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Ancient Science of Life, Vol No. V No. 3 January 1986, Pages 154 - 155

THE EXPERIENCES WITH AYURVEDIC PSYCHOTHERAPY SATVAVAJAYA IN EUROPE

KAREL NESPOR AND R. H. SINGH*

Pod Cimickym hajem 1, 181 00 Prague 8, Czechoslovakia

*Department of Kayachikitsa, Insitute of Medical Sciences, Banaras Hindu University, Varanasi 221 005, India.

Received: August 18, 1985 Accepted: September 20, 1985 ABSTRACT: This paper draws some parallels between Ayurvedic and Western Psychotherapy based on a collateral sutdy. INTRODUCTION It is not the intention of this paper to describe in detail different principles of Ayurvedic Psychotherapy / Satvavajaya / and various psychotherapeutic approaches in the West. In the West itself there are different psychotherapeutic schools but their successful followers differ much more in their respective theoretical backgrounds than in the actual practice. This paper was written after a meeting of the authors at the in patients department of the mental hospital in Prague, where women dependent on alcohol and / or other drugs were treated by a complex therapy scheme. Many of these women suffered from neurotic problems which had partly been responsible for their substance dependence. The European author was interested to know how the Indian author would psychotherapeutically manage such problems. This paper is based on ouw common, if short time co-operation and observations. Basic principles of Ayurvedic psychotherapy

Satvavajaya or Psychotherapy is one of the three principal categories of the approach to the patients care as described in Ayurvedic classics. In principles Satvavajaya is applicable in varying forms in all kinds of diseases but it is essentially indicated in mental diseases. The classical Satvavajaya is based on three principles viz., / 1 / Replacement of emotions, / 2 / Assurances and / 3 / Psycho Shock Therapy. Ayurveda conceives a set of emotions like Kama / Lust/ , Krodha / Anger /, Lobha / Greed/, Moha, Irsya, Dwesa, Harsa / Happiness/, Visada / Grief/, Mana/ Pride/, Cittodveqa / Anxiety / etc. These are considered as basic components of psychopathology. Some of them are contradictory to certain others viz., Kama is contradictory to Krodha and Harsa is contradictory to Visada and vice versa and so on. In Satvavajaya the psychotherapist attempts to know the state of these emotions casually associated to the illness in his patient and then develops strategies to replace the pathogenic emotions with the opposite ones. Simultaneously he also uses assurance therapy and in case of sever

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manifestations the psychoshock therapy is indicated. Although in current times comprehensive Satva Vajaya is not practiced by many Ayurvedic physicians but there is a potential scope of its revival and development into a suitable psychotherapeutic model. Some parallels between ayurvedic and western therapy The European author has to admit that in the beginning he was uanble to imagine how the techniques described above are practically utilized. Nevertheless he was soon pleased to see his patients not only unharmed but also treated in a way not quite unfamiliar. The Indian author often started his interview with empathy and positive regard toward a patient, communicating understanding as practiced in non directive psychotherapeutic approaches / e.g.1/. As the interview continued the Indian author became more active. The evocation of opposite nature of emotions/2/was practiced unconspicuously by gently switching the topics of discussion e.g. from the mother towards whom the patient felt hostility to her child/love. This slightly resembled shuttling/3/in Gestalt Therapy, and may be thoretically close to the treatment byt receiprocal inhibition. One of Indian authors favorite techniques seemed to be reframing/4/ in which some unpleasant circumstances or event is presented in a more positive way. The Indian author also, used various stories related to the patients situation and its possible solution, this was typical for Milton H. Erickson / e.g.5/. Another technique used by the Indian as well as the European authors is relevant self-disclosure. The subsequent discussion after one session revealed that the Indian author considered giving a task which the patient should

accomplish outside the therapeutic situation. Home assignments are frequently used in Western psychotherapy, especially within the framework of behavioral or reality therapy/6/, too. Generally the Indian author tried to lead the patient to responsibility and good functioning within her social structures. This again may to certain degree resemble Milton H. Ericksons simple aims of therapy like helping the transition from one stage of family life to the next e.g. the readjustment of the family after the children leave home/7/. Even the therapy by psychological shocks used in Ayurveda, which was not demonstrated, bears a certain resemblance to the techniques of Milton H. Erickson who utilized psychologcial shocks e.g. for hypnotic induction or breaking habitual frames of references/5/. Both the Indian and the European author systematically use yogic and relaxation techniques in therapy and often recommend to patients their regular practising. Both authors also recognize, even if they usually do not extensively deal with, spiritual / or transpersonal / aspects of personality. CONCLUSION This paper is based on a short collaboration of one experienced. Ayurvedic doctor and one Western psychiatrist. This is why no definite conclusions can be made. Despite this we are convinced that the psychotherapy of Ayurveda and the Occident are less different than they seem to be. ACKNOWLEDGMENT The authors are thankful to CSIR of India and Czechoslovak Academy of Sciences under whose programme of co-operation the present contact could be possible.

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