Obsession with evil spirits is the oldest "pre-pragmatic" medical theory. In Hinduism of the Vedic period, thousands of years before Ayurvedic medicine developed, the term bhuta-vidya was used to refer to all (not just mental) diseases caused by invisible forces. Bhuta-vidya later became the name of the fourth branch of classical Ayurveda of psychiatry and neuropathology, which encompassed diseases caused by perfumes, including epilepsy, leprosy, and mental illness.
In the tradition of Tibetan psychiatry, obsession with evil spirits is the main cause of insanity. In this religious-magical approach to the disease, treatment includes tantric practices, as well as the general application of Dharma. When studying even the most sophisticated rites of evil spells, it is found that the basis of these magical practices is Dharma - in the form of compassion and desire for happiness to all beings.
Organic approach
The relationship between the three vital forces and the three primary mental obscurations is the fundamental psychosomatic theory of Tibetan medicine and psychiatry. Various treatment methods and drugs are used to influence the mind through the body.
It is understood that Tibetan medicine proceeds from the fact that emotions have physiological functions and probably have biochemical analogues that are now being discovered by modern medicine (nerve cell mediators). Moreover, Tibetan medicine medicines include substances that are deficient in the disorder. And although Tibetan medicine does this, relying on its own system of concepts (5 elements, tastes, strengths, etc.), it echoes the latest findings of European researchers: psychoactive drugs imitate their own chemistry of body cells.
Psychological approach
Three pollutions of the mind that give rise to vitality. - these are also three types of psychic energies. Excessive confusion, hatred or desire leads to mental disorders. In general, the psychological approach to psychopathology is based on the Dharma, because the reason for the appearance of all conditional existence is functioning on the basis of consciousness, fixated on itself as "I", as a result of which there is a clouding of consciousness.
At a more direct level, mental disorders are understood as arising from emotional and mental stress, stress, problems in love and family relationships, loss of property, position and loved ones, isolation, oppression, anxiety, and excessive fatigue. All this is classified in Tibetan psychiatry as factors that cause "loss of consciousness" in one form or another.
The significance of the connection of consciousness with the winds
Of the three vital forces, wind is primarily associated with mental disorders. This is one of the main theories of Ayurveda. In the classical Ayurvedic tradition, the main term for insanity was the word vatula, “filled with wind”, which indicates their fundamental connection. The vital force “wind” (Lung - Tib.) Was originally associated with the mind and mental insanity. The relationship of life, consciousness and breathing - vital energy (prana) and the direct effect of breathing (controlled) on consciousness - is one of the most important and central discoveries of Indian thought and yoga practice.
The wind is the subtlest of life forces and is most similar to the mind. By balancing the large (“rough”) winds and the subtle wind (with its inherent vitality) through yogic practice, the mind is also balanced. Most mental illnesses are understood as violations of the prana, and its most serious violations are believed to lead to mental instability and depression. In fact, pronounced neurotic behavior, as well as the psychological and physiological symptoms of nervousness, are simply called the “juice-long” disease (Tibetan srog-long) - a disorder of the vital wind.
All winds circulate in the form of energy flows through countless channels (TCA - TIB.) Of the body, but the finest part of the "vital wind" remains motionless inside the vital vessel that connects with the heart. This subtlest life force, sog-lung, is the main support of consciousness.
As Garma Chang explains, “Consciousness and prana [rlung, psychic energy] are two facets of one essence. They should not be treated separately from each other. Consciousness is that which is aware; prana is the active energy on which this consciousness rests. ” And although consciousness (along with life force) is dispersed throughout the body, its “owner” is precisely the subtle life force located in the life vessel in the heart.
The vital reservoir (sog-tsa) is most likely understood as the vagus nerve, although some identify it with the aorta; it is possible, however, that this is neither one nor the other. It is believed that one part of it (which includes the “vital wind”) passes between the lungs and heart, the other lies between the heart and brain, branching from here into smaller channels that go to different senses (in this part the “raising wind” moves) .
Consciousness comes to frustration and even madness when internal winds, for various reasons, enter places and channels that they should not fall into. In particular, they can expand the life channel and invade the heart, where the subtle life force dwells.
When this happens, the mental strength of the person begins to disintegrate, causing hallucinations, and all kinds of distortions in the perception of reality. In the Tibetan system, the word "heart" (ning) itself is synonymous with the word "mind", and this is because consciousness, clarity of mind and a sense of "self" arise from the heart center. Sensory data is delivered by an all-pervasive wind through the nerves and channels to the brain, where it is recorded. But the consciousness relating to sensory impressions and thoughts abides in the heart.
Consciousness in the heart is supported by the subtlest life force, and this life force can be disturbed by the life winds, as described above. Psychologically and physically, this can happen in different ways. For example, sudden strong anger caused by the “all-pervading wind” excites the flows flowing through the vital vessel and, forcing the finest vital wind from its place, drives it into the heart; such an effect causes distortions in the consciousness.
All winds are interconnected. So, for example, with periodic, frequent restraint of the urge to urinate, the wind responsible for this process is damaged, which can lead to damage to the subtlest vital wind in the heart. In addition, physical causes not directly related to winds, such as the malfunctioning of bile or mucus, can alter the state of consciousness in the heart. Like everything else that adversely affects the state of the channels - due to the fact that the channels provide support for the winds, and the winds support consciousness.
It should also be noted here that the results of damage to the life force in the heart can be not only psychological, but also physical. Wind in the heart leads to stress disorders such as high blood pressure and other cardiovascular diseases.
In general, a disorder known as “wind”, “life wind” or “heart wind” is caused by anxiety, tension, fatigue, grief, anger, sudden shock or fear, etc. Mentally, in its early stages, it manifests itself as hypersensitivity, anxiety, and emotional imbalance. Also observed: palpitations, dizziness, insomnia, loss of appetite, loss of coordination, exposure to accidents. All this is due to the disturbed energy flows inside the body. One of the physical signs is a crack in the midline of the tongue. There is a change in high and depressed mood. Left untreated, this condition can develop into psychosis.
When the subtlest life force supporting the consciousness is not in its place, the human consciousness feels that “something is wrong”, feels something “alien”, and this can really lead to a feeling of obsession with an extraneous force. As for the demon obsession, they say that they enter through various channels and go to the heart, where they possess consciousness. In this sense, they act just like emotions.
In yogic and tantric systems it is customary to talk about the crucible of consciousness and vitality, which is located in the heart center and central channel, and not in the heart as an organ or vital vessel. However, the tantric and medical systems are parallel and comparable in some parts. First, the heart, or heart center, is that which connects the physical and subtle bodies. Secondly, just like in the medical system, tantra is divided into five wind energies. However, the tantra of all winds says that they are set in motion by karmic mental-emotional obscurations (which is why they are called karmic winds) and of their inherent wisdom, or Yeshe Lung. These winds circulate through numerous channels and physical passages that can be reduced to the three main subtle channels, and the five main channels of consciousness. Thin channels are made up of light; this, although intangible, is still part of the physical body, its energetic “substructure”. It is often confusing that Tibetans use one word - rtsa both for physical vessels and nerves, and for thin channels.
The five main vessels of consciousness are the same in tantric and somatic physiology. The fifth vessel of transcendental consciousness is the most important. It passes through the heart center, and coincides in it with the central channel. This heart center is called “good mind” (yid-bzang-ma), by the name of the vessel of transcendental consciousness (yid-zang-marnam-shey gyu-wirts). A red vessel of sensory consciousness branches off to the front of it, which, in turn, gives vessels of the five senses. On the right is the yellow vessel of oneself, or emotional consciousness. On the left is a blue vessel of thought, and at the back is a green vessel of consciousness.
So the three main channels and the five vessels of consciousness, together with the vessels of the five senses, form the subtle physiology of mental activity. In the theory of yoga, it is believed that any mental activity occurs in these five vessels of consciousness, which, passing throughout the body, converge in the heart center. The meeting place is a key area. Violations in this place lead to madness. Every disease, from the Tibetan point of view, is caused by a blockage of circulation in the channels of vital, mental or spiritual functions, and mental diseases are especially associated with blockage in the heart center.
In a realized yoga, all pranas are transformed into their inherent prana-wisdom, and are placed in the central channel. But even for people who are not following yoga, such as you and me, the central vessel in the heart, where it coincides with the fifth vessel of transcendental consciousness and where other vessels of consciousness branch from it, is the spiritual axis of conscious existence. As Dr. Pema Dorje (in the Tibetan style of a free analogy) said: “It's like a tree on which a bird sits. If there is no tree, then where is the bird to be? She will fly away. So it is with consciousness - when this area is damaged, it flies away. "
The most important thing a Tibetan doctor must do when faced with a mental disorder is to determine its cause, because the treatment will be very different, depending on this and on the patient’s vitality. This means that Tibetan medicine does not cure with the help of common anti-psychotic drugs. Medications and appropriate treatment methods must take into account the ratio of the three vital forces of the patient, otherwise they can only do harm. They should be prescribed according to the individual causes of the disease. For example, the madness caused by poisons and violation of prana require different medicines. In the case of a disease caused by “ghosts” and invisible forces, which, according to the Tibetan tradition, are the main cause of mental illness, religious practice and tantric medicines should be used together with herbs and other somatic means.
Since Tibetan medicine considers the symptoms, especially the mental ones, to be the result of countless finely intertwined karmic factors, it does not seek a means of quick healing. She takes into account the presence of radical poison at the spiritual level, as well as the fact that its influence may increase when trying to forcibly eliminate the symptom.
According to Burang, the main cause of mental disorder lies in the way of life, which contradicts the deep spiritual inclinations and the essence of the patient.
A purely karmic case of insanity will not be manifested by organic disturbances and cannot be cured by medical means.
According to both the Abhidharma and the medical tradition, there are five reasons for insanity. These are: karma, grief-anxiety, the imbalance of the three vital forces, poisons (organic) and "evil spirits." These reasons can act individually or in conjunction with each other.
1. Karma. In general, we can say that karma is responsible for all diseases, but in this case, something else is meant. Mental karmic disease implies a special connection with fate, reaping the fruits of the deeds of the past. There is no medicine other than Dharma to treat such karmic diseases: nothing else helps against bad karma. This is true for both somatic and mental disorders.
It is believed that the cause of any mental illness is to bring suffering to other people in a past life; the results are more than certain. For example, if someone disturbed someone else's meditation, or even simply bothered good people, the consequence in this life will be great sadness and depression that comes suddenly and for no apparent reason. Similarly, if a person was malicious in the past, the consequence in this life will be eternal fear without cause. Only high-level Lama doctors are able to recognize past deeds, which became the cause of mental disorder, with their deep vision during karmic mental illness.
2. Woe, anxiety, etc. The cause of insanity can be exclusively psychological conditions. In this case, a psychological factor interferes with the work of the vital wind (sog-lung), which is directly related to consciousness and is always involved in mental disorders. Obsessive and relentless scrolling of the causes of their emotional pain, unhappy love or loss of position are considered significant factors that disturb consciousness, which can lead to neurosis and psychosis.
In fact, the three main classes of mental illness defined by Tibetans are expressed in terms of their psychological characteristics. These are: 1) fear and obsession; 2) hostility; 3) depression and isolation.
Awareness of the inevitable facts of aging and death, volatility in all areas of life - relationships, interests, social status, property - can be detrimental. Especially when they resist, deny and suppress this, which causes psychological stress and schizophrenic tendencies.
The recognition of the primordial voidness of our "I" and actions is painful and frightening. Without the support of the Dharma (in the broadest sense, that is, life and activity, permeated by the recognition of this voidness), a strong panic occurs, which leads to the suppression of unconscious tendencies. Ultimately, this can lead to psychosis.
This is where the most important thing lies. The psychic basis of insanity is the same as enlightenment. It all depends on whether it is accepted and understood and whether, ultimately, serves as the key to liberation. If not, it becomes, due to the fact that the one who realized it is still subconsciously, the cause of denial, suppression and, ultimately, mental illness.
The combination of somatic drugs, herbal mixtures, cauterization, etc., as well as dharmic practice are used to defeat mental illness caused by psychological factors. The neurotic can practice dharma on his own, engage in meditation, deepen understanding, temper character and balance the mind. In more severe cases, such as psychotics represent, they cannot engage in these practices on their own, so a lama or other spiritual mentor must perform religious practices for them.
3. Physical imbalance (three vitality). When the vitality functions normally, i.e. when they go their own ways, they maintain the health of the mind and body. When they do not function properly, they cause illness. An excess of psychological emotional qualities associated with each of them worsens the mental state. Emotional imbalance causes the imbalance of vitality, which manifests itself as a mental disturbance. The most varied aspects of the three life force theory — cause, diagnosis, and treatment — come into play here.
A. Wind. Mental and emotional stress leads to an increase in winds, or pranas. Excessive concentration and pondering of something, concern about unfinished projects and goals not achieved, regret about family problems and frustration about lost objects - all this, as you know, harms the wind, and therefore consciousness, because consciousness and wind are interconnected. It is generally believed that wind sickness is due to excessive desire, lust, and affection.
In addition to sadness and excitability, other symptoms of mental pranic disorders are as follows: a person says everything that comes to mind, does not remember what was said and cannot concentrate or finish anything. She can scream all the time and be suddenly angry for no reason. He is restless, alarmed and tense.
This psychological state leads to erroneous behavior, which further worsens the damaged state of mind. That is, the psychological suffering experienced by such a person leads to the loss of two pillars of health: diet and behavior. Thus, his condition is even worse. Because of grief, a person does not want to eat - starvation increases the wind. Because of the wind, he cannot sleep, which further enhances his imbalance (insomnia-wind disease).
Psychiatric treatment restores proper nutrition and behavior first. This is naturopathy, a mild treatment program. According to tradition, a person with a psychological disorder such as “wind” should eat oily, nutritious food that reduces “wind”. The patient should remain in a warm, comfortable, dark room. A bright room reflects light and vibrant colors, thus stimulating the winds. The patient should be in a pleasant place, in a "good room with many flowers." The best therapeutic environment is a place endowed with natural beauty.
In many cases, the patient is desirable to have sexual relations. One of the symptoms of psychiatric disorders of prana is that the patient often “wants to be naked and tries to take off his clothes”. He constantly thinks and talks about sex. All this is due to the element of desire and its direct relationship to the wind. Sexual relationships can help by satisfying a desire, and therefore are prescribed along with medications.
Nevertheless, with some mental illnesses of the wind, for example, caused by "spirits", sexual activity will not bring a healing effect. In these cases, drugs and other treatment methods are used.
Decisive in the treatment of mental disorders caused by disturbance of the winds is "love care". It is said that the patient should be surrounded by loving friends and family. Everyone should say “pleasant words” of love and care to the patient - especially the doctor. The patient should be allowed to have all the things he loves the most - music, books, etc. He should be entertained and given everything pleasant. All this is an ancient form of what today we call environment and active therapy.
If such a mild treatment with positive impressions of food and surroundings does not cure the patient, then at least will give him strength and resistance. Such help may be enough to provide him with moments of clarification during which the llama psychiatrist can influence his consciousness by talking with him, that is, using something like psychotherapy.
Another type of relatively mild treatment is exercise in deep, or "potty" breathing. Because pranic mental illness is often caused by the abnormal effects of winds, especially the “rising wind” and the “life wind”, such breathing exercises stabilize and regulate breathing and have a calming effect on the mind. They also increase and revitalize the subtle life force, which, as it were, gives a person confidence in life, giving rise to a sense of well-being. It is believed that deep breathing is an excellent therapeutic tool in the event of depression. However, such treatment should be carried out in the right way, because improper breathing, especially with a delay, without appropriate instructions, will naturally harm the winds.
In some rare cases, yogis become insane due to improper breathing. That is, they do not succeed in trying to bring the winds together in the central channel and transform them into the inalienable nature of Yeshe Lung - the prana of wisdom. Instead, they drive unclean winds into the central channel, where the five vessels of consciousness converge, and this leads to the mental problems already described.
More radical psychiatric treatments include moxibustion and acupuncture. For this, special points are used: the crown, the base of the neck - called the first vertebra in the Tibetan system (in the European - the seventh cervical), the sixth vertebra (fourth thoracic) and the xiphoid process. The last three are usually applied together. They are sometimes referred to as "places of secret life pranas." The crown point is the most commonly used for any mental disorder.
A Tibetan medical massage called “Ku-Nye” (literally: rubbing in ointments) is used for mental disorders. For massage, medicinal herbs oil is used. It clears the way for winds that are blocked in the channels and skin pores. For wind disorders at the psyche level (“sog-lung”), medicinal or just butter is rubbed into the four cauterization points mentioned above. It is generally believed that massage with medical or any other oil is extremely useful in cases of strong mental stress, anxiety, nervousness, as well as for older people with poor health.
One of the most popular and quite effective medicines for mental wind diseases is herbal incense, which is very widely represented in Tibetan medicine, as well as, of course, numerous herbal medicines taken orally.
B. Bile. Mental disorders caused by bile cause a madness of a violent and gross type in a person, since the dosha of bile on the mental plane comes from anger and hostility. Anger and hatred, in turn, contribute to the excessive stimulation of bile. Emotional and psychological factors lead to the loss of the “two pillars” - food and behavior, and the resulting insanity is classified as having the nature of bile, although it also includes wind disturbance.
The result is violent insanity. The patient speaks rudely and insultingly to others, scatters and breaks things and can injure or even kill someone. He is constantly angry, annoyed by the past and extremely tense. It is believed that such a person needs to be restrained and severe treatment and punishment imposed.
As for lifestyle, the patient should remain in a cool place, such as a garden flickered by the wind or on the banks of a river or mountain stream. Colors and the environment surrounding it should produce a cooling effect.
His food and drinks should also have a cool nature. Coffee, alcohol, stimulant drugs, oily foods, and eggs should be avoided. Prescribe special medical baths to clean the wind channel of mental activity, clogged due to excess bile (for details, see note \\ chapter 78 "Chjud-shi").
B. Slime. Clouding, ignorance and laziness contribute to the formation of mucus. A person who is distraught due to an increase in the slime of the mucus shows signs of painful phlegmatism. He becomes withdrawn, silent, passive and gloomy. Such a person refuses to eat, rolls his eyes, is prone to dizziness. He puts things and forgets where. In addition to his silence, he is also extremely on his mind. In order to get him out of this state, extremely careful treatment is used. He is encouraged to work at every opportunity. He has to move a lot. Massage here also helps, because physical movement is transmitted to the body, and it produces heat, albeit in a passive way (mucus is cold). The patient should be in a warm, bright place where his friends and family will be with him, telling him stories and saying “nice words”. His food and drinks should counteract mucus. In addition to these mild methods of treatment, herbal medicines should be prescribed. Medical oil should induce vomiting to clear the canal of the wind and mind, clogged by mucus. Sometimes for this purpose a hot medicinal bath with whipped medical oil, or a mixture of herbs, will be useful.
4. Poisons. Toxins can be a direct cause of insanity. In such cases, the consciousness is completely clouded, the forces disappear and the person loses a healthy appearance, “color”, which is especially noticeable in the face. The weakness of the body caused by poison cannot be corrected by eating good food and extracts because the poison is not removed. The mental dullness caused by poison is called "deep illusion." The poisoned one does not know at all what he is thinking about, or can switch from ordinary clarity to absolutely illusory thinking and unconsciousness.
The poison can be a special toxin or a toxic combination of non-toxic food and drinks, as well as the gradual accumulation of toxic substances in the body. For the treatment of insanity caused by poisoning, compounds with plant and animal components are used.
5. Demons, or evil spirits. A “demon,” or “evil spirit,” causing madness, is an extraneous influence that takes precedence over a person and determines the actions of his body, speech and mind. This negative energy penetrates the conscious psyche of the person, because the person is psychologically weak and does not resist. The spirit, or demon, can be both the only cause of insanity, and act in conjunction with psychological reasons, poisonous and caused by the disorder of the three vital forces.
Symptoms of the presence of the spirit in mental disorders are as follows: a person’s behavior suddenly changes, and he behaves in a completely different way than before. His behavior depends on what kind of spirit he is struck by. The classification of various types of spirits, therefore, is a classification of various types of psychoses. Tibetan medicine demonstrates a very ancient and detailed classification of insanity, based on psychological, behavioral and physical symptoms, understood as the action of spirits.
The treatment is quite complicated, because it involves many special tantric procedures, and, of course, involves religious medicine, since obsession with demons and dark forces primarily refers to karma, although it may or may not include psychological or organic causes. There are various, fairly sophisticated herbal treatments for insanity caused by various perfumes.
Some of these psychiatric methods are highly classified procedures for countering the evil effects of spirits using things also affected by evil. One of these things is the blood of people killed. Tibetan doctors usually carry with them a supply of dried blood of a murdered person for this purpose. The use of amulets, etc., to protect against these negative forces is in the first place. Mantras are also used as therapy, and religious practices often have to be applied to patients who are unable to conduct them on their own.
The Demons of Our Mind, Terry Clifford
From the point of view of Ayurveda, depression is almost always a sign of imbalance. Other doshas especially have no time to be depressed, because of the high wind of the body that drives them through life, because of body fire, ambition and anger. But with depression, they are still involved in the imbalance. An imbalance between the main elements in the body, negative thoughts, hopelessness generate abnormal behavior of the nervous system and can cause depression.
Although depression is generally considered an imbalance of kapha, vata and pitta can also sometimes be depressed. Vata becomes a melancholy, even more vulnerable than usual, easily vulnerable. They can lose their already low weight, the supply of their vitality can rapidly deplete. Their mood can change almost instantly, but in the end, short-term “flashes of joy” do not help, and in the end, everything moves toward “misfortune”.
They feel abandoned by everyone, unloved and without physical strength. Vata in a state of depression is unexpected and often unpredictable. Manic-depressive psychoses almost always follow the Vata scenario - periods of high energy, over activity, over reactions to what is happening, give way to complete apathy. Vata depression is usually accompanied by panic attacks, insomnia. By the way, insomnia (initial) can also be the cause of depression.
Over time, when the loss of energy reaches a certain critical level, other doshas go out of balance and it is already difficult to clearly determine which one actually is (the current constitution). Antidepressants in this case dull the mental pain and numb the mind, but they do not fundamentally solve the problem. Nutrition is not critical (unless, of course, for a long time to overeat, then in the end depression will come from just overweight). At the heart of the disease process is, after all, energy.
It is useful to revise your relationship. It is in the unsuccessful relationships that often ended decades ago that the reason for today's energy shortage lies. All relations (with parents, partners, friends at school, kindergarten) must be unearthed, the "culprits" forgiven and released. This is a very important work, and if it is not done, it is often not only impossible to get rid of depression, but to achieve something in general. Without cutting off unnecessary attachments, there can be no talk of achieving any simple goals!
Energy bonds are always formed, in any relationship. With these connections, they can "drink all the juices from a person." In the wonderful book of the psychiatrist Litvak “Psychological vampirism” you can see vivid examples from life.
D. Verishagin speaks well about chopping off energy bonds in his DEIR system (a system for further energy-information development).
Yoga meditation sometimes brings results (if only Kapha does not fall asleep and does not sleep elementarily, supposedly "meditating"). Driving meditation such as tai chi will be helpful here. Meditation is good at restoring the energy-informational structure, but it cuts off the channels of energy pumping poorly, so it takes a long time to work with meditations alone, since the restored biofield in the meditation through the energy channel quickly depletes again. Combining psychological techniques with meditation, you can get the result much faster.
There is no “depression” medication in Ayurveda, which in official medicine does not exist. All that is supposed to be - “turns off” a person for a while without removing problems. Everyone who uses them knows about the side effects of drugs for depression. Medications, of course, give a rather quick result (albeit temporary) than mild Ayurvedic measures, without side effects that contribute to a long state of equilibrium, improve psychological health, a real possibility of prevention, and reduce relapse.
Ayurvedic methods not only balance the body, they also gradually increase the overall level of internal satisfaction, which is very low with depression. The Ayurvedic approach is a natural antidote to depression.
Ayurveda does not offer much from medicines for depression, stressing that these are mental problems that respond well to asanas, pranayama, relaxation, meditation, mantra meditation, motivational techniques,
Depression is usually accompanied by low Ojas (vitality) and (sometimes) weak immunity. Ojas rises in various tricks, partially described in the post "". To increase Ojas, in addition to the one indicated in the post, it is recommended to stay in nature, absorbing positive energy from fresh air, surrounding mountains, fields, sky, water bodies.
The stimulating effect is the smell of essential oils of eucalyptus, camphor.
Some plants and drugs also stimulate brain function. For example, it has a beneficial effect on the nervous system, relieves stress and removes from a state of depression, stimulates the brain. At the same time improves digestion and gives a pleasant smell and freshness to breathing.
The most commonly used for depression are dashamul, ashwagandsha, brahmi / gota kola, jatamansi and, marshmallow, tulsi (holy basil) or just basil, sage. Plants and drugs are given for general review and will not be considered in order to avoid self-medication, since almost all drugs have contraindications, and it is necessary to carefully check the vikriti, the problems present and these contraindications.
The rest of the spices and preparations that lower the high dosha should be taken in accordance with your vikriti, just like leading a lifestyle that matches the vikriti. Strongly counting on improvements only with the use of Ayurvedic drugs is not worth it. No drugs can remove unresolved issues from the head.
For depression, it is recommended that the body, or at least the head and feet, cotton wool or ghee, pitta, coconut or Kapha, oil body massages are not recommended, if only occasionally foot soles at night. In depression, the Ayurvedic procedure of Shirodhara gives a good result - a soft pouring of a stream of heated oil on the forehead between the eyebrows in the area of \u200b\u200bthe "third eye". Each constitution uses its own type of oil.
It improves well with depression.
The most common cause of depression is poor mood and dissatisfaction with life and others. As practice shows, depression is most prone to people with high or, conversely, low self-esteem. You can get out of a state of depression by changing your lifestyle to an active one. Filling your time with pleasant and useful things, you simply will not leave room for depression. It is also useful to conduct relaxation sessions and perform correctly performed breathing exercises provide the brain with a large amount of oxygen, which has a beneficial effect on mood and well-being.
Many malfunctions of the body can be associated with emotional disorders. Excessive experiences can cause a disease that leads to imbalances in yin-yang, and, accordingly, to problems in any organ and body fluid. Emotional disorders can manifest as a strong heartbeat, insomnia, sudden redness of the face, sore eyes and irritability; or emotional depression, indifference, anxiety, fear, urinary incontinence. If the liver, spleen, lungs, and kidneys are affected by emotional distress,
About overcoming depression, about ways to overcome mental pain, suffering that causes people the brain tells in his publications Vato “:
“All people suffer, without exception. Some are more intense, others are barely noticeable. But there is this pain. The Sanskrit term is DUKHA, a certain dissatisfaction with life. This is a disease of the mind, and one can be cured of this disease. ”
« How our brain can control our condition».
Recently, Dr. Joe Dispenza’s book, “You are placebo: making your mind matter”, is published, which talks about the latest research in neurology, biology, psychology, hypnosis, and quantum physics and the dispelling of the myth of the placebo effect. In experiments, it was shown that the seemingly impossible can become possible!
2 groups were formed. The cases were severe, suicide, cancer, heart disease, Parkinson's disease, depression. Group 1 gave real medication (Effexor), group 2 gave placebo.
Even the doctors who observed the patients did not know what group was receiving. The book gives long descriptions of all the stories. And, probably, you are guessing the results - literally from the first days, many noted a significant improvement in their condition when they were told about strong drugs that should defeat depression.
After the experiment, the "recovered" (from the placebo group) were indignant - this can not be, because they even had side effects (nausea), described in the instructions for the drug. In general, by the end of the experiment, 52% of those receiving Effexor felt significant improvement, in the placebo group there were 38%.
The most interesting thing was that the patients from the placebo group not only felt improvements, their electro-enziograms showed completely different results from the experimental ones - the activity of the cerebral cortex increased sharply (usually it is quite low in depression).
Dr. Joe tells not only about the miraculous healing of patients when taking a placebo (but in fact it was the brain’s work to restore, it’s almost the same diabetes pill described in the post, but also tells about the opposite effect - about serious illnesses and even death from supposedly "Curses", or confused diagnoses. Sounded - and the body went sick. The body is like listening. So it’s better to be positive. It will carry it out.
Periodically, almost any person can feel a breakdown, a decreased mental state. This condition is not called depression, there simply may be relationships and ongoing processes, thoughts about which do not contribute to cheerfulness.
Applying all of the above, and most importantly - to understand your feelings, relationships and thoughts, you can quickly get out of depression.
Not quite optimistic addition
But what to do? That's life!
Was last modified: March 12th, 2019 by consultant
26 comments for “Depression”
- Ele:
-Lina, how to deal with depression when you have lost a loved one, when the feeling of loss is getting deeper. It’s like I’m leading an active lifestyle and emptiness does not go away
- Lina:
-Ele
- // Of course it’s hard that we would not talk about fate, about the intended life span that no one can extend, about the imminent meeting with this person in Eternity. We live here in a physical body, and our suffering is physical.Only time will soothe the pain of separation (physical) a little. If you were close, most likely you can receive messages from this person, communicate with him, feel his presence. Maybe not. In different ways, everything happens.
The only thing is that you don’t have to really regret what happened, cry, or let go. All psychics say this - by this you do not allow the Soul to go where it has gathered, chained it to earthly “joys”. The soul suffers from this.
Well, about the storage of things and photos of the departed, you probably know. Photos can not be displayed in a prominent place in the house - this is an open portal to the other world where your energy can go. I want to see - look in the album and close it again.
Ele
over time, the pain will subside and you will learn to live in a new role for yourself. We are all mortal, someone leaves a little earlier, someone a little later (in the world dimension). So - the difference is small.
Meet me in Eternity! - Ele:
-Lina, thanks for the wise words. Let go.
- Ele:
-Lina, I read your answer and suddenly thought that for many years I had portraits and photographs of my parents, and mine with my father, etc. How to be
- Lina:
-It is up to you to decide how to be. You can not step over the so-called “universal values” imposed by society - love and honor your departed relatives, you may not listen to “all sorts of psychics,” but the fact remains - the photo of the dead is a connection with the other world, as well as their things (not in vain they are handed out right after the funeral). There is an outflow of energy that many cannot make up for.
For example, I adore the program “Battle of psychics” on TNT. I watched for several years (the only one from Russian television production). I know many opponents of this program, they say everything is rigged. But why adjust it when it all surrounds me in real life, and what is happening is quite real.
So, in almost every program (and there are about 3 cases per transfer), they are surely in houses where photos of those who went to another world are etched. They immediately say - remove from a prominent place. And it will be easier for the Soul (especially the newly departed) to leave the earthly plan, and to those who mourn.
The remaining things require to be taken out of the house, almost tied up in a knot and drowned in a river (for a family where a guy died in an accident, it’s especially hard for Souls to have sudden death, they don’t understand where they are and what happened. Unlike the death being prepared - in old age, illness, the Soul is as if ready for withdrawal and it doesn’t scare it so much).
Also, in one of the last programs, the girl had a pendant with a photo of her grandfather, with whom she was very close during her lifetime and felt a strong connection after his departure. All psychics clearly said to remove the pendant.
And you will love and remember your relatives anyway, for this it is not necessary to keep the photo in a visible place, a photo album is enough.
- Jeanne:
-Lina, good time of day!
Yesterday we came across your site - the second day I read, write out. I am an ordinary person, completely far from Ayurveda, but reading your articles, I understand that, perhaps, this will be a turning point for me. My parents (Dad before, mom later) are depressed. We will try to figure out the reasons, although it is difficult, it is easier for them to brush aside, to close.And yet, I'm sorry that in such a complex topic I’m asking the question not at all in the topic - oil massage Kapham is contraindicated - what is its alternative?
- Lina:
-Jeanne
For kapha, Udvarthanam is best suited - a deep dry massage using herbal powders. - Jeanne:
-Thanks for the answer. There are no Ayurveda specialists in our city, but a seeker of an answer will always find it.
- Lina:
-Jeanne
and this is generally not enough in what city. Therefore, they are growing, because there is no help nearby.For example, people from such a remote place, from such countries of the world, that I thought there is no Internet there, turn to me. A good specialist will not get there, and there is no need to treat everyone, many just need to give a direction, half of the problems will go away right away with a correctly selected lifestyle.
- Alla D:
-Lina, thank you so much for your site with such an immense amount of useful, practical information and wise, unbiased, impartial tips!
My youngest son is a severely disabled person, requiring care and supervision 24 hours a day. I’m sitting at home with him. Before, when he was little, I looked after him easily and with pleasure, as if I were singing a song. But for several years (he is now 23) I feel like a fully squeezed lemon. It’s hard for me not only to approach, just look at the child. I love him not the least bit, I chose my lifestyle consciously, I can’t do it differently, I wouldn’t say that a lot of physical forces and time are spent on him. So what's the deal?
It’s very hard, very embarrassing, I don’t have enough strength to take elementary care of myself and my home. There is no money to help. I saw how in a similar situation people go crazy, get cancer, stroke. I really do not want to come to anything like this. I do not understand the nature of my powerlessness and I do not know where to get energy, inspiration, enthusiasm.
I understand that I asked a difficult question.
Maybe you tell me something? - Lina:
-Alla
“I wouldn’t say that a lot of physical forces and time are spent on him. So what's the deal? It’s very hard, very embarrassing, I don’t have enough strength to take care of myself and my home. ”
- // You got a difficult role in this life. Nothing to do. This role needs to be played. We all chose these roles ourselves (for some reason, from past incarnations). Except, as advised, nothing else comes to mind.“I don’t know where to get energy ...”
- // Energy, except from Eastern practices, is nowhere to take. And it's not as scary as it sounds. A few simple exercises from qigong to pump energy, several (yoga breathing) take very little time, bringing tremendous benefits. Something can be done with his son (for him in a lightweight version, depending on the condition).In the tai chi group that I visit, there are special hours reserved for classes with people with different limited activities - after accidents, operations, strokes. So for them, classes are held sitting on a chair, in a wheelchair, someone holding onto the handrails against the wall. The rest of the group is engaged as usual, and this group of "restoring tai chi" does as it can, close to ours. A very useful activity for everyone.
“I don’t know where to get ... inspiration, enthusiasm”
- // it's hard to give advice. Your situation is not easy, and all kinds of techniques may not work. Just do your job well - take care of the child. For some reason, it was you that his soul chose for this mission. Do and don’t lose heart, as this will not help, the situation will last as long as it is measured out, so you need to hold on. If only you have someone who will look after you (besides your son), if you fall down. Therefore, you are simply bound to be healthy. You have no way out.And if you read the site, you probably remember
Alla
I will send you a personal letter. - Alla D:
-Lina, thanks for the response!
And happy new year to you! My child is not in a condition to do anything. I read Michael Newton, very interesting. Although go, know how correct his information is, where it came from and whether it is understood correctly.
I passionately dream of oriental practices, although qigong and tai chi are a dark forest for me, which cannot be said about yoga and Ayurveda, the ideas about which are very superficial, and the practice is homegrown.
To approach all this on your own - just drown in the ocean of information and lose time, I’d better go to your consultation.
- Eugene mln:
-Lina,
please tell me where else you can read more about manic-depressive syndrome and how to treat it from the point of view of the Vedas, Ayurveda, etc., is very important! If this is an imbalance of kapha, will cleansing the body help - shankkh prakshalana for example.
Thank. - Lina:
-Evgeniy,
I’m not familiar with the Russian-language book market, I don’t get anything from Yandex search, so I can only specify English-language books (maybe they are also translated into Russian, or I have to read in English.But I immediately note that there is no panacea in these books, all that is in popular articles and what Frawley writes is the same thing - depression is a mental state, the reasons must be sought in psychology and surroundings.
There is no “depression” medication in Ayurveda, which in official medicine does not exist.
These books are:
"The Mindful Way through Depression: Freeing Yourself from Chronic Unhappiness"
J. Mark G. Williams, John D. Teasdale, Zindel V. Segal PhD."Healing Depression the Mind-Body Way: Creating Happiness with Meditation, Yoga, and Ayurveda"
Nancy Liebler, Sandra MossWhen viewing the content - all the same - proper nutrition, breathing, sleep, proper energy recovery.
The same is written in Frowley's books (in different places).
Unfortunately, I cannot particularly help in the selection of reading non-fiction books, since there are practically none.
This is still a condition that a psychotherapist, and not an Ayurveda, should deal with.
Or the man himself, saying to himself, “Well, why am I depressed? Life is long, I chose it for myself, so I’ll take it and live it interestingly, but I won’t live in low vibrations. ” - Lina:
- - Lina:
-- Doctor, what should I take from depression?
- Just take yourself 3 times a day after meals.
- Do you need to prepare yourself?
- No, take it as it is!
(a joke from social networks) :) - qqq:
-antidepressants to help
- Lina:
-qqq
what a fresh look at the problem! (smile) - Iana fu:
-Lina,
but you can ask which oil is better to use in shirodhara for the type of Pitta-kapha and does it depend on the season? I made from olive oil (as the most affordable of high quality) I really liked.And I’m not asking myself about depression during menopause. Are there any features?
- Lina:
-Iana
Where they do this procedure, they should pick up the oil that matches your vikriti. And of course, the composition depends on the season. General rule - in the summer we cool everything, in the winter we warm. Since it is difficult to do with pure oils, various oils infused with suitable preparations and plants are most often used. The base is most often sesame oil.Did you do it yourself? And how did you manage it? Of course, I do a lot of things myself at home, but I didn’t get a steady stream of oil for about 1-2 hours before spilling oil of the same temperature on my forehead. At home, it is almost impossible to do this (if only you have special equipment and an assistant), since you need to know what kind of oil spilling technique to apply, to which points to pour.
Olive oil oil according to Ayurvedic characteristics similar to, reduces increases pitta kapha. Only olive is a little lighter than sesame.
When talking about an increase, I always mean excessive use. And in reasonable doses, it will certainly benefit.
“And I’m not asking myself about depression during menopause. Are there any features? ”
- // there shouldn’t be any peculiarities, since menopause is one of the normal ones, if you prepare for it correctly, then this period generally goes unnoticed, as for example, in many women of Asia and the East who consume a lot of natural phytohormones. This was a little in a post.Real depression is extremely rare. Only today I answered (after which I put a link in social networks on this material).
So the naming of one’s poor state during menopause as depression is “I don’t believe it!” (C).
Both myself and many women went through this without noticing anything. Believe me! :) - Maria ba:
-Lina,
Thank you very much for the article. And how does Ayurveda look at mental disorders? Such as OCD (obsessive compulsive disorder), panic attacks, phobias, autism spectrum disorders? Is some dosha more prone to their development, or is it a karmic task? thank - Lina:
-Maria,
The diagnoses you listed appeared relatively recently, and they are not indicated in Ayurvedic sources, but general principles are indicated - “A disease is a violation of mental and emotional balance”Ayurveda is a holistic system (whole), and it is successful in treating the diseases you have indicated, as its methods are aimed at strengthening both physical and mental health. These methods are yoga and spiritual therapy - asanas, pranayama, meditation, mantra meditation, visualization. Without the healing of the body, it is impossible to deal with disturbances in mental balance.
And vice versa: mental imbalance, manifested as mental or emotional disorders, is usually reflected and amplified on the physical plane.It is believed that most often such problems occur in people who, being a nervous force, also controls the human mind.
Excess air causes instability of the mind and rajasic manifestations: excitement, excitement, addiction to thoughts.
A high level of wind makes a person soaring in the clouds, scattered, unrealistic, weakening his connection with the physical body and thereby violating his harmony with the physical world as such. Excessive preoccupation with one’s thoughts eventually leads to a substitution of reality and dispersal of vital energy, which leads to fears, anxiety, sudden mood changes. An extreme form of such a disorder is insanity and schizophrenia.
But there are many causes of the disorder, and any vikriti (current constitution) may cause mental problems. Stress, trauma, improper upbringing, communication with the wrong people (people with an upset psyche), drug use, immoderation and perversions in the sexual sphere influence.
It also affects the presence of a person in a sect, of which there are many around, and a person sometimes does not suspect that it is a sect. A sect is one charismatic leader and several loyal fans. All. But such a sect can be started far away, precisely in the mental plane. An untrained brain can misunderstand and perceive information.
Excessive meditative practices (performed without proper guidance), occult practices, as a result of which a person is not protected from the effects of the astral plane, can lead to mental disorders. Even useful hatha yoga can cause mental disorders if practiced ineptly and unnecessarily.
In Ayurveda, the cause of mental disorders is a violation under the influence of rajas and tamas, i.e. excitement and clouding of the mind
Concerning karmic tasks, there are more speculations, since we have not been given this knowledge, only by the end of our life, from repeated events (lessons that we have not passed), we can guess that it was a karmic lesson.
- Ingrida:
-Thanks Ayurveda!
- Lina:
-From comments in LiveJournal (personal experience of the reader - li4inka_eva)
When I was in psychology, I was convinced that a person is able to overcome any mental illness himself, and that pills are only “veggies”. So I thought for a very long time. However, now my opinion has changed.
There are situations when a person needs pills. Yes, I still think that it is better without them, but it happens that they are really needed.
The author of the post (a post on social networks about anti-depressants on March 17, 2017) writes about the almost unique result - people with deep depression. These are those who lie for months on the couch facing the wall, who simply do not even have the strength to eat.
Those who have not experienced such conditions, will never understand this and will "go to the gym." Taking yourself by the scruff of your neck for distraction works only if the degree of frustration does not go off scale. Therefore, in my opinion, medical support in severe cases is simply necessary to bring a person into the outside world. And then already begin to implement other methods.
I will say to myself. I have had experience taking antidepressants. In the West I was given neurosis and depression (not severe). But the neurosis was strong, with panic attacks, i.e. anxiety went off scale. I was about 21 years old at that time.
I did not know anything about Ayurveda, I was a little interested in Buddhism, personal development, but only in theory. And that state is just a disaster and hell.
Question: was it possible, with me, an absolutely unprepared person who, by and large, has little control over his mind, to talk about spiritual healing with yoga, meditation and others? I believe not. :-) Those. it’s possible, but I’m expected to suddenly start pulling myself out of the hole and pulling out, perhaps not.
And the pills gave a very good boost, no matter placebo or not. Symptoms began to go away, and wise experienced people appeared in my life with whom I began to look at my ailments from a completely different perspective.
About 2 years ago, the story repeated (of course, I just doused everything with chemistry, but didn’t decide), and it was also wildly hard. And I needed a lot of time and effort to solve this without medication. And I did it. Why? Because I was ready for this. And then I was not ready. I'm not saying that absolutely nothing bothers me right now. Disturbing, of course. Sometimes hard, but not before the demolition of the roof. Because now I know the reasons, I know the mechanisms where everything actually comes from (and they, of course, are not in the field of Western science).
And to his great joy, Frowley himself agrees with me in this regard. :-)
Here is what he writes in the book Ayurveda and the Mind:“Psychiatry, with its reliance on chemicals, is tamastic therapy. Its methods are useful mainly for excess rajas, when the patient can harm himself or others. Short-term use of chemicals can be useful in other conditions of increased rajas, for example, with acute pain or extreme anxiety, when the patient needs potent sedatives. But since chemicals are tamasic in nature, their long-term use inhibits sattva. They can be used only as a last resort or as a short-term measure. ”
- Lina:
-The question of depression carried over from another comment and the following comment is my answer.
“I have clinical depression. This is not a bad mood, as is commonly thought, this is a complete lack of strength. I can not force myself to get out of bed at all under any pretext, even in order to eat or wash.
With memory and concentration, complete failure.
I am very often disturbed for no reason. The mood may change dramatically. In general, not the point.
Normal medicine helped me, put me on my feet in a short time, now I sleep not for 20 hours a day, but for 10-12, and I eat.
Of course, it is still a long way to a full recovery, because the condition was very serious.
I want to be treated with Ayurveda drugs.I think to take dashmul and shatavari, but without recommendations and supervision I am afraid to start.
And it seems to me that before you start taking it you need to somehow prepare the body, clean it. What should I do?Thank.
————
The following comment is my answer. - Lina:
-From the discussion in the FB:
"The main reason for both mild and severe depressions is a lack of lithium because without it the biochemical reactions necessary for the synthesis of hormones of joy cannot occur, and therefore the vitamin of joy of lithium orotate quickly removes all problems."
Honestly, I don’t know what to say. If everything was so easy - I drank a vitamin and depression is gone. Probably, everything is not so simple.
Mental disorders
Physical and mental aspects of treatment
The basis of any disease is usually a violation of mental and emotional balance. Most somatic diseases develop under the influence of mental factors. Often we do not pay enough attention to our own body precisely because we are absorbed in our mental or emotional problems.
In the healing process, mental factors usually mean more than physical factors. If the patient observes and uses the necessary herbs, but his psyche is excited or he negatively relates to treatment, then all therapeutic measures are unlikely to give the expected result.
Ayurveda, being a holistic system, includes the treatment of all kinds of mental; disorders - from the effects of stress to insanity and other serious disorders. The methods used in Ayurveda are aimed at strengthening both physical and mental health. Ayurveda uses yogic and spiritual therapy methods to improve the mind, including meditation, pranayama, chanting, visualization, and rituals called Daiva Chikitsa (spiritual therapy). Together, they constitute a vast field of knowledge; here only basic principles will be stated.
Ayurveda also uses methods of healing the body for the treatment of mental disorders, since disturbances in physical balance cause or exacerbate disturbances in mental balance. And vice versa: mental imbalance, manifested as mental or emotional disorders, is usually reflected and amplified on the physical plane.
The role of the astral body
Both in Ayurveda and in occultism, it is believed that behind the processes taking place in a dense physical body there is a thin (astral) body consisting of the life force, feelings and thoughts of a person. The astral is a subtle form, as it were, the energy scheme of the physical plane, from which it arises. In wakefulness we sense the astral body indirectly, through the physical body and through the states of our psyche. In a state of sleep, the astral body gains greater freedom, and we can observe it directly if we become aware of ourselves in a dream. There is a special plan of existence, the astral universe, the means of comprehension of which may be the astral body. The ability to experience this kind of experience can be developed with the help of yoga and other occult techniques, but this ability alone is not considered a spiritual achievement, since all the aspirations of the human ego continue to operate in the astral plane, sometimes in a hypertrophied form.
Just as our physical body is penetrated by channels through which liquids and energy move, in the astral (emotional) body there are channels through which life force and emotions move. These are the nadis, the subtlest channels, extending from the chakras (energy centers of the astral body). Interruption of the energy flow leads to mental disorders - just as a violation of the movement of energy in the channels of the physical body leads to somatic diseases. Mental energy can stagnate or move in the wrong direction, and as a result, all kinds of distorted ideas and clouding of consciousness arise. That is why it is so important to keep these delicate channels clean. Cleansing the canals is one of the main goals of pranayama. Some herbs may also be useful, the action of which reaches a subtle plan (calamus, basil, turmeric, guggul, myrtle, camphor), as well as incense (camphor, myrrh, frankincense and cedar).
There are also special channels and energy fields that connect the physical body with the astral and create an aura. When they break, the mutual coordination of the body and the mind weakens, which can manifest itself as mental disorders.
Between the astral and physical bodies there is a kind of shield that protects the physical body from the effects of astral forces. If it is violated, the ability to distinguish reality from the astral, real sensually perceived images - from one’s own thoughts, fantasies and emotions is lost. If this shield is only weakening, the physical body may for some time be in the grip of astral influences (it can be either the effects of the astral entities themselves, or simply the effects of the external environment or the emotions of people around them). In this case, a person’s actions may conflict with his true desires - he can, for example, harm himself or other living beings.
From the Ayurveda point of view, modern psychology cannot yet be considered a mature science of the soul, since it lacks an idea of \u200b\u200bforces acting on the subtle planes, and mental problems are regarded as purely personal. In Ayurveda, such problems are considered the result of an imbalance of psychic energies that are woven into a single collective consciousness and interact with its cosmic astral branches. In Ayurveda, more attention is paid to the practical restoration of this balance than to finding out the specific configuration of the imbalance in terms of personal experiences.
Causes of Mental Disorders
Mental disorders are as diverse and heterogeneous as the mind itself. The reasons for their occurrence can be: emotional stress, trauma, improper upbringing, the overwhelming effect of misunderstood or dogmatic religions, the negative impact of people with an upset mentality, immoderation and perversion in the sexual sphere, and drug use. Excessive reflection, intense yoga or meditation practice can lead to them. Mental balance can also be disturbed due to the careless use of occult methods, as a result of which a person is not protected from the effects of the astral plane.
In modern culture, the connection with the astral plane is gradually beginning to recover, but, as expected, this connection is mainly with the lower astral. The impact of the media, sexual (liberation, drug use, promote interest in spiritualism, shamanism and occultism. This can provide new knowledge and become a step in the evolution of the mind, but in some cases leads to intractable mental disorders. As soon as we open our minds for the influence of astral forces and essences, they establish a connection with us and strive to gain power over us, which cannot be freed simply by using willpower or physical methods.
Purity of mind. The role of sattva
In Ayurveda, the cause of mental disorders is considered to be a violation of Sattva - the inherent clarity and purity of the mind - under the influence of Rajas and Tamas, i.e. excitement and clouding of the mind. An excess of Rajas is characterized by intense anger, hatred and fear, excessive nervousness, anxiety and agitation, and an excess of Tamas is characterized by drowsiness, dullness, lethargy, inertia and inability to perceive things as they really are.
Modern society is very rajastic. We are constantly in a hurry and moving somewhere, falling under the influence of ever new exciting factors. We are always worried and busy with something - work, games, entertainment. We have almost no time for peace and quiet, for meditation or for cordial communication with each other.
According to the teachings of yoga, the true renewal of Sattva, the quintessence of the mind, is possible only in silence. Mental activity, including intellectual or philosophical thought, depletes Sattva. In order to relax, we resort to all kinds of entertainment today, including watching movies, TV shows and sports. All of these are passive types of mental activity that drain the mind. The sattvic practices of the traditional cultures of the world, such as prayer, meditation, chanting of mantras and selfless service, are now largely lost. Although at times the use of such practices acquired the character of dogma or sectarianism, they nourished the hearts of those who possessed true receptivity. Today we lack love, faith, openness and peace. The excitement and distraction of the mind makes us susceptible to stress and mental illness.
The lack of peace of mind is a sign that we have lost touch with our own soul - a source of creative vitality and joy. Usually this is due to the fact that we forget about our true goals in this embodiment and do not follow our spiritual path, which would bring us true peace.
Vata-type Mental Disorders
Mental disorders, as well as nervous ones, are often caused by high Vata, which, being a nervous force, also controls the human mind. The mind consists of air and ether. Excess air, that is, a high level of Vata, causes instability of the mind and rajasic manifestations: excitement, excitement, addiction to thoughts, which ultimately leads to a decrease in self-control. The impact of the media, loud music, the use of drugs or stimulants, excessive physical exercise, increased sexual activity or its unnatural forms - all this can lead to increased Vata and thus create a predisposition to mental disorders. Meditation without proper guidance or excessively practiced pranayama can also aggravate Vata.
The high level of Vata in the form of excess ether makes a person floating in the clouds, scattered, unrealistic, weakening his connection with the physical body and thereby violating his harmony with the physical world as such. Excessive preoccupation with one’s thoughts eventually leads to a substitution of reality and dispersal of vital energy, which leads to fears, anxiety, sudden mood changes. An extreme form of such a disorder is insanity and schizophrenia.
Pitt-type Mental Disorders
Mental disorders of the Pitta type are also associated with a high level of Rajas, which in this case is directed outward and manifests itself in the form of aggressiveness, arrogance and short temper. A typical Pitta representative is extremely distrustful and does not recognize opinions other than his own. In all his troubles, he blames others, sees enemies everywhere, always on the alert, ready to fight even with himself and his own past.
Kapha-type Mental Disorders
Kapha-type mental disorders are caused by an excess of Tamas and are accompanied by excessive drowsiness, sometimes even during the day, daydreaming, attachment to the past, lethargy and lethargy. The mind loses its ability to think in any kind of abstract, objective, or impersonal thinking, there is no aspiration and motivation, passivity and dependence are observed. I want to remain a child and be an object of care, great importance is attached to the opinion of others. There is no true picture of oneself, and it remains only to passively observe what is happening in the immediate environment.
Physical and mental aspects of treatment
The basis of any disease is usually a violation of mental and emotional balance. Most somatic diseases develop under the influence of mental factors. Often we do not pay enough attention to our own body precisely because we are absorbed in our mental or emotional problems.
In the healing process, mental factors usually mean more than physical factors. If the patient observes and uses the necessary herbs, but his psyche is excited or he negatively relates to treatment, then all therapeutic measures are unlikely to give the expected result.
Ayurveda, being a holistic system, includes the treatment of all kinds of mental disorders - from the effects of stress to insanity and other serious disorders. The methods used in Ayurveda are aimed at strengthening both physical and mental health. Ayurveda uses yogic and spiritual therapy methods to improve the mind, including meditation, pranayama, chanting, visualization, and rituals called Daiva Chikitsa (spiritual therapy). Together, they constitute a vast field of knowledge; here only basic principles will be stated.
Ayurveda also uses methods of healing the body for the treatment of mental disorders, since disturbances in physical balance cause or exacerbate disturbances in mental balance. And vice versa: mental imbalance, manifested as mental or emotional disorders, is usually reflected and amplified on the physical plane.
The role of the astral body
Both in Ayurveda and in occultism, it is believed that behind the processes taking place in a dense physical body there is a thin (astral) body consisting of the life force, feelings and thoughts of a person. The astral is a subtle form, as it were, the energy scheme of the physical plane, from which it arises. In wakefulness we sense the astral body indirectly, through the physical body and through the states of our psyche. In a state of sleep, the astral body gains greater freedom, and we can observe it directly if we become aware of ourselves in a dream. There is a special plan of existence, the astral universe, the means of comprehension of which may be the astral body. The ability to experience this kind of experience can be developed with the help of yoga and other occult techniques, but this ability alone is not considered a spiritual achievement, since all the aspirations of the human ego continue to operate in the astral plane, sometimes in a hypertrophied form.
Just as our physical body is penetrated by channels through which liquids and energy move, in the astral (emotional) body there are channels through which life force and emotions move. These are the nadis, the subtlest channels, extending from the chakras (energy centers of the astral body). Interruption of the energy flow leads to mental disorders - just as a violation of the movement of energy in the channels of the physical body leads to somatic diseases. Mental energy can stagnate or move in the wrong direction, and as a result, all kinds of distorted ideas and clouding of consciousness arise. That is why it is so important to keep these delicate channels clean. Cleansing the canals is one of the main goals of pranayama. Some herbs may also be useful, the action of which reaches a subtle plan (calamus, basil, turmeric, guggul, myrtle, camphor), as well as incense (camphor, myrrh, frankincense and cedar).
There are also special channels and energy fields that connect the physical body with the astral and create an aura. When they break, the mutual coordination of the body and the mind weakens, which can manifest itself as mental disorders.
Between the astral and physical bodies there is a kind of shield that protects the physical body from the effects of astral forces. If it is violated, the ability to distinguish reality from the astral, real sensually perceived images - from one’s own thoughts, fantasies and emotions is lost. If this shield is only weakening, the physical body may for some time be in the grip of astral influences (it can be either the effects of the astral entities themselves, or simply the effects of the external environment or the emotions of people around them). In this case, a person’s actions may conflict with his true desires - he can, for example, harm himself or other living beings.
From the Ayurveda point of view, modern psychology cannot yet be considered a mature science of the soul, since it lacks an idea of \u200b\u200bforces acting on the subtle planes, and mental problems are regarded as purely personal. In Ayurveda, such problems are considered the result of an imbalance of psychic energies that are woven into a single collective consciousness and interact with its cosmic astral branches. In Ayurveda, more attention is paid to the practical restoration of this balance than to finding out the specific configuration of the imbalance in terms of personal experiences.
Causes of Mental Disorders
Mental disorders are as diverse and heterogeneous as the mind itself. The reasons for their occurrence can be: emotional stress, trauma, improper upbringing, the overwhelming effect of misunderstood or dogmatic religions, the negative impact of people with an upset mentality, immoderation and perversion in the sexual sphere, and drug use. Excessive thoughts, overly intense yoga or meditation practice can lead to them. Mental balance can also be disturbed due to the careless use of occult methods, as a result of which a person is not protected from the effects of the astral plane.
In modern culture, the connection with the astral plane is gradually beginning to recover, but, as expected, this connection is mainly with the lower astral. The impact of the media, sexual liberation, and drug use contribute to the development of interest in spiritualism, shamanism, and occultism. This can give new knowledge and become a step in the evolution of the mind, but in some cases leads to intractable mental disorders. As soon as we open our mind to the influence of astral forces and entities, they establish a connection with us and strive to gain power over us, which cannot be freed simply using willpower or physical methods.
Purity of mind. The role of Sattva
In Ayurveda, the cause of mental disorders is considered to be a violation of Sattva - the inherent clarity and purity of the mind - under the influence of Rajas and Tamas, i.e. excitement and clouding of the mind. An excess of Rajas is characterized by intense anger, hatred and fear, excessive nervousness, anxiety and agitation, and an excess of Tamas is characterized by drowsiness, dullness, lethargy, inertia and inability to perceive things as they really are.
Modern society is very rajastic. We are constantly in a hurry and moving somewhere, falling under the influence of ever new exciting factors. We are always worried and busy with something - work, games, entertainment. We have almost no time for peace and quiet, for meditation or for cordial communication with each other.
According to the teachings of yoga, the true renewal of Sattva, the quintessence of the mind, is possible only in silence. Mental activity, including intellectual or philosophical thought, depletes Sattva. In order to relax, we resort to all kinds of entertainment today, including watching movies, TV shows and sports. All of these are passive types of mental activity that drain the mind. The sattvic practices of the traditional cultures of the world, such as prayer, meditation, chanting of mantras and selfless service, are now largely lost. Although at times the use of such practices acquired the character of dogma or sectarianism, they nourished the hearts of those who possessed true receptivity. Today we lack love, faith, openness and peace. The excitement and distraction of the mind makes us susceptible to stress and mental illness.
The lack of peace of mind is a sign that we have lost touch with our own soul - a source of creative vitality and joy. Usually this is due to the fact that we forget about our true goals in this embodiment and do not follow our spiritual path, which would bring us true peace.
Mental disorders and doshas
Vata-type Mental Disorders
Mental disorders, as well as nervous ones, are often caused by high Vata, which, being a nervous force, also controls the human mind. The mind consists of air and ether. Excess air, that is, a high level of Vata, causes instability of the mind and rajasic manifestations: excitement, excitement, addiction to thoughts, which ultimately leads to a decrease in self-control. The impact of the media, loud music, the use of drugs or stimulants, excessive physical exercise, increased sexual activity or its unnatural forms - all this can lead to increased Vata and thus create a predisposition to mental disorders. Meditation without proper guidance or excessively practiced pranayama can also aggravate Vata.
The high level of Vata in the form of excess ether makes a person floating in the clouds, scattered, unrealistic, weakening his connection with the physical body and thereby violating his harmony with the physical world as such. Excessive preoccupation with one’s thoughts eventually leads to a substitution of reality and dispersal of vital energy, which leads to fears, anxiety, sudden mood changes. An extreme form of such a disorder is insanity and schizophrenia.
Pitt-type Mental Disorders
Mental disorders of the Pitta type are also associated with a high level of Rajas, which in this case is directed outward and manifests itself in the form of aggressiveness, arrogance and short temper. A typical Pitta representative is extremely distrustful and does not recognize opinions other than his own. In all his troubles, he blames others, sees enemies everywhere, always on the alert, ready to fight even with himself and his own past.
Kapha-type Mental Disorders
Kapha-type mental disorders are caused by an excess of Tamas and are accompanied by excessive drowsiness, sometimes even during the day, daydreaming, attachment to the past, lethargy and lethargy. The mind loses its ability to think in any kind of abstract, objective, or impersonal thinking, there is no aspiration and motivation, passivity and dependence are observed. I want to remain a child and be an object of care, great importance is attached to the opinion of others. There is no true picture of oneself, and it remains only to passively observe what is happening in the immediate environment.
Treatment for neurotic disorders
Here we will consider mental disorders of mild severity, those that are commonly called "neurosis." Such disturbances in mental balance usually do not prevent us from fulfilling our duties, but they make our life joyless, as in chronic diseases. Such violations can be dealt with on their own.
To treat a neurotic disorder, it is first necessary to restore Sattva - the natural clarity and purity of the mind. A sattvic diet is necessary (see the corresponding section), but care must be taken to ensure that there is no excessive reinforcement of the prevailing dosha in the individual constitution. Fruits contribute to the harmonization of the mind, whole grains strengthen it, dairy products nourish the heart, and gi - nerve tissue.
Of great importance is the sattvic way of life, taking into account individual constitutional features. It is advisable to get up early (at 4-7 a.m.) and practice yoga, asanas, pranayama, chant mantras and meditate. Even if you dedicate silent meditation or chanting mantras for only half an hour, but do it regularly, your condition can improve significantly.
It is imperative to develop such sattvic qualities as faith, love, compassion, honesty, truthfulness, and also to study oneself. We can open ourselves to the divine in the form that is close to our heart, or find the opportunity to serve for the good of mankind, ceasing to think about our own imperfection.
Oiling the head with oils calms and nourishes the mind. Heavy fatty oils (sesame for Vata type, coconut for Pitta) are especially good as sedatives and to improve sleep. In them you can add herbs that strengthen the nerves: sconces in coconut oil (oil "Brahmie") - for Pitta; ashwagandha in sesame oil - for Vata. Essential oils such as sandalwood contribute to peace of mind. Basil, myrrh, frankincense, sage and mint cleanse energy channels and improve perception. To improve perception, lubricate the forehead with warm oil, to increase the mental abilities - the crown, to calm the subconscious - the base of the neck.
For direct effects on the brain, the nasal passages are oiled. Increases the clarity of the mind of a gi with calamus (which is good for Kapha and Vata), and soothes the mind of a gi with brahmi (which is good for Pitta and Vata).
In Vata conditions, enemas with soothing oils such as sesame seeds and nourishing herbs such as ashwagandha and haritaki play an important role in the treatment of mental disorders.
Calm the mind and improve the mental atmosphere of incense, the effect of which is much like essential oils. The best incense with harmonizing properties is sandalwood. The mental atmosphere is cleansed by the burning of camphor and cedar. Mirra and frankincense purify the aura and air, and the rose and lotus soothe and nourish the heart. Jasmine purifies emotions, enhances love and compassion, and gardenia purifies the heart.
It is useful to surround yourself with flowers - it has a beneficial effect on the heart. Some home plants, in particular aloe and sacred basil, help to improve both the mental atmosphere and the composition of the air.
Of great importance is also color therapy. So, white color gives peace and purity, blue color - pacification and detachment. Gold color gives the ability to distinguish, green is a source of harmony, poise and healing energy. Of the gemstones, pearls and a moonstone are good for calming emotions, an emerald for balance and self-control, yellow sapphire and topaz for wisdom, and red coral for calming anger.
Of the Ayurvedic herbs used to increase Sattva, brahmi, calamus, holy basil, bringaraj, shankapushpi, haritaki, sandalwood, ashwagandha and guggul are used. It is better to cook them in gi or take with it. In case of neurotic disorders of any type, Saraswat powder and “Tonic for the brain” (No. 6) help well. With the Pitta constitution, these remedies should be taken with gi, with the Vata constitution with milk, with the Kapha constitution with honey.
The composition of “Ashwagandha” is considered to be the best remedy for Vata, for Pitta - preparations based on brami, for Kapha - on the basis of calamus. The effect of these herbs improves if they are taken with gi or as a medicinal gi.
In Chinese medicine, herbs that nourish the heart are used to improve the mental state: jujube, thuja seeds, lemongrass. Of the herbs known in Western herbal medicine, sage, myrtle, cedar, myrrh, scutellaria, and chamomile are useful. Sage is good for Kapha, a skullcap for Pitta, chamomile for Vata. It is advisable to use these herbs in the form of tinctures, since alcohol promotes the effect of herbs on the brain.
There may be a need for herbs that nourish the heart and cause positive emotions. These herbs include shatavari, saffron, rose, lotus and licorice, especially in the form of milk decoctions. They balance the negative ("fiery") emotions of Pitta and soften the heightened ("air") sensitivity of Vata. Of the preparations used the composition of "Shatavari."
To calm the mind, you can use herbs with a more pronounced sedative effect. However, it should be borne in mind that many of them with prolonged use have a tamastic, dulling effect. These herbs include valerian, nutmeg, passionflower, hops, asafoetida.
Physical and mental aspects of treatment. D Frawley
The basis of any disease is usually a violation of mental and emotional balance. Most somatic diseases develop under the influence of mental factors. Often we do not pay enough attention to our own body precisely because we are absorbed in our mental or emotional problems.
In the healing process, mental factors usually mean more than physical factors. If the patient observes and uses the necessary herbs, but his psyche is excited or he negatively relates to treatment, then all therapeutic measures are unlikely to give the expected result.
Ayurveda, being a holistic system, includes the treatment of all kinds of mental disorders - from the effects of stress to insanity and other serious disorders. The methods used in Ayurveda are aimed at strengthening both physical and
mental health. Ayurveda uses yogic and spiritual therapy methods to improve the mind, including meditation, pranayama, chanting, visualization, and rituals called Daiva Chikitsa (spiritual therapy). Together, they constitute a vast field of knowledge; here only basic principles will be stated.
Ayurveda also uses methods of healing the body for the treatment of mental disorders, since disturbances in physical balance cause or exacerbate disturbances in mental balance. And vice versa: mental imbalance, manifested as mental or emotional disorders, is usually reflected and amplified on the physical plane.
THE ROLE OF THE ASTRAL BODY
Both in Ayurveda and in occultism, it is believed that behind the processes taking place in a dense physical body there is a thin (astral) body consisting of the life force, feelings and thoughts of a person. The astral is a subtle form, as it were, the energy scheme of the physical plane, from which it arises. In wakefulness we sense the astral body indirectly, through the physical body and through the states of our psyche. In a state of sleep, the astral body gains greater freedom, and we can observe it directly if we become aware of ourselves in a dream. There is a special plan of existence, the astral universe, the means of comprehension of which may be the astral body. The ability to experience this kind of experience can be developed with the help of yoga and other occult techniques, but this ability alone is not considered a spiritual achievement, since all the aspirations of the human ego continue to operate in the astral plane, sometimes in a hypertrophied form.
Just as our physical body is penetrated by channels through which liquids and energy move, in the astral (emotional) body there are channels through which life force and emotions move. These are the nadis, the subtlest channels, extending from the chakras (energy centers of the astral body). Interruption of the energy flow leads to mental disorders - just as a violation of the movement of energy in the channels of the physical body leads to somatic diseases. Mental energy can stagnate or move in the wrong direction, and as a result, all kinds of distorted ideas and clouding of consciousness arise. That is why it is so important to keep these delicate channels clean.
Cleansing the canals is one of the main goals of pranayama. Some herbs may also be useful, the action of which reaches a subtle plan (calamus, basil, turmeric, guggul, myrtle, camphor), as well as incense (camphor, myrrh, frankincense and cedar).
There are also special channels and energy fields that connect the physical body with the astral and create an aura. When they break, the mutual coordination of the body and the mind weakens, which can manifest itself as mental disorders.
Between the astral and physical bodies there is a kind of shield that protects the physical body from the effects of astral forces. If it is violated, the ability to distinguish reality from the astral, real sensually perceived images - from one’s own thoughts, fantasies and emotions is lost. If this shield is only weakening, the physical body may for some time be in the grip of astral influences (it can be either the effects of the astral entities themselves, or simply the effects of the external environment or the emotions of people around them). In this case, a person’s actions may conflict with his true desires - he can, for example, harm himself or other living beings.
From the Ayurveda point of view, modern psychology cannot yet be considered a mature science of the soul, since it lacks an idea of \u200b\u200bforces acting on the subtle planes, and mental problems are regarded as purely personal. In Ayurveda, such problems are considered the result of an imbalance of psychic energies that are woven into a single collective consciousness and interact with its cosmic astral
branches. In Ayurveda, more attention is paid to the practical restoration of this balance than to finding out the specific configuration of the imbalance in terms of personal experiences.
Causes of Mental Disorders
Mental disorders are as diverse and heterogeneous as the mind itself. The reasons for their occurrence can be: emotional stress, trauma, improper upbringing, the overwhelming effect of misunderstood or dogmatic religions, the negative impact of people with an upset mentality, immoderation and perversion in the sexual sphere, and drug use. Excessive thoughts, overly intense yoga or meditation practice can lead to them.
Mental balance can also be disturbed due to the careless use of occult methods, as a result of which a person is not protected from the effects of the astral plane.
In modern culture, the connection with the astral plane is gradually beginning to recover, but, as expected, this connection is mainly with the lower astral. The impact of the media, sexual liberation, and drug use contribute to the development of interest in spiritualism, shamanism, and occultism. This can give new knowledge and become a step in the evolution of the mind, but in some cases leads to intractable mental disorders. As soon as we open our mind to the influence of astral forces and essences, they establish a connection with us and strive to gain power over us, which cannot be freed simply using willpower or physical methods.
Purity of mind. The role of Sattva
In Ayurveda, the cause of mental disorders is considered to be a violation of Sattva - the inherent clarity and purity of the mind - under the influence of Rajas and Tamas excitement and clouding of the mind. An excess of Rajas is characterized by intense anger, hatred and fear, excessive nervousness, anxiety and excitement, and an excess of Tamas is characterized by drowsiness, dullness, lethargy, inertia and inability to perceive things as they really are.
Modern society is very rajastic. We are constantly in a hurry and moving somewhere, falling under the influence of ever new exciting factors. We are always worried and busy with something - work, games, entertainment. We have almost no time for peace and quiet, for meditation or for cordial communication with each other.
According to the teachings of yoga, the true renewal of Sattva, the quintessence of the mind, is possible only in silence. Mental activity, including intellectual or philosophical thought, depletes Sattva. In order to relax, we resort to all kinds of entertainment today, including watching movies, TV shows and sports. All of these are passive types of mental activity that drain the mind.
The sattvic practices of the traditional cultures of the world, such as prayer, meditation, chanting of mantras and selfless service, are now largely lost. Although at times the use of such practices acquired the character of dogma or sectarianism, they nourished the hearts of those who possessed true receptivity. Today we lack love, faith, openness and peace. The excitement and distraction of the mind makes us prone to stress and
mental illness.
The lack of peace of mind is a sign that we have lost touch with our own soul - a source of creative vitality and joy. Usually this is due to the fact that we forget about our true goals in this embodiment and do not follow our spiritual path, which would bring us true peace.
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