selfless service. These practices are considered fundamental for fostering mental health and resilience.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Ayurvedic concept of mental health: Ayurvedic concept of mental health Balance of Triguna and Tridosha for Mental Equilibrium Mental health in Ayurveda is closely tied to the balance of the three gunas (Sattva, Rajas, Tamas) and the three doshas (Vata, Pitta, Kapha) in an individual. Optimal mental health is achieved when Sattva predominates, with Rajas and Tamas in appropriate proportions. Rajas provides the necessary drive for action, while Tamas allows for rest and rejuvenation. Similarly, a balance of the doshas in the mind promotes mental stability. Vata brings creativity and adaptability, Pitta provides intelligence and determination, and Kapha contributes to emotional stability and memory.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Ayurvedic concept of mental health: Ayurvedic concept of mental health The Concept of Prasanna-atmendriya-mana Ayurveda describes optimal mental health using the term "Prasanna-atmendriya- mana," which refers to a pleasant state of the self, senses, and mind. This state is characterized by clear sensory perception, controlled and purposeful action of the sense organs, and a calm, focused mind. It represents a harmonious interaction between an individual's inner world and their external environment. Achieving and maintaining Prasanna-atmendriya-mana involves practices that nurture both physical and mental health, including proper diet, lifestyle, sensory hygiene, and spiritual practices.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Ayurvedic concept of mental health: Ayurvedic concept of mental health Mental Health as a Dynamic Process Ayurveda recognizes mental health as a dynamic state rather than a fixed condition. It acknowledges that an individual's mental state can fluctuate based on various internal and external factors. This dynamic view emphasizes the importance of continuous self-care and awareness. Regular practices like Dinācaryā (daily routine) and Ṛtucaryā (seasonal routine) are recommended to maintain mental balance amidst changing circumstances. Ayurveda also stresses the importance of adaptability in maintaining mental health. The ability to adjust one's lifestyle, diet, and mental attitudes according to changes in age, environment, and life circumstances is seen as crucial for sustained mental well- being.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Ayurvedic concept of mental health: Ayurvedic concept of mental health The Role of Ojas in Mental Health Ojas, considered the essence of all bodily tissues in Ayurveda, plays a significant role in mental health. It is associated with immunity, vitality, and mental strength. A person with abundant ojas is said to have mental resilience, emotional stability, and a strong sense of well-being. They are better equipped to handle stress and maintain mental equilibrium in challenging situations. Ayurveda recommends various practices to build and preserve ojas, including a nourishing diet, proper rest, stress management techniques, and specific herbal preparations. These practices are seen as fundamental in promoting long-term mental health and preventing psychological disorders. Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Causes of psychological disorders  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Causes of psychological disorders: Imbalance of doshas a) Vata Imbalance and Mental Disorders Vata dosha, when imbalanced, is considered a primary cause of many psychological disorders in Ayurveda. Excess Vata in the mind can lead to anxiety, insomnia, and panic disorders. Symptoms of Vata imbalance in mental health include racing thoughts, excessive worry, difficulty concentrating, and rapid mood changes. These symptoms are often exacerbated during Vata-dominant times of day (dawn and dusk) and seasons (autumn and early winter). Ayurveda attributes conditions such as attention deficit disorders, bipolar disorder (particularly the manic phase), and some forms of depression to Vata imbalance. Treatment focuses on grounding, routine, and nourishing practices to pacify excess Vata.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Causes of psychological disorders: Imbalance of doshas b) Pitta Imbalance and Psychological Issues Pitta dosha, when aggravated, can lead to psychological disorders characterized by intensity and heat. Excess Pitta in the mind often manifests as anger, irritability, and obsessive-compulsive tendencies. Mental health issues associated with Pitta imbalance include rage disorders, certain types of depression (particularly those with irritability and agitation), and addictive behaviors driven by intense cravings. Pitta-related psychological disorders tend to worsen during Pitta times of day (midday and midnight) and seasons (summer). Ayurvedic treatment emphasizes cooling, calming practices and the cultivation of patience and compassion.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Causes of psychological disorders: Imbalance of doshas c) Kapha Imbalance and Mental Health Kapha dosha, when out of balance, can lead to psychological disorders characterized by heaviness, lethargy, and emotional attachment. Excess Kapha in the mind often results in depression, oversleeping, and lack of motivation. Conditions attributed to Kapha imbalance include certain types of depression (particularly those with lethargy and oversleeping), attachment disorders, and some eating disorders related to emotional eating. Kapha-related mental health issues often worsen during Kapha times of day (early morning and evening) and seasons (late winter and spring). Ayurvedic treatment approaches focus on stimulating, lightening practices and encouraging mental and physical activity.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Causes of psychological disorders: Disturbance in Guṇa a) Excess Rajas and Mental Agitation An excess of Rajas guṇa in the mind is considered a significant cause of psychological disturbances in Ayurveda. Rajas represents activity, passion, and change, and when in excess, it can lead to mental restlessness and emotional instability. Psychological issues associated with excess Rajas include anxiety disorders, attention deficit hyperactivity disorder (ADHD), and manic episodes in bipolar disorder. These conditions are characterized by restlessness, excessive thinking, and inability to relax or concentrate. Ayurvedic treatment for Rajasic mental states focuses on cultivating Sattva through practices like meditation, yoga, and consuming a Sattvic diet. The goal is to channel the energy of Rajas into productive activities while promoting mental calm and clarity.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Causes of psychological disorders: Disturbance in Guṇa b) Predominance of Tamas and Mental Dullness An excess of Tamas guna is another major cause of psychological disorders in Ayurveda. Tamas represents inertia, darkness, and resistance to change. When predominant in the mind, it can lead to mental dullness, confusion, and negative thought patterns. Psychological conditions attributed to excess Tamas include depression (particularly the type characterized by lethargy and cognitive slowness), certain sleep disorders, and addictive behaviors driven by escapism. Ayurvedic approaches to Tamasic mental states involve practices that stimulate and lighten the mind, such as exposure to sunlight, regular exercise, and engaging in intellectually stimulating activities. The goal is to reduce Tamas while promoting Sattva and balanced Rajas.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Causes of psychological disorders: Disturbance in Guṇa c) Imbalance Between Guṇa While Sattva is generally considered beneficial for mental health, Ayurveda recognizes that even an excess of Sattva can sometimes lead to imbalance. This might manifest as detachment from worldly affairs to the point of dysfunction or an inability to engage with practical realities. Most psychological disorders, however, are seen as resulting from an imbalance between Rajas and Tamas, with insufficient Sattva. This imbalance can lead to a wide range of mental health issues, from anxiety and mood disorders to addictive behaviors. Ayurvedic treatment aims to restore balance among the gunas, primarily by cultivating Sattva while managing the levels of Rajas and Tamas appropriate to the individual's constitution and life circumstances. Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Ayurvedic Approaches to Mental Health and Well-being  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Dinācaryā (daily regimen) for mental health Importance of Daily Routine in Ayurvedic Psychology Dinācaryā, or daily routine, is a cornerstone of Ayurvedic practice for maintaining physical and mental health. In Ayurvedic psychology, a consistent daily routine is seen as essential for balancing the doshas and promoting mental stability. The practice of Dinācaryā helps regulate the body's natural circadian rhythms, which in turn influences hormone production, sleep patterns, and overall mental well-being. By aligning daily activities with the natural rhythms of the day, Dinācaryā helps create a sense of stability and predictability that can be particularly beneficial for mental health. Ayurveda teaches that a well-structured Dinācaryā can help prevent mental imbalances, reduce stress, and enhance overall psychological resilience.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Dinācaryā (daily regimen) for mental health Key Elements of Dinacharya for Mental Health a) Early Rising and Morning Practices Ayurveda recommends waking up early, ideally before sunrise, during the Vata time of day. This practice is believed to promote mental clarity and set a positive tone for the day. Morning rituals often include practices like meditation, pranayama (breathing exercises), and gentle yoga. These activities are designed to calm the mind, increase awareness, and prepare the psyche for the day ahead. Other morning practices might include oil pulling, tongue scraping, and self-massage (abhyanga), which are believed to not only benefit physical health but also promote mental clarity and emotional balance.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Dinācaryā (daily regimen) for mental health Key Elements of Dinacharya for Mental Health b) Mindful Eating and Proper Digestion Ayurveda places great emphasis on mindful eating practices as part of Dinācaryā. This includes eating meals at regular times, in a calm environment, and with full attention on the food. Proper digestion is considered crucial for mental health, as Ayurveda believes that poorly digested food can create ama (toxins) that affect both physical and mental well- being. The main meal of the day is recommended during the Pitta time (around noon) when digestive fire is strongest, which is believed to support better nutrient absorption and, consequently, better mental function.  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Dinācaryā (daily regimen) for mental health Key Elements of Dinacharya for Mental Health c) Work and Activity Management Ayurvedic Dinācaryā suggests aligning daily activities with the natural rhythms of the doshas. For instance, intellectual work is best done during Pitta times of the day when mental sharpness is at its peak. Regular breaks and moments of rest are encouraged throughout the day to prevent mental fatigue and maintain emotional balance. Engaging in enjoyable, creative activities during the day is also recommended as a way to nurture mental health and promote a sense of fulfillment..  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health Dinācaryā (daily regimen) for mental health Key Elements of Dinacharya for Mental Health d) Evening Rituals and Sleep Hygiene As the day winds down, Ayurveda recommends calming activities to prepare the mind for rest. This might include gentle yoga, meditation, or reading uplifting literature. A consistent sleep schedule, with early bedtime (preferably before 10 PM), is emphasized for maintaining mental health. Quality sleep is seen as essential for mental rejuvenation and emotional processing. Practices like foot massage, listening to soothing music, or drinking warm herbal milk before bed are suggested to promote relaxation and improve sleep quality..  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health. Ritucharya (seasonal regimen) for psychological balance Understanding Ṛtucaryā in Ayurvedic Psychology Ṛtucaryā refers to the practice of adapting one's lifestyle, diet, and daily routines according to the changing seasons. In Ayurvedic psychology, this seasonal adjustment is considered crucial for maintaining mental balance throughout the year. Ayurveda recognizes that different seasons have predominant doshas associated with them, which can influence mental states. By adjusting practices seasonally, one can preemptively address potential imbalances and support psychological well-being. The practice of Ṛtucaryā helps cultivate adaptability and resilience in the mind, qualities that are highly valued in Ayurvedic approaches to mental health..  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health. Ritucharya (seasonal regimen) for psychological balance Seasonal Influences on Mental Health a) Spring (Vasanta Ritu) Spring is associated with the awakening of Kapha dosha. Mentally, this can manifest as feelings of lethargy or emotional heaviness. Ayurveda recommends more invigorating, lightening practices during this season to counteract these tendencies. This might include more energetic forms of exercise, lighter diets, and practices to stimulate mental clarity. Practices like meditation focused on renewal and growth can be particularly beneficial for mental health during this season..  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health. Ritucharya (seasonal regimen) for psychological balance Seasonal Influences on Mental Health b) Summer (Grishma Ritu) Summer is dominated by Pitta dosha, which can lead to increased irritability, anger, or intensity in mental processes. Cooling, calming practices are recommended during this time. This might include gentler forms of exercise, cooling foods, and meditation practices focused on cultivating patience and compassion. Spending time in nature, particularly near water, is encouraged as a way to balance the intense Pitta energy of summer..  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health. Ritucharya (seasonal regimen) for psychological balance Seasonal Influences on Mental Health c) Autumn (Sharad Ritu) Autumn sees an increase in Vata dosha, which can lead to anxiety, restlessness, or scattered thinking. Grounding, stabilizing practices are emphasized during this season. This includes maintaining regular routines, engaging in calming activities, and practicing meditation techniques that promote centeredness. Nourishing foods and practices that promote mental stability are particularly important during this transitional season..  Indian Psychology: Concepts and Theories The Ayurvedic and Yogic Perspectives on Health. Ritucharya (seasonal regimen) for psychological balance Seasonal Influences on Mental Health d) Winter (Hemanta Ritu) Winter is associated with an increase in both Vata and Kapha doshas, which can lead to a mix of anxiety and depression if not properly managed. Ayurveda recommends warming, nurturing practices during winter. This includes more introspective forms of meditation, nourishing foods, and activities that promote both physical warmth and emotional comfort.. Indian Concepts and Theories in Psychology Module 3: The Ayurvedic and Yogic Perspectives on Health Dr Ramesh Pattni