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Writers International Edition

Mind

The Concept of Manas in Ayurveda: A Holistic Approach to Mental Wellbeing

Abstract

Ayurveda, the traditional Indian system of medicine, offers a unique perspective on mental health. This article explores the concept of Manas (mind) in Ayurveda, examining its characteristics, functions, and its role in maintaining overall health. Drawing from classical Ayurvedic texts and Indian philosophical schools, the article highlights the interconnectedness of mind, body, and spirit in achieving well-being.

Keywords: Ayurveda, Manas, Mind-Body Connection, Mental Health, Sāṃkhya, Yoga, Upanishads

Introduction

समदोषः समाग्निश्च समधातु मलक्रियाः। प्रसन्नात्मेन्द्रियमनाः स्वस्थः इत्यभिधीयते ॥
“Sama Dosha Sama Agnischa Sama Dhatu Mala Kriyaaha|
Prasanna Atma Indriya Manaha Swastha Iti Abhidheeyate” – Sushruta Samhita

One is in perfect health when the three Doshas, digestive fire (digestion, assimilation and metabolism) all the body tissues & components (Dhatus) (the entire physical body) all the excretory functions (the physiological functions of urination and defecation) are in perfect order with a pleasantly disposed and contented mind, senses and spirit.

The ancient Indian system of medicine, Ayurveda, emphasises a holistic approach to health, encompassing the interconnectedness of mind, body, and spirit. Unlike the reductionist approach of modern medicine, which often treats the mind and body as separate entities, Ayurveda views them as functioning in a complex and interdependent relationship. This article delves into the concept of Manas (mind) in Ayurveda, exploring its characteristics, functions, and its role in maintaining health.

The Centrality of Manas

The term “Manas” refers to the mind in Ayurveda. Unlike the Western concept of mind as a physical organ located in the brain, Manas is considered a subtle and invisible entity. However, its presence is evident in all sensory and motor functions. Charaka Samhita, a foundational Ayurvedic text, defines Manas as the “controller of the senses” (indriyapati) [1]. It acts as the bridge between the external and internal environment, processing information received through the senses (jnanendriya) and directing motor responses (karmendriya) [2]. Without Manas, perception wouldn’t be possible.

Manas: The Seat of Pleasure and Pain

Ayurveda recognizes Manas as the source of both positive and negative emotions. It is the seat of Sukha (pleasure) and Dukkha (misery) [3]. Understanding the state of Manas is crucial because a balanced Manas is considered the ultimate source of health. An imbalanced Manas, on the other hand, can contribute to both physical and mental disorders. Sushruta Samhita states, “Prasanna Atma Indriya Manaha Swastha Iti Abhidheeyate” (a content mind is indicative of good health) [4]. This highlights the importance of a balanced Manas for overall well-being.

Philosophical Underpinnings of Manas

The concept of Manas in Ayurveda draws from various Indian philosophical schools, offering a deeper understanding of its nature and function:

  • Sāṃkhya Philosophy: This philosophy posits two ultimate realities: Purusha (self) and Prakriti (primordial nature). Prakriti consists of three Gunas (attributes): Sattva (purity), Rajas (activity), and Tamas (inertia). The mind (Manas) evolves from the Sattva aspect of these Gunas and interacts with the senses to create experiences [5]. The balance of Gunas within Manas determines its state. An imbalance can lead to mental disharmony.
  • Yoga Philosophy: Yoga emphasizes the control of thought waves in the mind. It identifies Manas as a component of the citta (mind apparatus) along with Buddhi (intellect) and Ahankara (ego) [6]. Manas receives impressions from the external world, while Buddhi interprets them and Ahankara creates a sense of ownership. Yoga practices aim to control the fluctuations of Manas and achieve a state of mental clarity. Patanjali Yoga Sutra defines Yoga as “cittavṛtti nirodhaḥ” (cessation of mental fluctuations) [7]. By calming Manas, Yoga promotes mental well-being.
  • Upanishads: These ancient texts differentiate between Manas and the true Self (Atman). While Manas is an instrument of perception, the Atman is the unchanging and eternal observer. The ultimate goal, as outlined in the Chāndogya Upanishad, is to realize the Atman and transcend the limitations of the mind [8].

Maintaining a Balanced Manas

Ayurveda emphasises the importance of maintaining a balanced Manas for overall health. This can be achieved through various practices:

  • Diet and lifestyle: Following Ayurvedic principles of diet and lifestyle that promote balance of the Doshas (Vata, Pitta, Kapha) can positively impact the mind. Each Dosha has a corresponding mental state. For example, imbalanced Vata can lead to anxiety and restlessness, while imbalanced Pitta can lead to anger and irritability. Following a diet and lifestyle that pacifies the dominant Dosha can help promote mental well-being.
  • Yoga and pranayama: Yoga practices and pranayama (breath control techniques) can help calm the mind and reduce stress. Yoga postures (asanas) can release physical tension, while pranayama can regulate the nervous system and promote mental clarity.
  • Meditation: Meditation helps train the mind to focus and achieve inner peace. By cultivating mindfulness and observing thought patterns without judgment, meditation can help regulate emotions and promote mental well-being.
  • Self-awareness: Developing self-awareness is crucial for understanding how your thoughts, emotions, and actions impact your mental state. Through practices like journaling or reflection, individuals can identify patterns and triggers that contribute to an imbalanced Manas.

Treatment of Manas Imbalances through Graha Chikitsa

Ayurveda recognizes the mind-body connection and emphasises mental well-being for overall health. Graha Chikitsa, also known as Manasa Roga, is a specialised branch of Ayurveda specifically dedicated to treating mental health conditions. It offers a comprehensive approach that addresses the root causes of mental imbalances and promotes holistic healing.

Understanding the Cause: Doshic Imbalances and Manas

Ayurveda posits that mental illnesses arise from imbalances in the three Doshas: Vata, Pitta, and Kapha. These Doshas govern various physiological and psychological functions.

  • Vata Dosha, associated with air and space elements, governs alertness, creativity, and movement. When imbalanced, it can manifest as anxiety, restlessness, and fear.
  • Pitta Dosha, associated with fire and water elements, governs digestion, metabolism, and emotions. Imbalances can lead to anger, irritability, and aggression.
  • Kapha Dosha, associated with earth and water elements, governs stability, structure, and growth. Imbalances can manifest as depression, lethargy, and attachment.

Graha Chikitsa practitioners diagnose mental health conditions by evaluating a patient’s physical and mental state. This holistic assessment helps identify the specific Doshic imbalances contributing to the mental distress.

Treatment Approaches in Graha Chikitsa

Graha Chikitsa offers a diverse range of treatment modalities to address mental health concerns. These approaches aim to restore balance within the mind and body, promoting overall well-being. Here are some key treatment methods:

  • Meditation and Yoga: These practices form the cornerstone of Ayurvedic psychiatry. Meditation helps calm the mind, reduce stress and anxiety, and improve focus. Yoga postures (asanas) promote physical and mental relaxation, enhancing emotional well-being.
  • Ayurvedic Massage Therapy: These massages, using medicated oils, balance the Doshas and promote relaxation. They are particularly beneficial for conditions like anxiety and depression.
  • Shirodhara: This therapy involves pouring a stream of warm oil onto the forehead. It has a calming effect on the mind, alleviating stress and anxiety.
  • Panchakarma: This detoxification process helps eliminate toxins from the body, which can contribute to mental health issues. Panchakarma can be beneficial for treating depression, anxiety, and other conditions.
  • Herbal Medicines: Graha Chikitsa utilizes specific herbal formulations based on the identified Doshic imbalance. These natural remedies can help manage symptoms and promote mental clarity.

Graha Chikitsa, with its focus on natural therapies and lifestyle modifications, offers a valuable approach to mental healthcare. By addressing the root causes of mental imbalances and promoting a holistic approach to well-being, Graha Chikitsa can significantly contribute to mental health and emotional well-being. Further research exploring the efficacy of these interventions alongside controlled clinical trials would be beneficial for integrating Graha Chikitsa into mainstream mental healthcare.

Psychosomatic Disorders: Insights and Management through Ayurveda and Yoga

In the contemporary age of rapid modernization, the prevalence of psychosomatic disorders has become increasingly evident. Modern lifestyles, characterized by relentless schedules and incessant demands, have led to a surge in stress-related ailments that afflict both the mind and body. This phenomenon underscores the profound interconnection between mental well-being and physical health, as elucidated by ancient Ayurvedic wisdom.

According to Ayurveda, the mind (Mana) and body (Sharir) are intricately linked, with disturbances in one invariably affecting the other. The revered sage Acharya Charaka expounded on this symbiotic relationship, asserting that prolonged physical ailments can precipitate mental disorders, and vice versa. This holistic perspective underscores the holistic nature of health, wherein equilibrium between the doshas (biological energies), agni (digestive fire), dhatus (tissues), and malas (waste products) is indispensable for overall well-being.

In the modern context, stress emerges as a predominant factor contributing to psychosomatic disorders. The relentless pursuit of success, coupled with the pressures of daily life, has fueled an epidemic of stress-related ailments worldwide. Ayurveda identifies stress, alongside emotions like anxiety, fear, anger, and depression, as potent catalysts for psychosomatic disorders. The erosion of mental equilibrium, exacerbated by the frenetic pace of modern life, precipitates a cascade of physiological responses that manifest as physical illness.

Acharya Sushruta elucidates the profound impact of mental factors on health, highlighting the pivotal role of Satvabala (mental strength) in mitigating stress-induced disorders. Ayurveda posits that when the equilibrium of Sharirika (physical) and Mansika (mental) doshas is disrupted, disease ensues. Stress, being a potent disruptor of this equilibrium, precipitates psychosomatic disorders by deranging the delicate balance between body and mind.

The management of psychosomatic disorders in Ayurveda encompasses a multifaceted approach aimed at restoring harmony between body and mind. Therapeutic modalities such as Yoga, Meditation, Pranayama, and Sadvritta (code of conduct) play pivotal roles in this endeavor. Yoga, with its emphasis on asanas (physical postures), pranayama (breath control), and meditation, offers profound benefits for both mental and physical well-being. By harnessing the power of breath and mindfulness, individuals can cultivate resilience and alleviate the burden of stress-induced disorders.

The holistic principles of Ayurveda underscore the importance of addressing the root causes of psychosomatic disorders, rather than merely treating symptoms. By harmonizing the body, mind, and spirit, individuals can embark on a journey towards lasting health and vitality. Through the integration of ancient wisdom and modern science, the management of psychosomatic disorders offers a paradigm of holistic healing that transcends conventional approaches.

The Integration of Ayurveda and Modern Science in Mental Health Research

The increasing influence of Western medicine in India has led to a growing emphasis on scientific validation for traditional healthcare systems like Ayurveda. While standardised approaches offered by modern science are crucial, it’s important to acknowledge the value of cultural perspectives on health and well-being.

The Challenge of Cultural Bias

Every culture possesses its own unique understanding of various aspects of life, including relationships, food, and health. The concept of Manas (mind) in Ayurveda is a prime example. Understanding Manas necessitates viewing the mind through an “Indian” lens, considering its historical and philosophical context. However, the dominance of Western scientific thought can lead to the dismissal of Ayurvedic concepts as “unscientific” or simply “irrational.”

This bias is particularly evident in the Indian medical field, where some modern doctors criticise Ayurveda for its lack of standardised clinical trials and mechanistic explanations. This can discourage students from exploring the potential benefits of Ayurveda, hindering its integration into mainstream healthcare.

Moving Forward: A Bridge Between Two Worlds

The criticism of Ayurveda need not be a roadblock to progress. Instead, it can be a catalyst for collaboration and integration. Here’s how we can bridge the gap:

  • Cross-cultural research: Studies investigating the effectiveness of Ayurvedic interventions for mental health conditions, alongside mechanistic research exploring the physiological correlates of Ayurvedic practices, can provide valuable evidence for integration.
  • Clinical trials: Well-designed clinical trials comparing Ayurvedic treatments with conventional therapies or placebos can establish the efficacy of Ayurvedic approaches for specific mental health conditions.
  • Open-mindedness: Encouraging open-mindedness within the medical field is crucial. Modern medical professionals can benefit from understanding the philosophical underpinnings and holistic approach of Ayurveda. Similarly, Ayurvedic practitioners can incorporate evidence-based practices from modern medicine.

By fostering collaboration and open-mindedness, we can create a space where both Ayurveda and modern science can contribute to a more comprehensive understanding of mental health and well-being. This integrated approach can lead to the development of more effective and culturally-sensitive treatment options for a wider range of patients.

Conclusion

The concept of Manas in Ayurveda offers a unique and valuable perspective on mental health. It emphasises the interconnectedness of mind, body, and spirit, highlighting the importance of a holistic approach to well-being. Understanding the Ayurvedic perspective on Manas can contribute to a more comprehensive understanding of the mind and its role in mental health.

Treatment and Integration

Graha Chikitsa, a specialised branch of Ayurveda, offers a diverse range of treatment modalities for mental health concerns. These natural therapies and lifestyle modifications, including meditation, yoga, massage, and herbal remedies, aim to address the root causes of mental imbalances and promote overall well-being. Further research exploring the efficacy of these interventions and investigating the physiological mechanisms underlying Ayurvedic practices is needed for a more robust integration with modern mental healthcare.

The dominance of Western scientific thought can lead to a dismissal of Ayurvedic concepts. However, this should not be a barrier to progress. By fostering collaboration and open-mindedness, modern science and Ayurveda can complement each other. Cross-cultural research, well-designed clinical trials, and a willingness to understand each other’s philosophical underpinnings can pave the way for a more integrated approach to mental health. This integration holds the potential to develop more effective and culturally-sensitive treatment options for a wider range of patients.

The Future of Manas

The concept of Manas in Ayurveda holds promise for the future of mental health research. By delving deeper into this ancient wisdom and integrating it with the advancements of modern science, we can create a more holistic and effective approach to promoting mental well-being for all.

References

  1. Charaka Samhita
  2. Sushruta Samhita
  3. Ayurvedic concept of Manas (mind) in perception of knowledge https://www.researchgate.net/publication/349281713_MANAS_MIND_AND_MANOVIKARA_MENTAL_DISORDER_IN_AYURVEDA_A_REVIEW
  4. Concept of Manas (Psyche) in Ayurveda https://nimhans.ac.in/wp-content/uploads/2020/10/8.-Concept-of-Manas-Psyche-in-Ayurveda_125-131.pdf
  5. Yoga Darshana
  6. Patanjali Yoga Sutra I.2
  7. Chāndogya Upanishad X.2, XI.1.
  8. Advanced Center for Ayurveda in Mental Health & Neurosciences, Bengaluru – CCRAS http://ccras.nic.in/content/advanced-center-ayurveda-mental-health-neurosciences-bengaluru
    Role of Ayurveda in Mental Health : An appraisal of CCRAS Research contribution(Background papers) https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3705701/

About the Author

Preeth Nambiar (born 1978) is a multifaceted Indian figure: poet, journalist, educator, and humanitarian. His work exemplifies a unique blend of Eastern and Western thought. Rooted in Indian philosophy from his studies at Sringeri Math, one of the prominent centres of philosophy in India to promote the doctrine of non-dualism, Nambiar embarked on Ayurvedic studies, ultimately seeking a more holistic approach to well-being. This holistic perspective permeates his mystical and contemplative poetry collections which explore the depths of nature, life, and humanity. Nambiar’s dedication extends beyond the written word. He served as a teacher & Department Head (University of Cambridge, Maps International, Maldives) and founded the Writers Capital International Foundation, a prestigious organization fostering cultural understanding through literature (reaching over 87 countries). His influence extends further through educational endeavors and international diplomacy. Nambiar’s unwavering commitment to a holistic approach to life is evident throughout his career, inspiring others through his writing and leadership.

Trauma and Yoga Dr. K. V. Raghupathi

TRAUMA AND YOGA: Article by Dr. K. V. Raghupathi

I

We all undergo trauma in one form or the other in our life. No human can ever say that he/she has never undergone trauma in life. This is as bad as saying I have never fallen ill. Let us first understand what trauma is. Our world is characterized by the schisms of social numbness and mental breakdown. Trauma derives its meaning from Greek, which means wound/physical injury. Trauma is not that which encompasses death directly, but that which forces the subjects to somehow confront death-like situations.

Our life witnesses shocking events like murder, rapes, assaults, humiliations, tortures, robberies, etc., which are the result of deliberate attempts. With these events, we become more aware of our vulnerability. Our view on life changes, our values and priorities change, the values of family and interpersonal relationships change, perception of the entire human society.

Trauma can be referred to as an overwhelming experience and calamity that brings out a rupture so violently that dissociates a person or community at both social and personal levels. It disrupts a sense of continuity in our lives and dissipates our concepts and ideas which are fundamental to our very existence. It breaks apart the entire conceptual defence and support systems which help us manage and transform a myriad of random experiences into what we perceive as reality.

II

Trauma as defined by J. Laplanche and J.B Pontalis refers to an event in the subject’s life defined by its intensity by the subject’s incapacity to respond adequately to it and by the upheaval and long-lasting effects that it brings about in the psychical organization (465). The Oxford English Dictionary defines the term trauma as originating from a medical term used to refer to a wound or an external bodily injury, psychic injury, especially one caused by emotional shock, the memory of which is repressed and remains unhealed or the state of condition so caused. Freud termed it as a “breach in the protective shield” (292).

Sigmund Freud has introduced the concept of trauma to Psychology. He elaborated on the concept of trauma (injury, wound) to the phenomena of mind. According to him, trauma is defined as “a powerful event in a person’s life to which the individual is unable to respond appropriately and which has a powerful sudden and enduring effect on him. Trauma is characterized by a flood of extremely strong stimuli that exceeds the individual’s tolerance threshold, his ability to control his feeling of agitation and to process it.” (Saari 14) The concept when adapted to psychoanalysis carried three features central to it that include the idea of violence, the idea of an injury, the whole organism.

According to Freud, psychological trauma is an experience, where, in a short span of time, the mind is forced to receive a great number of stimuli that are too powerful to be processed by the brain in the usual way, resulting in either the system incorporating it as a foreign body or not even complete but in traces. The Brain usually allows penetration of those stimuli that the mind is capable of tolerating. If the threshold is exceeded, it results in trauma. Then the function of the protective system is to reach a state of equilibrium by every possible means by reducing the state of stimulation and thus achieve the state favoured by the pleasure principle.

Freud, in his essays like “Thoughts for the Times on War and Death” (1915), “On Transience” (1915), “Mourning and Melancholia” (1917), “The Uncanny”(1919), and “Beyond the Pleasure Principle” (1920) had expressed his views on the different psychic states and trauma which ceaselessly return to the precise traumatic moment through flashbacks, nightmares, dreams, etc. For Freud, trauma is characterized by the failure of memory and a victim’s compulsion to repeat the traumatic event.

Several psychologists after Freud like Anne Whitehead, Cathy Caruth, Carl Jung, Herman, Ann Kaplan, Kai Erikson, Susan Najita and others have elaborately developed and expounded various theories on trauma. All these theories have thrown light on the victim’s consequences and experiences, besides widened the scope and study of trauma.

III

Today’s academic, artistic, journalistic, psychiatric, psychoanalytic, and cultural discourses are increasingly engaged in the analysis of traumata; this has, in turn, privileged trauma as a route through which one can examine cultural issues of experience, memory, the body and representation, especially in the fields of history, literature, and culture studies.

We undoubtedly live in an age of trauma and testimony. The bombarding news of war and genocide, mass exodus, pride killing, rape, and domestic violence in our own country and also in other parts of the world and the abiding presence of the terrorist threats within the borders of our own country have become a part of people’s daily lives as they find themselves just a few sound bites away from the sites of violence when they watch the evening news. This has in turn plunged the threshold of the people’s general sense of safety and security. It is no longer possible to envision a world immune from the pain of others and the immediacy from the danger that can haunt one’s life without a warning.

Traumatization involves very painful experiences which are so difficult to cope with, which often result in psychological dysfunction, for those who are involved; the effects of which are felt psychically, emotionally, spiritually and cognitively. Today, the world is witnessing rampant war and the refugee crisis, which leads to uprooting wherein people are forced to leave everything familiar including one’s language, culture, and position in society, job, relatives, and social network and start a new life in a completely different environment.

IV

The word samskara comes from the Sanskrit sam (complete or joined together) and kara (action, cause, or doing). Samskaras (Sanskrit: संस्कार) are mental impressions, recollections, or psychological imprints. Samskaras are individual impressions, ideas, or actions; taken together, our samskaras make up our conditioning. Samskaras are a basis for the development of karma theory. In Buddhism, the Sanskrit term samskara is used to describe ‘formations’. Vasana is the seed of desire that arises from past tendencies. Translated into action, it becomes karma which in turn forms fresh samskaras. Samsakaras, vasanas and karma are interlinked. One cannot be separated from the other. Samskara is the plant that grows when the seed of vasana sprouts into karma. The impression of anything in the mind or the present consciousness is formed from past perceptions. Knowledge thus derived from memory and the impressions remaining in the mind from the basis of samskaras. Thinking of, longing for, expectation, desire, and inclination are all part of these samskaras. Repeating samskaras reinforces them, creating a groove that is difficult to resist. According to yogic philosophy, we’re born with a karmic inheritance of mental and emotional patterns—known as samskaras—through which we cycle over and over again during our lives. Samskaras can be positive, as we see in any selfless service rendered in society, or can also be negative, as in the self-lacerating mental patterns that underlie low self-esteem and self-destructive relationships in the case of trauma. The negative samskaras are what hinder our positive evolution. The trauma victims suffer from these samskaras, the memory of strong impressions formed about the ghastly events and experiences. The breaking point here is samskaras. Once this happens, the victims are freed from the guilt and other negative emotions and tendencies. The samskaras thus formed in subconsciousness are so strong that the trauma victims undergo severe pain, psychological and spiritual, leading to mental disorders.

V

Victims of trauma often show various symptoms and reactions. The most common response to traumatic events is survival. Violent trauma triggers emotions of “fight or flight” which puts the body in a hyper-aroused state. When this happens, the person will either run away or fight to survive. If this is not possible, a person may freeze and will not be able to think, talk or move. Immediately following the trauma, which is single or multiple events, the survivor experiences many physical, cognitive, and emotional responses and symptoms which may remain active until worked through.

Physical reactions include headaches, stomach pain, disturbed sleep patterns, and are easily startled by noise or touch, have breathing difficulties, sweats shakes, and trembles. Cognitive reactions include preoccupation with trauma, confusion, decreased self-esteem, loss of purpose or meaning in life, difficulty in concentrating, fear of the future, and flashbacks. The effects manifest physically as migraines, nervous tics, clenched muscles in the neck, shoulders, and jaw, a sunken chest, or a heavy heart. They can exact an even heavier toll in the form of heart disease, diabetes, panic attacks, ADHD (Attention Deficit Hyperactive Disorder – neurodevelopmental disorder) in children, fibromyalgia, irritable bowel syndrome, and a host of autoimmune disorders. Behavioural reactions include shock and disbelief, fear and anxiety, grief and denial, hyper-alertness, irritability, and anger outburst, feeling of helplessness, panic and feeling out of control and often attempts to avoid triggers of trauma. Difficulty in trusting, feeling betrayed, unable to relax, feeling guilty, hopeless, appetite changes, self-harming, and being suicidal along with detachment and numbing constitute emotional reactions.

A traumatic event breaks up and creates a fissure in the basic human relationship and attachments of family, friendship, love, and community, undermining the belief systems and the idea of self which gives meaning to life. Trauma not only affects oneself psychologically but also dismantles the attachment systems that link oneself to others and the community.

Victims lose faith in the natural or the divine, leaving them in a state of existential crisis. One acquires a sense of safety and trust during one’s childhood years at the hands of their first caretaker (father/mother). This sense of safety and trust is sustained throughout the life cycle. In a traumatic situation, people call for their first caretaker, usually, their mother, who is their source of comfort and protection. A sense of trust is lost when they fail to find a secure base. They feel abandoned, lonely, and cast out of the human system of safety and care, which results in a sense of disconnection even within the most intimate familial bonds. They feel utterly lost and almost deader than the living, which eventually tempts them to commit suicide.

In case of a traumatic event, a person loses his sense of self, and conflicts within him of childhood and adolescence re-emerges. The victim re-lives all his initial struggles. A positive sense of self is crucial in outliving one’s trauma. Feeling valued and respected cultivates self-esteem and a sense of autonomy resulting from one’s own separateness, which helps one regulate one’s own bodily function and points of view.

Developmental conflicts in oneself lead to the development of shame and doubt, guilt and inferiority. Traumatic events thwart a person’s initiative and overwhelm individual competence. Feelings of guilt, inferiority, helplessness, etc. Are severe when one is a witness to the suffering or death of others and are haunted by the images of the dying whom they could not help.

Social support systems in the form of a positive and supportive response from society and the dear ones may help reduce the impact of the event. This alone is not enough. However, in the context of rapid urbanization resulting in fast-changing lifestyles, expecting such social supportive response is a far-reaching reality. Whereas a negative response may aggravate the trauma and become vulnerable.

VI

Western medicines will do more damage to the system than bring in vital changes in the victim’s body and mind. Yoga can make a big difference in trauma victims. Yoga touches on every level of victim, physical, mental, emotional, and spiritual. It makes a powerful and effective means for trauma victims to calm their minds, experience emotions directly, and begin to feel a sense of strength and control. Trauma’s effects live not only in the body but also in the mind. Various body-based and mind-based therapies cannot undo the effects of what happened—the terror, rage, helplessness, and depression that manifest in the body. It’s not even erasing the event itself from the victim’s psyche that is important. Instead, it’s the samskaras (the residue imprints) that get rooted in sensory and hormonal systems that need to be addressed with sympathy, love, and understanding.
Asanas can reduce disorders in the victim’s body. Moving from one asana to another, slowly, deliberately and concentrated, bring in vast changes. The simplest of poses (standing or sitting) can produce profound results. Just feeling his feet on the ground for the very first time in Tadasana (standing palm tree position) and Vrikshasana (standing tree position) can give the victim a sense of balance, stability, and safety. Doing gently supported backbend and forward bend Asanas such as Parvatasana (Intertwining the fingers of both hands to form a finger lock in Padmasana or Vajrasana), Yoga Mudra (touching the floor with forehead in Vajrasana or Padmasana by pressing the bowels below the navel with twisted fists), Sastanga Namaskaraasana (lowering the body so that the body is parallel to the ground with the two feet, the two knees, the two palms, the chest and the chin touching the floor, the hip and abdomen are slightly raised up), Supta Vajrasana (bending the body back in Vajrasana with elbows touching the floor and the top of the head resting on the floor), Marjarya asana (inhaling and exhaling in cat position) will increase blood flow which is vital for rectifying imbalances. Building a strong, capable body goes a long way toward developing a strong, centred mind. Similarly, Asanas can induce similar chemical changes in the brain.

A round of simple Pranayama, deep breathing called Nadisodhana Pranayama (inhaling through the left nostril and releasing through the right nostril while closing the former and alternatively) might tone up feelings, reduce cortisol, a stress hormone that triggers depression, and increases oxytocin, the so-called “love hormone” and improve social interaction. Pranayama can have an energizing or calming effect on the nervous system and quiet the brain. Simple breathing can keep the victim in the body. The overwhelming emotions have to be tackled. The impact of Asanas and Pranayama of negative symptoms is much stronger than other forms of exercise such as calisthenics, walking, jogging, running, gymnastics, etc. These Asanas and Pranayama should be practiced with mindfulness. Then one can see the real impact. With all Yoga practices, the victim may be encouraged to stay with the sensation for as long as s/he chooses. Yoga can mitigate the horrific responses of the sympathetic and parasympathetic nervous systems.

Mere intellectual insight may not work on the victims, it does not travel beyond the mind, and it seldom translates into change. Because the body houses emotional intelligence in the victims, it might not assimilate the insight. Yoga comprising asanas and pranayama acts through the medium of the body, taking vidya to even deeper levels. Through yoga, we integrate and experience physically and emotionally what we intellectually know to be true.

Meditation can also help trauma victims to bring their nervous systems back into balance. Mantra meditation and Yoga Nidra and yoga mudra provide two alternatives to following one’s thoughts in silence. Using a mantra (chanting Om) gives the mind a calm state and prepares the victim for the journey inward, something to return to as memories and sensations surface and dissolve. Yoga Nidra helps the victim stay present to what’s going on—feeling the energy of the body and exploring sensations without judgment or attachment. Shavasana, if done properly under the guidance of a master, gives total relaxation to the body as well as to the mind. Yoga provides a powerful ally on the journey home and allows the victim to create a loving and nurturing relationship with his/her body.

All patterns, even samskaras, represent order. When we leave an old pattern behind, we enter a liminal space—a bardo, to borrow a Tibetan term. As the space between an exhalation and the next inhalation, this place is ripe with unlimited possibilities for new choices. This in-between space can be unsettling. We often resist new patterns for fear of losing the identities we’ve so carefully constructed. And it’s true that when we change a long-held pattern, we undergo a rebirth of sorts. This rebirth hints at a new incarnation, a more evolved version of the self. Yet improving our samskara brings us closer to our true nature, which is the goal of yoga. Like alchemists in our own transformation, we constantly refine and direct our samskara into healthier designs.

Works Cited:
Freud, Sigmond. “Beyond the Pleasure Principle”. Complete Psychological Works of
Sigmund Freud. Trans. James Strachey. Vols. 1-24. London: W. W. Norton &
Company, 1976.
Laplanche, J. J, Pontalis, B. The Language of Psycho-Ananlysis. Trans. Donald Nicholson
Smith. New York: W. W. Norton, 1973.
Saari, S. A Bolt from the Blue: Coping with Disasters and Acute Traumas. A.Silver, Trans. London, England: Jessica Kingsley Pulishers, 2005.

About the author

Poet, short story writer, novelist, critic, book reviewer, an independent scholar, and a yoga sadhaka, KVRaghupathi has published thirty books numerous articles and a recepient of several awards for his creativity. A former academic, now settled in Tirupati devoting his full time to writings and yoga sadhana. He can be reached at drkvraghupathi9@gmail.com.