Mind and body are not separate entities, rather are interwoven. As explained in Ayurveda, the body is like a mud pot and the mind is like ghee. Whether the heated ghee is poured into a mud pot or unheated ghee is poured into a heated mud pot, resultantly both transfer their virtues and both become equally affected. Similarly, mental afflictions are reflected on the physical body and vice-versa. Such pyscho-somatic manifestations of the disease have been much researched and established.
The origin of Yoga was itself to address the distractions of mind. As defined by Acharya Patanjali, “Yoga is a tool to attain control over the mental activities or fluctuations.” All the principles and practices advised in Yoga are aimed at calming down the mind.
Concept of Disease Causation in Yoga
One of the prime causes of mental disturbances is identified as the Vegam (Speed). In today’s busy scenario, every individual is required to process the information and execute the actions instantaneously. Effectively, time spent to understand the situation and respond accordingly in an appropriate way is often compromised. This results in outcomes not as expected and can lead to mental distress. Distress can eventually lead to sleep disturbance, which is basically the first physical symptom of mental ill health. Sleep disturbances can gradually open the doors to functional disturbances in the body resulting in different ailments. Thus, it all begins with Avidya (lack of proper awareness) leading to Asmita (Sense of Ego which persuades the individual to be the Superior). This Ego drives us to emotions like Raagam (Attachment/Love) and Dwesham (Detachment/Hatred). This ultimately results in Abhinivesham (injudicious action driven by emotions) resulting in diseases. In short, all diseases arise out of emotional drives which we are not able to control. Emotions are born in the Manas (Mind) while actions are controlled by the Buddhi (Intellect). In individuals who are not having control over the mind, the intellect gets clouded by the emotions and they lose the power to discriminate between right and wrong and thus injudicious actions are done. So, the focus should be on the Manas and practices must be aimed at gaining control over it.
Yogic Strategies for Mental Health
Controlling the Vegam & removal of Avidya is the first and foremost strategy. Selfactualization must be the aim. One must defocus from the surrounding mundane world and re-set the focus of self. Identify one’s own strengths & weaknesses and define the goals accordingly.
Ways to attain self-actualization:
Yama -Niyama:
Includes Yogic disciplinary rules like Non-violence, Truthfulness, Nonstealing, surrendering all actions to the Almighty, non-hoarding, Purity of thoughts & actions, Penance, Contentment, Exploring about self and dedication to God. The core message all these practices carry is to disconnect with all materialistic objects which can distract your focus from Self and God. In such a practice gradually, we gain control over our emotions. Reading scriptures and attending spiritual discourses can also help in removal of Avidya. Counseling is also a tool for the same.
Asana:
The practice of Yogasana is aimed at expansion of awareness. Meditative postures like Tadasana, Vrukhshasana, Veerabhadrasana, Padmasana, Sidhasana, Bhadrasana, Vajrasana, Savasana etc. performed with synchronized breathing help in improving self -concentration and awareness.
Veerabhadrasana
Stand in sthithi tadasana. Move your right feet sideways and place it 3-4 ft away from the left feet. Turn the right foot outwards at 90 deg and left foot slightly so that the heel of the right foot is in line with the center of left foot, slightly turn the body towards right. With Inhalation, raise both the hands upwards and join the palms together. With exhalation, bend the right knee and stretch the body slightly backwards. Retain the pose for 10-20 seconds with normal breathing. With exhalation bring the hands down and straighten the body. Repeat the practice on the left side.
Throughout the practice focus must be on the breath and the posture.
Pranayamam:
Breath modulation can send feedback to the brain and influence the hormonal secretions. Therefore, Pranayama is effective in controlling the mind. Relaxing Pranayamas like Chandra Anuloma Viloma, Chandra Bhedanam, Seetali, Seetkari are helpful in managing anxiety. On the contrary, stimulating Pranayamas like Surya Anuloma Viloma, Surya Bhedanam Ujjayi, Bhastrika are helpful in managing depressive mood. Bhramari helps to improve focus.
Pratyaharam:
This is the practice of withdrawing the sense organs from their objects, gradual practice of controlling the sensory drives. For example, refraining from the practice of watching phones or TV, hearing contents which are not essential, controlling the food cravings, avoiding perfumes, etc.
Dharanam, Dhyanam and Samadhi:
Also known as antaranga yoga these 3 are Meditative Practices to calm down the mind. Dharanam includes focusing on an object, while Dhyanam is defocusing, and Samadhi is self- realization. For example, one can start with focusing on an object like the Candle wick or Om sign. Fix the focus on the object, observe closely and collect all the details like shape, size, color etc. This focus is known as Dharanam. Now close the eyes and try to visualize the object, recollecting the minute details. Stay focused. This is Dhyanam. With continuous practice of Dharanam & Dhyanam, visualization & focusing can be practiced even in the absence of the external object. The practitioner uses himself as the object. This realization is known as Samadhi, the highest stage of meditation.
Apart from this, often the source of mental unrest could be the impressions of some past experiences which are stored in the subconscious mind. This is known as “Smriti”. To overcome such traumas, the technique of Smriti Meditation is very useful. It is a step-by-step meditative practice beginning with Identification of the problem and setting the goals. During each session, memory is analyzed retrospectively to reach the root cause. After identification of the cause, that unfavorable memory is focused upon and nullified through corrective suggestions.
