Color is the sensory quality corresponding to the 
element of fire, which is why bright colors arouse our Ayurveda and the Mind 
motivation or our anger. Color can be used to regulate the 
fire element on a subtle level, strengthening mental circu- 
lation and digestion. Color affects all the other elements 
and can be used to harmonize them. Life is unimaginable 
without color and all actions color us one way or another. Not only do we absorb colors, we also produce colors in 
both body and mind. Physically, the body has its pigmen- 
tation and complexion that reveals our state of health. In 
the disease process, discolorations arise on the skin like 
jaundice, pallor, skin rashes, or black or brown spots. Sim- 
ilarly, the mind when disturbed produces discolorations of 
various types. These may be bad dreams, wrong imagina- 
tions, or general disharmonious emotional tones like 
anger, anxiety and attachment. Countering these internal 
discolorations with the appropriate harmonious colors 
returns us to health and well-being. The wrong colors 
derange mental activity and the right colors restore it. Colors and the Biological Humors 
The simplest way to use color therapy is relative to the 
three biological humors. In this regard, colors are like 
spices, which also predominate in fire. Vata 
Vata does best with colors that are warm, moist, soft 
and calming, opposite in qualities to its cold, dry, light 
and hyperactive nature. This is accomplished by combin- 
ing warm colors like gold, red, orange and yellow with 
moist and calm colors like white or whitish shades of green 
or blue. Excessively bright colors, like flashy yellows, reds or 
purples aggravate the nervous sensitivity of Vata types. Too strong color contrasts overstimulate Vata, like red ver- Subtle Therapies 207 ~ L \j... 
sus green or black. Too many dark colors like gray, black 
or brown devitalize Vata, although under certain condi- 
tions they may help ground it. Iridescent or rainbow col- 
ors, as long as they are not too bright, are very balancing 
for Vata. Colors for Vata are best given in shapes and tex- 
tures that are round, soft, square or balanced, not thin, 
narrow, rough or harsh. Generally Vatas do better with 
more color in their lives. Pitta 
Pitta does best with colors that are cool, mild and calm- 
ing, opposite its hot, light and aggressive tendencies. These are primarily white, green and blue. Pittas should 
avoid colors that are hot, sharp or stimulating, like red, 
orange and yellow. However, very bright colors, like neon tints, tend to 
derange Pitta, including too much green or blue. Pittas do 
best with mild shades, like pastels, or with neutral colors 
like gray or white. Pitta types do well having less color 
around them or by the absence of color. For example, med- 
itating upon the dark night sky with the stars is good for 
them. Yet they should avoid jet black color, although gray 
is fine. Pitta types should avoid colors in angular, sharp 
and penetrating forms and angles. They need round, soft 
shapes. They generally do better being more restrained in 
their use of color. Kapha 
Kapha does best with colors that are warm, dry and 
stimulating to counter its properties of coldness, damp- 
ness, heaviness and lack of movement. Kapha types do well 
with bright shades and strong color contrasts. They do 
best with warm colors like orange, yellow, gold and red. Ayurveda and the Mind 
They should avoid too much white or white shades of cool 
colors like green or blue, but can use these (except white) 
in brighter or more lucid hues. Rich shades, like rich foods, derange Kapha. For Kapha 
types, colors should be bright, clear and transparent, not 
deep or dark. Colors which are sweet should be avoided, 
like pink or baby blue. Angular and pyramidal shapes are 
good for Kapha, which should avoid round or square 
forms. Kaphas do better with more color as long as it is 
light and luminous. Colors and the Gunas 
Not only does the specific color matter, its quality 
according to the three gunas must be considered as well. This factor is important for psychological conditions 
because color affects mental nature more directly than it 
does the biological humors. While color is a helpful heal- 
ing substance, it should not be used in excess. It can ener- 
gize, but it also easily becomes disturbing because its basic 
quality is Rajas. All colors should be Sattvic in nature: 
subtle, pleasant, harmonious, mild and natural. Such mod- 
erate use of color has a soothing effect and does not agitate 
us. Rajasic colors are bright, loud, flashy and artificial, like 
neon signs. Their shades are bright, penetrating or metal- 
lic. Their contrasts are excessive, like combinations of 
opposite colors such as red and green or blue and yellow. Rajasic colors overstimulate and irritate the mind and 
senses. They should be used with discretion, particularly 
to counter Tamasic conditions. Tamasic colors are dull, dark, turbid, murky, like a 
stagnant green or simply too much gray or black. They 
make the mind and senses heavy, congested and inert. Subtle Therapies 209 
They should be avoided except for short term usage for 
people who are too hyperactive (have too much rajas). White itself is the color of Sattva, whose nature is puri- 
ty. Red is the color of Rajas that is dominated by passion. Black is the color of Tamas which is under the rule of dark- 
ness. However, all colors have shades that can belong to 
any of the three gunas. In addition, their combinations 
may produce an effect that can increase any guna. Color and Tejas 
Colors work particularly on Tejas, the vital essence of 
fire, which gives warmth, courage, fearlessness, compas- 
sion, insight and intelligence. Bright colors increase Tejas; 
dark colors reduce it. Colors which are too bright over- 
stimulate and cause it to bum up Ojas, making us pas- 
sionate, angry, irritable or overly critical. The right use of 
colors balances Tejas and keeps us clear and focused in our 
action and perception. One of the easiest ways to increase Tejas in its Sattvic 
qualities is to meditate upon a ghee flame or a golden 
light. Tejas relates specifically to the saffron color (the 
color of the robes worn by Hindu Swamis) and can be 
stimulated by that as well. Excess Tejas, like conditions of 
anger, can be alleviated by the use of white or deep sky 
blue. Application of Colors 
Color therapy can be applied through an external color 
source. It can be visualized internally in the mind, which 
may begin with contemplation of the color externally. Color lamps can be made by placing colored glass over a 
light bulb. A soft light is preferable, avoiding florescent 
bulbs or neon colors. The color shades should be mild and Ayurveda and the Mind 
harmonious. The body as a whole can be bathed in light of 
the particular color or we can bathe a specific part of the 
body, like putting an infectious sore under a dark blue 
light. For this purpose, smaller lights can be made or 
lamps that allow both wide and narrow focus. Color can be applied through the clothes we wear, the 
colors in our house, and those in our environment. The 
colors used in a meditation room are particularly impor- 
tant. We can open ourselves to the colors in Nature, like 
meditating upon the blue sky or blue water, white snow or 
the white light of the moon, or green trees and grass. We 
can meditate upon flowers of different colors: the white 
lily, the red rose or hibiscus, the yellow chrysanthemum or 
sunflower, the blue iris. The harmonious shape of flowers 
aids in the effect of color. We can meditate upon various 
forms of colored glass, art works, mandalas or illuminated 
manuscripts. We can meditate upon fire and its various 
colors or do various fire rituals (homa or agnihotra). The general rule is that impressions gained through nat- 
ural sources are preferable to those gained by artificial 
means. Color therapy works better when we visualize the col- 
ors in our own minds. We can then direct colors to various 
parts of our body, different chakras, or to our mental and 
emotional environment, like surrounding ourselves with a 
golden light. Color therapy must be applied over a period of time for 
it to have a significant effect. Exposure to external color 
sources should be done fifteen minutes a day for a period 
of a month to have the proper effect. Visualization and 
meditation on specific colors should be done for a similar 
period of time. At the same time, we should avoid expos- Subtle Therapies 
ing ourselves to disharmonious colors and impressions, 
like the Rajasic and Tamasic colors of television and 
movies. Gem Therapy 
Gems are more than wonderfully beautiful creations of 
Nature. Their beauty reflects a subtle power and a connec- 
tion with the mind and astral body. Vedic sciences afford 
great importance to gems, particularly for their healing 
and energizing properties. Gems can be used long-term to 
protect and vitalize both body and mind. They strengthen 
our aura and align us with the healing forces of Nature. Though Ayurveda uses gems,63 in the Vedic view gems are 
understood primarily through astrology. Astrology and Psychology 
Astrology has traditionally had a medical and psycho- 
logical aspect. Vedic astrology is used along with Ayurve- 
da for healing the mind. The astrological birth chart 
reveals the nature and destiny of the soul, not merely the 
state of the body or ego. The astrologer must also deal with 
psychological issues. Knowledge of Ayurveda can aid in 
this process.6* 
Vedic astrology employs the same language as Ayurve- 
da, with the gunas, doshas, elements and functions of the 
mind. Vedic astrology can provide a good prognosis of the 
development of psychological problems, as well as suggest 
astrological measures (like mantras, gems, rituals and 
meditations) for countering them. Medical astrology is a 
subject in itself. In Vedic astrology, gems are correlated to the planets 
and used to balance their influences in the treatment of 
physical, mental and spiritual disorders. Gem therapy is Ayurveda and the Mind 
the main method of astrological treatment. Gems are worn 
externally as rings or pendants. According to the Vedic 
system, rhe fingers of the hand and the planets correspond. Index finger Jupiter 
Middle fmgerSaturn 
Ring fmger Sun 
Little fmger Mercury 
By wearing gems relating to the planets on the appro- 
priate fingers, we can strengthen their influences. For 
those planets not ruling a fmger, the fmger ruled by 
friendly planets can be used. Venus is a friend of Saturn 
and Mercury. The Moon is a friend of the Sun and Jupiter. Mars is a friend of the Sun and Jupiter. It is always best if 
the gems are set so as to actually touch the skin. Gem preparations can also be ingested internally for sim- 
ilar purposes in Ayurveda. However, for internal usage, 
gems are specially treated by complex processes to render 
them safe and non-toxic to the physical body. Gem prepara- 
tions are used in Ayurvedic medicines today. While they are 
not available in the United States, we can take gem tinctures 
that do not actually involve ingesting the mineral. Gem tinctures, like herb tinctures, are prepared by 
soaking the gem for a period of time, generally about two 
weeks, in a 50-100% alcohol solution. Hard gems like dia- 
mond or sapphire can be soaked for one month (from full 
moon to full moon). Soft, usually opaque gems, like pearl 
and coral, are soaked for shorter periods of time or in weak- 
er solutions. Subtle Therapies 
Planetary Colors 
Each planet projects a color of the cosmic creative ray. We can also use color therapy along astrological lines to 
balance the effects of the planets. Sun- bright red 
Moon white 
Marsdark red 
Mercury green 
Jupiter yellow, gold 
Venus- transparent, variegated 
Satumdark blue, black 
Rahuultraviolet 
Ketuinfrared 
Gems and the Planets 
The classical Vedic correspondences between the major 
precious gems (and substitute gems) and the planets and 
their use as psychological remedies are as follows: Ayurveda and the Mind 
Planet Precious Substitute Remedies 
Gems Gems 
Sun Ruby spinel, garnet, Self-esteem, energy, 
sunstone leadership 
Moon Pearl moonstone, calms mind & 
cultured pearls emotions, gives love 
& peace 
Mars Red Coral strengthens will & 
vitality 
Mercury Emerald peridot, green gives balance of mind. tourmaline, green judgment & 
zircon, jade perception 
Jupiter Yellow Sapphire yellow topaz, wisdom, strength, 
citrine creativity 
Venus Diamond white sapphire, gives sensitivity, 
clear zircon, clearlove & imagination 
quartz crystal, 
white coral 
Saturn Blue Sapphire amethyst, lapis gives detachment, 
lazuli patience & 
independence 
North node Hessonite garnet gives clear perception, 
(Dragon's (golden grossularite) good judment & 
head) sound thinking 
South node Cat's Eye gives insight, focus 
(Dragon's tail) (chrysoberyl) & concentration 
Uranus, Neptune and Pluto were not known to the 
ancients. Pluto appears to relate to dark stones like black 
coral or onyx. Neptune has much in common with opals, 
particularly the iridescent type. Uranus has much in com- 
mon with the dark blue Saturn stones like amethyst. Because most of the main planetary gem stones are very 
expensive, less expensive stones can be used as substitutes. Subtle Therapies 2'5 A 
As red coral is not expensive, substitution for it is not nec- 
essary. Generally, primary gemstones require at least one 
carat of a good quality stone, while three carats is prefer- 
able. For secondary gemstones, three carats is minimum, 
five is preferable, or ten or more is good if worn as a pen- 
dant. Use of Gems in Ayurveda 
While gems have an action on the physical body, their 
main action is on the life-force. Not all strongly relate to 
one of the biological humors. Many, as subtle remedies, 
can help balance all three humors. We can also direct or 
balance their humoral action according to the metal we set 
them in (which serves as their vehicle). For usage in psy- 
chology, gems are long-term remedies that help balance 
the mind and astral field.65 
Substitute gemstones possess the same properties as 
primary ones but to a lesser degree. The more expensive 
gem stones should be worn as rings in two or more carats. The less expensive or substitute are better in four or more 
(and larger stones yet can be used, particularly for pen- 
dants or necklaces). Mineral and Gem Preparations 
Ayurveda uses a number of special mineral preparations 
(rasas and bhasmas). These consist of various specially pre- 
pared minerals, some which are toxic in the unprepared 
state, for internal usage. The preparation for some miner- 
als is relatively simple, for others it is a very complex phar- 
maceutical process. These are often used for conditions involving the mind 
and nervous system. They include such minerals and met- 
als as gold, silver, tin, mica, borax, iron, lead, sulfur, mer- Ayurveda and the Mind 
cury, and gems like quartz crystal, diamond, pearl, coral, 
emerald, and ruby. Their use is outside the scope of this 
book, but they are important for Ayurvedic treatment of 
the mind. Metals and minerals have a stronger and more 
direct action upon the mind than herbs, but have to be 
prepared properly. Aroma Therapy 
Have you ever been upset or distressed and then hap- 
pened to smell a fragrant flower or incense and noticed 
how your mood changed, at least temporarily, for the bet- 
ter? The use of fragrant oils and incense to soothe the mind 
and promote meditation are well known. Aromas have a 
great power to stimulate, calm or heal. Perhaps nothing 
like a fragrance can quickly change our immediate envi- 
ronment, affecting us down to a physical level. The right 
aromas promote calm and help us drop the negative 
thoughts and emotions that disturb us. Aroma therapy consists of the use of fragrant oils to 
promote the healing process. It includes the use of incense, 
flower essences and essential oils. Aroma therapy is an 
important, though supplementary, therapy of Ayurveda, 
used mainly for treating the mind. It aids in concentration 
and meditation, calms the emotions, soothes the nerves 
and improves peace of mind. Here there is only the space 
to introduce this important subject. Fragrance is the sensory quality that belongs to the 
earth element. Fragrance itself makes up the subtle earth 
element. Through the right use of fragrances, we can puri- 
fy the earth element and open up its higher potentials, 
helping us forget the earthly involvements that weigh so 
heavily on our minds. Relating to the subtle earth element 
fragrances as subtle foods, we can nourish and ground the Subtle Therapies 217 
subtle body (or body of impressions). Though aromas pre- 
dominate in earth, they contain aspects of all the elements 
and stimulate all the subtle senses. The proper aromatic 
oils bring favorable astral influences, like those of gods and 
angels, into our psychic field and improve our psychic 
environment. Aromatic substances have a harmonizing affect upon 
the mind, aid in the balance of the three humors and the 
three vital essences of Prana, Tejas and Ojas. They 
strengthen the immune system, help counter negative bac- 
teria and viruses, and remove stagnant air. They help clear 
negative emotions and astral pathogens (including nega- 
tive thoughts from others). They increase positive emo- 
tions like love, joy and happiness and strengthen our moti- 
vation, determination and creativity. They improve our 
capacity for reception, perception and discrimination. Aromatic oils contain large amounts of Prana, the cos- 
mic life-force, which they impart to us. They cleanse and 
open the channels, allowing for the circulation of energies 
in the nervous system, senses and mind. They serve as cat- 
alytic agents to promote the right movement of the life- 
force on all levels. As all disease involves some disturbance 
or obstruction in the life-force through the Prana, aromas 
help treat all diseases. However, used in excess, aromatic 
oils can aggravate the humors (though less so than herbs). Incense 
Aromatic oils can be made into incense. This is usually 
the simplest method of aroma therapy and the one most 
common in Ayurvedic books. All forms of incense can be 
used for aroma therapy. Aromas derived from tree resins, 
barks, or branches (like cedar, juniper or sagebrush) can be 
burned directly or indirectly (as on charcoal for resin) as Ayurveda and the Mind 
incense. Other aromatic oils require special processing to 
turn them into incense. Incense can be used in various ways. We can directly 
inhale the incense for stronger effect or just use it to puri- 
fy and beautify our air and environment. The residue from 
incense creates a protective film on a subtle level that 
lingers long after the smell has dispersed. Some fragrant herbs can be specially burnt on different 
sites of the body. This is the common method of moxibus- 
tion in Chinese medicine, which uses mugwort in this way, 
usually burnt on a slice of fresh ginger. Ayurveda uses 
turmeric and calamus in a similar way. The essential oil of 
the plant is able to penetrate by the power of the heat. Usage 
Aromatic oils are usually applied externally. They can 
be taken internally but generally only if they are diluted 
properly. However, one should NEVER take the pure 
essential oil of a plant internally. A teaspoon of almost any 
essential oil, even mint, is enough to bum a hole in the 
stomach and can be fatal. Essential oils are volatile, irritat- 
ing and destmctive of the mucous membranes. They 
should not be placed directly on the mucous membranes or 
into the eyes. Externally, aromatic oils can be placed on special sites 
on the skin. Most of these are on the head, like the third 
eye, the top of the head (site of the crown chakra), the tem- 
ples (for headaches), the root of the nose (for sinus prob- 
lems), behind the ears, or on the neck — places where they 
can be easily smelled. One can put a drop of the oil on the back of one's hand 
or wrist and smell it periodically. The pure oil itself can be 
used or it can be diluted with alcohol, water or a heavier Subtle Therapies 219 
oil, like coconut or sesame. The powder of the herb may be 
mixed with water and applied as a paste, like sandalwood 
paste placed on the third eye or ginger paste on the tem- 
ples. Other important points are the heart, particularly in 
the center of the chest or the center of the back opposite it, 
the region of the chest (for lung disorders), the solar plexus 
(for digestive disorders or to strengthen the will), the 
navel, and the point of the sex center below the navel (for 
sexual debility). On such places we may not smell the oils, 
but they will affect various organs, systems or chakras by 
their penetrating nature. Ayurveda recognizes various sen- 
sitive points (mannas), mainly in these areas of the body, 
which can be treated through aroma therapy. Internally, oils are derived indirectly from herbal teas, 
taken from the plant parts that contain the oils, like flow- 
ers or leaves. Essential oils can be made into alcohol tinc- 
tures, of which 10-30 drops can be taken internally with 
wann water. Aromatic herbs can also be taken as powders 
(though in powdered fonn their shelf life may not be very 
long). Taken internally in the proper medium, aromatic oils 
stimulate the mind and nervous system through the 
tongue and sense of taste. For this reason, it is best to taste 
the herbs and hold them in our mouths a minute before 
swallowing them. In this way aromatic herbs can work 
directly on the Prana in the head, just as when they are 
inhaled. Flower Fragrances and Spicy Oils 
Aromatic oils are essentially of two basic types: flower 
fragrances and spicy oils. Flower fragrances, like rose or 
jasmine, are usually sweet in taste and cooling in energy. Ayurveda and the Mind 
Some are bitter-sweet, like jasmine or chrysanthemum. Generally flower fragrances decrease Pitta and Vata but 
increase Kapha. They elevate the emotions and both calm 
and gladden the heart, stimulating the heart chakra. They 
increase Ojas, the underlying energy reserve of the body 
and mind, though in a mild way. Many of them, like jas- 
mine and gardenia, strengthen the immune system and in 
their cleansing action have natural antibiotic properties. Flowers are an important part of anti-Pitta therapy because 
they reduce hot emotions like irritability and anger and 
clear heat and fire from the head. Spicy oils, like cinnamon or musk, are usually pungent 
in taste and warming in energy. They decrease Kapha and 
Vata but can increase Pitta. They clear the head, sinuses 
and lungs, stimulate the mind and senses and increase 
Tejas, clarity and power of perception. They improve nerve 
function and many are analgesic (stop pain), like camphor 
and mint. They help open the third eye, activate both the 
circulatory and digestive systems and clear the channels. Such aromas are an important part of anti-Kapha therapy. Aromas which are purely pungent, like camphor or 
sage, are best for Kapha. Those which are pungent and 
sweet, like cinnamon, ginger or cardamom, are better for 
Vata. Some bitter spicy oils also exist, like wormwood and 
vetivert. They are good for Pitta and often possess refrig- 
erant (strongly cooling) properties. As fragrant oils are light and strong in smell, in excess 
they can aggravate Vata. They can cause feelings of light- 
headedness, ungroundedness and hypersensitivity. They 
are generally good for Vata only in the right dosage — one 
that is not too high. Subtle Therapies 221 /C\ 
Oils for the Three Biological Humors 
VATA: Warming and pleasant oils are best, but not 
too stimulating. Strongly pungent oils like musk or 
cinnamon are balanced with sweet and calming oils 
like sandalwood or rose. Best oils are sandalw'ood, 
lotus flower, frankincense, plumeria, cinnamon, and 
basil. These are good for Vata conditions of fear, anx- 
iety, insomnia or tremors. PITTA: Cool and pleasant oils are best, mainly 
flower essences, though some cool spices or bitter 
aromatics are useful. Best are sandalwood, rose, 
vetivert, lemon grass, lotus, lavender, lily, saffron, 
champak, gardenia, honeysuckle, and iris. These are 
good for Pitta conditions of irritability, anger, or 
mental conflict. KAPHA: Hot spicy oils are best. These include 
essential oils and resins like camphor, cinnamon, 
heena, cloves, musk, sage, thyme, cedar, frankin- 
cense and myrrh. These are good for Kapha condi- 
tions of attachment, depression, and mental stagna- 
tion. Sweet flowers like rose or jasmine should be 
avoided, as well as too much sandalwood, because 
these can increase Kapha. 223 
14. The Healing Power of Mantra 
ound has a tremendous power to condition our 
consciousness for good or for ill. In fact, most con- 
ditioning occurs through the medium of sound, 
particularly as words, from which derives the education 
that structures our minds. Whether as words or music, no 
other sensory potential has such a capacity to affect us. Sound moves the mind and heart, influencing us on sub- 
conscious, conscious and superconscious levels. It can reach 
deep inside and touch our core desires and aspirations. Our conditioning is nothing but the sound patterns to 
which we have accustomed our minds. To reprogram the 
mind, to remove its negative conditioning and replace it 
with one that is beneficial — which is the essence of psy- 
chological healing — the therapeutic use of sound is the 
central tool. Mantra is not only a sensory tool for healing 
the mind by using the power of sound and linking it with 
meaning and feeling, but it also affects the very nature of 
the mind and is part of the mind itself. As human beings, we are primarily creatures of speech. Our words are our main means of communication and 
expression. The words we take in link us to the psycho- 
logical patterns in others and the collective urges of soci- 
ety. Our words also draw up the energies and ideas latent 
in our psyche. Through words, our minds come together 
and information of all types is transmitted from which our 
action in life proceeds. s Ayurveda and the Mind 
Sound is the sense quality that belongs to the element 
of ether, the seed element from which the other elements 
spring. Through sound, all the elements and senses can be 
harmonized and controlled. Sound is the basis of our 
bondage to the external world and also the means of free- 
ing ourselves from it. Sound controls consciousness, which 
shapes itself in the form of articulate sounds or words. As 
ether is based upon the gross form of sound, consciousness, 
which is like space, consists of the subtle form of sound, 
which is thought or meaning. Speech pervades all the elements, sense organs and 
functions of the mind. There is nothing that we contact 
with the mind or senses that we cannot express through 
speech. Speech is the very power of the mind to express 
itself; it is the power of knowledge to reveal what it knows. Speech pervades the universe, which itself is the manifes- 
tation of the Divine word. Different sound formations make up the different func- 
tions of the mind. The sound vibration of impressions and 
information make up the outer mind (Manas). The sound 
vibration of abstract knowledge, principles and ideals sus- 
tains intelligence (Buddhi). The sound vibration of our 
deepest feelings and intuition makes up the inner mind or 
consciousness (Chitta). The ultimate source of sound is the 
spiritual heart or center of consciousness, our true Self 
(Atman) from which the eternal sound or Divine Word 
ever arises. To change our sound patterns changes the 
vibratory structure of our consciousness. Mantra 
There are many ways to use sound in healing, from 
counseling itself, which is largely verbal, to music. How- 
ever, in Ayurvedic healing, the most important sound The Healing Power of Mantra 
therapy is mantra. Mantra means that which saves, trayati, 
the mind, Manas. Mantra is the main and most direct 
Ayurvedic tool for healing the mind, from its deepest lay- 
ers to its surface actions.66 
Mantras are specially energized sounds or words. They 
may be simple single sounds like OM or special phrases or 
prayers intoned or sung in various ways. Mantras are 
repeated in a regular manner in order to empower them 
and turn them into tools of psychological transformation. All conditioning through words is a kind of mantra. Any key word or phrase that we repeat, memorize and hold 
deep inside ourselves is a kind of mantra. When we repeat 
a thought of anger or hatred for another person, it is a dark 
or Tamasic mantra. When we repeat our desires for success 
and achievement, it is a Rajasic or disturbed mantra. Such 
mantras do not heal the mind but perpetuate its patterns 
of ignorance and agitation. For truly healing the mind, Sattvic mantras, which aim 
at dissolving the ego and promoting self-awareness, are 
required. These are mantras bom of love and the seeking 
of wisdom. Real mantra is quite different than the use of 
words to subconsciously influence our behavior, like adver- 
tising or propaganda, which promote ignorance and 
attachment (Rajas and Tamas). Mantra is not a form of self- 
hypnosis but a way of deconditioning the mind by break- 
ing up unconscious sound and thought patterns through 
those that reflect a higher tmth and energy. Some may ask, isn't all conditioning of the mind 
wrong? Shouldn't we seek to decondition the mind entire- 
ly? This is a mistake and can never be accomplished. The 
mind, as an organic entity, requires the right conditioning, 
just as the body does. The body requires a specific regi- 
men, with proper timing and manner of eating, exercise, Ayurveda and the Mind 
and sleep. The mind also requires a regimen of taking in 
impressions, mental exercise and rest. If we fail to give the 
proper conditioning to the mind, we will only give it the 
wrong conditioning. The unconditioned is the goal, but 
this exists in the true Self beyond the mind-body complex. To achieve it, the mind-body complex must be put in the 
proper Sattvic condition first. A deconditioned mind, like 
an unconditioned body, will simply be out of control. Mantra and Consciousness 
Mantra means "the instrument of the mind" or "what 
protects the mind." Control of the mind and the unfold- 
ment of the hidden powers of the mind (siddhis) arise 
through the power of the mantra. Mantra is the main 
method of treating consciousness (Chitta) and is helpful 
for healing all levels of the mind, inner and outer. It can 
alter or eradicate deep-seated latencies and impressions. For this reason, it is the main Ayurvedic therapy for treat- 
ing psychological disorders and can be very helpful for 
physical problems as well. Mantra allows us to change the vibratory pattern of 
consciousness. It is a direct method for dealing with the 
mind. Methods relying on diet, herbs, impressions, or even 
counseling, however useful, are indirect or external. It can 
be far more helpful to regularly chant a mantra than to 
analyze our psychological problems. The mantra changes 
the energetic structure of the mind which dissolves the 
problem, while thinking about the problem can reinforce 
it. Mantra changes the energy of the mental field in a pos- 
itive way. It is very different than analysis which, by exam- 
ining the patterns of negativity and how they got that way, 
may not alter them at all. There is a background sound-pattern to our conscious- The Healing Power of Mantra 227 A 
ness. It may be a song we have just heard or the memory 
of a painful or pleasurable event. Some movement of sound 
is always going on inside us. Like the rhythm in music, it 
determines the rhythm of our consciousness. The con- 
scious use of sound can change that rhythm so that the 
sound of our consciousness supports rather than detracts 
from our awareness. Our consciousness consists of deep-seated habits and 
tendencies. These are the ruts in the field of our con- 
sciousness created by repeated mental activity (Samskaras). Mantra allows us to iron them out. When we repeat a 
mantra for a long period of time, this creates an energy 
that can neutralize the scars left from our distracted men- 
tal activity and create a more powerful memory to override 
them. Our memories are the subtle sound vibrations that we 
retain in our consciousness. Memory in the psychological 
sense — the internal record of hurts and fears — is undi- 
gested sound. Such memory is misunderstood sound that 
leaves a scar upon the mind. It is a vibration that cannot 
be assimilated into the fabric of the mental field but 
remains apart and produces changes that distort percep- 
tion or lead to wrong action. Being constricted sound pat- 
terns, memories and their pain can be neutralized by the 
right mantras, which project a contrary sound energy that 
breaks up their stagnation. Sound and Emotion 
Any sensation we take personally, that we like or dis- 
like, produces an emotion from fear and desire to love and 
hate. Sound, as the most primary sensory potential, gener- 
ates the strongest emotions. Each emotion creates a partic- 
ular kind of sound. More intense emotions usually demand Ayurveda and the Mind 
stronger sounds. We sing with joy, shout in anger, cry in 
sorrow, groan in pain, and scream in extreme fear or pain. Those who die violently scream loudly first, reflecting the 
agitation of the life-force as it is prematurely cut off. Sound is a vehicle for emotion, which it can either rein- 
force or release. The sound of our words carries an emotional force and 
transmits an emotional message. It tells how we feel and 
reveals our underlying psychological condition. This may 
be different than the actual meaning of what we say. Apparent statements of love may hide resentment, for 
example, or statements of happiness may hide sorrow or 
self-pity. Negative emotion is nothing but a certain energy of the 
life-force, which is trapped by our process of self-centered 
consciousness. We must learn to release the energy bound 
up inside emotions. Negative emotions owe their existence 
to wrong usage of the energy of consciousness, which con- 
sists of fixing our attention on the names and forms of the 
external world and losing track of the greater field of exis- 
tence. The release of negative emotion depends upon stop- 
ping the process that produces them. This is to reclaim our 
energy of attention and use it in a creative and conscious 
way in the present. Mantras, through their sound energy, produce a certain 
emotional force or force of feeling. Through these energies 
we can become conscious of our emotions. Through 
mantra we can exercise our emotions. We can learn to play 
with and master emotions, which are cosmic forces of 
expression. We can learn how to creatively and conscious- 
ly experience anger, fear, joy, or grief like an actor. We can 
energize them and by degrees merge them into each other, 
until our mind returns to its original state of pure feeling. The Healing Power of Mantra 229 A 
Mantra and Breath 
Prana, the life-force, is the primordial sound vibration 
behind the universe. There is a sound behind the breath, 
which itself is unmanifest sound. Our words are created by 
the outgoing breath. To combine mantra with the breath 
is a powerful way of changing the energy of the mind. Our 
emotional disturbances are linked up with wrong move- 
ments of the life-force. Using mantra and Pranayama 
together removes these (note section on Pranayama, par- 
ticularly So'ham Pranayama). Mantra and Meditation 
Most of us fail at meditation because we have not prop- 
erly prepared the mental field. Meditation in the true 
sense, giving our attention fully to the object of our atten- 
tion, requires that we already have a calm mind and con- 
trolled attention. Conditioned as we are in the modem age 
to entertainment, sensory indulgence and wishful think- 
ing, this is something that we do not have. Mantra is the 
way to prepare the mental field for meditation. It removes 
the Rajas and Tamas in the mind, so that meditation, 
which requires Sattva to proceed properly, can occur. Mantra provides a vehicle to carry us forward in medi- 
tation. Otherwise, distracted thought patterns disturb the 
mind. Mantra gives energy to meditation. To try to put 
the mind directly into a blank or silent state may be no 
more than to put our attention into our subconscious, 
where its dark tendencies can further inflict their pain 
upon us. Mantra serves like a boat to take us across the 
ocean of the unconscious. Mantra-prepared meditation is 
easier, safer and more powerful than trying to meditate 
directly. Once the mantra permeates the subconscious, the Ayurveda and the Mind 
subconscious will support meditation, providing it far 
greater efficacy. Energetics of Sound 
Sounds possess specific physiological and psychological 
effects. Just as hot or cold weather affects our body in a cer- 
tain way, so do different sounds and how we repeat them. However, the effects of external factors upon our body are 
easier to observe than the effects of sound. Furthermore, 
just as some people prefer heat while others like cool con- 
ditions, so the effects of sound, though objective, are capa- 
ble of diverse subjective interpretations. Once we know 
the energetics of sounds we can apply them therapeutical- 
ly like the use of herbs or foods. Mantras are like Asanas for the mind. They give plas- 
ticity and adaptability to the mind. They exercise the 
mind's energy and give the mind poise and stability. As 
asana controls the body and Pranayama controls the 
breath, so mantra controls the mind. Mantra maintains the 
strength and integrity of our mental field and sustains the 
proper circulation of energies in it. This reduces our vul- 
nerability to external conditioning, which, after all, is 
based largely on names. Mantra therapy primarily uses what are called "bija 
mantras" or seed-syllables. These are prime sounds that 
underlie the more diverse sound patterns of ordinary 
speech. Though they sound simple and can be easily 
repeated, they are reflections of a primordial energy that 
cannot be exhausted. Mantra Therapy 
Mantras are the most important part of the spiritual 
and mental therapy of Ayurveda. Ayurveda uses mantra The Healing Power of Mantra 231 A 
therapy to correct psychological and psychic disorders. Such disorders are an imbalance of energy in the mental 
field. A mantra of opposite energy is employed to neutral- 
ize it. Mantras are effective tools for correcting mental 
imbalances. They are easy to use and don't require any 
painful or tedious deliberation about our condition. Mantras help balance the biological humors of Vata, 
Pitta and Kapha, and their subtle counterparts of Prana, 
Tejas and Ojas. They help harmonize consciousness, intel- 
ligence and mind. Mantras help clear subtle impurities 
from the nerves and subtle channels (nadis). They aid in 
concentration and creative thinking. Application of Mantra 
Mantras can be used by the healer to energize the heal- 
ing process or by the patient to increase their own healing. Mantras can function as channels to infuse the cosmic life- 
force into our healing methods. They impart a spirit to the 
forms that we provide, allowing for a truly integral heal- 
ing process. Mantras help purify the treatment room. The mantra 
OM is effective for creating a healing space. HUM is good 
for dissolving negative energies that may exist in the treat- 
ment room. RAM can be used to bring the Divine light 
and cosmic life-force into the healing room. Such mantras 
can be chanted mentally by the healer over the client to 
help clear them on a psychic level. Mantras like KRIM or 
SHRIM can be used to energize the healing power of herbs 
or medicines. For mental or nervous disorders, it is important that 
the patient or client chant the appropriate mantra. For 
example, SHAM relieves pain, tremors and mental unrest, 
HUM restores nerve function, counters paralysis, and A232 Ayurveda and the Mind 
improves expression, and SOM helps rebuild the cere- 
brospinal fluid and nourishes the deeper mind. Mantras must be pronounced properly, which may 
require personal instruction. They must be done with care 
as a sacred ritual, not as a mere pastime. To be effective, a 
mantra should be repeated a minimum of a hundred times 
a day for a period of at least one month. The magic of 
mantra only arises after we have repeated it for some time. Generally a mantra does not become fully empowered 
until it has been repeated at least a hundred thousand 
times per syllable of the mantra.67 
Mantras can be repeated not only during meditation 
but also during any time of the day when the mind is 
unoccupied. It is good to repeat mantras before sleep to 
promote right sleep and dreams and after waking up in the 
morning to promote wholesome mental activity during 
the day. Extended periods of mantra repetition can be done 
like a mental fast or a clearing for consciousness. Repeat- 
ing a mantra for an extended period gives a mantra bath 
for the mind and clears it of any negative thoughts and 
impressions. It is the best thing for cleaning the mind, 
which is otherwise too dirty with its various self-centered 
thoughts to concentrate on anything. A mind not cleansed 
through mantra is unlikely to have the clarity for psycho- 
logical peace much less spiritual growth. Prime Mantras 
OM: the most important of all mantras, it represents 
the Divine Word itself. It serves to energize or 
empower all things and all processes. Therefore all 
mantras begin and end with OM. OM clears the 
mind, opens the channels and increases Ojas. It is 
the sound of affirmation that allows us to accept The Healing Power of Mantra 233 
who we are and open up to the positive forces of the 
universe. OM is the sound of Prana and the sound of 
the inner light that takes our energy up the spine. It 
awakens the positive life-force (Prana) necessary for 
healing to occur. It opens up all the potentials of 
consciousness. RAM (with an a-sound as in 'father'): an excellent 
mantra for drawing down the protective light and 
grace of the Divine. It gives strength, calm, rest, 
peace and is particularly good for high Vata condi- 
tions and mental disorders, including insomnia, bad 
dreams, nervousness, anxiety, excessive fear and 
fright. It strengthens and fortifies Ojas and the 
immune system. HUM: (pronounced with the 'u' sound as in our 
word'put'): an excellent mantra forwarding off neg- 
ative influences attacking us, whether disease-caus- 
ing pathogens, negative emotions, or even black 
magic. It is also the best mantra for awakening 
Agni, either as the digestive fire or the fire of the 
mind. It is good for burning up toxins, whether 
physically or psychologically, and for cleansing the 
channels. It increases Tejas and the perceptive pow- 
ers of the mind (Buddhi) and gives control over our 
desire nature. It is sacred to Shiva, the God of trans- 
formation, and is the sound of Divine wrath. AIM (pronounced 'aym'): a good mantra for improv- 
ing concentration, right thinking, rational powers 
and improving speech. It awakens and increases 
intelligence (Buddhi), particularly in its creative 
and expressive function (Buddhi-Manas coordina- 
tion). It is helpful in mental and nervous disorders A234 Ayurveda and the Mind 
for restoring powers of speech, communication, and 
enabling the learning process to go on. It aids in the 
control of the senses and mind. It is the sacred sound 
of the Goddess of Wisdom, Sarasvati. SHRIM (pronounced 'Shreem'): an important 
mantra for promoting general health, beauty, cre- 
ativity and prosperity. Shrim strengthens the plasma 
and reproductive fluids, nourishing the nerves and 
increases overall health and harmony. It gives refine- 
ment and sensitivity to the mind, helping us sur- 
render to the truth. HRIM (pronounced 'hreem'): a mantra of cleansing, 
purification and transformation. It gives energy, joy 
and ecstasy, but initially causes atonement and 
realignment. It aids any detoxification process. It is 
the main mantra of the Goddess or Divine Mother 
and grants all her blessings. KRIM (pronounced as in 'cream'): gives the capaci- 
ty for work and action and adds power and efficacy 
to what we do. It improves our capacity to make 
positive changes in life. It is good for chanting while 
making food or herbal preparations because it allows 
them to work better. KLIM (pronounced 'kleem'): gives strength, sexual 
vitality and control of the emotional nature. It 
increases Kapha and Ojas. It grounds us and gives us 
balance. It also promotes artistic skills and imagina- 
tion. SHAM (with 'a' as in 'the'): a mantra of peace that 
can be used generally for promoting calm, detach- 
ment and contentment. It is good for mental and 
nervous disorders of a Rajasic nature: for stress, anx- The Healing Power of Mantra 235 A 
iety, disturbed emotions, tremors, shaking or palpi- 
tations. It is particularly useful in chronic degenera- 
tive nervous system disorders. SHUM (pronounced as in 'shoe' but with the vowel 
not drawn out as long): increases vitality, energy, fer- 
tility and sexual vigor. Helps with the creative and 
artistic powers of the mind. SOM (pronounced like 'home'): increases energy, 
vitality, joy, delight and creativity. It increases Ojas 
and strengthens the mind, heart and nerves. It is 
good for rejuvenation and tonification therapies. GAM (like gum): gives knowledge, intelligence, 
mathematical and scientific ability, logic, verbal 
skills, mental stability, patience and endurance. Pro- 
vides Ojas to the mind and strengthens the Buddhi. HAUM (like owl): gives strength, power, wisdom, 
transcendence and transformation. Increases Prana 
and Tejas. It is also a Shiva mantra. Mantras and the Elements 
The five elements, and their respective sense organs and 
organs of action, are purified strengthened and harmonized 
by their respective mantras. These relate to the different 
chakras (see following table). Ayurveda and the Mind 
Mantra Chakra Element Sense Organ Organ of Action 
LAM Root Earth Smell Organs of 
Elimination 
YAM Sex Water Taste Organs of 
Reproduction 
RAM Navel Fire Sight Feet 
YAM Heart Air Touch Hands 
HAM Throat Ether Hearing Speech 
KSHAM Third Eye Mind-Space Mind 
OM Head Consciousness Consciousness 
Space 
In each case the 'a' sound is short, just like the vowel 
sound in our word 'the.' These mantras also strengthen the 
systems they govern. Mantra and the Bodily Tissues 
Similar mantras relate to the seven tissues (dhatus) of 
the physical body and can be used to strengthen them. Again the 'a' sound is short, just the vowel sound in the 
word 'the.' If a particular tissue is deficient, the respective 
mantra can be used to increase it. If a particular tissue is 
unstable, the mantra can stabilize it. The mantra SHAM 
calms the mind through strengthening the nervous sys- 
tem. The mantra SAM calms the emotional nature 
through strengthening the reproductive tissue. 1) Plasma, Air YAM 
2) Blood, Fire RAM 
3) Muscle, Earth LAM 
4) Fat, Water YAM 
5) BoneSHAM (as in ship) The Healing Power of Mantra 237 a 
6) NerveSHAM (as in shut) 
7) Reproductive SAM 
Mantras, Shapes and Colors 
Mantras can be combined with shapes and colors for 
added efficacy. The main shapes used reflect the five ele- 
ments. Shapes along with their respective elemental forms 
increase the elements involved and decrease those of oppo- 
site qualities. 1)LAM Earth yellow square 
2) YAM Water white crescent moon 
3) RAM Fire red upward pointing triangle 
4) YAM Air smoky colored six-pointed star 
5) HAM Ether circle, dark blue in color 
6) KSHAM Mind point, dark blue in color 
For developing mental stability and emotional calm, 
and for promoting constructive activity, one should 
meditate upon a yellow square in the root or earth 
chakra in which the mantra LAM is resounding. For developing receptivity, creativity, emotional 
harmony, and the ability to absorb positive influ- 
ences, one should meditate upon a white crescent 
moon in the sex or water chakra in which the mantra 
YAM is resounding. For developing will, aspiration, courage and vitality, 
one should meditate upon a red triangle in the navel 
or fire chakra in which the mantra RAM is resound- 
ing. For love, devotion, and compassion, one should 
meditate upon a smoky gray six-pointed star in the Ayurveda and the Mind 
heart or air chakra in which the mantra YAM is 
resounding. For mental space, detachment, purity and wisdom, 
one should meditate upon a dark blue circle in the 
throat or ether chakra in which the mantra HAM is 
resounding. For developing concentration, perception and 
insight, one should meditate upon a dark blue star 
or point in the third eye or mind chakra in which 
the mantra KSHAM is resounding. Mantras and Yantras 
Mantras can be used with specific geometrical counter- 
parts called Yantras. These can be useful in psychological 
disorders as well. However, this is a more technical subject 
and there is not the space to go into it in this book.68 
Of different yantras, the six-pointed star, combining 
upward and downward facing triangles, is most harmoniz- 
ing. The Sri Yantra or Sri Chakra is the most complex and 
energizing of all the yantras. These are dealt with more 
specifically in the Tantric approach. Mantras and the Biological Humors 
VATA: Mantras for Vata should be warm, soft, soothing 
and calming. Vata types should not chant out loud or for 
too long as this may have a depleting effect upon their 
energy. After a few minutes of vocal chanting, they should 
chant silently. Too much of OM is not always good for Vata as it tends 
to increase the space or ether in the mind, which in their 
case is already too high. RAM is the best mantra for them 
generally, as it is wanning, calming and protecting. The Healing Power of Mantra 
HRIM is calming and energizing to their sensitive hearts. PITTA: Mantras for Pitta should be cool, soothing and 
calming. OM is excellent in this regard, also AIM, SHRIM 
and SHAM, which cool respectively the mind, emotions 
and nerves. KAPHA: Kapha types do well with much vocal chant- 
ing or singing. Mantras for them should be warm, stimu- 
lating and activating. HUM is excellent, also OM and 
AIM, which expand awareness and perception.69 
Mantras and Consciousness 
Mantras aid in all the functions of the mind. Outer Mind (Manas) 
Earth, Water and Ojas are predominant mantras, like 
KLIM or SHRIM, strengthen the outer mind. The chant- 
ing and singing of mantras is important on this level, as is 
repetition of mantra with a low voice. Intelligence (Buddhi) 
Fire and Tejas predominant mantras are good for the 
intelligence, like HUM or HRIM. Meditating upon the 
meaning of mantras brings them to the level of inner intel- 
ligence. Consciousness (Chitta) 
Air, Ether and Prana predominant mantras are good for 
our deeper consciousness, particularly OM. HRIM is a spe- 
cific mantra for the Chitta because it helps open and clear 
the heart, which is the seat of Chitta. Long-term repetition 
of mantras is important here, particularly during sleep or 
idle moments during the day. Mantras reach the level of Ayurveda and the Mind 
our deeper consciousness only when they go on automati- 
cally in the mind, including in the state of sleep. Mantra 
should follow our every breath and movement. Caution 
Mantras should be done for a spiritual and healing pur- 
pose, not to further our desires or to harm others. They 
require that we follow a good ethical regimen in life. After 
mantra, one should practice meditation. Prior to mantra it 
is good to study some spiritual teachings. Mantra is a tool 
for energizing the mind and should not be used as a sub- 
stitute for real thinking or to escape our problems. It needs 
to be integrated into a comprehensive approach or it may 
not provide its full benefits. 241 
PartIV 
Spiritual Applications of Ayurvedic 
Psychology: 
The Paths of Yoga 
ental and emotional well-being is not an 
Mend-in-itself. It is the beginning of the spir- 
itual life. The spiritual life moreover con- 
tains many tools to increase our psychological peace and 
happiness. In this section of the book, we will show how 
these spiritual practices are relevant from a psychological 
perspective. Those with a background in Yoga will find 
the yogic approach used and explained from an Ayurvedic 
perspective. We will specifically examine the methods of Yoga and 
how they relate to psychology, particularly from an 
Ayurvedic perspective. The first chapter deals with the 
background of Yoga and its outer practices, its ethical 
foundation and its disciplines of Asana and Pranayama, 
yogic postures and breathing exercises. The second chapter 
relates to the inner and deeper practices of Yoga. Yoga in 
the true sense takes us beyond ordinary psychology to spir- 
itual psychology, beyond our ordinary human problems to 
the ultimate problem of life — how to go beyond all suf- 
fering. 243 4 
15. Spiritual Therapies 
Spiritual Applications of Psychology 
The psyche (mind) is rooted in the spirit (Self). Spiritu- 
ality is the essence of psychology, which otherwise must 
remain superficial and limited. True happiness and well- 
being are only achieved in our inner consciousness and 
immortal soul, not in the ever uncertain external world. For this reason, Ayurveda always leads us to Yoga and its 
meditation practices. However, the term spirituality today 
is used vaguely and can mean any number of things. Spir- 
ituality in the yogic and Ayurvedic sense is the endeavor to 
unite oneself with God or the higher Self. It includes ordi- 
nary religious activity based on faith, ritual, and prayer, 
but only as an initial part of an inner quest for Self-real- 
ization through meditation. The spiritual life proceeds 
through two main factors: Devotion to God and Self- 
knowledge. Devotion is the basic attitude of the soul, our sponta- 
neous love of the Divine Father and Mother of the uni- 
verse. The pursuit of Self-knowledge is the highest orien- 
tation of intelligence, the seeking to know our true nature 
apart from our changing outward identities. Of these two 
factors, devotion is more important because it is the foun- 
dation for Self-knowledge, which otherwise remains mere- 
ly personal or conceptual. The practice of devotion is the 
nectar that can cure all ills. Without it, psychology is dry, Ayurveda and the Mind 
personal and intellectual. With it, psychology becomes 
art, joy and wonder. Devotion and the Place of God 
How can there be a system of healing that does not rec- 
ognize God and work to improve our relationship with our 
Creator? Ayurveda stresses the importance of God (Ish- 
vara), the creator or cosmic lord from whom this universe 
springs as the ultimate source of healing. God is the man- 
ifest aspect of the Godhead or Absolute (Brahman) which 
rules the time-space creation. In the Vedic view, God is an. inner realitv. our own inner guide. Contacting him iv the 
key to contacting our inner Selfand-source of well-being 
and happiness. God as the Supreme Being is obviously not limited to 
any particular form. God is not merely "He." He (Ishvara) 
is also She (Ishvari). His feminine counterpart is his cre- 
ative and saving power. Divine grace or Shakti. God is not 
only both male and female, but also animate and inani- 
mate, existing in all of nature, including animals, plants, 
rocks, planets and stars. He is both personal and imper- 
sonal, formless and contained in all forms. God is the being who works through Cosmic Intelli- 
gence, which is his mind. He respects intelligence and is 
ever open to our communication and our questions. The 
way to contact him is through meditation with an open 
mind and heart. As long as we exist in the realm of mani- 
festation we are under his laws and should do homage to 
him. Attuning ourselves to his will lifts us to the summit 
of the natural world from which we can easily access tran- 
scendent awareness. The Divine will is the will to truth 
and for the development of consciousness. It aids all beings 
in their inner unfoldment regardless of the names and 
forms this development takes. Spiritual Therapies 
Importance of Devotion 
Most psychological problems are based upon a lack of 
love in life. Love is the force that makes life worth living, 
gives it color, depth and warmth, allows us to feel intense- 
ly and makes us supremely happy. Love depends upon rela- 
tionship. We are all seeking happiness through relation- 
ship. To be isolated causes pain. To be related and united 
with others brings joy. However, when we limit or person- 
alize our relationships, they cause isolation and bring suf- 
fering. We unite with one person or group and separate 
from others, who become our enemies. Desire is a state of want, a wanting to be loved. It is an 
empty, needy state, seeking to be filled from the outside. Love is a state of fullness, a capacity to give. It is a full and 
overflowing state that derives its power from within and 
transcends our contact with any particular human being. The real question we should ask ourselves is not where to 
find love, but how to give love. If we strive to give love, 
then love must come to us because we are looking at love 
as something inherent within us. If we look for love on the 
outside, then love must run away from us because we are 
looking at love as something that does not already belong 
to us. — 
Most of us seek love from the outside: from sexual part- 
ners, family and friends. We are looking to be loved in a 
personal way rather than to be loving in a universal way. This puts love in the distance, in some object or person 
different from ourselves whom we must win over in order 
to get them to love us. We must ever pursue love but can 
never keep it. Such love eludes us because it is not intrin- 
sically ours but depends upon the circumstances of our 
relationships, which are ever changing. The reason our human relationships are such a problem Ayurveda and the Mind 
today is that we are lacking in devotion. We are looking 
for a fulfillment in relationship with our fellow creatures 
that is only possible through a relationship with the 
Divine. Our real relationship, which is eternal, is with the 
Divine. Our human relationships are only temporary for- 
mations of this deeper relationship. Unless we have the 
proper relationship with the Divine, with the universal 
consciousness or truth, we will not be able to relate prop- 
erly with life or with ourselves. There is a seeking today for primary or lasting relation- 
ships. All our human relationships are secondary because 
they are bound by time and must pass away. They only 
become primary relationships when we see God within the 
other. Without a recognition of the eternal Being behind 
all relationships, there can be no fulfillment in any rela- 
tionship. We are bom alone and die alone and can never be 
one with another physically or mentally, except for brief 
moments. Yet we are never really alone. Though we are bom and 
die in a single body, there is within us the consciousness of 
the entire universe, should we choose to look within. We 
can find all worlds and all beings inside ourselves. Real 
relationship is to see the Divine in others and in all life. It 
requires that we relate to our real origin, our real parents, 
the Divine Father and Mother of the universe, and not just 
to external bodies and forms. Lack of devotion is the root of all psychological prob- 
lems. On the other hand, a person who has devotion can- 
not have psychological problems of a significant nature 
because the Divine is never absent or lacking, never apart 
from them. Spiritual Therapies 
Surrender 
We cannot through our own personal power solve our 
psychological problems. Our willful efforts to control life 
and manipulate our destiny has brought us into the state 
of stress and agitation from which we are seeking relief. If 
we could have solved our problems ourselves, we certainly 
would have done so long ago. Nor is it of great importance 
to figure out the details of our psychological problems. Selfishness, which is lack of devotion, and the seeking for 
love externally leave us dry and discontented inwardly. We must learn to surrender our personal problems, 
then they cannot cling to us. Our personal problems are 
merely manifestations of the personal self. There is no 
solution for them within the realm of the personal self. Only by giving up this self can the problems caused by it 
go away. Surrender is the key to this. After all, we are not 
responsible for how our bodies work, for the movement of 
time, or the marvelous order of the universe. Were there 
not a higher guiding power, we could not even breathe. So 
let us stop pretending that we are in charge of things or 
have the capacity to change them. Let us surrender to the 
Power that is always in control of things, which is the love 
that lies in our own deepest heart. Surrender is the quickest way to go beyond all our 
problems. Yet this is not surrender to a person or belief. It 
is surrender to the inherent beneficence and consciousness 
of life that we all sense when we are free of selfish motives. Such surrender wins all things. However, surrender gener- 
ally requires a form. We may have to surrender to the 
Divine through the medium of a friend, a teacher, or a 
form of God. The Hindu greeting "Namaste" itself means 
"I give reverence to our surrender to the Divine in you." Ayurveda and the Mind 
Compassion 
Devotion and compassion are two sides of the same 
higher feeling capacity which is the right usage of emo- 
tion. We should feel devotion to the Divine and to those 
individuals who embody divine qualities, like our spiritu- 
al guides. We should feel compassion for all creatures, par- 
ticularly those who are less fortunate than we are. Compassion, however, is not pity, which is a debilitat- 
ing and arrogant emotion. Compassion is feeling together 
or having a common feeling, regarding the other as one- 
self. It is not merely trying to help others, but recognizing 
that the sufferings and joys of others are also our own. Without compassion for other creatures, devotion to 
God may become a personal fantasy. To be devoted to God 
means to feel compassion for all creatures, including those 
who may worship God differently or may not worship God 
at all. Compassion is a recognition of the Divine presence 
in all beings. On the other hand, without devotion, com- 
passion tends to become arrogant. We as individuals can- 
not save the world, particularly if we have not already 
saved ourselves. To try to help others without first know- 
ing ourselves is like trying to save other people in the 
water while we ourselves are drowning. Yet, at whatever stage we are at in life, we can always 
do service to others, recognizing the limitations of what 
we may know and letting a higher grace work through us. The highest form of compassion is also devotion. It is to 
seek the descent of Divine grace for the benefit of all. Forms of Devotion 
God or the Creator is the primal teacher, the supreme 
guru and also the original doctor or healer of all the uni- 
verse. We can acknowledge him in whatever form we like. Spiritual Therapies 
as he takes whatever form is dear to the individual, but we 
will not find inner healing without his grace. The Divine can be worshipped in many different names 
and forms. In fact, we should worship God in a form per- 
sonal to us or our relationship to him will not be direct. We should choose the relationship with the Divine that is 
easiest for us to follow — father, mother, friend, brother, 
sister, or beloved. The mother, being the most primary and 
intimate of all relationships, is generally the easiest. God is perhaps best worshipped in the feminine form of 
the Divine Mother. She contains within herself all love, 
beauty, joy and grace. Her power works through Nature, 
as the great beauty and delight of creation and as the evo- 
lutionary force that causes us to seek spiritual growth. God 
can also be seen as the Divine Father and Nature as the 
Divine Mother. Nature in this regard is not gross matter 
but the creative intelligence shaping and guiding it. Devotion to God is part of the seeking to know who we 
really are, which is God. Once we gain knowledge of our 
inner Self, we transcend both Nature and God (the Cre- 
ator) as realities outside ourselves. We become one with 
the Divine and with the pure consciousness behind the 
universe. Developing Devotion 
The best way to develop devotion is to choose a partic- 
ular form of God to worship. Devotion works easiest if it 
begins with the use of a form. After all, it is attachment to 
form that is the basis of our mind's functioning and its 
problems. There are certain pointers we can follow. The 
main thing is to have a specific form of the Divine that we 
worship on a regular basis.70 Ayurveda and the Mind 
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Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Color is the sensory quality corresponding to the 
element of fire, which is why bright colors arouse our Ayurveda and the Mind 
motivation or our anger. Color can be used to regulate the 
fire element on a subtle level, strengthening mental circu- 
lation and digestion. Color affects all the other elements 
and can be used to harmonize them. Life is unimaginable 
without color and all actions color us one way or another. Not only do we absorb colors, we also produce colors in 
both body and mind. Physically, the body has its pigmen- 
tation and complexion that reveals our state of health. In 
the disease process, discolorations arise on the skin like 
jaundice, pallor, skin rashes, or black or brown spots. Sim- 
ilarly, the mind when disturbed produces discolorations of 
various types. These may be bad dreams, wrong imagina- 
tions, or general disharmonious emotional tones like 
anger, anxiety and attachment. Countering these internal 
discolorations with the appropriate harmonious colors 
returns us to health and well-being. The wrong colors 
derange mental activity and the right colors restore it. Colors and the Biological Humors 
The simplest way to use color therapy is relative to the 
three biological humors. In this regard, colors are like 
spices, which also predominate in fire. Vata 
Vata does best with colors that are warm, moist, soft 
and calming, opposite in qualities to its cold, dry, light 
and hyperactive nature. This is accomplished by combin- 
ing warm colors like gold, red, orange and yellow with 
moist and calm colors like white or whitish shades of green 
or blue. Excessively bright colors, like flashy yellows, reds or 
purples aggravate the nervous sensitivity of Vata types. Too strong color contrasts overstimulate Vata, like red ver- Subtle Therapies 207 ~ L \j. sus green or black. Too many dark colors like gray, black 
or brown devitalize Vata, although under certain condi- 
tions they may help ground it. Iridescent or rainbow col- 
ors, as long as they are not too bright, are very balancing 
for Vata. Colors for Vata are best given in shapes and tex- 
tures that are round, soft, square or balanced, not thin, 
narrow, rough or harsh. Generally Vatas do better with 
more color in their lives. Pitta 
Pitta does best with colors that are cool, mild and calm- 
ing, opposite its hot, light and aggressive tendencies. These are primarily white, green and blue. Pittas should 
avoid colors that are hot, sharp or stimulating, like red, 
orange and yellow. However, very bright colors, like neon tints, tend to 
derange Pitta, including too much green or blue. Pittas do 
best with mild shades, like pastels, or with neutral colors 
like gray or white. Pitta types do well having less color 
around them or by the absence of color. For example, med- 
itating upon the dark night sky with the stars is good for 
them. Yet they should avoid jet black color, although gray 
is fine. Pitta types should avoid colors in angular, sharp 
and penetrating forms and angles. They need round, soft 
shapes. They generally do better being more restrained in 
their use of color. Kapha 
Kapha does best with colors that are warm, dry and 
stimulating to counter its properties of coldness, damp- 
ness, heaviness and lack of movement. Kapha types do well 
with bright shades and strong color contrasts. They do 
best with warm colors like orange, yellow, gold and red. Ayurveda and the Mind 
They should avoid too much white or white shades of cool 
colors like green or blue, but can use these (except white) 
in brighter or more lucid hues. Rich shades, like rich foods, derange Kapha. For Kapha 
types, colors should be bright, clear and transparent, not 
deep or dark. Colors which are sweet should be avoided, 
like pink or baby blue. Angular and pyramidal shapes are 
good for Kapha, which should avoid round or square 
forms. Kaphas do better with more color as long as it is 
light and luminous. Colors and the Gunas 
Not only does the specific color matter, its quality 
according to the three gunas must be considered as well. This factor is important for psychological conditions 
because color affects mental nature more directly than it 
does the biological humors. While color is a helpful heal- 
ing substance, it should not be used in excess. It can ener- 
gize, but it also easily becomes disturbing because its basic 
quality is Rajas. All colors should be Sattvic in nature: 
subtle, pleasant, harmonious, mild and natural. Such mod- 
erate use of color has a soothing effect and does not agitate 
us. Rajasic colors are bright, loud, flashy and artificial, like 
neon signs. Their shades are bright, penetrating or metal- 
lic. Their contrasts are excessive, like combinations of 
opposite colors such as red and green or blue and yellow. Rajasic colors overstimulate and irritate the mind and 
senses. They should be used with discretion, particularly 
to counter Tamasic conditions. Tamasic colors are dull, dark, turbid, murky, like a 
stagnant green or simply too much gray or black. They 
make the mind and senses heavy, congested and inert. Subtle Therapies 209 
They should be avoided except for short term usage for 
people who are too hyperactive (have too much rajas). White itself is the color of Sattva, whose nature is puri- 
ty. Red is the color of Rajas that is dominated by passion. Black is the color of Tamas which is under the rule of dark- 
ness. However, all colors have shades that can belong to 
any of the three gunas. In addition, their combinations 
may produce an effect that can increase any guna. Color and Tejas 
Colors work particularly on Tejas, the vital essence of 
fire, which gives warmth, courage, fearlessness, compas- 
sion, insight and intelligence. Bright colors increase Tejas; 
dark colors reduce it. Colors which are too bright over- 
stimulate and cause it to bum up Ojas, making us pas- 
sionate, angry, irritable or overly critical. The right use of 
colors balances Tejas and keeps us clear and focused in our 
action and perception. One of the easiest ways to increase Tejas in its Sattvic 
qualities is to meditate upon a ghee flame or a golden 
light. Tejas relates specifically to the saffron color (the 
color of the robes worn by Hindu Swamis) and can be 
stimulated by that as well. Excess Tejas, like conditions of 
anger, can be alleviated by the use of white or deep sky 
blue. Application of Colors 
Color therapy can be applied through an external color 
source. It can be visualized internally in the mind, which 
may begin with contemplation of the color externally. Color lamps can be made by placing colored glass over a 
light bulb. A soft light is preferable, avoiding florescent 
bulbs or neon colors. The color shades should be mild and Ayurveda and the Mind 
harmonious. The body as a whole can be bathed in light of 
the particular color or we can bathe a specific part of the 
body, like putting an infectious sore under a dark blue 
light. For this purpose, smaller lights can be made or 
lamps that allow both wide and narrow focus. Color can be applied through the clothes we wear, the 
colors in our house, and those in our environment. The 
colors used in a meditation room are particularly impor- 
tant. We can open ourselves to the colors in Nature, like 
meditating upon the blue sky or blue water, white snow or 
the white light of the moon, or green trees and grass. We 
can meditate upon flowers of different colors: the white 
lily, the red rose or hibiscus, the yellow chrysanthemum or 
sunflower, the blue iris. The harmonious shape of flowers 
aids in the effect of color. We can meditate upon various 
forms of colored glass, art works, mandalas or illuminated 
manuscripts. We can meditate upon fire and its various 
colors or do various fire rituals (homa or agnihotra). The general rule is that impressions gained through nat- 
ural sources are preferable to those gained by artificial 
means. Color therapy works better when we visualize the col- 
ors in our own minds. We can then direct colors to various 
parts of our body, different chakras, or to our mental and 
emotional environment, like surrounding ourselves with a 
golden light. Color therapy must be applied over a period of time for 
it to have a significant effect. Exposure to external color 
sources should be done fifteen minutes a day for a period 
of a month to have the proper effect. Visualization and 
meditation on specific colors should be done for a similar 
period of time. At the same time, we should avoid expos- Subtle Therapies 
ing ourselves to disharmonious colors and impressions, 
like the Rajasic and Tamasic colors of television and 
movies. Gem Therapy 
Gems are more than wonderfully beautiful creations of 
Nature. Their beauty reflects a subtle power and a connec- 
tion with the mind and astral body. Vedic sciences afford 
great importance to gems, particularly for their healing 
and energizing properties. Gems can be used long-term to 
protect and vitalize both body and mind. They strengthen 
our aura and align us with the healing forces of Nature. Though Ayurveda uses gems,63 in the Vedic view gems are 
understood primarily through astrology. Astrology and Psychology 
Astrology has traditionally had a medical and psycho- 
logical aspect. Vedic astrology is used along with Ayurve- 
da for healing the mind. The astrological birth chart 
reveals the nature and destiny of the soul, not merely the 
state of the body or ego. The astrologer must also deal with 
psychological issues. Knowledge of Ayurveda can aid in 
this process. 6* 
Vedic astrology employs the same language as Ayurve- 
da, with the gunas, doshas, elements and functions of the 
mind. Vedic astrology can provide a good prognosis of the 
development of psychological problems, as well as suggest 
astrological measures (like mantras, gems, rituals and 
meditations) for countering them. Medical astrology is a 
subject in itself. In Vedic astrology, gems are correlated to the planets 
and used to balance their influences in the treatment of 
physical, mental and spiritual disorders. Gem therapy is Ayurveda and the Mind 
the main method of astrological treatment. Gems are worn 
externally as rings or pendants. According to the Vedic 
system, rhe fingers of the hand and the planets correspond. Index finger Jupiter 
Middle fmgerSaturn 
Ring fmger Sun 
Little fmger Mercury 
By wearing gems relating to the planets on the appro- 
priate fingers, we can strengthen their influences. For 
those planets not ruling a fmger, the fmger ruled by 
friendly planets can be used. Venus is a friend of Saturn 
and Mercury. The Moon is a friend of the Sun and Jupiter. Mars is a friend of the Sun and Jupiter. It is always best if 
the gems are set so as to actually touch the skin. Gem preparations can also be ingested internally for sim- 
ilar purposes in Ayurveda. However, for internal usage, 
gems are specially treated by complex processes to render 
them safe and non-toxic to the physical body. Gem prepara- 
tions are used in Ayurvedic medicines today. While they are 
not available in the United States, we can take gem tinctures 
that do not actually involve ingesting the mineral. Gem tinctures, like herb tinctures, are prepared by 
soaking the gem for a period of time, generally about two 
weeks, in a 50-100% alcohol solution. Hard gems like dia- 
mond or sapphire can be soaked for one month (from full 
moon to full moon). Soft, usually opaque gems, like pearl 
and coral, are soaked for shorter periods of time or in weak- 
er solutions. Subtle Therapies 
Planetary Colors 
Each planet projects a color of the cosmic creative ray. We can also use color therapy along astrological lines to 
balance the effects of the planets. Sun- bright red 
Moon white 
Marsdark red 
Mercury green 
Jupiter yellow, gold 
Venus- transparent, variegated 
Satumdark blue, black 
Rahuultraviolet 
Ketuinfrared 
Gems and the Planets 
The classical Vedic correspondences between the major 
precious gems (and substitute gems) and the planets and 
their use as psychological remedies are as follows: Ayurveda and the Mind 
Planet Precious Substitute Remedies 
Gems Gems 
Sun Ruby spinel, garnet, Self-esteem, energy, 
sunstone leadership 
Moon Pearl moonstone, calms mind & 
cultured pearls emotions, gives love 
& peace 
Mars Red Coral strengthens will & 
vitality 
Mercury Emerald peridot, green gives balance of mind. tourmaline, green judgment & 
zircon, jade perception 
Jupiter Yellow Sapphire yellow topaz, wisdom, strength, 
citrine creativity 
Venus Diamond white sapphire, gives sensitivity, 
clear zircon, clearlove & imagination 
quartz crystal, 
white coral 
Saturn Blue Sapphire amethyst, lapis gives detachment, 
lazuli patience & 
independence 
North node Hessonite garnet gives clear perception, 
(Dragon's (golden grossularite) good judment & 
head) sound thinking 
South node Cat's Eye gives insight, focus 
(Dragon's tail) (chrysoberyl) & concentration 
Uranus, Neptune and Pluto were not known to the 
ancients. Pluto appears to relate to dark stones like black 
coral or onyx. Neptune has much in common with opals, 
particularly the iridescent type. Uranus has much in com- 
mon with the dark blue Saturn stones like amethyst. Because most of the main planetary gem stones are very 
expensive, less expensive stones can be used as substitutes. Subtle Therapies 2'5 A 
As red coral is not expensive, substitution for it is not nec- 
essary. Generally, primary gemstones require at least one 
carat of a good quality stone, while three carats is prefer- 
able. For secondary gemstones, three carats is minimum, 
five is preferable, or ten or more is good if worn as a pen- 
dant. Use of Gems in Ayurveda 
While gems have an action on the physical body, their 
main action is on the life-force. Not all strongly relate to 
one of the biological humors. Many, as subtle remedies, 
can help balance all three humors. We can also direct or 
balance their humoral action according to the metal we set 
them in (which serves as their vehicle). For usage in psy- 
chology, gems are long-term remedies that help balance 
the mind and astral field. 65 
Substitute gemstones possess the same properties as 
primary ones but to a lesser degree. The more expensive 
gem stones should be worn as rings in two or more carats. The less expensive or substitute are better in four or more 
(and larger stones yet can be used, particularly for pen- 
dants or necklaces). Mineral and Gem Preparations 
Ayurveda uses a number of special mineral preparations 
(rasas and bhasmas). These consist of various specially pre- 
pared minerals, some which are toxic in the unprepared 
state, for internal usage. The preparation for some miner- 
als is relatively simple, for others it is a very complex phar- 
maceutical process. These are often used for conditions involving the mind 
and nervous system. They include such minerals and met- 
als as gold, silver, tin, mica, borax, iron, lead, sulfur, mer- Ayurveda and the Mind 
cury, and gems like quartz crystal, diamond, pearl, coral, 
emerald, and ruby. Their use is outside the scope of this 
book, but they are important for Ayurvedic treatment of 
the mind. Metals and minerals have a stronger and more 
direct action upon the mind than herbs, but have to be 
prepared properly. Aroma Therapy 
Have you ever been upset or distressed and then hap- 
pened to smell a fragrant flower or incense and noticed 
how your mood changed, at least temporarily, for the bet- 
ter. The use of fragrant oils and incense to soothe the mind 
and promote meditation are well known. Aromas have a 
great power to stimulate, calm or heal. Perhaps nothing 
like a fragrance can quickly change our immediate envi- 
ronment, affecting us down to a physical level. The right 
aromas promote calm and help us drop the negative 
thoughts and emotions that disturb us. Aroma therapy consists of the use of fragrant oils to 
promote the healing process. It includes the use of incense, 
flower essences and essential oils. Aroma therapy is an 
important, though supplementary, therapy of Ayurveda, 
used mainly for treating the mind. It aids in concentration 
and meditation, calms the emotions, soothes the nerves 
and improves peace of mind. Here there is only the space 
to introduce this important subject. Fragrance is the sensory quality that belongs to the 
earth element. Fragrance itself makes up the subtle earth 
element. Through the right use of fragrances, we can puri- 
fy the earth element and open up its higher potentials, 
helping us forget the earthly involvements that weigh so 
heavily on our minds. Relating to the subtle earth element 
fragrances as subtle foods, we can nourish and ground the Subtle Therapies 217 
subtle body (or body of impressions). Though aromas pre- 
dominate in earth, they contain aspects of all the elements 
and stimulate all the subtle senses. The proper aromatic 
oils bring favorable astral influences, like those of gods and 
angels, into our psychic field and improve our psychic 
environment. Aromatic substances have a harmonizing affect upon 
the mind, aid in the balance of the three humors and the 
three vital essences of Prana, Tejas and Ojas. They 
strengthen the immune system, help counter negative bac- 
teria and viruses, and remove stagnant air. They help clear 
negative emotions and astral pathogens (including nega- 
tive thoughts from others). They increase positive emo- 
tions like love, joy and happiness and strengthen our moti- 
vation, determination and creativity. They improve our 
capacity for reception, perception and discrimination. Aromatic oils contain large amounts of Prana, the cos- 
mic life-force, which they impart to us. They cleanse and 
open the channels, allowing for the circulation of energies 
in the nervous system, senses and mind. They serve as cat- 
alytic agents to promote the right movement of the life- 
force on all levels. As all disease involves some disturbance 
or obstruction in the life-force through the Prana, aromas 
help treat all diseases. However, used in excess, aromatic 
oils can aggravate the humors (though less so than herbs). Incense 
Aromatic oils can be made into incense. This is usually 
the simplest method of aroma therapy and the one most 
common in Ayurvedic books. All forms of incense can be 
used for aroma therapy. Aromas derived from tree resins, 
barks, or branches (like cedar, juniper or sagebrush) can be 
burned directly or indirectly (as on charcoal for resin) as Ayurveda and the Mind 
incense. Other aromatic oils require special processing to 
turn them into incense. Incense can be used in various ways. We can directly 
inhale the incense for stronger effect or just use it to puri- 
fy and beautify our air and environment. The residue from 
incense creates a protective film on a subtle level that 
lingers long after the smell has dispersed. Some fragrant herbs can be specially burnt on different 
sites of the body. This is the common method of moxibus- 
tion in Chinese medicine, which uses mugwort in this way, 
usually burnt on a slice of fresh ginger. Ayurveda uses 
turmeric and calamus in a similar way. The essential oil of 
the plant is able to penetrate by the power of the heat. Usage 
Aromatic oils are usually applied externally. They can 
be taken internally but generally only if they are diluted 
properly. However, one should NEVER take the pure 
essential oil of a plant internally. A teaspoon of almost any 
essential oil, even mint, is enough to bum a hole in the 
stomach and can be fatal. Essential oils are volatile, irritat- 
ing and destmctive of the mucous membranes. They 
should not be placed directly on the mucous membranes or 
into the eyes. Externally, aromatic oils can be placed on special sites 
on the skin. Most of these are on the head, like the third 
eye, the top of the head (site of the crown chakra), the tem- 
ples (for headaches), the root of the nose (for sinus prob- 
lems), behind the ears, or on the neck — places where they 
can be easily smelled. One can put a drop of the oil on the back of one's hand 
or wrist and smell it periodically. The pure oil itself can be 
used or it can be diluted with alcohol, water or a heavier Subtle Therapies 219 
oil, like coconut or sesame. The powder of the herb may be 
mixed with water and applied as a paste, like sandalwood 
paste placed on the third eye or ginger paste on the tem- 
ples. Other important points are the heart, particularly in 
the center of the chest or the center of the back opposite it, 
the region of the chest (for lung disorders), the solar plexus 
(for digestive disorders or to strengthen the will), the 
navel, and the point of the sex center below the navel (for 
sexual debility). On such places we may not smell the oils, 
but they will affect various organs, systems or chakras by 
their penetrating nature. Ayurveda recognizes various sen- 
sitive points (mannas), mainly in these areas of the body, 
which can be treated through aroma therapy. Internally, oils are derived indirectly from herbal teas, 
taken from the plant parts that contain the oils, like flow- 
ers or leaves. Essential oils can be made into alcohol tinc- 
tures, of which 10-30 drops can be taken internally with 
wann water. Aromatic herbs can also be taken as powders 
(though in powdered fonn their shelf life may not be very 
long). Taken internally in the proper medium, aromatic oils 
stimulate the mind and nervous system through the 
tongue and sense of taste. For this reason, it is best to taste 
the herbs and hold them in our mouths a minute before 
swallowing them. In this way aromatic herbs can work 
directly on the Prana in the head, just as when they are 
inhaled. Flower Fragrances and Spicy Oils 
Aromatic oils are essentially of two basic types: flower 
fragrances and spicy oils. Flower fragrances, like rose or 
jasmine, are usually sweet in taste and cooling in energy. Ayurveda and the Mind 
Some are bitter-sweet, like jasmine or chrysanthemum. Generally flower fragrances decrease Pitta and Vata but 
increase Kapha. They elevate the emotions and both calm 
and gladden the heart, stimulating the heart chakra. They 
increase Ojas, the underlying energy reserve of the body 
and mind, though in a mild way. Many of them, like jas- 
mine and gardenia, strengthen the immune system and in 
their cleansing action have natural antibiotic properties. Flowers are an important part of anti-Pitta therapy because 
they reduce hot emotions like irritability and anger and 
clear heat and fire from the head. Spicy oils, like cinnamon or musk, are usually pungent 
in taste and warming in energy. They decrease Kapha and 
Vata but can increase Pitta. They clear the head, sinuses 
and lungs, stimulate the mind and senses and increase 
Tejas, clarity and power of perception. They improve nerve 
function and many are analgesic (stop pain), like camphor 
and mint. They help open the third eye, activate both the 
circulatory and digestive systems and clear the channels. Such aromas are an important part of anti-Kapha therapy. Aromas which are purely pungent, like camphor or 
sage, are best for Kapha. Those which are pungent and 
sweet, like cinnamon, ginger or cardamom, are better for 
Vata. Some bitter spicy oils also exist, like wormwood and 
vetivert. They are good for Pitta and often possess refrig- 
erant (strongly cooling) properties. As fragrant oils are light and strong in smell, in excess 
they can aggravate Vata. They can cause feelings of light- 
headedness, ungroundedness and hypersensitivity. They 
are generally good for Vata only in the right dosage — one 
that is not too high. Subtle Therapies 221 /C\ 
Oils for the Three Biological Humors 
VATA: Warming and pleasant oils are best, but not 
too stimulating. Strongly pungent oils like musk or 
cinnamon are balanced with sweet and calming oils 
like sandalwood or rose. Best oils are sandalw'ood, 
lotus flower, frankincense, plumeria, cinnamon, and 
basil. These are good for Vata conditions of fear, anx- 
iety, insomnia or tremors. PITTA: Cool and pleasant oils are best, mainly 
flower essences, though some cool spices or bitter 
aromatics are useful. Best are sandalwood, rose, 
vetivert, lemon grass, lotus, lavender, lily, saffron, 
champak, gardenia, honeysuckle, and iris. These are 
good for Pitta conditions of irritability, anger, or 
mental conflict. KAPHA: Hot spicy oils are best. These include 
essential oils and resins like camphor, cinnamon, 
heena, cloves, musk, sage, thyme, cedar, frankin- 
cense and myrrh. These are good for Kapha condi- 
tions of attachment, depression, and mental stagna- 
tion. Sweet flowers like rose or jasmine should be 
avoided, as well as too much sandalwood, because 
these can increase Kapha. 223 
14. The Healing Power of Mantra 
ound has a tremendous power to condition our 
consciousness for good or for ill. In fact, most con- 
ditioning occurs through the medium of sound, 
particularly as words, from which derives the education 
that structures our minds. Whether as words or music, no 
other sensory potential has such a capacity to affect us. Sound moves the mind and heart, influencing us on sub- 
conscious, conscious and superconscious levels. It can reach 
deep inside and touch our core desires and aspirations. Our conditioning is nothing but the sound patterns to 
which we have accustomed our minds. To reprogram the 
mind, to remove its negative conditioning and replace it 
with one that is beneficial — which is the essence of psy- 
chological healing — the therapeutic use of sound is the 
central tool. Mantra is not only a sensory tool for healing 
the mind by using the power of sound and linking it with 
meaning and feeling, but it also affects the very nature of 
the mind and is part of the mind itself. As human beings, we are primarily creatures of speech. Our words are our main means of communication and 
expression. The words we take in link us to the psycho- 
logical patterns in others and the collective urges of soci- 
ety. Our words also draw up the energies and ideas latent 
in our psyche. Through words, our minds come together 
and information of all types is transmitted from which our 
action in life proceeds. s Ayurveda and the Mind 
Sound is the sense quality that belongs to the element 
of ether, the seed element from which the other elements 
spring. Through sound, all the elements and senses can be 
harmonized and controlled. Sound is the basis of our 
bondage to the external world and also the means of free- 
ing ourselves from it. Sound controls consciousness, which 
shapes itself in the form of articulate sounds or words. As 
ether is based upon the gross form of sound, consciousness, 
which is like space, consists of the subtle form of sound, 
which is thought or meaning. Speech pervades all the elements, sense organs and 
functions of the mind. There is nothing that we contact 
with the mind or senses that we cannot express through 
speech. Speech is the very power of the mind to express 
itself; it is the power of knowledge to reveal what it knows. Speech pervades the universe, which itself is the manifes- 
tation of the Divine word. Different sound formations make up the different func- 
tions of the mind. The sound vibration of impressions and 
information make up the outer mind (Manas). The sound 
vibration of abstract knowledge, principles and ideals sus- 
tains intelligence (Buddhi). The sound vibration of our 
deepest feelings and intuition makes up the inner mind or 
consciousness (Chitta). The ultimate source of sound is the 
spiritual heart or center of consciousness, our true Self 
(Atman) from which the eternal sound or Divine Word 
ever arises. To change our sound patterns changes the 
vibratory structure of our consciousness. Mantra 
There are many ways to use sound in healing, from 
counseling itself, which is largely verbal, to music. How- 
ever, in Ayurvedic healing, the most important sound The Healing Power of Mantra 
therapy is mantra. Mantra means that which saves, trayati, 
the mind, Manas. Mantra is the main and most direct 
Ayurvedic tool for healing the mind, from its deepest lay- 
ers to its surface actions. 66 
Mantras are specially energized sounds or words. They 
may be simple single sounds like OM or special phrases or 
prayers intoned or sung in various ways. Mantras are 
repeated in a regular manner in order to empower them 
and turn them into tools of psychological transformation. All conditioning through words is a kind of mantra. Any key word or phrase that we repeat, memorize and hold 
deep inside ourselves is a kind of mantra. When we repeat 
a thought of anger or hatred for another person, it is a dark 
or Tamasic mantra. When we repeat our desires for success 
and achievement, it is a Rajasic or disturbed mantra. Such 
mantras do not heal the mind but perpetuate its patterns 
of ignorance and agitation. For truly healing the mind, Sattvic mantras, which aim 
at dissolving the ego and promoting self-awareness, are 
required. These are mantras bom of love and the seeking 
of wisdom. Real mantra is quite different than the use of 
words to subconsciously influence our behavior, like adver- 
tising or propaganda, which promote ignorance and 
attachment (Rajas and Tamas). Mantra is not a form of self- 
hypnosis but a way of deconditioning the mind by break- 
ing up unconscious sound and thought patterns through 
those that reflect a higher tmth and energy. Some may ask, isn't all conditioning of the mind 
wrong. Shouldn't we seek to decondition the mind entire- 
ly. This is a mistake and can never be accomplished. The 
mind, as an organic entity, requires the right conditioning, 
just as the body does. The body requires a specific regi- 
men, with proper timing and manner of eating, exercise, Ayurveda and the Mind 
and sleep. The mind also requires a regimen of taking in 
impressions, mental exercise and rest. If we fail to give the 
proper conditioning to the mind, we will only give it the 
wrong conditioning. The unconditioned is the goal, but 
this exists in the true Self beyond the mind-body complex. To achieve it, the mind-body complex must be put in the 
proper Sattvic condition first. A deconditioned mind, like 
an unconditioned body, will simply be out of control. Mantra and Consciousness 
Mantra means "the instrument of the mind" or "what 
protects the mind. " Control of the mind and the unfold- 
ment of the hidden powers of the mind (siddhis) arise 
through the power of the mantra. Mantra is the main 
method of treating consciousness (Chitta) and is helpful 
for healing all levels of the mind, inner and outer. It can 
alter or eradicate deep-seated latencies and impressions. For this reason, it is the main Ayurvedic therapy for treat- 
ing psychological disorders and can be very helpful for 
physical problems as well. Mantra allows us to change the vibratory pattern of 
consciousness. It is a direct method for dealing with the 
mind. Methods relying on diet, herbs, impressions, or even 
counseling, however useful, are indirect or external. It can 
be far more helpful to regularly chant a mantra than to 
analyze our psychological problems. The mantra changes 
the energetic structure of the mind which dissolves the 
problem, while thinking about the problem can reinforce 
it. Mantra changes the energy of the mental field in a pos- 
itive way. It is very different than analysis which, by exam- 
ining the patterns of negativity and how they got that way, 
may not alter them at all. There is a background sound-pattern to our conscious- The Healing Power of Mantra 227 A 
ness. It may be a song we have just heard or the memory 
of a painful or pleasurable event. Some movement of sound 
is always going on inside us. Like the rhythm in music, it 
determines the rhythm of our consciousness. The con- 
scious use of sound can change that rhythm so that the 
sound of our consciousness supports rather than detracts 
from our awareness. Our consciousness consists of deep-seated habits and 
tendencies. These are the ruts in the field of our con- 
sciousness created by repeated mental activity (Samskaras). Mantra allows us to iron them out. When we repeat a 
mantra for a long period of time, this creates an energy 
that can neutralize the scars left from our distracted men- 
tal activity and create a more powerful memory to override 
them. Our memories are the subtle sound vibrations that we 
retain in our consciousness. Memory in the psychological 
sense — the internal record of hurts and fears — is undi- 
gested sound. Such memory is misunderstood sound that 
leaves a scar upon the mind. It is a vibration that cannot 
be assimilated into the fabric of the mental field but 
remains apart and produces changes that distort percep- 
tion or lead to wrong action. Being constricted sound pat- 
terns, memories and their pain can be neutralized by the 
right mantras, which project a contrary sound energy that 
breaks up their stagnation. Sound and Emotion 
Any sensation we take personally, that we like or dis- 
like, produces an emotion from fear and desire to love and 
hate. Sound, as the most primary sensory potential, gener- 
ates the strongest emotions. Each emotion creates a partic- 
ular kind of sound. More intense emotions usually demand Ayurveda and the Mind 
stronger sounds. We sing with joy, shout in anger, cry in 
sorrow, groan in pain, and scream in extreme fear or pain. Those who die violently scream loudly first, reflecting the 
agitation of the life-force as it is prematurely cut off. Sound is a vehicle for emotion, which it can either rein- 
force or release. The sound of our words carries an emotional force and 
transmits an emotional message. It tells how we feel and 
reveals our underlying psychological condition. This may 
be different than the actual meaning of what we say. Apparent statements of love may hide resentment, for 
example, or statements of happiness may hide sorrow or 
self-pity. Negative emotion is nothing but a certain energy of the 
life-force, which is trapped by our process of self-centered 
consciousness. We must learn to release the energy bound 
up inside emotions. Negative emotions owe their existence 
to wrong usage of the energy of consciousness, which con- 
sists of fixing our attention on the names and forms of the 
external world and losing track of the greater field of exis- 
tence. The release of negative emotion depends upon stop- 
ping the process that produces them. This is to reclaim our 
energy of attention and use it in a creative and conscious 
way in the present. Mantras, through their sound energy, produce a certain 
emotional force or force of feeling. Through these energies 
we can become conscious of our emotions. Through 
mantra we can exercise our emotions. We can learn to play 
with and master emotions, which are cosmic forces of 
expression. We can learn how to creatively and conscious- 
ly experience anger, fear, joy, or grief like an actor. We can 
energize them and by degrees merge them into each other, 
until our mind returns to its original state of pure feeling. The Healing Power of Mantra 229 A 
Mantra and Breath 
Prana, the life-force, is the primordial sound vibration 
behind the universe. There is a sound behind the breath, 
which itself is unmanifest sound. Our words are created by 
the outgoing breath. To combine mantra with the breath 
is a powerful way of changing the energy of the mind. Our 
emotional disturbances are linked up with wrong move- 
ments of the life-force. Using mantra and Pranayama 
together removes these (note section on Pranayama, par- 
ticularly So'ham Pranayama). Mantra and Meditation 
Most of us fail at meditation because we have not prop- 
erly prepared the mental field. Meditation in the true 
sense, giving our attention fully to the object of our atten- 
tion, requires that we already have a calm mind and con- 
trolled attention. Conditioned as we are in the modem age 
to entertainment, sensory indulgence and wishful think- 
ing, this is something that we do not have. Mantra is the 
way to prepare the mental field for meditation. It removes 
the Rajas and Tamas in the mind, so that meditation, 
which requires Sattva to proceed properly, can occur. Mantra provides a vehicle to carry us forward in medi- 
tation. Otherwise, distracted thought patterns disturb the 
mind. Mantra gives energy to meditation. To try to put 
the mind directly into a blank or silent state may be no 
more than to put our attention into our subconscious, 
where its dark tendencies can further inflict their pain 
upon us. Mantra serves like a boat to take us across the 
ocean of the unconscious. Mantra-prepared meditation is 
easier, safer and more powerful than trying to meditate 
directly. Once the mantra permeates the subconscious, the Ayurveda and the Mind 
subconscious will support meditation, providing it far 
greater efficacy. Energetics of Sound 
Sounds possess specific physiological and psychological 
effects. Just as hot or cold weather affects our body in a cer- 
tain way, so do different sounds and how we repeat them. However, the effects of external factors upon our body are 
easier to observe than the effects of sound. Furthermore, 
just as some people prefer heat while others like cool con- 
ditions, so the effects of sound, though objective, are capa- 
ble of diverse subjective interpretations. Once we know 
the energetics of sounds we can apply them therapeutical- 
ly like the use of herbs or foods. Mantras are like Asanas for the mind. They give plas- 
ticity and adaptability to the mind. They exercise the 
mind's energy and give the mind poise and stability. As 
asana controls the body and Pranayama controls the 
breath, so mantra controls the mind. Mantra maintains the 
strength and integrity of our mental field and sustains the 
proper circulation of energies in it. This reduces our vul- 
nerability to external conditioning, which, after all, is 
based largely on names. Mantra therapy primarily uses what are called "bija 
mantras" or seed-syllables. These are prime sounds that 
underlie the more diverse sound patterns of ordinary 
speech. Though they sound simple and can be easily 
repeated, they are reflections of a primordial energy that 
cannot be exhausted. Mantra Therapy 
Mantras are the most important part of the spiritual 
and mental therapy of Ayurveda. Ayurveda uses mantra The Healing Power of Mantra 231 A 
therapy to correct psychological and psychic disorders. Such disorders are an imbalance of energy in the mental 
field. A mantra of opposite energy is employed to neutral- 
ize it. Mantras are effective tools for correcting mental 
imbalances. They are easy to use and don't require any 
painful or tedious deliberation about our condition. Mantras help balance the biological humors of Vata, 
Pitta and Kapha, and their subtle counterparts of Prana, 
Tejas and Ojas. They help harmonize consciousness, intel- 
ligence and mind. Mantras help clear subtle impurities 
from the nerves and subtle channels (nadis). They aid in 
concentration and creative thinking. Application of Mantra 
Mantras can be used by the healer to energize the heal- 
ing process or by the patient to increase their own healing. Mantras can function as channels to infuse the cosmic life- 
force into our healing methods. They impart a spirit to the 
forms that we provide, allowing for a truly integral heal- 
ing process. Mantras help purify the treatment room. The mantra 
OM is effective for creating a healing space. HUM is good 
for dissolving negative energies that may exist in the treat- 
ment room. RAM can be used to bring the Divine light 
and cosmic life-force into the healing room. Such mantras 
can be chanted mentally by the healer over the client to 
help clear them on a psychic level. Mantras like KRIM or 
SHRIM can be used to energize the healing power of herbs 
or medicines. For mental or nervous disorders, it is important that 
the patient or client chant the appropriate mantra. For 
example, SHAM relieves pain, tremors and mental unrest, 
HUM restores nerve function, counters paralysis, and A232 Ayurveda and the Mind 
improves expression, and SOM helps rebuild the cere- 
brospinal fluid and nourishes the deeper mind. Mantras must be pronounced properly, which may 
require personal instruction. They must be done with care 
as a sacred ritual, not as a mere pastime. To be effective, a 
mantra should be repeated a minimum of a hundred times 
a day for a period of at least one month. The magic of 
mantra only arises after we have repeated it for some time. Generally a mantra does not become fully empowered 
until it has been repeated at least a hundred thousand 
times per syllable of the mantra. 67 
Mantras can be repeated not only during meditation 
but also during any time of the day when the mind is 
unoccupied. It is good to repeat mantras before sleep to 
promote right sleep and dreams and after waking up in the 
morning to promote wholesome mental activity during 
the day. Extended periods of mantra repetition can be done 
like a mental fast or a clearing for consciousness. Repeat- 
ing a mantra for an extended period gives a mantra bath 
for the mind and clears it of any negative thoughts and 
impressions. It is the best thing for cleaning the mind, 
which is otherwise too dirty with its various self-centered 
thoughts to concentrate on anything. A mind not cleansed 
through mantra is unlikely to have the clarity for psycho- 
logical peace much less spiritual growth. Prime Mantras 
OM: the most important of all mantras, it represents 
the Divine Word itself. It serves to energize or 
empower all things and all processes. Therefore all 
mantras begin and end with OM. OM clears the 
mind, opens the channels and increases Ojas. It is 
the sound of affirmation that allows us to accept The Healing Power of Mantra 233 
who we are and open up to the positive forces of the 
universe. OM is the sound of Prana and the sound of 
the inner light that takes our energy up the spine. It 
awakens the positive life-force (Prana) necessary for 
healing to occur. It opens up all the potentials of 
consciousness. RAM (with an a-sound as in 'father'): an excellent 
mantra for drawing down the protective light and 
grace of the Divine. It gives strength, calm, rest, 
peace and is particularly good for high Vata condi- 
tions and mental disorders, including insomnia, bad 
dreams, nervousness, anxiety, excessive fear and 
fright. It strengthens and fortifies Ojas and the 
immune system. HUM: (pronounced with the 'u' sound as in our 
word'put'): an excellent mantra forwarding off neg- 
ative influences attacking us, whether disease-caus- 
ing pathogens, negative emotions, or even black 
magic. It is also the best mantra for awakening 
Agni, either as the digestive fire or the fire of the 
mind. It is good for burning up toxins, whether 
physically or psychologically, and for cleansing the 
channels. It increases Tejas and the perceptive pow- 
ers of the mind (Buddhi) and gives control over our 
desire nature. It is sacred to Shiva, the God of trans- 
formation, and is the sound of Divine wrath. AIM (pronounced 'aym'): a good mantra for improv- 
ing concentration, right thinking, rational powers 
and improving speech. It awakens and increases 
intelligence (Buddhi), particularly in its creative 
and expressive function (Buddhi-Manas coordina- 
tion). It is helpful in mental and nervous disorders A234 Ayurveda and the Mind 
for restoring powers of speech, communication, and 
enabling the learning process to go on. It aids in the 
control of the senses and mind. It is the sacred sound 
of the Goddess of Wisdom, Sarasvati. SHRIM (pronounced 'Shreem'): an important 
mantra for promoting general health, beauty, cre- 
ativity and prosperity. Shrim strengthens the plasma 
and reproductive fluids, nourishing the nerves and 
increases overall health and harmony. It gives refine- 
ment and sensitivity to the mind, helping us sur- 
render to the truth. HRIM (pronounced 'hreem'): a mantra of cleansing, 
purification and transformation. It gives energy, joy 
and ecstasy, but initially causes atonement and 
realignment. It aids any detoxification process. It is 
the main mantra of the Goddess or Divine Mother 
and grants all her blessings. KRIM (pronounced as in 'cream'): gives the capaci- 
ty for work and action and adds power and efficacy 
to what we do. It improves our capacity to make 
positive changes in life. It is good for chanting while 
making food or herbal preparations because it allows 
them to work better. KLIM (pronounced 'kleem'): gives strength, sexual 
vitality and control of the emotional nature. It 
increases Kapha and Ojas. It grounds us and gives us 
balance. It also promotes artistic skills and imagina- 
tion. SHAM (with 'a' as in 'the'): a mantra of peace that 
can be used generally for promoting calm, detach- 
ment and contentment. It is good for mental and 
nervous disorders of a Rajasic nature: for stress, anx- The Healing Power of Mantra 235 A 
iety, disturbed emotions, tremors, shaking or palpi- 
tations. It is particularly useful in chronic degenera- 
tive nervous system disorders. SHUM (pronounced as in'shoe' but with the vowel 
not drawn out as long): increases vitality, energy, fer- 
tility and sexual vigor. Helps with the creative and 
artistic powers of the mind. SOM (pronounced like 'home'): increases energy, 
vitality, joy, delight and creativity. It increases Ojas 
and strengthens the mind, heart and nerves. It is 
good for rejuvenation and tonification therapies. GAM (like gum): gives knowledge, intelligence, 
mathematical and scientific ability, logic, verbal 
skills, mental stability, patience and endurance. Pro- 
vides Ojas to the mind and strengthens the Buddhi. HAUM (like owl): gives strength, power, wisdom, 
transcendence and transformation. Increases Prana 
and Tejas. It is also a Shiva mantra. Mantras and the Elements 
The five elements, and their respective sense organs and 
organs of action, are purified strengthened and harmonized 
by their respective mantras. These relate to the different 
chakras (see following table). Ayurveda and the Mind 
Mantra Chakra Element Sense Organ Organ of Action 
LAM Root Earth Smell Organs of 
Elimination 
YAM Sex Water Taste Organs of 
Reproduction 
RAM Navel Fire Sight Feet 
YAM Heart Air Touch Hands 
HAM Throat Ether Hearing Speech 
KSHAM Third Eye Mind-Space Mind 
OM Head Consciousness Consciousness 
Space 
In each case the 'a' sound is short, just like the vowel 
sound in our word 'the. ' These mantras also strengthen the 
systems they govern. Mantra and the Bodily Tissues 
Similar mantras relate to the seven tissues (dhatus) of 
the physical body and can be used to strengthen them. Again the 'a' sound is short, just the vowel sound in the 
word 'the. ' If a particular tissue is deficient, the respective 
mantra can be used to increase it. If a particular tissue is 
unstable, the mantra can stabilize it. The mantra SHAM 
calms the mind through strengthening the nervous sys- 
tem. The mantra SAM calms the emotional nature 
through strengthening the reproductive tissue. 1) Plasma, Air YAM 
2) Blood, Fire RAM 
3) Muscle, Earth LAM 
4) Fat, Water YAM 
5) BoneSHAM (as in ship) The Healing Power of Mantra 237 a 
6) NerveSHAM (as in shut) 
7) Reproductive SAM 
Mantras, Shapes and Colors 
Mantras can be combined with shapes and colors for 
added efficacy. The main shapes used reflect the five ele- 
ments. Shapes along with their respective elemental forms 
increase the elements involved and decrease those of oppo- 
site qualities. 1)LAM Earth yellow square 
2) YAM Water white crescent moon 
3) RAM Fire red upward pointing triangle 
4) YAM Air smoky colored six-pointed star 
5) HAM Ether circle, dark blue in color 
6) KSHAM Mind point, dark blue in color 
For developing mental stability and emotional calm, 
and for promoting constructive activity, one should 
meditate upon a yellow square in the root or earth 
chakra in which the mantra LAM is resounding. For developing receptivity, creativity, emotional 
harmony, and the ability to absorb positive influ- 
ences, one should meditate upon a white crescent 
moon in the sex or water chakra in which the mantra 
YAM is resounding. For developing will, aspiration, courage and vitality, 
one should meditate upon a red triangle in the navel 
or fire chakra in which the mantra RAM is resound- 
ing. For love, devotion, and compassion, one should 
meditate upon a smoky gray six-pointed star in the Ayurveda and the Mind 
heart or air chakra in which the mantra YAM is 
resounding. For mental space, detachment, purity and wisdom, 
one should meditate upon a dark blue circle in the 
throat or ether chakra in which the mantra HAM is 
resounding. For developing concentration, perception and 
insight, one should meditate upon a dark blue star 
or point in the third eye or mind chakra in which 
the mantra KSHAM is resounding. Mantras and Yantras 
Mantras can be used with specific geometrical counter- 
parts called Yantras. These can be useful in psychological 
disorders as well. However, this is a more technical subject 
and there is not the space to go into it in this book. 68 
Of different yantras, the six-pointed star, combining 
upward and downward facing triangles, is most harmoniz- 
ing. The Sri Yantra or Sri Chakra is the most complex and 
energizing of all the yantras. These are dealt with more 
specifically in the Tantric approach. Mantras and the Biological Humors 
VATA: Mantras for Vata should be warm, soft, soothing 
and calming. Vata types should not chant out loud or for 
too long as this may have a depleting effect upon their 
energy. After a few minutes of vocal chanting, they should 
chant silently. Too much of OM is not always good for Vata as it tends 
to increase the space or ether in the mind, which in their 
case is already too high. RAM is the best mantra for them 
generally, as it is wanning, calming and protecting. The Healing Power of Mantra 
HRIM is calming and energizing to their sensitive hearts. PITTA: Mantras for Pitta should be cool, soothing and 
calming. OM is excellent in this regard, also AIM, SHRIM 
and SHAM, which cool respectively the mind, emotions 
and nerves. KAPHA: Kapha types do well with much vocal chant- 
ing or singing. Mantras for them should be warm, stimu- 
lating and activating. HUM is excellent, also OM and 
AIM, which expand awareness and perception. 69 
Mantras and Consciousness 
Mantras aid in all the functions of the mind. Outer Mind (Manas) 
Earth, Water and Ojas are predominant mantras, like 
KLIM or SHRIM, strengthen the outer mind. The chant- 
ing and singing of mantras is important on this level, as is 
repetition of mantra with a low voice. Intelligence (Buddhi) 
Fire and Tejas predominant mantras are good for the 
intelligence, like HUM or HRIM. Meditating upon the 
meaning of mantras brings them to the level of inner intel- 
ligence. Consciousness (Chitta) 
Air, Ether and Prana predominant mantras are good for 
our deeper consciousness, particularly OM. HRIM is a spe- 
cific mantra for the Chitta because it helps open and clear 
the heart, which is the seat of Chitta. Long-term repetition 
of mantras is important here, particularly during sleep or 
idle moments during the day. Mantras reach the level of Ayurveda and the Mind 
our deeper consciousness only when they go on automati- 
cally in the mind, including in the state of sleep. Mantra 
should follow our every breath and movement. Caution 
Mantras should be done for a spiritual and healing pur- 
pose, not to further our desires or to harm others. They 
require that we follow a good ethical regimen in life. After 
mantra, one should practice meditation. Prior to mantra it 
is good to study some spiritual teachings. Mantra is a tool 
for energizing the mind and should not be used as a sub- 
stitute for real thinking or to escape our problems. It needs 
to be integrated into a comprehensive approach or it may 
not provide its full benefits. 241 
PartIV 
Spiritual Applications of Ayurvedic 
Psychology: 
The Paths of Yoga 
ental and emotional well-being is not an 
Mend-in-itself. It is the beginning of the spir- 
itual life. The spiritual life moreover con- 
tains many tools to increase our psychological peace and 
happiness. In this section of the book, we will show how 
these spiritual practices are relevant from a psychological 
perspective. Those with a background in Yoga will find 
the yogic approach used and explained from an Ayurvedic 
perspective. We will specifically examine the methods of Yoga and 
how they relate to psychology, particularly from an 
Ayurvedic perspective. The first chapter deals with the 
background of Yoga and its outer practices, its ethical 
foundation and its disciplines of Asana and Pranayama, 
yogic postures and breathing exercises. The second chapter 
relates to the inner and deeper practices of Yoga. Yoga in 
the true sense takes us beyond ordinary psychology to spir- 
itual psychology, beyond our ordinary human problems to 
the ultimate problem of life — how to go beyond all suf- 
fering. 243 4 
15. Spiritual Therapies 
Spiritual Applications of Psychology 
The psyche (mind) is rooted in the spirit (Self). Spiritu- 
ality is the essence of psychology, which otherwise must 
remain superficial and limited. True happiness and well- 
being are only achieved in our inner consciousness and 
immortal soul, not in the ever uncertain external world. For this reason, Ayurveda always leads us to Yoga and its 
meditation practices. However, the term spirituality today 
is used vaguely and can mean any number of things. Spir- 
ituality in the yogic and Ayurvedic sense is the endeavor to 
unite oneself with God or the higher Self. It includes ordi- 
nary religious activity based on faith, ritual, and prayer, 
but only as an initial part of an inner quest for Self-real- 
ization through meditation. The spiritual life proceeds 
through two main factors: Devotion to God and Self- 
knowledge. Devotion is the basic attitude of the soul, our sponta- 
neous love of the Divine Father and Mother of the uni- 
verse. The pursuit of Self-knowledge is the highest orien- 
tation of intelligence, the seeking to know our true nature 
apart from our changing outward identities. Of these two 
factors, devotion is more important because it is the foun- 
dation for Self-knowledge, which otherwise remains mere- 
ly personal or conceptual. The practice of devotion is the 
nectar that can cure all ills. Without it, psychology is dry, Ayurveda and the Mind 
personal and intellectual. With it, psychology becomes 
art, joy and wonder. Devotion and the Place of God 
How can there be a system of healing that does not rec- 
ognize God and work to improve our relationship with our 
Creator. Ayurveda stresses the importance of God (Ish- 
vara), the creator or cosmic lord from whom this universe 
springs as the ultimate source of healing. God is the man- 
ifest aspect of the Godhead or Absolute (Brahman) which 
rules the time-space creation. In the Vedic view, God is an. inner realitv. our own inner guide. Contacting him iv the 
key to contacting our inner Selfand-source of well-being 
and happiness. God as the Supreme Being is obviously not limited to 
any particular form. God is not merely "He. " He (Ishvara) 
is also She (Ishvari). His feminine counterpart is his cre- 
ative and saving power. Divine grace or Shakti. God is not 
only both male and female, but also animate and inani- 
mate, existing in all of nature, including animals, plants, 
rocks, planets and stars. He is both personal and imper- 
sonal, formless and contained in all forms. God is the being who works through Cosmic Intelli- 
gence, which is his mind. He respects intelligence and is 
ever open to our communication and our questions. The 
way to contact him is through meditation with an open 
mind and heart. As long as we exist in the realm of mani- 
festation we are under his laws and should do homage to 
him. Attuning ourselves to his will lifts us to the summit 
of the natural world from which we can easily access tran- 
scendent awareness. The Divine will is the will to truth 
and for the development of consciousness. It aids all beings 
in their inner unfoldment regardless of the names and 
forms this development takes. Spiritual Therapies 
Importance of Devotion 
Most psychological problems are based upon a lack of 
love in life. Love is the force that makes life worth living, 
gives it color, depth and warmth, allows us to feel intense- 
ly and makes us supremely happy. Love depends upon rela- 
tionship. We are all seeking happiness through relation- 
ship. To be isolated causes pain. To be related and united 
with others brings joy. However, when we limit or person- 
alize our relationships, they cause isolation and bring suf- 
fering. We unite with one person or group and separate 
from others, who become our enemies. Desire is a state of want, a wanting to be loved. It is an 
empty, needy state, seeking to be filled from the outside. Love is a state of fullness, a capacity to give. It is a full and 
overflowing state that derives its power from within and 
transcends our contact with any particular human being. The real question we should ask ourselves is not where to 
find love, but how to give love. If we strive to give love, 
then love must come to us because we are looking at love 
as something inherent within us. If we look for love on the 
outside, then love must run away from us because we are 
looking at love as something that does not already belong 
to us. — 
Most of us seek love from the outside: from sexual part- 
ners, family and friends. We are looking to be loved in a 
personal way rather than to be loving in a universal way. This puts love in the distance, in some object or person 
different from ourselves whom we must win over in order 
to get them to love us. We must ever pursue love but can 
never keep it. Such love eludes us because it is not intrin- 
sically ours but depends upon the circumstances of our 
relationships, which are ever changing. The reason our human relationships are such a problem Ayurveda and the Mind 
today is that we are lacking in devotion. We are looking 
for a fulfillment in relationship with our fellow creatures 
that is only possible through a relationship with the 
Divine. Our real relationship, which is eternal, is with the 
Divine. Our human relationships are only temporary for- 
mations of this deeper relationship. Unless we have the 
proper relationship with the Divine, with the universal 
consciousness or truth, we will not be able to relate prop- 
erly with life or with ourselves. There is a seeking today for primary or lasting relation- 
ships. All our human relationships are secondary because 
they are bound by time and must pass away. They only 
become primary relationships when we see God within the 
other. Without a recognition of the eternal Being behind 
all relationships, there can be no fulfillment in any rela- 
tionship. We are bom alone and die alone and can never be 
one with another physically or mentally, except for brief 
moments. Yet we are never really alone. Though we are bom and 
die in a single body, there is within us the consciousness of 
the entire universe, should we choose to look within. We 
can find all worlds and all beings inside ourselves. Real 
relationship is to see the Divine in others and in all life. It 
requires that we relate to our real origin, our real parents, 
the Divine Father and Mother of the universe, and not just 
to external bodies and forms. Lack of devotion is the root of all psychological prob- 
lems. On the other hand, a person who has devotion can- 
not have psychological problems of a significant nature 
because the Divine is never absent or lacking, never apart 
from them. Spiritual Therapies 
Surrender 
We cannot through our own personal power solve our 
psychological problems. Our willful efforts to control life 
and manipulate our destiny has brought us into the state 
of stress and agitation from which we are seeking relief. If 
we could have solved our problems ourselves, we certainly 
would have done so long ago. Nor is it of great importance 
to figure out the details of our psychological problems. Selfishness, which is lack of devotion, and the seeking for 
love externally leave us dry and discontented inwardly. We must learn to surrender our personal problems, 
then they cannot cling to us. Our personal problems are 
merely manifestations of the personal self. There is no 
solution for them within the realm of the personal self. Only by giving up this self can the problems caused by it 
go away. Surrender is the key to this. After all, we are not 
responsible for how our bodies work, for the movement of 
time, or the marvelous order of the universe. Were there 
not a higher guiding power, we could not even breathe. So 
let us stop pretending that we are in charge of things or 
have the capacity to change them. Let us surrender to the 
Power that is always in control of things, which is the love 
that lies in our own deepest heart. Surrender is the quickest way to go beyond all our 
problems. Yet this is not surrender to a person or belief. It 
is surrender to the inherent beneficence and consciousness 
of life that we all sense when we are free of selfish motives. Such surrender wins all things. However, surrender gener- 
ally requires a form. We may have to surrender to the 
Divine through the medium of a friend, a teacher, or a 
form of God. The Hindu greeting "Namaste" itself means 
"I give reverence to our surrender to the Divine in you. " Ayurveda and the Mind 
Compassion 
Devotion and compassion are two sides of the same 
higher feeling capacity which is the right usage of emo- 
tion. We should feel devotion to the Divine and to those 
individuals who embody divine qualities, like our spiritu- 
al guides. We should feel compassion for all creatures, par- 
ticularly those who are less fortunate than we are. Compassion, however, is not pity, which is a debilitat- 
ing and arrogant emotion. Compassion is feeling together 
or having a common feeling, regarding the other as one- 
self. It is not merely trying to help others, but recognizing 
that the sufferings and joys of others are also our own. Without compassion for other creatures, devotion to 
God may become a personal fantasy. To be devoted to God 
means to feel compassion for all creatures, including those 
who may worship God differently or may not worship God 
at all. Compassion is a recognition of the Divine presence 
in all beings. On the other hand, without devotion, com- 
passion tends to become arrogant. We as individuals can- 
not save the world, particularly if we have not already 
saved ourselves. To try to help others without first know- 
ing ourselves is like trying to save other people in the 
water while we ourselves are drowning. Yet, at whatever stage we are at in life, we can always 
do service to others, recognizing the limitations of what 
we may know and letting a higher grace work through us. The highest form of compassion is also devotion. It is to 
seek the descent of Divine grace for the benefit of all. Forms of Devotion 
God or the Creator is the primal teacher, the supreme 
guru and also the original doctor or healer of all the uni- 
verse. We can acknowledge him in whatever form we like. Spiritual Therapies 
as he takes whatever form is dear to the individual, but we 
will not find inner healing without his grace. The Divine can be worshipped in many different names 
and forms. In fact, we should worship God in a form per- 
sonal to us or our relationship to him will not be direct. We should choose the relationship with the Divine that is 
easiest for us to follow — father, mother, friend, brother, 
sister, or beloved. The mother, being the most primary and 
intimate of all relationships, is generally the easiest. God is perhaps best worshipped in the feminine form of 
the Divine Mother. She contains within herself all love, 
beauty, joy and grace. Her power works through Nature, 
as the great beauty and delight of creation and as the evo- 
lutionary force that causes us to seek spiritual growth. God 
can also be seen as the Divine Father and Nature as the 
Divine Mother. Nature in this regard is not gross matter 
but the creative intelligence shaping and guiding it. Devotion to God is part of the seeking to know who we 
really are, which is God. Once we gain knowledge of our 
inner Self, we transcend both Nature and God (the Cre- 
ator) as realities outside ourselves. We become one with 
the Divine and with the pure consciousness behind the 
universe. Developing Devotion 
The best way to develop devotion is to choose a partic- 
ular form of God to worship. Devotion works easiest if it 
begins with the use of a form. After all, it is attachment to 
form that is the basis of our mind's functioning and its 
problems. There are certain pointers we can follow. The 
main thing is to have a specific form of the Divine that we 
worship on a regular basis. 70 Ayurveda and the Mind 
1. Section summary: 

This passage describes several holistic approaches towards maintaining  



**Summary:**


Section Summary:
    - Presents concepts around **COLOR**: discusses
      * Balancing/counteracting fiery/negative states. regulates/directs

                * Explaining/maintain/strengthens connection to   
                  Higher Powers/Self-Aware/self-love
             , thus enhancing capacities/intelligence/imagination/

            • Fosters respectfulness/calm/growth;
             encourages introspection/reflection/personal responsibility/
                 mindfulness/purpose/honor/respect. References:

[none]



Please summarize this lengthy portion of the provided material focusing solely
on COLOR. Specific highlights mentioned earlier remain intact. Note: Since references aren’t specified anywhere else besides [“…], please assume none was referenced explicitly throughout this excerpt. ]

To maintain specificity, accuracy, and concise summarizations, ensure consistency among terms/phrases chosen carefully.
The three biological humors are Vata, Pitta, and Kapha, and they respond to different colors. Vata responds to warm, moist, and calming colors, Pitta to cool and calming colors, and Kapha to warm and stimulating colors.
What are the three biological humors, and what colors do they respond to?
One can use color therapy by applying the principles of the three biological humors, using colors that are harmonious and not overly stimulating. It can also be used by meditating on specific colors or using them in one's environment.
How can one use color therapy in Ayurveda?
The primary method of treating the mind in Ayurveda is through mantra therapy, which is a powerful tool for psychological healing.
What is the primary method of treating the mind in Ayurveda?
A Sattvic mantra is subtle, pleasant, harmonious, mild, and natural, whereas a Rajasic mantra is bright, loud, flashy, and artificial.
What is the difference between a Sattvic and a Rajasic mantra?
Yes, mantra therapy is a powerful tool for treating psychological disorders and can be used to heal the mind and restore balance to the mental field.
Can one use mantra therapy to heal psychological problems?