Modern Psychotherapy vs Ancient Indian Psychotherapy

Author(s): S N Bhavsar
Publisher: Z_Pushkarmuni_Abhinandan_Granth_012012.pdf
Catalog link: https://jainqq.org/explore/250217/1

Page #1
Modern Psycho-therapy vs. Ancient Indian Psycho-therapy ?E? * Modern Psycho-therapy V/S Ancient Indian Psycho-therapy O Dr. S. N. BHAVASAR, M. A., Ph.D. Yoga Vidya Dhama, Pune-411005 Modern Psycho-Therapy M odern psycho-therapy is a branch of medicine. It is an outcome of classical psychology-previously a part of philosophy-Analytical, Behaviouristic, Gestaltic, Introspective, etc. Not only that its scope has widened to such an extent that an integration of all the different approaches and divisions, had to be contemplated, and accordingly a new movement of psycho-synthesis has been started all over the world as back as in first quarter of this century itself; it is yet widening and enriching its body. This transition of psychology from a part of philosophy to the branch of medicine, almost an independent discipline to-day, so to say, historically speaking, is a very recent development. The factors that have contributed to the growth of modern psycho-therapy have mainly been industrial, scientific, and socio-political revolution in the last few centuries. The most important factor is the meeting of the East and the West, caused and made easy by means of modern transport and tele-communication, besides, the press and publicity. This change, however, is effected more from philosophical and cultural sides in the recent times, mainly through the ancient Indian tradition unique in its kind-it is Indian Culture. Before the cultural and commercial transactions between the East and the West began, there was and is still continued to a certain extent a dispute between the philosophical view of the living being as a unit of Body, Mind and Spirit together as against a bio-physical and bio-chemical complex. It was thus a very fundamental issue as regards subjective and objective aspect of Life, Nature and the Transcendental. In a dispute between Science and Philosophy this is conspicuously present. Psycho-therapy, nay, medicine as a whole, being a scientific discipline, is affected by this tug of war causing such a heavy impact on psycho-therapy, that the very entity of mind, not to speak of soul, had lost its existence. In physical sciences Newton and others, Darwin and others in Biology etc., had given a radically different picture of Matter, Life and Spirit. Freud and his group on the other hand paved the way to Unconscious under the name Depth-psychology. There emerged, still side by side an opposite school of thought in psycho-therapy, through K. Abraham, Roverta Assagioly, etc., under the name Heightpsychology in search of higher and brighter aspects of mind as against the darker ones of the former. Though Freud had already noted this dimension of mind, and Jung too had recognised the same, it were Assagioly and others, who incorporated it practically in the body of psycho-therapy. The conflict between subjectivity and objectivity in fact is of inverse and reverse sides of the same coin-on the one hand and the height and depth of mind on the other, continued for a long time till the first quarter of this century. By this time psycho-therapy had made a great advance on its march towards solving the problems of mental health. Three factors, however--population, over-urbanisation and

Page #2
* 192 zrI puSkaramuni abhinandana grantha : navama khaNDa over-use of industrialisation created unprecedented complications and problems of life causing stress and strain so much so that psycho-therapy in its present form is not in a position to keep pace with the alarming situation that is being created. Still in another corner, the new concept of mind, in Experimental Psychology, as nothing more than a chemical complex, as an object to be investigated and controlled in the laboratory, like an electronic model, (i. e., as Cybernetics looks at it), led to the belief that all the problems of life could fall within the jurisdiction of Chemistry, and is therefore a place for their solutions. The result is manufacturing of tranquilisers, L.S.D's and other painkiller products. The problem is further aggravated by an advent of Penicilin, Antibiotics etc. Over and above pollution on various levels and of all possible kinds (even psychic pollution, if this could be granted), along with all other plausible factors, practically nullifying all human endeavours. In psycho-therapy thus the ratio of problems and their solutions is in inverse proportion. And therefore if there is a constant need both for a scientific pursuit as well as an individual aspiration, of enriching every branch of modern learning from any possible source, irrespective of Time-Space and Cultural considerations, much so in the case with psycho-therapy. A radically different branches in comparatively recent times under the name Para-psychology dealing with the problems of meta-psychological events, was started, while the outside pressure caused by an impact of the East also gave it a new direction. In Philosophy, slowly though, an evolution had already begun due to pressure from without. While in material science a revolution was waiting for Einstein's Relativity. It saw almost an end of classical physics, opening, thereby a new vista. It tacitly opened a back-door for subjectivity in the hitherto edifice of objectivity. Its culmination was witnessed by an introduction of principle of uncertainty of Heisenberg and Quantum 'physics of Masc Plank'. Thus in science itself the objectivity had to accommodate subjectivity, while philosophy had to give place to objectivity of scientific world, by adjusting itself with its progress. Yoga in the West Emergence of Yoga on Western horizon saw the multiple impacts on its mental framework and cultural tradition. An aura of mysticism, the so-called exhibition of occult powers associated with the name Yoga, gave rise to as a reaction initially, a sort of disbelief if not a kind of hatred, in the scientific and rational mind of the West. A layman's reaction on the other hand was that of bewilderment, awe and sometimes disgust or a terror. As a matter of fact, both these were bubbles on the undercurrent of attraction and impulsion for its aims and objects on subconscious level. It is thus Yoga, which really happens to be the first prophet of Indian Culture to the Western Culture, and would eventually serve as a bridge between the two. Curiosity of a common Western man restricted mainly to the practice of Asanas, and certain types of Pranayamas, as well as a scientific belief of a scientist or of a man of medicine confining to an investigation of Yoga, based on modern scientific parametres, essentially go to Yogic spirit, has already arrived at certain generalisation. However it is really a matter of hearty commendation. The overall impact of Indian Culture especially of Yoga, particularly on medicine of to-day, was a reorientation given to it basically as regards the concept of Health and ill-health, etc. That it is a psycho-somatic phenomenon as against previously somatic one's. This is a recognition and acceptance to the Spirit in Indian sense), which otherwise was neglected by modern medicine. * However, this modern objectively scientific approach superimposed upon a basically subjectively objective Indian Culture, still needs more basic considerations, leading ultimately, the author supposes, to an hitherto unknown virgin scientific realm ; for modern science and modern man. And that is opened by Ancient Indian philosophy and science. oo

Page #3
Modern Psycho-therapy vs. Ancient Indian Psycho-therapy PER * Yoga in the West, at present, forms more a part of physical education or medicine ; much less an independent pursuit, a means of Realisation, Deliverance, as is still the case with many Indian branches of learning. Yoga O At the very outset it must be remembered that Yoga as such is independent of any religious impact even in its motherland, with its three great faiths Hinduism, Buddhism and Jainism. the names, forms and details only differ. And it is simply of because religious difference. Since it is being subjected to modern scientific investigation Yoga has become known everywhere, and is thus quite at home in science as well as in philosophy. At present Yoga is in the hands of scientists, and is hence called a science. It is also called a philosophy. In India this sort of demarcation and distinction was not made. Actually Yoga really is a yoga i.e., integration or synthesis of philosophy and science from to (o) yuj-to unite, join, synthesize. This permeable character of Yoga is unique in itself. From its proper Indian perspective this would, if looked into, be better comprehended. Yoga with its Eight Limbs, is a combinaton of philosophy, science and practice. The Yamas and Niyamas form more of socio-ethical aspect, while asana and pranayama more of bio-physiological aspect, the pratyahara, dharana, dhyana and samadhi, more of psychological aspects. Yoga as a whole thus is a characteristically happy combination of all the three. Before proceeding further to investigate the integral character of Yoga, it must be noted how and how far it is related to psycho-therapy. Yoga, as is maintained, is prescribed even for a diseased, disable and deficient not to speak of the young and healthy one. In this capacity then it serves both as a preventive as well as a prophylactic measure (Yoga and Ksema in its technical sense). Treatment of a disease as well as achievement of health is a bi-product, on the way to the ultimate goal of self-realization and union of pinda.brahmand (i. e, microcosm and macrocosm), which it advocates. In its capacity as a preventive measure that Yoga comes close to medicine and psycho-therapy. It is exactly here that we have to know deeply as to what medicine would mean in Indian context. And that straightway brings us to Ayurveda, the ancient Indian medicine, divine in its origin, coming down to us from a hoary past. Both are, if anything, but a twin-products of Indian Culture i. e., Aswini Kumars. Summarily taking into consideration all the features of life (adhibhautika, adhidaivika and adhyatmika), Yoga is a higher type of Ayurveda, and vice versa. Ayurveda in its philosophic perspective is a mundane Yoga, with difference or rather a stress on subjective or objective characters respectively. It must also be noted here that in Indian tradition it is Patanjali who had composed Yoga, Medicine and Grammar to irradicate impurities of Citta (Mental faculties), Body and Language (Pada ), respectively. So also the Lord Brahma is regarded as the revealer or Creater of Yoga as well as Ayurveda. Two more examples would suffice it to show an intimate relation of Yoga and Ayurveda. Health, as Ayurveda defines is: samadoSaH samAgnizca samadhAtumalakriyaH / prasannAtmyendriyamanAH svastha ityabhidhIyate / / He is called healthy, who is endowed with equilibrium of Agni (including dhatvagnis) dhatumala-functions and whose soul, mind and senses are happy. The word Svastha literally means "seated in one-self", which nothing less than the aim set-forth by Yoga i. e., established in ones own self self-realisation. The Mahabharata explicity speaks : tattvarajastamaM iti trayo syuH mAnasAH / teSAM guNAnAM sAmyaM yattadAhuH svastha lakSaNam / / zItoSNe caiva vAyuzca trayaH zArIrajAH guNAH / teSAM guNAnAM sAmyaM yattadAhuH svAsthyalakSaNam / /

Page #4
164 zrI puSkaramuni abhinandana grantha : navama khaNDa Health is an equilibrium of the three mental properties sattva, rajas and tamas, as well as of three (corresponding) properties of body sita (kapha) usna (pitta) and vata. In these verses, we find that Health in its Indian medical sense is a higher psycho-somatic condition. The problem of Health then is to achieve that state if it is lost, and afterwards to maintain for a given lifespan. This is precisely the aim of Indian Culture. A means to arrive at it is the treatment, medically speaking. This is what Caraka speaks : yAbhiH kriyAbhiH jAyante zarIre dhAtavaH samAH / sA cikitsA manuSyANAM karmanan bhiSajAMsmRtam / / Yoga and Ayurveda have built up their edifices on this basement considering philosophy, science and practice. Therefore is than the need to know as to how Indian Culture, could correlate, manage and utilise these three and what is the linking factor that could make this effort possible. Before proceeding further it would rather be judicious and more feasible to find out whether there is something corresponding to this in modern Western Culture. Symmetry and consistency Each branch of learning evolves out its own philosophy, science and practice i. e., the problem of Transcendental, Creation and Life. Leaving aside shades of meanings of these terms, it could be well said that modern science accepts energy as an ultimate source of Life and Creation, and that this expresses in terms of atoms, molecules and all the living and nonliving entities from matter to unicellular organism to highly developed complex organism like man, including flora in between. A theory of evolution, accepted by modern science, is another basic principle These principles differ from those of tradition ones. The modern Western approach compared to its tradition one, is experimental and objective than the previous subjective or the speculative one. Therefore the traditional philosophy in the West could not get space for accommodation into science and practice. And therefore there is a need for enrichment, especially so is the case of medicine and psycho-therapy. Modern medicine, particularly psycho-therapy is at present, a combination of its tradition, as well as the modern scientific disciplines. Consistency and Symmetry are the two main important dimensions that modern scientific theories require for their progress and their correlations. The scientific advancements to-day in all respects, follow these principles as quidlines for extending their horizons. It is with this, perspective that physics and chemistry and mathematics for example, are solving these problems and enriching their bodies. Keeping such basic considerations in view Indian Culture had its structure frame. Therefore its summary expression is very much necessary. For an evaluation of a system is in proportion to the aims it sets forth, the fundamentals it anticipates and the practice wherein it combines there two. Philosophy It needs no mention that Indian Culture is of subjectively objective nature. And in this way it has arrived at two fundamental metaphysical principles. One is Unity in Diversity. Creation which represents diversity in a multiple expression of Ultimate Reality, the One, in terms of One and Many. Accordingly the Upanisadash have evolved out Vedantic formula as follows: ekena hi vA vijJAtena sarva vijJAnaM syAt vAcA'rambhaNaM vikAro nAmadheyam....."ityeva satyam By knowing(that) One indeed: All (this) is known; the Modification and Name have beginning (i.e., existence) only in Speech....THAT is true. (ii) Identity of macrocosm and microcosm. pindu brahmunda aikya. The one represents the Universe while the other the individual.

Page #5
Modern Psycho-therapy vs. Ancient Indian Psycho-therapy PEX O C 2GIS The method adopted to have this knowledge is that of spiritual realization. It is stated that by the knowledge of the Self Indian sect arrived at the knowledge of universe. The contents or the basic Creation are said to be 24/25 in Samkhya. Its evolution presupposes levels or grades of expression as one, dua ls, triads, quadruples, pentagonic, etc. It must be borne in mind that, excepting a very little variation here and there, Samkhya system has been accepted by other sects as well as a framework of all the branches of ancient Indian scientific thought, even for socio-political ones. Religion From the above mentioned two basic issues have been derived, adopted and applied other sub-issues in all Indian branches of learning. Thus the principle of Unity and Diversity gave rise to the secondary principle of samanya-visesa (commonness and difference, genus and species, general and special, etc.). sAmAnyamekatvakaram, vizeSastu pRthaktvakRt Commonness causes unification, speciality causes difference. From this further, a practical principle is derived. buddhi : samAnaH sarveSAM viparItaistu viparyayaH There is an increase in similars by all similars, by contraries, (the result) is contrary. These two secondary principles are judiciously employed in scientific and practical fields of a system, right from Medicine, Yoga, Grammar, Politics, Sociology, etc. In Medicine, especially these two are always kept in view and based upon them are also the concepts of Aetiology, Pathogenesm, therapeutics, pharmacology and others. With such and similar background Religion has laid out its structure. In India, irrespective of individual differences, all religions have a common belief and aim in self-perfection by self-realization. Four ends have been thus recognised under the name purusarthas i. e., dharma, artha, kama and moksa. In fact every religion in this or that form has conceived and considered these aims, while evolving and establishing, social, moral and other similar institutions. West is not exception to this. The only difference is that of order and emphasis. The East keeps artha and kama between dharma and moksa the West puts dharma and moksa it at all between artha and kama. This attitudinal difference between the two, is the main reason, which seems to account for all the differences between them, in all respects of philosophy, science and practice. In its modified form the institution of varnasrama system has been conceived and established. Ethics Ethical and moral principles of the two fundamental principles stated above have been adopted to maintain social and individual balance. Without violating the basic biological instincts of self-preservation, self-reproduction and self-multiplications, three ethical deductions have been summarily formulated ; they are daresana (desire for wife) vittesana (desire for wealth) and lokesana (desire for name and fame in the world). A whole realm of psychological factors seem to have been simplified in these three factors. This is what is called sutra-style in its essence. All socio-moral codes of Indian society bases on this fact. Now, if a balance of all these three on individual level, in relation to societal level, is arrived at and maintained properly, there is naturally and individual and mereby a social harmony. If on the other hand, if any one or more of these factors get overpowered, the individual life-also a social life to that extent-is disturbed, a seed of psychological disorder is sown. 00

Page #6
. 166 zrI puSkaramuni abhinandana grantha : navama khaNDa Psychology The whole of complex structure of mind has been described by Indian Culture to have been simply characterised by three basic properties sattvam, rajas and tamas. Here too a societal and individual balance is desirable. The factors that work against this balance and harmony are said to be six enemies Kama (desire), Krodha (anger), Lobha (greed), Moha (implusion), Mada (pride), Matsara (envy). Indian Culture conceived individual as subjected to cyclic order of births and deaths so also conscious, it viewed as continuous flow, with past, present and future as its phases. It is here that punarjanma and karma theories crop up. Indian Culture also knew very well the unconscious, subconscious and superconscious levels of mind, extending upto seven in all. Medicine In Ayurveda and Yoga corresponding to the three gunas, there are three dosas, three nadis, with their similar corresponding spacio-functional characteristics, as usnasiia and sama etc. As has been indicated above in the definitions of health and ill-health, both of body and mind and the principle of generality and speciality with their practical application are derived from the same basic two metaphysical principles stated above. In addition to these, the most important issues are sarskara (rites) in Hindu society. Samskara is defined as a measure to inculcate and establish desired properties or impressions in an object in question on the one hand and also erradicate those properties which are not desired on the other hand. These started right before birth and even after death. Most noteworthy is upanayana samskara, from that day onwards the dvija (the twice-born one) had to perform sardhya (ie., to recite some mantras, in morning, midday, evening and midnight). From psychological point of view this has a very great bearing upon mind. To strengthen conscious level of mind as compared to unconscious and superconscious levels was the practical consideration of Indian Culture. Besides, other traditions and conventions like katha, purana-sravana, pravachana, kirtana, japa, homa, pilgrimages (tirthayatra), temples, mathas, music, drama, dance, painting, even sports and festivals had a great force to cultivate the conscious mind of man. The whole social structure was suitable for this, but the rise of individualistic trend and breakdown of joint family system has greatly contributed to aggravate the problem of psychotherapy. Summarily through philosophy, science and practice Indian Culture maintained consistency and symmetry to a great extent. . O.. Yoga and Ayurveda (Science and/or Philosophy) The present situation in India to-day is that traditional psycho-therapy has become stagnated or rather is replaced by modern psycho-therapy. In ancient times the problem of psychological disorder was managed either by the then medical (i.e., Ayurvedic) or spiritual authority or by one who combined the both. Being well aware of complications and implications of psychological disorders Yoga and Ayurveda had practically managed them by reducing them into two main factors out of 24/25 which constitute each entity of the universe according to Samkhya. They are Mind and Prana. Both of them have been assigned middle position in the scheme of psycho-somatic constituents of body. Mind is said to be practically material i.e., made of panca mahabhutas though metaphysically it is not, while buddhi aharnkara and citta are purely metaphysical. Likewise prana is said to be always present with mind, related with it by intimate relation is also peculiar. Though essentially it is also on a lower grade yet practically it is par with mind. Prana also serves as a link between lower faculties like kapha, pitta, vata and higher faculties like mind, buddhi, etc. Even in its form of Vatadosa prana is said to be vehicle for kapha and pitta.

Page #7
Modern Psycho-therapy vs. Ancient Indian Psycho-therapy pele Of eight limbs pranayama is the fourth stage. Upto pranayama Yoga is more a science, than philosophy or art, from pratyahara onwards it is more a philosophy and art than science. Ayurveda as a whole also is either a philosophy of life or science of life if viewed respectively so. Yoga and Ayurveda have practically utilised this position and intimacy of manas and prana in health and ill-health, which are defind as psycho-somatic. Aetiology and Pathogenesis in Psycho-therapy In psycho-therapy aetiology also is twofold, on mental level as well as on physical level. On mental level it is prajnaparadha (i.e., deviation from prajna i.e., highest discriminating intelligence). This leads to triguna balance of mind causing disturbance in the whole scheme and order of one's life (ahara, vihara etc.). A psychological pathogenesis in this regard is very remarkable in Gita. It says; dhyAyato viSayAn puMsaH saMgasteSUpajAyate / saMgAt saJjAyate kAmaH kAmAtkrodho'bhijAyate / / krodhAtbhavati saMmohaH saMmohAtsmRtivibhramaH / smRtibhraMzAtbuddhinAzo buddhinAzAtpraNazyati / / Thus this ultimately leads to disharmony of the whole being. As far prana is concerned its machanism as regards nadis, dosas and dhatu, mala, etc., in Yoga and Ayurveda is almost the same ; difference is on emphasis on particular aspect, that too because the former is subjective more, the other is more objective. Ayurvedically speaking mental disorders are mainly due to vitiation of Udana and Prana (two modes, out of five modes of Prana). Located and functioning from Kantha and heart respectively. As for dosas it is a kind of pitta (five kinds of pittas) that gets vitiated. Thus the mind, prana and bodily dosas, etc. jointly cause psychological disorder. The treatment also therefore a joint one. Reversal of pathogenesis and removal of aetiological factor is the purpose of treatment. From this point of view Ayurveda, as Caraka exhibits it, very precisely lays down the aphorism niyanta, praneta ca manasah (i. e., pranah). Prana (Caraka uses Vayu for that) is the controller as well as the leader of Mind. In these three words only Caraka masterly gives the quintessence of the whole problem of psychological phenomena. Modern medicine in general and psycho-therapy in particular is almost completely ignorant of prana and its so intimate relation with mind. In fact Ayurveda says "vayus tantrayantra-dharah'. Vayu is the upholder (supporter) of the Machine in the form of body (Tantra-body). A factor which has been assigned such a supreme fiat in body finds a little place in modern medicine, much so in psycho-therapy is real curse of the whole problem. Since mind has become weak, in such problems, they cannot be solved on mental level itself. Therefore Yoga and Ayurveda, judiciously resort to Prana. Since sole of medicine is limited, Ayurveda prescribes also metaphysical remedies. And it is here the Yoga has its proper field after the problem temporarily managed by medicine. By the way it should be noted that in such cases and other that Ayurveda incorporates Yoga covertly and overtly as and when necessary. The foregoing discussion thus brings us to study and investigate praniclose, so as to employ it for the welfare of humanity. Moreover it would serve as a liason officer or a scafolding for the East and West to meet, scientifically. Sources of Prana-Vidya Since there is no branch of learning, which has nothing to do with prana, this lore ranges right from the Vedas, Brahmanas, Upanis ads, Puranas, Yoga and Tantragranthas, and Ayurveda as well as musical treatises are sources for pranavidya. A short practical manual, of very recent composition, yet representative of ancient tradition, is available under the names' Svarodaya' Siva svarodya or Pavanavijaya'. It is compared to the whole of its tradition-a surface layer of a iceberg on the ocean. It is a necessity of collecting, editing this lost tradition, with a view to achieve human welfare. ** *