Yoga & Mental Health & Beyond

Part - I

Psycho-physiological & Metaphysical

Perspectives of Yoga

Science does not aim at establishing immutable truths and eternal dogmas; its aim is to approach the tr uth by successive approximations, without claiming that at any stage final and complete accuracy has been achieved.

-BERTRAND RUSSELL

CHAPTER

I

Yoga and Mental Health

Psychological & Transcendental Perspectives

Yoga is the term of Indian origin, while the concept of Mental Health is essentially the Western one. Although, we come across references to 'happy state of the mind' in ancient Indian literature (as in an Āyurvedic text we find a mention of (Prasannātmendriyamanaḥ i.e. a happy state of the psyche, sense organs and the mind), the concept of Mental Health as an independent construct seems to be absent. What may be the reason? Indian thought has, always, held a holistic view of man rather than a reductionist one. An interdependence of mind and body has,, always, been recognized in Indian thought e.g.

Śariraṃhyapi sattvamanuvidhīyate satwaṃca śarīram (Caraka Saṃhitā) i.e. a particular type of body goes with a particular type of mind and, conversely, a particular type of mind with a particular type of body.

In Haṭhapradīpikā, in Pancaṃ Upadeśa, we find a mention of the dynamics of the mind influencing all functions of the body.

Panca-kośa khyāti of Taittirīya Āraṇyaka denotes the holistic view of human organism, wherein an interdependence of gross body, prāṇa, mind, intellect and inner bliss, has been indicated. One has to transcend all these levels of existence for attaining Self-realization i.e. the highest psycho-physiological state of human existence.

Particular forms and levels of Citta-Vṛttis (functions of mind), Citta-Vikṣepas (aberrations of mind), Kleśas (essential in-born afflictions), Antarāyas (impediments) and Vikṣepa-Sahabhuvaḥ (concomitants of the aberrations) may be considered as akin to mental disorders. It should, however, be borne in mind that these concepts of Pātańjala Yoga Sūtra (P.Y.S.) have been mentioned as obstacles in the path of yoga sādhanā, and not as mental disorders, in the strict sense of the term.

The nature of yoga

The nature of yoga as per Gītā and Pātańjala Yoga Sūtra:

Yoga literally means 'Integration' at all levels of one's existence. Yoga is both 'State' and 'Process'. As a process, it is a means to Integration. As a state, it is a psycho-physiological balance, signifying a holistic personality integration. According to Bhagwatgītā the discipline which removes miseries and endows one with parasensual state of pure bliss (Prasāda) is known as yoga. According to the sage Patańjali, Yoga is the cessation of modifications of mind leading to a comprehensive awareness of transcendental nature. Yoga, though is transcendental essentially, has its reflection in the phenomenal world too, as is indicated in Gītā's assertions viz.Yogaḥ karmasu Kauśalam and Yogastha Kuru Karmāṇi.

Transcendental facet of yoga as per śaṇkarācārya of Govardhana Pītha (1935) :

1.  Satswarūpa : Comprehensive security : The correct techniques of yoga endow yoga-practitioners with a total security within. This is an antidote to depression and anxiety.

2.  Cit padārtha : A stage of pure consciousness that reflects in the form of inquisitiveness and a longing to know newer things. Any degree of success in achieving this stage indicates a progress in yoga path.

3.  Ānanda Padārtha : Objectless and Self-existent joy known as Absolute Joy : A diligent practice of yoga helps transcend both attachment (rāga) and antipathy (dveṣa) and thus paves way to the absolute joy. This stage endows yoga practitioners with an immunity to all miseries.

4.  Mukta-Swarūpa : A yoga sādhaka experiences a sense of a rare freedom. In this stage creativity is nurtured as freedom is a primary condition for creative endeavors. It also gives a rare freedom to the sādhaka.

5.  Iśa-Swarūpa : The word Ìśa is constituted from the root īśan (that means being virtuous and, also, leading others to become virtuous). Yoga pursuit endows one with this quality which, in turn, leads him to a wider vision.

The first three characteristics signify a comprehensive awareness while the latter two speak of a comprehensive freedom. Thus, all the five characteristics collectively indicate spirituality.

Can yoga contribute to Mental Health ?

Before addressing this query let us ponder over a few definitions of yoga.

1.  Samatwaṃ yoga ucyate - Gītā Equanimity is called yoga.

2.  Nādīviśuddhipūrvaka suṣumnā mārgeṇa prāṇasa´cāra-dvārā cittavṛttinirodhaḥ yogaḥ - Swāmī Kuvalayānanda Yoga is the cessation of modification of citta as an outcome of the movement of prāṇa, through suṣumnā, being preceded by the purification of nādīs.

3.  Yogaḥ cittavṛttinirodhaḥ

Yoga is the cessation of modifications of mind - Patańjali A discerning reader will agree that in all these definitions a psycho-physiological balance is indicated.

Before speaking with confidence in favor of yoga, as it contributes to Mental Health, let us define certain important terms.

Health :Health is a state of complete physical mental, social and spiritual well being and not merely an absence of disease or infirmity

Hygiene :The branch of preventive medicine which is concerned with the preservation, protection and promotion of health.

Mental Hygiene : The branch of psychological medicine which is concerned with the protection and preservation of the health of mind.

Mental Health : Mental health is an ability to face and solve problems and select the correct alternative that results in the feeling of contentment and happiness.

Widely defined as the science of human behavior, the science of psychology deals with internal (covert) and external (overt) behaviors. Cognitive behaviorist school of psychology seems to accept 'the mind' when it speaks about :

1) The sensations and perceptions are responses to present stimuli.

2) Memory and learning are responses to past stimuli, neural traces etc.

3) Feelings and emotions are sensory-motor responses and

4) Thinking is a subvocal verbal behaviour.

Suffice it to say that the science of psychology can be employed for a systematic study and understanding of yoga, as both yoga and psychology :

1) Are of applied in nature and they strive to understand, predict and control human behavior.

2) Work towards better personal and interpersonal adjustment.

3) Strive to improve upon the life and living of human individuals.

4) Are concerned with cognitive, affective and conative aspects of human behavior. Yoga, however, appears to transcend these aspects as one proceeds towards higher yoga practices. In order to discern the limitations, if any, of both the sciences, let us study their distinguishing features.

Yoga traces its roots in Sāṃkhya Darśana and therefore is firmly based on Idealism. Modern Psychology, on the other hand, has its roots in Modern European Naturalistic Rationalism and therefore is based on Realism. However, both these sciences strive to enhance the quality of life and living. This very common objective makes them worthy candidates for their comparison. We observe that both Yoga and Modern Psychology go hand-in-hand in enhancing human personality and the phenomenal quality of life in a positive direction. Transcendental aspects of yoga, however, cannot be understood through psychology. Effect of yoga practices on personality traits, intelligence, creativity, interests, attitudes, aptitudes, abilities etc. can be measured and understood through psychological means and methods. However, psychology can not comprehend and explain fully the metaphysical effects like yogic / transcendental Joy, inward awareness, contentment, attitude of selfless service etc. that often become imbibed into one's personality as one continues on the path of yoga. So also, the concept of Self-realization can not be satisfactorily understood through psychological methods. Being experiential and transcendental the science of yoga requires one to pursue its direct sādhanā to fully understand it.

(For more points of differences pl. refer Yoga & Modern Psychology, a Kaivalyadhāma publication.)

The above mentioned similarities and differences in both the sciences make it amply clear that psychology can study yoga only upto a certain psycho-physiological limits.

It can study yoga as regards many of its discernible effects like:

(a)  Stability of mind and fitness of body, as well as, health, beauty/ slimness of the body etc.

(b) Weakening/removal of Kleśas (i.e. inborn afflictions), Antarāyas (i.e. impediments) and Vikṣepa Sahabhuvaḥ (i.e.incidental afflictions which are concomitants of Antarāyas) as per Pātańjala Yoga Sūtras.

In assessing these effects, a practitioner

(i)  Can get an useful feedback as to whether he is moving in yoga path in a desirable direction.

(ii) May be encouraged to practice yoga with a sense of credibility. As a result he may be benefited maximally from yoga.

Scientific researches in yoga indicate a better physical fitness and emotional stability in its practitioners. Hostility, anxiety, neuroticism and various personality traits have been measured using psychological tools / experiments / tests etc. A total personality development has been evident in many such attempts. Swāmī Kuvalayānanda, the pioneer scientist in yoga research has said, ..... The physical side is only a minor aspec of yoga which is chiefly mental and spiritual. Indeed, psychology can study and understand yoga at least to a certain extent. Transcendental / spiritual domain of yoga, however, cannot be known through modern psychology, at least at this moment.

Advantages in understanding yoga through psychology :

Psychology is an applied science that tries to explore ways and means to understand and solve the existential problems here and now. Therefore, it views yoga from the same perspective.

1.  Directions (Instructions) can be studied to see if a particular yoga practice contains all the basic yogic principles in it. Thus, validity of a particular yoga instruction can be ascertained. Likewise, certain effects, claimed for the yoga techniques, in question, can also be studied and conformed objectively.

2.  Knowing the psychological benefits of yoga would motivate the practitioner to undertake yoga more objectively.

3.  One can pursue particular set of yoga practices as per one's aims and ambitions in one's life, e.g. sports, studies etc.

4.  Contra-indications, arising out of wrongly doing and overdoing yoga practices, can be avoided.

5 . Progress in yoga pursuit can be more methodical and effective.

Limitations :

1. Empirical aspects of yoga can only be studied through psychology. Yogic effects on interpersonal relationship, aptitude, personality factors, value system etc. can be assessed through psychology but the transcendental aspect of yoga can not be assessed and enhanced through psychological means and