Pitta-Kapha 
Pitta-Kaphas have both energy (fire) and stability 
(water) and are generally the strongest physically of the 
different types. They have good resistance and are general- 
ly very healthy. They are strong and content in who they 
are and what they do. Psychologically, they are also strong 
and they are the least likely to seek out a therapist unless 
they have been unsuccessful in life. Pitta-Kapha types lack adaptability and flexibility (air). They prefer to be dominating and controlling and tend to 
be conservative and possessive. This leads them to eventu- 
al suffering and frustration because most of life must 
remain beyond our power. They often break down later in 
life after they have failed in some major enterprise. In their 
case, such failures are often blessings in disguise and help 
them look within. While they may be successful in the outer world, they 
may have difficulties in spiritual practices unless they 
learn to develop lightness, detachment and surrender. They require more activity, creativity and new challenges 
(more Prana). They need to learn to move on from what A164 Ayurveda and the Mind 
they have succeeded in and not get caught in power and 
control. Once settled in a line of treatment, they do well 
unless they get attached to their progress. For this reason 
it is best for them to have some variety in their treatment 
and not turn their therapy into a new form of achievement 
or acquisition. Vata-Kapha 
Vata-Kapha types lack energy, motivation, passion, and 
enthusiasm. They simply do not have the fire to get going 
in life, however much they may want to. They are often 
weak, passive, dependent, hypersensitive, and extremely 
yin. They will agree with what they are told but will lack 
the energy to put it into action. They are both emotional- 
ly and mentally (nervously) unstable, easily disturbed and 
frightened. They possess amorphous or chameleon person- 
alities and will appear as you want them to be. Their judg- 
ment and discrimination tends to be poor and they easily 
get carried away by wrong associations or emotional influ- 
ences. On the positive side, Vata-Kapha types are sensitive, 
humble and adaptable. They can be highly artistic, imag- 
inative or creative. They are considerate of others. They 
have no violence or ill-will toward anyone but blame 
themselves. They tend to be naive and need to be more 
realistic about other people and their motivations. They 
have to be careful not to let themselves be used or con- 
trolled. For this they need to be more assertive and chal- 
lenge their fears. They respond to warmth and firmness but it is hard for 
them to be consistent in their responses. They must learn 
to develop clarity, motivation and determination. They are 
most likely to develop dependency on their therapists and Ayurvedic Counseling and Behavioral Modification 165 
become addicted to their problems. However, once they 
turn their deep sensitivity in the right direction, they can 
contact inner sources of love and grace and themselves 
develop healing powers. Vata-Pitta-Kapha Types 
In some individuals, all three biological humors exist in 
relatively equal proportions. Treatment for them usually 
involves dealing with the biological humor currently out 
of balance. On a psychological level as well their condition 
can be changing. They need adaptability in their treat- 
ment and comprehensiveness of approach. Generally it is 
best to deal with any Vata problems they may have first, 
particularly through psychological therapies, because Vata 
is the most likely of the biological humors to cause prob- 
lems. Pitta problems can be dealt with second, because 
these are the next problematical, and Kapha problems 
third because these are the least. Balancing Therapy for the Mind 
The Ayurvedic method of treatment is to relieve a neg- 
ative condition by applying therapies of an opposite 
nature. If Vata (air) is too high, for example, its qualities 
of coldness, dryness, lightness and agitation will be elevat- 
ed. This manifests in symptoms like cold extremities, dry 
skin, constipation, loss of body weight, or insomnia. Opposite therapies, like a rich nutritive diet, warm oil 
massage, rest and relaxation, are necessary to counter these. The same principle holds true for the mind. A psycho- 
logical imbalance is treated with opposite qualities to 
restore balance. This method for the mind is called Prati- 
paksha-Bhavana in Sanskrit.'" It has been translated as 
"thinking thoughts of an opposite nature.' However, its Ayurveda and the Mind 
implications go beyond our surface thinking patterns. It 
means to "cultivate a balanced state of consciousness." For 
example, if our minds are disturbed by anger, we must cul- 
tivate peace. This requires not only thinking peaceful 
thoughts but taking in peaceful impressions, visualizing 
peace between ourselves and others, doing prayers for 
peace, and intentionally acting toward others, even our 
enemies, in a peaceful manner. It requires a complete 
lifestyle discipline. Our consciousness is the result of the food, impressions, 
and associations to which we have become accustomed. It 
is reinforced by our actions and expressions. Whatever 
external force conditions us, we make it our own by 
expressing it. For example, if I am surrounded by anger as 
a child, I will likely become an angry person. When I act 
in an angry manner, then this anger, whose original impe- 
tus was external, becomes part of my own nature and auto- 
matic responses. The influence of our daily lives creates a subtle imprint. It colors our consciousness just as a dye colors a cloth. This 
permeation of our consciousness by the subtle influences of 
our lives predisposes us to certain attitudes, which deter- 
mine our mental happiness or unhappiness. The food, 
impressions and associations that we habituate ourselves 
have a permeating effect upon the mind. This permeating 
action goes deeper than our conscious thoughts. Most of it 
affects us on a subconscious level, as we note through how 
advertising manipulates us by appealing to instinctual 
responses like sex. To counter these deep-seated tenden- 
cies, an opposite type influence is required, an appeal to 
the subconscious but directed in a higher way toward heal- 
ing and wholeness. To change harmful mental conditions, we must culti- 
vate an opposite way of consciousness, which means to ere- Ayurvedic Counseling and Behavioral Modification 167 
ate an opposite way of living. For example, if we are 
depressed we should eat vitalizing food. We should open 
ourselves up to the vital impressions of nature: the trees, 
flowers, and sunshine. We should associate with people 
who are creative and spiritual. We should not cultivate the 
thought that we are depressed. Rather we should cultivate 
the thought that we have energy, that we are not depen- 
dent upon anyone or anything else to make us happy. This 
requires understanding the part of our nature that is inher- 
ently free from psychological problems, our deeper Self. According to Vedic thought, our original nature is 
good, beneficent and full. We are nothing but the Divine 
Self in incarnation. However, we obscure our original 
nature through contact with external conditioning factors. We take on a false or artificial nature, an ego identity that 
leads to sorrow. Whatever problem we have psychological- 
ly is not our true nature but a superimposition, a result of 
wrong conditioning; to look at it Ayurvedicly, it is just an 
expression of mental indigestion. We often naturally try to counter our psychological 
problems with opposite influences, but in the wrong way, 
and therefore fail. For example, if we are depressed, we 
look for someone to cheer us up. If we cannot find such a 
person we get more depressed. Or we look for a stimulant. We drink coffee or alcohol, or take an anti-depressant. Such external stimulants breed dependency and leave us 
more depressed when they are not at our disposal. The 
method we are trying is correct, which is to counter our 
negative condition with an opposite positive energy, but 
our application is faulty. We are relying on substances that 
merely mask our condition but cannot resolve it. We are 
not ourselves creatively and consciously participating in 
the process. We must create a positive energy within our 168 Ayurveda and the Mind 
own mind and behavior to counter negative psychological 
conditions. We can benefit from positive external influ- 
ences but should avoid those which breed addiction or 
dependency. This cultivation of a balanced state of mind should not 
be confused with simple positive thinking. It is more than 
that. It requires not just thinking we are happy when we 
are sad, which may be only a fantasy, but also changing the 
conditions that make us unhappy, including our thoughts 
and our actions. We should not cover over thoughts of 
unhappiness with thoughts of happiness, but affirm the 
deeper happiness at the core of our being. For a balancing 
therapy to work, we must know how the qualities of 
things affect us. The following chapters examine the role 
of food, impressions, and associations so we can apply 
them to return to this original state of harmony that is 
inherent in our original nature. 11. The Cycle of Nutrition 
for the Mind: 
The Role of Impressions 
ow can we have a healthy mind? How can our 
H consciousness, like the body, become strong, 
flexible, resilient and enduring? Just as there 
are rules for creating physical health, so there are 
creating mental health. Most importantly, just as the body 
needs the right nutrition for health, so does the mind. The mind is an organic entity, apart of Nature, and has 
its cycle of nutrition that involves taking in substances to 
build it up, like impressions, and releasing waste materi- 
als that can become toxins, like negative emotions. Food 
for the mind, like that for the body, creates the energy that 
allows it to work. Like the body, the mind has its proper 
exercise and expression, which requires the right food to 
sustain it. Though most of us consider how we feed our bodies, we 
seldom consider how we feed our minds. We are often so 
caught up in our emotional impulses that we do not nour- 
ish our minds properly. As a result, our minds become dis- 
torted. Their natural urge toward light and knowledge 
becomes warped into seeking pleasure and self-aggran- 
dizement. To change the mind, we must change what we 
feed it. Unless what we put into the mind changes, we 
cannot change what comes out of it. But what are the sub- 
stances that feed the mind? Unless we know this we can- 
not go very far in treating the mind. 170 Ayurveda and the Mind 
In this chapter we will examine in detail all the main 
factors of mental nutrition and mental digestion. Various 
methods will be provided to improve our mental nutrition 
and increase our capacity of mental digestion. Physical — Food 
The first level of nourishment for the mind comes 
through the food we take in, which provides the gross ele- 
ments of earth, water, fire, air and ether. The essence of 
digested food serves to build up not only the brain and 
nerve tissue but also the subtle matter of the mind (note 
chapter on Diet and Herbs). The five gross elements build 
up the physical body directly and, indirectly, the mind. For example, the earth element in the food we take, like 
proteins, builds the heavy matter of the body, like the 
muscles, and helps ground and stabilize the mind through 
increasing the earth element within it. Subtle — Impressions 
The second level of nourishment for the mind comes 
through the impressions and experiences we take in 
through the senses. Through the senses we take in impres- 
sions from the external world: the colors, shapes, and 
sounds around us, which constitute the subtle elements. The five sensory potentials directly build up the outer 
mind (Manas) and indirectly the inner mind or deeper con- 
sciousness (Chitta). Sensory impressions color our 
thoughts and affect our feelings. The mind (Manas) itself 
brings in mental and emotional impressions that most 
strongly affect it. The Cycle of Nutrition for the Mind 171 
Corresponding Gross and Subtle Elements 
1) Earth smell 
2) Water taste 
3) Fire sight 
4) Air touch 
5) Ether sound 
6) Mind mental and emotional impressions 
Causal — Gunas 
The third and deepest level of nutrition for the mind, 
which determines the nature of our deeper consciousness 
(Chitta), is through the three gunas of Sattva, Rajas and 
Tamas. The gross and subtle elements (food and impres- 
sions) affect our deeper consciousness according to their 
constituent gunas. Most importantly, we are affected by 
the gunas of the people we associate with at a heart level. After all, our relationships make the greatest impression 
upon us. This is why right relationship is so crucial in 
treating the mind. Our deeper consciousness is the level of 
the heart. The gunas are the primal level of matter (Prakriti) and 
cannot be destroyed, but they can be transformed, which is 
what our food, impressions and associations affect. Sattvic 
food, impressions and associations activate the Sattvic 
qualities of consciousness like love, clarity and peace. Raja- 
sic food, impressions and associations activate its Rajasic 
qualities like passion, criticalness and agitation. Tamasic 
food, impressions and associations activate the Tamasic 
qualities of insensitivity, ignorance and inertia. Chitta, our 
deeper consciousness, is the ultimate product of digestion 
of food, impressions and associations. To have a healthy A172 Ayurveda and the Mind 
consciousness requires that we consider all three levels of 
nutrition. Impressions and associations go together as the 
basic factors of our experience. Mental Digestion 
We must not only consider the nature of the food we 
take in but also our capacity to digest it. Even if we take 
good food, if our digestion is weak, it may turn into tox- 
ins. The mind, like the body, has its digestive power or 
digestive fire (Agni) which is intelligence (Buddhi). The mind exists to provide experience and liberation 
for the soul. Experience that we have digested or under- 
stood brings freedom and allows for the expansion of 
awareness, just as food we have digested releases energy 
that allows us to work. Experience that we have not digest- 
ed becomes a toxin and initiates various pathological 
changes in the mind, just as undigested food causes the 
disease process in the physical body. Just as well-digested 
food brings physical happiness and undigested food causes 
disease, so well-digested experience brings mental happi- 
ness, and poorly digested experience causes mental disor- 
ders. The mind has its own pattern of digestion which 
resembles that of the physical body. 1. Outer Mind and Senses — Gathering of Impressions 
The five senses bring in impressions, much like the 
hands and the mouth bring in food. These are gathered in 
the outer mind (Manas), which organizes them but does 
not have the power to digest them. The outer mind corre- 
sponds to the stomach in the physical body, which gathers 
and homogenizes food but cannot fully break it down or 
absorb it. The Cycle of Nutrition for the Mind 173 
2. Intelligence — Digestion of Experience 
Once the outer mind has gathered and homogenized 
our impressions, intelligence (Buddhi) works to digest 
them. Intelligence is the Agni or digestive fire for the 
mind and corresponds to the small intestine as a physical 
organ. Intelligence digests impressions and turns them 
into experiences. It turns present events into memories. Proper mental digestion depends upon proper function 
of intelligence, through which we discern the truth of our 
experience from its outer names and forms. It enables us to 
take in the Sattva guna from our experiences and release 
their Rajasic and Tamasic components. Wrong mental 
digestion occurs when we are unable to break down the 
names and forms of our experience into truth energies. Then the undigested names and forms accumulate in the 
mind and block its perception. We mistake the appearance 
of things for their meaning or truth content.51 
3. Consciousness — Absorption of Experience 
Once intelligence has digested our impressions, they 
pass in the form of experience or memory into our deeper 
consciousness (Chitta), which they affect according to their 
qualities (gunas). Experience absorbed in the deeper con- 
sciousness becomes part of its fabric, just as the food 
digested becomes part of the tissue of the physical body. II 
our experience is not digested properly, it damages the 
substance of the mind, just as undigested food damages 
the tissues of the body. Experience that we have digested 
does not leave a mark or scar upon the mind in the form of 
memories, but allows us to function in life with peace and 
clarity. Let us examine some examples of this process. If we sec 
a beautiful sunset with an open heart this impression is Ayurveda and the Mind 
easily digested and leaves an energy of light and peace in 
our deeper consciousness. If someone attacks or robs us, 
however, our mind gets disturbed. The experience is hard 
to digest, and leaves a residue of anger, frustration or fear. Our lives are filled with many such examples. Undigested 
experiences re-arise from our subconscious, influencing 
our current state of mind, until we understand and resolve 
them. The Three States of Waking, Dream, and Deep 
Sleep 
In the waking state we gather impressions through the 
outer mind (Manas) and senses. In the dream state we 
digest impressions through our inner intelligence (Bud- 
dhi) and these are reflected through our subtle senses in 
the form of various dreams. In deep sleep, the residue of 
our digested impressions, reduced to seed form, becomes 
part of our deeper consciousness (Chitta). Our dreams show the process of mental digestion. Good dreams reflect good mental digestion. Bad dreams 
show poor mental digestion?2 Similarly, good deep sleep 
reflects a well-developed body of consciousness. Inability 
to sustain deep sleep shows a poorly developed body of 
consciousness. Detoxification for the Mind 
Detoxification is just as necessary for the mind as it is 
for the body. Yet for detoxification to begin we must first 
stop taking toxins into ourselves. For mental well-being, 
there must be first a prevention of wrong impressions and 
experiences from entering into our consciousness, just as 
for physical well-being we must avoid wrong food. The Cycle of Nutrition for the Mind 17^ax 
Second, there must be a strong intelligence to digest 
impressions properly. We must strive to avoid negative 
experiences as much as possible. When we cannot do this, 
we must have enough intelligence to digest even disturb- 
ing impressions, which are not always avoidable. Elimi- 
nating toxins from the consciousness involves stopping 
their intake, which requires control of the mind and sens- 
es. Then it requires directing the light of intelligence 
within to bum up the wrong experiences we have already 
absorbed. Just as fasting from food helps detoxify the body, so 
fasting from impressions detoxifies the mind. Once the 
intake of impressions ceases, consciousness, whose nature 
is space, will naturally empty itself out. Its contents will 
come up to the level of the intelligence which can then 
digest them properly. This requires deep thinking, inquiry 
and meditation. When the outer mind and senses are calm 
and quiet, our inner thoughts arise. Deep-seated habits 
and memories float to the surface. If we leam to observe 
and understand them, we can let them go, but this 
requires that we are willing to be free from them. Physical Level of Detoxification — Pure Diet 
Toxic accumulations of the gross elements, mainly 
earth and water, are eliminated from the physical body 
through ordinary elimination channels of excretion, urina- 
tion and sweating. Special Ayurvedic detoxification mea- 
sures help us release excesses of the three Doshas along 
with these waste materials." Fasting is another important 
measure, which allows the body to bum up toxins. Special 
herbs can help as well. 176 Ayurveda and the Mind 
Subtle Level of Detoxification — Pranayama 
Negative impressions (the subtle elements) are elimi- 
nated mainly through Pranayama or yogic breathing exer- 
cises, which create a special type of sweating that releases 
excess subtle water and earth elements (taste and odor). Ordinary sweating therapies help in this process, includ- 
ing use of sweat lodges, steam baths, saunas and diaphoret- 
ic (sweat-inducing) herbs. Sweating therapy is part of 
Ayurvedic Pancha Karma therapy, which aids in the purifi- 
cation of the subtle as well as the gross body. Fasting from 
impressions (Pratyahara) is another helpful method, 
which, like fasting from food, allows undigested and toxic 
impressions to be released. Crying, a sincere flow of tears 
reflecting a real change of heart, is another way that the 
mind can be purified of negative emotions. Causal Level of Detoxification — Mantra 
The gunas are the core level of matter and are inde- 
structible. There is no release of the gunas from conscious- 
ness (Chitta) but they can be transformed. Toxic accumu- 
lations of the gunas (excess Rajas and Tamas) can be 
changed into Sattva. This occurs through mantra or sound 
therapy. Sattvic mantras like OM help change the Rajasic 
and Tamasic patterns in our deeper consciousness and 
make it Sattvic. They change the fabric of the Chitta and 
make it receptive to higher influences. Cultivating the Field of Consciousness 
Consciousness (Chitta) is a field and like the earth has a 
feminine and creative quality. What we put into it, in 
terms of our life-experience, is how we cultivate this field. According to how we cultivate it, so things will grow 
within it. If our field of consciousness is cultivated with The Cycle of Nutrition for the Mind 111 
good food and impressions, then bad habits and impulses 
will not have a favorable environment in which to take 
root. If we take in bad food and impressions, then even 
good thoughts and impulses will have no favorable ground 
on which to grow. We can again draw a physical comparison. If we build 
up our bodily tissues with wrong food, the tissues them- 
selves will be damaged or deficient. Once the structure of 
the body is damaged, it becomes difficult to maintain 
health. Similarly, consciousness has its substance that is 
created through time. If it is wrongly developed, like a 
wrongly grown tree, it can require much time and effort to 
fix, if it can be fixed at all. Consciousness is also like a deep well. What we take in 
through the senses and mind are like the things that we 
throw into the well. We do not see the effects of what we 
take in because the well is so deep. Yet whatever we throw 
into the well of consciousness grows according to its 
nature and will eventually impel us to act. Nothing that 
we put into our consciousness remains static or has no 
effect. Consciousness is fertile and creative. Whatever we 
deposit in it has its progeny, which we will have to deal 
with for good or ill. 
We must be very careful in how we feed our minds. The 
results will manifest over time, after which it may be too 
late to reverse if these are negative. We must constantly 
guard our consciousness and what we put into it. We must 
treat it like a delicate flower that requires proper soil and 
nutrients. We must protect it from wrong influences and 
associations as if it were a child. This requires a clear intel- 
ligence and a consistent life regimen in harmony with our 
nature. Ayurveda and the Mind 
Factors of Mental Nutrition 
For treating disease, physical or mental, we must con- 
sider the following factors of nutrition: 1) Proper food and 
drink; 2) Proper air and right breathing; and 3) Proper 
impressions. Proper food, drink and air nourishes the 
physical body and the Pranas. Proper impressions nourish 
the outer mind and senses. Our impressions serve as vehi- 
cles for the feelings, emotions, beliefs, values and attitudes 
that nourish our intelligence and deeper consciousness. For properly nourishing the mind, Ayurveda employs 
certain techniques involving positive impressions, emo- 
tions, thoughts, beliefs, and attitudes. The physical side of 
mental nutrition or food is dealt with in the chapter on 
diet and herbs. The use of the breath is examined in the 
chapter on Yoga relative to Pranayama. In the remainder of 
this chapter we will examine internal factors that affect the 
mind, primarily various types of impressions. Sensory Impressions 
The senses are our main gates to the external world, 
through which we take in not only sensory but mental and 
emotional influences. The proper and balanced use of the 
senses makes us healthy and happy. The improper, exces- 
sive or deficient use of the senses makes us unhealthy and 
disturbed. Our senses are constantly feeding us with 
impressions, which determine who we are and what will 
we become.5' 
We are constantly bringing in sensory impressions of 
all types that must affect us in their different ways. We 
spend much of our time taking in special sensory impres- 
sions through various forms of recreation and entertain- 
ment. However, most of the time we are so engrossed in 
the world of the senses, like watching a movie, that we fail The Cycle of Nutrition for the Mind 179 
to step back and examine what is happening to us through 
our sensory interactions. The intake of impressions is a subtle form of eating in 
which certain nutrients are taken in from external objects. This we can easily observe by seeing how our daily impres- 
sions reverberate in our minds when we sleep through the 
kinds of dreams that they create. For example, if we have 
been caught in hectic traffic in a noisy and polluted part of 
a large city, our minds will also feel noisy and polluted. On 
the other hand, positive impressions, like those gathered 
during a hike or walk in the woods, will make the mind 
feel expansive and peaceful. However, many people today, including those in the 
medical field, do not accept that sensory impressions influ- 
ence the mind. This debate is most noticeable in the issue 
of television violence, which many people claim does not 
make those who watch it more violent. To Ayurveda, this 
is like saying the food we eat does not affect our health. Ayurveda states that the impressions we take in affect our 
behavior directly. Watching television violence may not 
make us overtly violent, but it does not make us non-vio- 
lent. And it certainly makes us dull and dependent upon 
external stimulation of a distorted nature. The mind is very sensitive to impressions. Our impres- 
sions feed our life-force and motivate our actions. Dis- 
turbed impressions cause disturbed expressions. Peaceful 
impressions cause peaceful expressions. Only if we have a 
great deal of inner awareness can we effectively ward off 
the negative impressions that we all must contact to some 
degree. Impressions are taken in by the outer mind based upon 
its receptivity to them. They are judged or digested by the 
intelligence and their residue is deposited in the feeling Ayurveda and the Mind 
nature or consciousness. There, any residue of wrong 
impressions become inherent as an obstruction in the men- 
tal field, which gives rise to various wrong perceptions and 
actions. We do not automatically absorb sensory influ- 
ences. We can discriminate them away through the prop- 
er function of intelligence. This requires discerning their 
truth and not getting caught in their glamour. There is a whole science of impressions. Just as the food 
we eat can be examined through our digestion and elimi- 
nation, the effects of impressions can be observed in vari- 
ous ways. Many mental disorders arise from the intake of 
wrong impressions and can be cured through the intake of 
right impressions. As it is easier to change our impressions 
than to alter our thoughts and emotions, impressions allow 
us perhaps the simplest way to change the entire mental 
field. Signs of Proper Intake of Impressions 
acuity of sensory functioning 
control of the imagination 
deep sleep with few or with spiritual dreams 
lack of need for entertainment 
clear perception, capacity for creative expression 
mental lightness, peace and luminosity 
Signs of Improper Intake of Impressions 
improper functioning of the senses 
disturbed imagination 
disturbed sleep, frequent or agitated dreams 
craving for violent or disturbed entertainment 
unclear perception, lack of creativity 
mental heaviness, disturbance and darkness The Cycle of Nutrition for the Mind 181 > 
Positive and Negative Impressions 
The main source of positive impressions is Mother 
Nature herself — the impressions gained from the sky, 
mountains, forests, gardens, rivers and ocean. Is there any- 
one who is not elevated by being in beautiful natural sur- 
roundings? A great portion of our modem psychological 
unrest is simply due to alienation from Nature that 
deprives us of the impressions natural to our mental well- 
being. Instead of taking in positive natural impressions, 
we fill the mind with artificial sensations from our artifi- 
cial world. Just like junk food affects the body, such "junk 
impressions" must distort the mind. We can create our own positive impressions. Much of 
what is called good art is an attempt to create a higher 
level of impressions that reflect our inner being. Religion 
aims at this through ritual, mantra or visualization. Any impression apart from nature, genuine art or spir- 
ituality must have some negative consequences. The main 
source of negative impressions today is through the mass 
media, though not all mass media impressions are bad. Impressions gained in artificial environments like roads or 
cities are also disturbing. Those gained in personal con- 
flicts or other problems with people can also be very neg- 
ative. Negative impressions, like junk food, become addict- 
ing. As junk food has little real nutritional content or nat- 
ural taste, it must be made palatable by adding large 
amounts of salt, sugar or spices. As it has no real nutri- 
tional content, we are compelled to take more of it, trying 
to gain some nourishment from it. The spice for negative 
impressions is sex and violence. Because there is no real life 
in mass media impressions, we must give them the illusion 
of life by portraying the most dramatic events in life. Ayurveda and the Mind 
We can take in positive impressions in two ways: first 
in terms of the immediate home environment, second in 
terms of the general environment, which includes the 
workplace, society and the world of nature. To nourish the 
mind, we must have beauty and harmony in our home 
environment. We must have a place of peace and happi- 
ness. To bring this about, it may be necessary to create a 
sacred or healing space in the house. There are various 
ways to do this. Generally a room should be set aside for 
spiritual and creative activity. An altar can be set up with 
pictures of deities or gurus, sacred objects like statues, 
gems or crystals, or harmonious shapes, colors or geomet- 
rical designs. Incense, flowers, fragrances, bells or music 
can be used. Some prayer, meditation or relaxation should 
be done daily at this place. Ideally our house should be a temple, but at least one 
portion of it should be kept as a place of healing and med- 
itation where we can go to be renewed. We should resort 
to such a healing room whenever our physical or mental 
energy is drained. In severe cases, a patient may have to 
stay in such a healing room for extended periods. In terms of our external environment, we must reestab- 
lish our communion with nature. We should spend a cer- 
tain amount of time regularly in communion with nature. We can go hiking, camping or merely work in the garden. We must draw into our lives the energy of the sky, moun- 
tains, plains and waters. We must link up with the cosmic 
life-force that alone has the power to heal our individual 
life-force. Our individual life-force cannot heal itself if it 
becomes a closed system, apart from Nature. We must bring higher impressions into our workplace. Perhaps a small portion of it can be made into an altar or 
at least a garden. We must bring higher impressions into The Cycle of Nutrition for the Mind 
our social interaction. This can be done by going to spiri- 
tual places like temples, doing chants, rituals or medita- 
tions in a group. Impressions to Reduce the Three Doshas 
The following pages provide an outline of impressions 
to reduce the Doshas. These are explained in detail in the 
appropriate chapters on diet, herbs, aromas, color therapy, 
mantra, Yoga and meditation. Vata-reducing Impressions 
Nature: sitting or walking quietly and peacefully 
by a garden, forest, river, lake or ocean, particularly 
where it is warm and bright 
Sensory: 
1. sound — calming music and chanting, classical 
music, chanting, peaceful silence 
2. touch — gentle and warming touch or massage, 
using warm oils like sesame or almond 
3. sight — bright and calming colors like combi- 
nations of gold, orange, blue, green, white 
4. taste — rich and nourishing food abounding in 
sweet, salty and sour tastes, with moderate use of 
spices 
5. smell — sweet, warm, calming and clearing fra- 
grances like jasmine, rose, sandalwood, eucalyptus Ayurveda and the Mind 
Activity: gentle exercise, Hatha Yoga (particularly 
seated and inverted postures), Tai Chi, swimming, 
hot tubs (but do not stay in too long), relaxation, 
more sleep 
Emotional: cultivating peace, contentment, fear- 
lessness and patience; releasing fear and anxiety, 
having the support of good friends and family with 
regular social interaction 
Mental: anti-Vata mantras like Ram, Hrim or Shrim, 
concentration exercises, strengthening memory 
Spiritual: meditation on strong, benefic, happy or 
peaceful deities like Rama and Krishna, or protec- 
tive forms of the Divine Mother (like Durga orTara) 
or Divine Father, prayers for peace and protection, 
developing discrimination and insight 
Pitta-reducing impressions 
Nature: sitting or walking by flowers, river, lake or 
ocean, particularly when it is cool; walking at night, 
gazing at the night sky, moon and stars 
Sensory: 
1. Sound — cooling and soft music like the sound 
of flutes, sound of water 
2. Touch — cooling, soft and moderate touch and 
massage with cooling oils like coconut or sun- 
flower The Cycle of Nutrition for the Mind 185 
3. Sight — cool colors like white, blue and green 
4. Taste — food that is neither too heavy nor too 
light, abounding in sweet, bitter and astringent 
tastes, with few spices except those that are cool- 
ing like coriander, turmeric and fennel 
5. Smell— cool and sweet fragrances like rose, san- 
dalwood, vetivert, champak, gardenia or jasmine 
Activity: moderate exercise, walking, swimming, 
cooling Asanas like shoulder stand 
Emotional: cultivating friendship, kindness and 
courtesy, promoting peace, forgiveness, compassion 
and devotion; releasing anger, resentment, conflict 
and hatred 
Mental: anti-Pitta mantras like Shrim, Sham or Ma, 
practicing non-judgment and acceptance, listening 
to other people's points of view 
Spiritual: meditation on benefic and peaceful 
deities like Shiva (in his peaceful form), Vishnu or 
benefic forms of the Divine Mother (like Lakshmi); 
prayers for universal peace, cultivating surrender 
and receptivity 
Kapha-reducing impressions 
Nature: vigorous hiking or walking in dry or desert 
regions, high mountains, or on sunny and windy 
days in open areas Ayurveda and the Mind 
Sensory: 
1. Sound — stimulating music, strong and ener- 
gizing sounds, singing 
2. Touch — strong, deep body massage with dry 
powders or stimulating oils like mustard 
3. Sight — bright and stimulating colors like yel- 
low, orange, gold and red 
4. Taste — light diet emphasizing pungent, bitter 
and astringent tastes with liberal use of spices, 
occasional fasting 
5. Smell — light, warm, stimulating and penetrat- 
ing fragrances like musk, cedar, myrrh, camphor 
and eucalyptus 
Activity: strong aerobic exercise, jogging, sun- 
bathing, wind-bathing, saunas, reducing sleep 
Emotional: cultivating detachment, service to oth- 
ers and selfless love; releasing greed, attachment, 
and clinging 
Mental: anti-Kapha mantras like Aim, Krim or 
Hum, cultivating wakefulness, mental exercises and 
games (like chess), breaking with the past and with 
tradition 
Spiritual: meditation on active or wrathful Deities, 
including strong forms of the Divine Mother (like 
Kali) or of the Divine Father (like Rudra), medita- 
tion on the Void or on the inner light 187 
12. Outer Treatment Modalities: 
Diet, Herbs, Massage and 
Pancha Karma 
reating the mind is unlikely to be successful if 
Twe do not also consider the condition of the 
body. In this chapter we will examine the phys- 
ical treatment methods of Ayurveda and how they 
used relative to the mind. These begin with the most basic 
factors, which are diet, herbs and massage. Because they 
are explained in detail in regular Ayurveda books, we will 
only examine them generally. Diet 
The food that we eat affects not only our body but our 
entire state of mind. As is the quality of our food, so 
becomes the quality of our consciousness. Similarly, unless 
we change our diet, we are unlikely to be able to change 
our consciousness. We can all easily observe how different 
foods affect us. Food that is heavy, like steak, makes the 
mind heavy and can cause irritability, dullness and depres- 
sion. Food that is light, like fruit or salads, makes the 
mind light, and in excess causes lightheadness and insom- 
nia. Food that is balanced and full of the life-force, like 
whole grains and cooked vegetables, improves sensory 
function and promotes mental harmony and clarity. If we 
want to calm our emotions or raise our state of conscious- 
ness, we cannot ignore the food we eat or our dietary 
habits. 188 Ayurveda and the Mind 
Diet is one of the most important therapies in Ayurve- 
da. In fact, Ayurvedic treatment begins with the proper 
diet. The physical body, after all, is made up of food which 
builds the tissues. While diet is not central to treating 
psychological conditions, it cannot be ignored. An 
Ayurvedic diet can be a very helpful factor for treating the 
mind. This section does not aim at outlining a complete 
Ayurvedic dietary therapy. That can be gained from other 
books on Ayurveda.5' Here we will deal primarily with the 
mental and emotional effects of food. Food provides three levels of nutrition: 1) Physical 
(outer level) — five elements; 2) Mental (inner level) — 
sensory and mental impressions; and 3) Spiritual (core 
level) — three gunas. Food itself is a physical substance composed of the five 
elements of earth, water, fire, air and ether. It provides the 
first or physical level of nutrition directly, the other two 
indirectly. The second and third levels of nutrition occur 
on the levels of the mind (Manas) and consciousness (Chit- 
ta) respectively. This was discussed in the chapters relating 
to sensory therapies and the functions of the mind. However, because food affects the other levels of our 
nature through a physical medium, it takes its influence 
deep into the unconscious. Food nourishes the vital force 
that sustains autonomic and instinctual reflexes. Through 
the vital force, the effects of food can reach the emotional 
urges embedded in our deeper consciousness. Through the 
vital-force, the food drives us to particular activities, 
according to its nature. For example, if we eat a lot of 
meat, which is permeated with the influence of harm to 
other creatures, this will promote aggressive and perhaps 
violent actions on our part. During the process of eating, our life-force and mind Outer Treatment Modalities '89 A 
open up and are exposed to environmental influences. Our 
Prana becomes exposed. While eating we become vulnera- 
ble to impressions and feelings from the world around us. We are strongly influenced by people while eating with 
them, particularly in social circumstances, like in a restau- 
rant. We are not only what we eat but whom we eat with, 
as well as where we eat. The impulses of the unconscious are the hardest part of 
awareness to change and the source of the hidden fears and 
desires that most disturb us. Therefore we should not 
underestimate the power of food to affect either our 
thoughts or our behavior. Control of diet aids in the con- 
trol of the subconscious and the release of its contents. As 
psychological problems are rooted in the unconscious, diet 
should not be overlooked in treating them. Most psychological problems reflect our dietary habits, 
either in what or how we eat. They cause us to eat wrong 
food or to eat in a wrong or irregular manner. All imbal- 
ances of the mind disturb the digestive system through the 
nervous system. Correcting diet helps clear out the uncon- 
scious habits that sustain our mental unrest. Levels of Nutrition Through Food 
Food provides nourishment through all the five ele- 
ments, predominantly earth. The six tastes of food help 
build up the respective elements in the body and mind (see 
table below). 190 Ayurveda and the Mind 
Element In Nourishes 
Earth Solid food Internal organs, muscles, skin, 
bones and other earth predomi 
nant tissues 
Water Liquid food Mucous membranes, secretions, 
plasma, fat, And drink nerve, 
reproductive and other liquid 
predominant tissues 
Fire Heat, sunlight and 
fire element in food Blood, digestive fire, and fire 
predominant enzymes and 
digestive juices 
Air Breath and the air 
element in food Vitalizes nervous system, promotes 
discharge of impulses and 
secretions 
Ether Space in breath and 
in food Clears and nourishes mind 
and senses 
Along with the food we eat, we take in various sensory 
impressions, the most evident being the taste of the food, 
although smell, texture, and sight also come into play. Additional subtle impressions come in through how the 
food is grown and prepared, as well as the atmosphere and 
state of mind in which it is eaten. This is part of the sec- 
ond or mental level of nutrition. Food, like all things in the universe, consists of the 
three cosmic qualities of Sattva (balance), Rajas (agitation) 
and Tamas (resistance). These are reflected in both the ele- 
ments and impressions gained through the food. These 
constitute the third or core level of nutrition, which 
Ayurveda emphasizes through a Sattvic diet. Sattvic Diet 
Ayurveda emphasizes a Sattvic diet for healthful living, 
particularly for keeping our minds happy and at peace. Outer Treatment Modalities 
Sattvic diet was originally devised for the practice of Yoga 
and the development of higher consciousness. It aids in the 
treatment of mental disorders because it helps restore har- 
mony and balance (Sattva) to the mind. The prime factor in a Sattvic diet is vegetarian food. If 
one follows a vegetarian diet, one goes a long way toward 
a wholesome diet for the mind. This means avoiding meat 
and fish, and all other foods caused by harming animals.56 
Red meat is the worst in this regard, particularly beef. Yet being a vegetarian does not require following a 
strict raw food diet, living only on salads and fresh fruit. The cerebrospinal fluid has an oily nature and needs cer- 
tain rich foods to sustain it. Nutritive vegetarian foods like 
whole grains, seeds, nuts, and dairy products help build 
the brain tissue and develop Ojas. Raw foods, like salads 
and greens, detoxify the body and increase Prana, but are 
not adequate to sustain our energy over long periods of 
time, particularly if we do physical work or movement. Sattvic diet means not only vegetarian food, but food 
rich in Prana (life-force) like organic fresh fruit and veg- 
etables. It requires avoiding canned and processed food, 
and foods prepared with chemical fertilizers or sprays. It 
also means properly cooked fresh food. Even if we cook 
food, we should make sure that it is fresh to begin with, 
eaten at the same meal and not overcooked. It takes time for the effects of dietary changes to mani- 
fest on the mind. Changing our diet may not impact our 
psychology overnight, but in a period of months can affect 
it significantly. A number of psychological disorders can 
be cured, or at least alleviated, by following a Sattvic diet 
as outlined in the appendix. While it may not be possible 
to follow a strictly Sattvic diet, we should at least orient 
our food habits in that direction. For psychological imbal- 
ances, we should consider diet more seriously. A 192 Ayurveda and the Mind 
Sattvic Diet and the Six Tastes 
Ayurveda recognizes six tastes, each of which is 
composed of two of the five elements: 
Sweet earth and water 
Salty water and fire 
Sour earth and fire 
Pungent fire and air 
Bitter air and ether 
Astringentearth and air 
Sweet is the primary Sattvic taste because it is nurtur- 
ing and harmonizing, reflecting the energy of love. Pun- 
gent, sour and salty tastes are Rajasic (stimulant-irritant) 
because they activate the senses and make the mind extro- 
verted. Bitter and astringent tastes are Tamasic in the long 
term because their effect is to deplete the vital fluids. However, we need all six tastes to various degrees. The 
right balance of tastes itself is Sattvic. This consists of food 
that is pleasant, but not overly sweet, in taste like grains, 
fruit and sweet vegetables, along with moderate use of 
spices, salt and condiments, and taking only bitter and 
astringent articles for necessary detoxification. Sattvic diet 
is mild and even in qualities, not going to any extreme of 
taste. Pungent taste irritates the nerves by its stimulating 
and dispersing property. Sour and salty tastes aggravate 
the emotions through heating the blood. Bitter and astrin- 
gent tastes can make us ungrounded and dry out the ner- 
vous system. However, a number of sweet spices, like gin- 
ger, cinnamon and cardamom, are Sattvic and help clear 
the mind and harmonize emotions. Some special bitter 
herbs, like gotu kola, are Sattvic. Bitter taste helps open Outer Treatment Modalities 193 
the mind because it is composed of the same basic ele- 
ments of air and ether. Too much of any taste becomes Tamasic or dulling. This is particularly true of sweet taste, which is heavy in 
nature. We have all experienced the dulling effect of eat- 
ing too many sweets. Complex carbohydrates are better for 
the mind than raw sugars. Pure sugars over stimulate the 
pancreas. They require the pancreas to work hard to keep 
blood sugar levels down when they enter the blood and, 
when they leave the blood, make it work hard to keep the 
blood sugar level up. This can cause mood swings and 
emotional imbalances. Because sweet taste is Sattvic or 
love-promoting, we indulge in it in order to compensate 
for lack of love in our lives. Excessive eating is Tamasic, while light eating is 
Sattvic, though light eating can be Rajasic if food intake is 
not adequate to ground the mind. Overweight is a Tama- 
sic state, causing dullness and heaviness in the mind, while 
underweight is Rajasic, promoting hypersensitivity and 
hyperactivity. Rajasic and Tamasic Diets 
Rajasic and Tamasic foods disturb or dull the mind and 
produce unrest and disease. We should understand them in 
order to avoid them. Rajasic food is excessively spicy, salty 
and sour: like chilies, garlic, onions, wines, pickles, excess 
salt, mayonnaise, sour cream, and vinegar. Food too hot in 
temperature is Rajasic. Rajasic food is usually taken with 
stimulating (Rajasic) beverages like coffee or alcohol. It 
may be eaten in Rajasic circumstances, as when we are hur- 
ried, disturbed or agitated. Tamasic food is stale, old, recooked, rancid, artificial, 
overly fried, greasy or heavy. It includes all "dead food, Ayurveda and the Mind 
meat and fish, particularly pork, animal fats and animal 
organ parts. Canned and artificial foods tend to be Tama- 
sic. Excess intake of fats, oils, sugars and pastries is Tama- 
sic. White sugar and white flour have a long-term Tama- 
sic or clogging effect (though short term white sugar is 
Rajasic). Food that is too cold is also Tamasic and weakens 
the digestive fire. Rajasic foods cause hyperactivity and irritability, 
increase toxins in the blood, and promote hypertension. They disturb the senses and cause the emotions to fluctu- 
ate. Tamasic foods cause hypoactivity, lethargy, apathy, 
excess sleep, accumulate phlegm and waste materials. They dull the senses and keep the emotions heavy and 
resistant. Sattvic Diet with Diets for the Three Humors 
Sattvic diet can be modified for best effect according to 
the three biological humors of Vata, Pitta and Kapha. One 
should follow the diet for one's constitutional type, 
emphasizing those articles which are Sattvic and avoiding 
those which are Rajasic or Tamasic.57 By combining a diet 
for increasing Sattva along with one for reducing one's bio- 
logical humor, diet becomes a powerful tool for improving 
health. For specific psychological problems, more special- 
ized diets may be prescribed. For specific information on 
Sattvic food types, note the appendix. Herbs 
Herbs are Mother Nature's primary medicine and carry 
her healing energies to keep our system in balance. Ayurveda is primarily an herbal medicine. Ayurvedic 
books explain herbal qualities and energetics in detail.5" 
Here we will focus on how herbs can be used in a simple Outer Treatment Modalities 
way relative to the mind. Herbs affect the mind more 
directly than food, though they are milder and safer in 
action than chemical drugs. They can be very important 
tools for healing the mind. While all herbs have some 
effect on the mind, certain herbs are nervines and possess a 
special action on the brain and nervous system. Herbs work over a period of time, though shorter than 
that of food. Up to one month may be necessary for the 
effect of mild herbs to manifest, particularly those used for 
their nutritive effect. The exception is strong stimulant 
herbs (like cayenne or ma huang) which have an immedi- 
ate effect. Herbs in Ayurvedic Psychology 
Ayurveda's integral psychology stresses first of all 
appropriate diet. On top of this, special herbs are helpful 
if not indispensable. Diet has a general role and provides 
the foundation on which herbs can work. Without the 
proper diet, even the best herbs will be limited in what 
they can do. Herbs are used for fine tuning diet and for 
shorter, but stronger therapeutic actions?9 To understand 
the Ayurvedic view, it is necessary to understand the 
effects of the six tastes on the mind.6" 
The Six Tastes and the Mind 
Bitter Taste 
Bitter taste is composed of air and ether elements, 
which are the same elements as predominate in the mind. Bitter herbs open the mind, make consciousness more sen- 
sitive, and increase its functional capacity. They have a 
cooling, calming, detaching and expanding effect on the 
mind. Ayurveda and the Mind 
Those suffering from mental dullness, heaviness, heat 
and toxicity should use more of the bitter taste. However, 
bitter taste should not be used by those suffering from 
hyperactivity, nervous exhaustion, debility or unground- 
edness. It is more for short term usage or in small dosages. Typical Bitter Nervines include betony, chamomile, gotu 
kola, hops, manduka pami, passion flower, and skullcap. Pungent Taste 
Pungent or spicy taste is composed of fire and air ele- 
ments and activates these in the mind. As the most fiery of 
the tastes, pungent is best for increasing Tejas and intelli- 
gence. Pungent herbs stimulate the mind and promote cir- 
culation in the brain. They help develop clarity, perception 
and reasoning ability. Pungent herbs are good for those suffering from men- 
tal dullness, depression, congestion, and lack of motiva- 
tion. They should generally be avoided by those suffering 
from anger, insomnia, restlessness, or hyperactivity. They 
often work better in combination with sweet tonics, which 
ground and stabilize their effects. Most pungent herbs serve as nervine stimulants. Spicy 
herbs open the mind and senses, clear the head and sinus- 
es, relieve headache, muscle spasms and nerve pain. Some 
are more specifically nervine than others, particularly 
those that help clear the sinuses. Typical herbs of this type 
include basil, bayberry, calamus, camphor, cardamom, 
eucalyptus, hyssop, peppermint, pippali, rosemary, saffron, 
sage, spearmint, thyme, and wintergreen. Though most pungent (spicy) herbs are stimulating, a 
few are calming or sedative in nature. These are often 
strong and earthy in taste. They are particularly good for 
Vata. Such herbs are asafetida, garlic, jatamansi, nutmeg, 
valerian, and lady's slipper. Outer Treatment Modalities 197 
Classified within pungent taste are certain strong 
nervine stimulants owing to the special alkaloids they con- 
tain. These herbs help us stay awake and focused, but can 
also irritate the nerves. They are useful in a limited way in 
conditions of depression or dullness, but can aggravate 
insomnia, restlessness and anxiety, or increase nervous 
debility. Herbs in this category are coffee, damiana, 
ephedra, ma huang, tea, and yohimbe. Sweet Taste 
Sweet taste is composed of earth and water elements. It 
is used for grounding, calming and nutritive purposes for 
the mind and nerves, and can have rejuvenative effects. Such herbs are usually not strongly sweet in taste but only 
mildly so. Those suffering from congestion or depression 
should avoid sweet tonic nervines because these slow and 
consolidate our energy. The most important tonic nervines 
are ashwagandha, bala, vidari, gokshura, licorice, lotus 
seeds, sesame seeds, shatavari, and zizyphus seeds. Salty Taste 
Salty taste is composed of water and fire elements. This 
gives it sedative and grounding properties. It is not a com- 
mon herb taste but occurs in seaweeds and sea shells. It is 
mainly used for conditions of nervous debility or hyperac- 
tivity, which are primarily Vata conditions. Ayurveda con- 
tains special preparations of various sea shells and coral. Calmative Nervine Salts and minerals include black salt, 
conch shell powder (shankha bhasma), kelp, oyster shell 
powder (mukti bhasma), pearl powder (moti bhasma), red 
coral powder (praval bhasma), and rock salt. Ayurveda and the Mind 
Astringent Taste 
Astringent taste is composed of earth and air. It is lit- 
tle used for nervine purposes but can help heal nerve tissue 
and stop spasms. There are a few special nervines that help 
calm and heal the mind. Such astringent nervines are bay- 
berry, frankincense, haritaki, nutmeg, myrrh, and guggul. Sour Taste 
Sour taste is composed of earth and fire. It is not much 
used for nervine purposes but is a mild stimulant and can 
help counter depression and dizziness. Sour substances like 
vinegar and alcohol help extract the alkaloids in some 
herbs and become the base of herbal wines and tinctures. Among sour nervines are amalaki, lime, tamarind, and 
wine. Cleansing and Tonic Nervines 
Herbs work as nutritive and cleansing agents on two 
primary levels. Nutritive agents are tonics that build up 
the tissues. These herbs contain mainly earth and water 
elements, like food, but of a subtler or predigested type. Cleansing agents are detoxifiers that facilitate natural 
cleansing processes, like sweating or urination. These 
herbs usually predominate in fire, air and ether elements. The following are the main cleansing actions herbs can 
have on the nervous system. Expectorants and Decongestants: These herbs clear 
mucous (Kapha) from the head, which obstructs the func- 
tioning of the brain and senses, help open the channels of 
the nerves and sinuses and relieve pain. Such are bayberry, 
calamus, camphor, cinnamon, eucalyptus, ginger, pepper- 
mint, pippali, and wintergreen. Outer Treatment Modalities 199 
Alternatives and Antipyretics: These promote blood 
circulation, reduce heat and toxins from the brain. Such 
herbs may also promote urination, which aids in cleansing 
the nervous system through the blood. Typical herbs of 
this type include gotu kola, manduka pami, passion 
flower, sandalwood, skullcap, guggul, and myrrh. Sedatives: These possess specific anti-pain properties 
and counter high Vata (air) conditions of insomnia, anxi- 
ety, fear and pain. Typical of such herbs are asafetida, gar- 
lic, jatamansi, lady's slipper, shankha pushpi, and valerian. Tonic and rejuvenative agents strengthen our inter- 
nal organs, tissues, systems and energies. Those that 
strengthen the body as a whole or the vital force improve 
the mind indirectly. Some are specifically tonics for the 
mind. Below are some of the main tonic herbs on different 
levels. Tonics for the Biological Humors 
Vata: amalaki, ashwagandha, bala, garlic, licorice, 
shatavari, vidari 
Pitta: amalaki, aloe gel, bala, gotu kola, red coral, 
licorice, lotus seeds, shatavari 
Kapha: aloe gel, ashwagandha, elecampane, garlic, 
guggul, myrrh, pippali, shilajit 
Rejuvenatives for the Mind61: calamus, gotu kola, 
manduka pami, shankha pushpi 
Taking Herbs 
Herbs can be used to treat mild complaints and as gen- 
eral tonics for the mind. For this, their dosage should be 
about one gram of the powder or one teaspoon of the cut 
and sifted herb per cup of water, taken two or three times Ayurveda and the Mind 
a day. High dosages of herbs or powerful herbs should be 
given by a practitioner. Herbs vary their action according 
to the medium (anupana) with which they are taken. Below we list the most important and commonly used of 
these mediums. Ghee: Ghee is clarified butter. It is made by cooking 
butter (preferably raw and unsalted) over a low flame until 
all the milk fats settle to the bottom and the above liquid 
is clear. Ghee is an excellent vehicle with which to take 
nervine herbs. Ghee feeds the nerve tissue and guides the 
effects of herbs into it. Ghee is taken with tonic herbs to 
improve their nutritive properties and with bitter herbs 
for strengthening their cooling effects. Honey: Honey has decongestant, expectorant and 
nutritive properties. It helps clear the head, mind and 
senses. It is a good vehicle to take with pungent or spicy 
nervines like bayberry, calamus, ginger or pippali. Milk: Taking an herb in a milk decoction increases 
both its tonic and calmative properties. A quarter-tea- 
spoon of nutmeg taken in a cup of warm milk, along with 
a little ghee, is a mild sedative-relaxant. A teaspoon of ash- 
wagandha with a little nutmeg in a milk decoction is a 
good nervine tonic. Gotu kola prepared in milk is a mild 
herbal tonic. However, we should try to get good quality 
milk, raw if possible. Tinctures 
Tinctured herbs, owing to the properties of alcohol 
which are subtle and penetrating, have a more direct activ- 
ity on the brain. The alcohol increases their anti-Kapha 
effects. Usually a mixture of half pure alcohol and half dis- 
tilled water is used. Alcohol extracts only the fire, air and 
ether elements of which it is composed. It is best for stim- Outer Treatment Modalities 201 0 
ulant and detoxifying actions, not for tonic actions. It can 
be boiled away for those wishing to avoid the alcohol. Herbs and the Nose (Nasya) 
One of the best ways to bring the effects of herbs into 
the brain and nervous system is to apply them through the 
nose. There are several ways to do this: 
1) Aroma therapy and incense (discussed in a sepa- 
rate chapter) 
2) Application of oils to the nose: 
Sesame oil can be put into the nose for its calming 
and nurturing action. Ghee is especially good for 
soothing the nerves and for countering allergies. Coconut can be used in a similar manner. Apply a 
few drops of these oils with an eye dropper while the 
head is tilted. Or put some oil on the tip of your lit- 
tle finger and apply gently inside the nose. 3) Snuff of the powders of various herbs: 
Snuff of calamus powder is one of the best ways to 
open the head and sinuses, stimulate blood flow to 
the brain, and bring great acuity to the voice and the 
senses. Put some of the powdered herb on the outside of the 
index finger and inhale, closing the opposite nostril 
with a finger of the other hand. Oil Massage 
Oil massage (Abhyanga) is an important Ayurvedic 
therapy not only for physical but for psychological condi- 
tions. Oil massage is calming to the mind, nurturing to 
the heart, and strengthening to the bones and nerves. We Ayurveda and the Mind 
should all get oil massage on a regular basis as part of a 
healthy life regimen, as well as using them to treat various 
diseases. Oils should be applied warm. They should be left on for 
some time (at least fifteen minutes) for proper absorption. Afterwards one can take a shower or steam bath to remove 
the excess oil. To make this easier, apply a powder like 
calamus to absorb the excess oil and then rub off the pow- 
der. Sesame Oil: Sesame oil is specific for lowering high 
Vata and increasing Ojas. It is very grounding and nurtur- 
ing to the mind. Anti-Vata herbs like ashwagandha, cala- 
mus, nirgundi, fennel or ginger can be cooked in it to give 
it more strength. Sesame oil can be applied to the head, hair, back or feet 
for calmative purposes, particularly in the evening. The oil 
should be left on for at least fifteen minutes, after which it 
can be washed off during a warm shower. For all people 
suffering from pain and anxiety, regular sesame oil mas- 
sage is a must. Coconut Oil: Coconut oil is specific for lowering high 
Pitta. It is cooling and calming to the mind, nerves and 
skin. Anti-Pitta herbs, particularly Brahmi (Gotu Kola) do 
well prepared in this oil. Coconut oil can be applied to the 
head, hair and sensory openings (like the ear drums and 
nostrils), as well as used as a general massage oil. Mustard Oil: Mustard oil is specific for lowering high 
Kapha. It is wanning, stimulating and improves circula- 
tion. It helps clear the channels of the lungs and head and 
is good for mental dullness and depression. It can be used 
as a general massage oil or massaged to cover regions, like 
the lungs. Outer Treatment Modalities 203 
Pancha Karma 
Pancha Karma is the main Ayurvedic method of physi- 
cal purification. Owing to the subtle nature of its process- 
es, it penetrates deep into the nervous system. It is useful 
for psychological problems caused by excesses of the three 
doshas. Yet it can also be helpful for psychological prob- 
lems caused by internal factors, emotions and karma. It 
consists of five main purification practices: 
1) Therapeutic emesis for removing excess Kapha — 
good for dealing with depression, grief and 
attachment; 
2) Therapeutic purgation for removing excess Pitta 
— good for dealing with anger; 
3) Therapeutic enemas for removing excess Vata — 
treats fear, anxiety, insomnia, tremors, nervous 
system disorders; 
4) Nasal cleansings that clear toxins from the head 
— good for headaches, allergies, insomnia; 
5) Blood-cleansing for removing toxic blood, gener- 
ally anti-Pitta.62 
For these procedures to work properly, the doshas must 
first be brought to the sites from which they can be elim- 
inated from the body: Kapha to the stomach, Pitta to the 
small intestine and Vata to the large intestine. This 
requires a period, generally a minimum of seven days, of 
daily oil massage (snehana) and steam therapy (svedana). Oil massage and steam therapy loosen up the toxins in the 
deeper tissue and allow them to flow back into the gastro- 
intestinal tract for their elimination. Pancha Karma is 
available at a number of Ayurvedic clinics throughout the 
United States. It can be sought out by those requiring such 
deeper cleansing. 13. Subtle Therapies: 
Colors, Gems and Aromas 
n the next chapter the most important sensory 
I treatments of Ayurveda will be introduced. As the 
mind is fed by sensory perception, by altering our 
sensory inputs we can change our mental and emotional 
condition. Try some of these suggestions for yourself and 
see how you can improve what you think and feel simply 
through opening up to different sensory impressions. Color Therapy 
What would life be without color? Perhaps no other 
sensory potential so immediately affects, or we could say 
colors, our perception as does color. Color is a powerful 
tool for attracting our attention, shaping our moods and 
communicating our emotions. Color draws and catches the 
mind and orients it in a particular direction. Color thera- 
py is one of the main sensory therapies for all mental and 
spiritual healing. It is the basis of gem therapy, which 
directs color on a subtle or occult level. Colors can be com- 
bined with mantra, geometrical forms and other sensory 
therapies for added effect. We take in color through the light absorbed through 
the eyes. Color provides nutrition for the mind and life- 
force, vitalizing the blood and increasing our perceptual 
capacity.
_OceanofPDF.com_Ayurveda_and_the_mind_-_Dr_David_Frawley.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Pitta-Kapha 
Pitta-Kaphas have both energy (fire) and stability 
(water) and are generally the strongest physically of the 
different types. They have good resistance and are general- 
ly very healthy. They are strong and content in who they 
are and what they do. Psychologically, they are also strong 
and they are the least likely to seek out a therapist unless 
they have been unsuccessful in life. Pitta-Kapha types lack adaptability and flexibility (air). They prefer to be dominating and controlling and tend to 
be conservative and possessive. This leads them to eventu- 
al suffering and frustration because most of life must 
remain beyond our power. They often break down later in 
life after they have failed in some major enterprise. In their 
case, such failures are often blessings in disguise and help 
them look within. While they may be successful in the outer world, they 
may have difficulties in spiritual practices unless they 
learn to develop lightness, detachment and surrender. They require more activity, creativity and new challenges 
(more Prana). They need to learn to move on from what A164 Ayurveda and the Mind 
they have succeeded in and not get caught in power and 
control. Once settled in a line of treatment, they do well 
unless they get attached to their progress. For this reason 
it is best for them to have some variety in their treatment 
and not turn their therapy into a new form of achievement 
or acquisition. Vata-Kapha 
Vata-Kapha types lack energy, motivation, passion, and 
enthusiasm. They simply do not have the fire to get going 
in life, however much they may want to. They are often 
weak, passive, dependent, hypersensitive, and extremely 
yin. They will agree with what they are told but will lack 
the energy to put it into action. They are both emotional- 
ly and mentally (nervously) unstable, easily disturbed and 
frightened. They possess amorphous or chameleon person- 
alities and will appear as you want them to be. Their judg- 
ment and discrimination tends to be poor and they easily 
get carried away by wrong associations or emotional influ- 
ences. On the positive side, Vata-Kapha types are sensitive, 
humble and adaptable. They can be highly artistic, imag- 
inative or creative. They are considerate of others. They 
have no violence or ill-will toward anyone but blame 
themselves. They tend to be naive and need to be more 
realistic about other people and their motivations. They 
have to be careful not to let themselves be used or con- 
trolled. For this they need to be more assertive and chal- 
lenge their fears. They respond to warmth and firmness but it is hard for 
them to be consistent in their responses. They must learn 
to develop clarity, motivation and determination. They are 
most likely to develop dependency on their therapists and Ayurvedic Counseling and Behavioral Modification 165 
become addicted to their problems. However, once they 
turn their deep sensitivity in the right direction, they can 
contact inner sources of love and grace and themselves 
develop healing powers. Vata-Pitta-Kapha Types 
In some individuals, all three biological humors exist in 
relatively equal proportions. Treatment for them usually 
involves dealing with the biological humor currently out 
of balance. On a psychological level as well their condition 
can be changing. They need adaptability in their treat- 
ment and comprehensiveness of approach. Generally it is 
best to deal with any Vata problems they may have first, 
particularly through psychological therapies, because Vata 
is the most likely of the biological humors to cause prob- 
lems. Pitta problems can be dealt with second, because 
these are the next problematical, and Kapha problems 
third because these are the least. Balancing Therapy for the Mind 
The Ayurvedic method of treatment is to relieve a neg- 
ative condition by applying therapies of an opposite 
nature. If Vata (air) is too high, for example, its qualities 
of coldness, dryness, lightness and agitation will be elevat- 
ed. This manifests in symptoms like cold extremities, dry 
skin, constipation, loss of body weight, or insomnia. Opposite therapies, like a rich nutritive diet, warm oil 
massage, rest and relaxation, are necessary to counter these. The same principle holds true for the mind. A psycho- 
logical imbalance is treated with opposite qualities to 
restore balance. This method for the mind is called Prati- 
paksha-Bhavana in Sanskrit. '" It has been translated as 
"thinking thoughts of an opposite nature. ' However, its Ayurveda and the Mind 
implications go beyond our surface thinking patterns. It 
means to "cultivate a balanced state of consciousness. " For 
example, if our minds are disturbed by anger, we must cul- 
tivate peace. This requires not only thinking peaceful 
thoughts but taking in peaceful impressions, visualizing 
peace between ourselves and others, doing prayers for 
peace, and intentionally acting toward others, even our 
enemies, in a peaceful manner. It requires a complete 
lifestyle discipline. Our consciousness is the result of the food, impressions, 
and associations to which we have become accustomed. It 
is reinforced by our actions and expressions. Whatever 
external force conditions us, we make it our own by 
expressing it. For example, if I am surrounded by anger as 
a child, I will likely become an angry person. When I act 
in an angry manner, then this anger, whose original impe- 
tus was external, becomes part of my own nature and auto- 
matic responses. The influence of our daily lives creates a subtle imprint. It colors our consciousness just as a dye colors a cloth. This 
permeation of our consciousness by the subtle influences of 
our lives predisposes us to certain attitudes, which deter- 
mine our mental happiness or unhappiness. The food, 
impressions and associations that we habituate ourselves 
have a permeating effect upon the mind. This permeating 
action goes deeper than our conscious thoughts. Most of it 
affects us on a subconscious level, as we note through how 
advertising manipulates us by appealing to instinctual 
responses like sex. To counter these deep-seated tenden- 
cies, an opposite type influence is required, an appeal to 
the subconscious but directed in a higher way toward heal- 
ing and wholeness. To change harmful mental conditions, we must culti- 
vate an opposite way of consciousness, which means to ere- Ayurvedic Counseling and Behavioral Modification 167 
ate an opposite way of living. For example, if we are 
depressed we should eat vitalizing food. We should open 
ourselves up to the vital impressions of nature: the trees, 
flowers, and sunshine. We should associate with people 
who are creative and spiritual. We should not cultivate the 
thought that we are depressed. Rather we should cultivate 
the thought that we have energy, that we are not depen- 
dent upon anyone or anything else to make us happy. This 
requires understanding the part of our nature that is inher- 
ently free from psychological problems, our deeper Self. According to Vedic thought, our original nature is 
good, beneficent and full. We are nothing but the Divine 
Self in incarnation. However, we obscure our original 
nature through contact with external conditioning factors. We take on a false or artificial nature, an ego identity that 
leads to sorrow. Whatever problem we have psychological- 
ly is not our true nature but a superimposition, a result of 
wrong conditioning; to look at it Ayurvedicly, it is just an 
expression of mental indigestion. We often naturally try to counter our psychological 
problems with opposite influences, but in the wrong way, 
and therefore fail. For example, if we are depressed, we 
look for someone to cheer us up. If we cannot find such a 
person we get more depressed. Or we look for a stimulant. We drink coffee or alcohol, or take an anti-depressant. Such external stimulants breed dependency and leave us 
more depressed when they are not at our disposal. The 
method we are trying is correct, which is to counter our 
negative condition with an opposite positive energy, but 
our application is faulty. We are relying on substances that 
merely mask our condition but cannot resolve it. We are 
not ourselves creatively and consciously participating in 
the process. We must create a positive energy within our 168 Ayurveda and the Mind 
own mind and behavior to counter negative psychological 
conditions. We can benefit from positive external influ- 
ences but should avoid those which breed addiction or 
dependency. This cultivation of a balanced state of mind should not 
be confused with simple positive thinking. It is more than 
that. It requires not just thinking we are happy when we 
are sad, which may be only a fantasy, but also changing the 
conditions that make us unhappy, including our thoughts 
and our actions. We should not cover over thoughts of 
unhappiness with thoughts of happiness, but affirm the 
deeper happiness at the core of our being. For a balancing 
therapy to work, we must know how the qualities of 
things affect us. The following chapters examine the role 
of food, impressions, and associations so we can apply 
them to return to this original state of harmony that is 
inherent in our original nature. 11. The Cycle of Nutrition 
for the Mind: 
The Role of Impressions 
ow can we have a healthy mind. How can our 
H consciousness, like the body, become strong, 
flexible, resilient and enduring. Just as there 
are rules for creating physical health, so there are 
creating mental health. Most importantly, just as the body 
needs the right nutrition for health, so does the mind. The mind is an organic entity, apart of Nature, and has 
its cycle of nutrition that involves taking in substances to 
build it up, like impressions, and releasing waste materi- 
als that can become toxins, like negative emotions. Food 
for the mind, like that for the body, creates the energy that 
allows it to work. Like the body, the mind has its proper 
exercise and expression, which requires the right food to 
sustain it. Though most of us consider how we feed our bodies, we 
seldom consider how we feed our minds. We are often so 
caught up in our emotional impulses that we do not nour- 
ish our minds properly. As a result, our minds become dis- 
torted. Their natural urge toward light and knowledge 
becomes warped into seeking pleasure and self-aggran- 
dizement. To change the mind, we must change what we 
feed it. Unless what we put into the mind changes, we 
cannot change what comes out of it. But what are the sub- 
stances that feed the mind. Unless we know this we can- 
not go very far in treating the mind. 170 Ayurveda and the Mind 
In this chapter we will examine in detail all the main 
factors of mental nutrition and mental digestion. Various 
methods will be provided to improve our mental nutrition 
and increase our capacity of mental digestion. Physical — Food 
The first level of nourishment for the mind comes 
through the food we take in, which provides the gross ele- 
ments of earth, water, fire, air and ether. The essence of 
digested food serves to build up not only the brain and 
nerve tissue but also the subtle matter of the mind (note 
chapter on Diet and Herbs). The five gross elements build 
up the physical body directly and, indirectly, the mind. For example, the earth element in the food we take, like 
proteins, builds the heavy matter of the body, like the 
muscles, and helps ground and stabilize the mind through 
increasing the earth element within it. Subtle — Impressions 
The second level of nourishment for the mind comes 
through the impressions and experiences we take in 
through the senses. Through the senses we take in impres- 
sions from the external world: the colors, shapes, and 
sounds around us, which constitute the subtle elements. The five sensory potentials directly build up the outer 
mind (Manas) and indirectly the inner mind or deeper con- 
sciousness (Chitta). Sensory impressions color our 
thoughts and affect our feelings. The mind (Manas) itself 
brings in mental and emotional impressions that most 
strongly affect it. The Cycle of Nutrition for the Mind 171 
Corresponding Gross and Subtle Elements 
1) Earth smell 
2) Water taste 
3) Fire sight 
4) Air touch 
5) Ether sound 
6) Mind mental and emotional impressions 
Causal — Gunas 
The third and deepest level of nutrition for the mind, 
which determines the nature of our deeper consciousness 
(Chitta), is through the three gunas of Sattva, Rajas and 
Tamas. The gross and subtle elements (food and impres- 
sions) affect our deeper consciousness according to their 
constituent gunas. Most importantly, we are affected by 
the gunas of the people we associate with at a heart level. After all, our relationships make the greatest impression 
upon us. This is why right relationship is so crucial in 
treating the mind. Our deeper consciousness is the level of 
the heart. The gunas are the primal level of matter (Prakriti) and 
cannot be destroyed, but they can be transformed, which is 
what our food, impressions and associations affect. Sattvic 
food, impressions and associations activate the Sattvic 
qualities of consciousness like love, clarity and peace. Raja- 
sic food, impressions and associations activate its Rajasic 
qualities like passion, criticalness and agitation. Tamasic 
food, impressions and associations activate the Tamasic 
qualities of insensitivity, ignorance and inertia. Chitta, our 
deeper consciousness, is the ultimate product of digestion 
of food, impressions and associations. To have a healthy A172 Ayurveda and the Mind 
consciousness requires that we consider all three levels of 
nutrition. Impressions and associations go together as the 
basic factors of our experience. Mental Digestion 
We must not only consider the nature of the food we 
take in but also our capacity to digest it. Even if we take 
good food, if our digestion is weak, it may turn into tox- 
ins. The mind, like the body, has its digestive power or 
digestive fire (Agni) which is intelligence (Buddhi). The mind exists to provide experience and liberation 
for the soul. Experience that we have digested or under- 
stood brings freedom and allows for the expansion of 
awareness, just as food we have digested releases energy 
that allows us to work. Experience that we have not digest- 
ed becomes a toxin and initiates various pathological 
changes in the mind, just as undigested food causes the 
disease process in the physical body. Just as well-digested 
food brings physical happiness and undigested food causes 
disease, so well-digested experience brings mental happi- 
ness, and poorly digested experience causes mental disor- 
ders. The mind has its own pattern of digestion which 
resembles that of the physical body. 1. Outer Mind and Senses — Gathering of Impressions 
The five senses bring in impressions, much like the 
hands and the mouth bring in food. These are gathered in 
the outer mind (Manas), which organizes them but does 
not have the power to digest them. The outer mind corre- 
sponds to the stomach in the physical body, which gathers 
and homogenizes food but cannot fully break it down or 
absorb it. The Cycle of Nutrition for the Mind 173 
2. Intelligence — Digestion of Experience 
Once the outer mind has gathered and homogenized 
our impressions, intelligence (Buddhi) works to digest 
them. Intelligence is the Agni or digestive fire for the 
mind and corresponds to the small intestine as a physical 
organ. Intelligence digests impressions and turns them 
into experiences. It turns present events into memories. Proper mental digestion depends upon proper function 
of intelligence, through which we discern the truth of our 
experience from its outer names and forms. It enables us to 
take in the Sattva guna from our experiences and release 
their Rajasic and Tamasic components. Wrong mental 
digestion occurs when we are unable to break down the 
names and forms of our experience into truth energies. Then the undigested names and forms accumulate in the 
mind and block its perception. We mistake the appearance 
of things for their meaning or truth content. 51 
3. Consciousness — Absorption of Experience 
Once intelligence has digested our impressions, they 
pass in the form of experience or memory into our deeper 
consciousness (Chitta), which they affect according to their 
qualities (gunas). Experience absorbed in the deeper con- 
sciousness becomes part of its fabric, just as the food 
digested becomes part of the tissue of the physical body. II 
our experience is not digested properly, it damages the 
substance of the mind, just as undigested food damages 
the tissues of the body. Experience that we have digested 
does not leave a mark or scar upon the mind in the form of 
memories, but allows us to function in life with peace and 
clarity. Let us examine some examples of this process. If we sec 
a beautiful sunset with an open heart this impression is Ayurveda and the Mind 
easily digested and leaves an energy of light and peace in 
our deeper consciousness. If someone attacks or robs us, 
however, our mind gets disturbed. The experience is hard 
to digest, and leaves a residue of anger, frustration or fear. Our lives are filled with many such examples. Undigested 
experiences re-arise from our subconscious, influencing 
our current state of mind, until we understand and resolve 
them. The Three States of Waking, Dream, and Deep 
Sleep 
In the waking state we gather impressions through the 
outer mind (Manas) and senses. In the dream state we 
digest impressions through our inner intelligence (Bud- 
dhi) and these are reflected through our subtle senses in 
the form of various dreams. In deep sleep, the residue of 
our digested impressions, reduced to seed form, becomes 
part of our deeper consciousness (Chitta). Our dreams show the process of mental digestion. Good dreams reflect good mental digestion. Bad dreams 
show poor mental digestion. 2 Similarly, good deep sleep 
reflects a well-developed body of consciousness. Inability 
to sustain deep sleep shows a poorly developed body of 
consciousness. Detoxification for the Mind 
Detoxification is just as necessary for the mind as it is 
for the body. Yet for detoxification to begin we must first 
stop taking toxins into ourselves. For mental well-being, 
there must be first a prevention of wrong impressions and 
experiences from entering into our consciousness, just as 
for physical well-being we must avoid wrong food. The Cycle of Nutrition for the Mind 17^ax 
Second, there must be a strong intelligence to digest 
impressions properly. We must strive to avoid negative 
experiences as much as possible. When we cannot do this, 
we must have enough intelligence to digest even disturb- 
ing impressions, which are not always avoidable. Elimi- 
nating toxins from the consciousness involves stopping 
their intake, which requires control of the mind and sens- 
es. Then it requires directing the light of intelligence 
within to bum up the wrong experiences we have already 
absorbed. Just as fasting from food helps detoxify the body, so 
fasting from impressions detoxifies the mind. Once the 
intake of impressions ceases, consciousness, whose nature 
is space, will naturally empty itself out. Its contents will 
come up to the level of the intelligence which can then 
digest them properly. This requires deep thinking, inquiry 
and meditation. When the outer mind and senses are calm 
and quiet, our inner thoughts arise. Deep-seated habits 
and memories float to the surface. If we leam to observe 
and understand them, we can let them go, but this 
requires that we are willing to be free from them. Physical Level of Detoxification — Pure Diet 
Toxic accumulations of the gross elements, mainly 
earth and water, are eliminated from the physical body 
through ordinary elimination channels of excretion, urina- 
tion and sweating. Special Ayurvedic detoxification mea- 
sures help us release excesses of the three Doshas along 
with these waste materials. " Fasting is another important 
measure, which allows the body to bum up toxins. Special 
herbs can help as well. 176 Ayurveda and the Mind 
Subtle Level of Detoxification — Pranayama 
Negative impressions (the subtle elements) are elimi- 
nated mainly through Pranayama or yogic breathing exer- 
cises, which create a special type of sweating that releases 
excess subtle water and earth elements (taste and odor). Ordinary sweating therapies help in this process, includ- 
ing use of sweat lodges, steam baths, saunas and diaphoret- 
ic (sweat-inducing) herbs. Sweating therapy is part of 
Ayurvedic Pancha Karma therapy, which aids in the purifi- 
cation of the subtle as well as the gross body. Fasting from 
impressions (Pratyahara) is another helpful method, 
which, like fasting from food, allows undigested and toxic 
impressions to be released. Crying, a sincere flow of tears 
reflecting a real change of heart, is another way that the 
mind can be purified of negative emotions. Causal Level of Detoxification — Mantra 
The gunas are the core level of matter and are inde- 
structible. There is no release of the gunas from conscious- 
ness (Chitta) but they can be transformed. Toxic accumu- 
lations of the gunas (excess Rajas and Tamas) can be 
changed into Sattva. This occurs through mantra or sound 
therapy. Sattvic mantras like OM help change the Rajasic 
and Tamasic patterns in our deeper consciousness and 
make it Sattvic. They change the fabric of the Chitta and 
make it receptive to higher influences. Cultivating the Field of Consciousness 
Consciousness (Chitta) is a field and like the earth has a 
feminine and creative quality. What we put into it, in 
terms of our life-experience, is how we cultivate this field. According to how we cultivate it, so things will grow 
within it. If our field of consciousness is cultivated with The Cycle of Nutrition for the Mind 111 
good food and impressions, then bad habits and impulses 
will not have a favorable environment in which to take 
root. If we take in bad food and impressions, then even 
good thoughts and impulses will have no favorable ground 
on which to grow. We can again draw a physical comparison. If we build 
up our bodily tissues with wrong food, the tissues them- 
selves will be damaged or deficient. Once the structure of 
the body is damaged, it becomes difficult to maintain 
health. Similarly, consciousness has its substance that is 
created through time. If it is wrongly developed, like a 
wrongly grown tree, it can require much time and effort to 
fix, if it can be fixed at all. Consciousness is also like a deep well. What we take in 
through the senses and mind are like the things that we 
throw into the well. We do not see the effects of what we 
take in because the well is so deep. Yet whatever we throw 
into the well of consciousness grows according to its 
nature and will eventually impel us to act. Nothing that 
we put into our consciousness remains static or has no 
effect. Consciousness is fertile and creative. Whatever we 
deposit in it has its progeny, which we will have to deal 
with for good or ill. We must be very careful in how we feed our minds. The 
results will manifest over time, after which it may be too 
late to reverse if these are negative. We must constantly 
guard our consciousness and what we put into it. We must 
treat it like a delicate flower that requires proper soil and 
nutrients. We must protect it from wrong influences and 
associations as if it were a child. This requires a clear intel- 
ligence and a consistent life regimen in harmony with our 
nature. Ayurveda and the Mind 
Factors of Mental Nutrition 
For treating disease, physical or mental, we must con- 
sider the following factors of nutrition: 1) Proper food and 
drink; 2) Proper air and right breathing; and 3) Proper 
impressions. Proper food, drink and air nourishes the 
physical body and the Pranas. Proper impressions nourish 
the outer mind and senses. Our impressions serve as vehi- 
cles for the feelings, emotions, beliefs, values and attitudes 
that nourish our intelligence and deeper consciousness. For properly nourishing the mind, Ayurveda employs 
certain techniques involving positive impressions, emo- 
tions, thoughts, beliefs, and attitudes. The physical side of 
mental nutrition or food is dealt with in the chapter on 
diet and herbs. The use of the breath is examined in the 
chapter on Yoga relative to Pranayama. In the remainder of 
this chapter we will examine internal factors that affect the 
mind, primarily various types of impressions. Sensory Impressions 
The senses are our main gates to the external world, 
through which we take in not only sensory but mental and 
emotional influences. The proper and balanced use of the 
senses makes us healthy and happy. The improper, exces- 
sive or deficient use of the senses makes us unhealthy and 
disturbed. Our senses are constantly feeding us with 
impressions, which determine who we are and what will 
we become. 5' 
We are constantly bringing in sensory impressions of 
all types that must affect us in their different ways. We 
spend much of our time taking in special sensory impres- 
sions through various forms of recreation and entertain- 
ment. However, most of the time we are so engrossed in 
the world of the senses, like watching a movie, that we fail The Cycle of Nutrition for the Mind 179 
to step back and examine what is happening to us through 
our sensory interactions. The intake of impressions is a subtle form of eating in 
which certain nutrients are taken in from external objects. This we can easily observe by seeing how our daily impres- 
sions reverberate in our minds when we sleep through the 
kinds of dreams that they create. For example, if we have 
been caught in hectic traffic in a noisy and polluted part of 
a large city, our minds will also feel noisy and polluted. On 
the other hand, positive impressions, like those gathered 
during a hike or walk in the woods, will make the mind 
feel expansive and peaceful. However, many people today, including those in the 
medical field, do not accept that sensory impressions influ- 
ence the mind. This debate is most noticeable in the issue 
of television violence, which many people claim does not 
make those who watch it more violent. To Ayurveda, this 
is like saying the food we eat does not affect our health. Ayurveda states that the impressions we take in affect our 
behavior directly. Watching television violence may not 
make us overtly violent, but it does not make us non-vio- 
lent. And it certainly makes us dull and dependent upon 
external stimulation of a distorted nature. The mind is very sensitive to impressions. Our impres- 
sions feed our life-force and motivate our actions. Dis- 
turbed impressions cause disturbed expressions. Peaceful 
impressions cause peaceful expressions. Only if we have a 
great deal of inner awareness can we effectively ward off 
the negative impressions that we all must contact to some 
degree. Impressions are taken in by the outer mind based upon 
its receptivity to them. They are judged or digested by the 
intelligence and their residue is deposited in the feeling Ayurveda and the Mind 
nature or consciousness. There, any residue of wrong 
impressions become inherent as an obstruction in the men- 
tal field, which gives rise to various wrong perceptions and 
actions. We do not automatically absorb sensory influ- 
ences. We can discriminate them away through the prop- 
er function of intelligence. This requires discerning their 
truth and not getting caught in their glamour. There is a whole science of impressions. Just as the food 
we eat can be examined through our digestion and elimi- 
nation, the effects of impressions can be observed in vari- 
ous ways. Many mental disorders arise from the intake of 
wrong impressions and can be cured through the intake of 
right impressions. As it is easier to change our impressions 
than to alter our thoughts and emotions, impressions allow 
us perhaps the simplest way to change the entire mental 
field. Signs of Proper Intake of Impressions 
acuity of sensory functioning 
control of the imagination 
deep sleep with few or with spiritual dreams 
lack of need for entertainment 
clear perception, capacity for creative expression 
mental lightness, peace and luminosity 
Signs of Improper Intake of Impressions 
improper functioning of the senses 
disturbed imagination 
disturbed sleep, frequent or agitated dreams 
craving for violent or disturbed entertainment 
unclear perception, lack of creativity 
mental heaviness, disturbance and darkness The Cycle of Nutrition for the Mind 181 > 
Positive and Negative Impressions 
The main source of positive impressions is Mother 
Nature herself — the impressions gained from the sky, 
mountains, forests, gardens, rivers and ocean. Is there any- 
one who is not elevated by being in beautiful natural sur- 
roundings. A great portion of our modem psychological 
unrest is simply due to alienation from Nature that 
deprives us of the impressions natural to our mental well- 
being. Instead of taking in positive natural impressions, 
we fill the mind with artificial sensations from our artifi- 
cial world. Just like junk food affects the body, such "junk 
impressions" must distort the mind. We can create our own positive impressions. Much of 
what is called good art is an attempt to create a higher 
level of impressions that reflect our inner being. Religion 
aims at this through ritual, mantra or visualization. Any impression apart from nature, genuine art or spir- 
ituality must have some negative consequences. The main 
source of negative impressions today is through the mass 
media, though not all mass media impressions are bad. Impressions gained in artificial environments like roads or 
cities are also disturbing. Those gained in personal con- 
flicts or other problems with people can also be very neg- 
ative. Negative impressions, like junk food, become addict- 
ing. As junk food has little real nutritional content or nat- 
ural taste, it must be made palatable by adding large 
amounts of salt, sugar or spices. As it has no real nutri- 
tional content, we are compelled to take more of it, trying 
to gain some nourishment from it. The spice for negative 
impressions is sex and violence. Because there is no real life 
in mass media impressions, we must give them the illusion 
of life by portraying the most dramatic events in life. Ayurveda and the Mind 
We can take in positive impressions in two ways: first 
in terms of the immediate home environment, second in 
terms of the general environment, which includes the 
workplace, society and the world of nature. To nourish the 
mind, we must have beauty and harmony in our home 
environment. We must have a place of peace and happi- 
ness. To bring this about, it may be necessary to create a 
sacred or healing space in the house. There are various 
ways to do this. Generally a room should be set aside for 
spiritual and creative activity. An altar can be set up with 
pictures of deities or gurus, sacred objects like statues, 
gems or crystals, or harmonious shapes, colors or geomet- 
rical designs. Incense, flowers, fragrances, bells or music 
can be used. Some prayer, meditation or relaxation should 
be done daily at this place. Ideally our house should be a temple, but at least one 
portion of it should be kept as a place of healing and med- 
itation where we can go to be renewed. We should resort 
to such a healing room whenever our physical or mental 
energy is drained. In severe cases, a patient may have to 
stay in such a healing room for extended periods. In terms of our external environment, we must reestab- 
lish our communion with nature. We should spend a cer- 
tain amount of time regularly in communion with nature. We can go hiking, camping or merely work in the garden. We must draw into our lives the energy of the sky, moun- 
tains, plains and waters. We must link up with the cosmic 
life-force that alone has the power to heal our individual 
life-force. Our individual life-force cannot heal itself if it 
becomes a closed system, apart from Nature. We must bring higher impressions into our workplace. Perhaps a small portion of it can be made into an altar or 
at least a garden. We must bring higher impressions into The Cycle of Nutrition for the Mind 
our social interaction. This can be done by going to spiri- 
tual places like temples, doing chants, rituals or medita- 
tions in a group. Impressions to Reduce the Three Doshas 
The following pages provide an outline of impressions 
to reduce the Doshas. These are explained in detail in the 
appropriate chapters on diet, herbs, aromas, color therapy, 
mantra, Yoga and meditation. Vata-reducing Impressions 
Nature: sitting or walking quietly and peacefully 
by a garden, forest, river, lake or ocean, particularly 
where it is warm and bright 
Sensory: 
1. sound — calming music and chanting, classical 
music, chanting, peaceful silence 
2. touch — gentle and warming touch or massage, 
using warm oils like sesame or almond 
3. sight — bright and calming colors like combi- 
nations of gold, orange, blue, green, white 
4. taste — rich and nourishing food abounding in 
sweet, salty and sour tastes, with moderate use of 
spices 
5. smell — sweet, warm, calming and clearing fra- 
grances like jasmine, rose, sandalwood, eucalyptus Ayurveda and the Mind 
Activity: gentle exercise, Hatha Yoga (particularly 
seated and inverted postures), Tai Chi, swimming, 
hot tubs (but do not stay in too long), relaxation, 
more sleep 
Emotional: cultivating peace, contentment, fear- 
lessness and patience; releasing fear and anxiety, 
having the support of good friends and family with 
regular social interaction 
Mental: anti-Vata mantras like Ram, Hrim or Shrim, 
concentration exercises, strengthening memory 
Spiritual: meditation on strong, benefic, happy or 
peaceful deities like Rama and Krishna, or protec- 
tive forms of the Divine Mother (like Durga orTara) 
or Divine Father, prayers for peace and protection, 
developing discrimination and insight 
Pitta-reducing impressions 
Nature: sitting or walking by flowers, river, lake or 
ocean, particularly when it is cool; walking at night, 
gazing at the night sky, moon and stars 
Sensory: 
1. Sound — cooling and soft music like the sound 
of flutes, sound of water 
2. Touch — cooling, soft and moderate touch and 
massage with cooling oils like coconut or sun- 
flower The Cycle of Nutrition for the Mind 185 
3. Sight — cool colors like white, blue and green 
4. Taste — food that is neither too heavy nor too 
light, abounding in sweet, bitter and astringent 
tastes, with few spices except those that are cool- 
ing like coriander, turmeric and fennel 
5. Smell— cool and sweet fragrances like rose, san- 
dalwood, vetivert, champak, gardenia or jasmine 
Activity: moderate exercise, walking, swimming, 
cooling Asanas like shoulder stand 
Emotional: cultivating friendship, kindness and 
courtesy, promoting peace, forgiveness, compassion 
and devotion; releasing anger, resentment, conflict 
and hatred 
Mental: anti-Pitta mantras like Shrim, Sham or Ma, 
practicing non-judgment and acceptance, listening 
to other people's points of view 
Spiritual: meditation on benefic and peaceful 
deities like Shiva (in his peaceful form), Vishnu or 
benefic forms of the Divine Mother (like Lakshmi); 
prayers for universal peace, cultivating surrender 
and receptivity 
Kapha-reducing impressions 
Nature: vigorous hiking or walking in dry or desert 
regions, high mountains, or on sunny and windy 
days in open areas Ayurveda and the Mind 
Sensory: 
1. Sound — stimulating music, strong and ener- 
gizing sounds, singing 
2. Touch — strong, deep body massage with dry 
powders or stimulating oils like mustard 
3. Sight — bright and stimulating colors like yel- 
low, orange, gold and red 
4. Taste — light diet emphasizing pungent, bitter 
and astringent tastes with liberal use of spices, 
occasional fasting 
5. Smell — light, warm, stimulating and penetrat- 
ing fragrances like musk, cedar, myrrh, camphor 
and eucalyptus 
Activity: strong aerobic exercise, jogging, sun- 
bathing, wind-bathing, saunas, reducing sleep 
Emotional: cultivating detachment, service to oth- 
ers and selfless love; releasing greed, attachment, 
and clinging 
Mental: anti-Kapha mantras like Aim, Krim or 
Hum, cultivating wakefulness, mental exercises and 
games (like chess), breaking with the past and with 
tradition 
Spiritual: meditation on active or wrathful Deities, 
including strong forms of the Divine Mother (like 
Kali) or of the Divine Father (like Rudra), medita- 
tion on the Void or on the inner light 187 
12. Outer Treatment Modalities: 
Diet, Herbs, Massage and 
Pancha Karma 
reating the mind is unlikely to be successful if 
Twe do not also consider the condition of the 
body. In this chapter we will examine the phys- 
ical treatment methods of Ayurveda and how they 
used relative to the mind. These begin with the most basic 
factors, which are diet, herbs and massage. Because they 
are explained in detail in regular Ayurveda books, we will 
only examine them generally. Diet 
The food that we eat affects not only our body but our 
entire state of mind. As is the quality of our food, so 
becomes the quality of our consciousness. Similarly, unless 
we change our diet, we are unlikely to be able to change 
our consciousness. We can all easily observe how different 
foods affect us. Food that is heavy, like steak, makes the 
mind heavy and can cause irritability, dullness and depres- 
sion. Food that is light, like fruit or salads, makes the 
mind light, and in excess causes lightheadness and insom- 
nia. Food that is balanced and full of the life-force, like 
whole grains and cooked vegetables, improves sensory 
function and promotes mental harmony and clarity. If we 
want to calm our emotions or raise our state of conscious- 
ness, we cannot ignore the food we eat or our dietary 
habits. 188 Ayurveda and the Mind 
Diet is one of the most important therapies in Ayurve- 
da. In fact, Ayurvedic treatment begins with the proper 
diet. The physical body, after all, is made up of food which 
builds the tissues. While diet is not central to treating 
psychological conditions, it cannot be ignored. An 
Ayurvedic diet can be a very helpful factor for treating the 
mind. This section does not aim at outlining a complete 
Ayurvedic dietary therapy. That can be gained from other 
books on Ayurveda. 5' Here we will deal primarily with the 
mental and emotional effects of food. Food provides three levels of nutrition: 1) Physical 
(outer level) — five elements; 2) Mental (inner level) — 
sensory and mental impressions; and 3) Spiritual (core 
level) — three gunas. Food itself is a physical substance composed of the five 
elements of earth, water, fire, air and ether. It provides the 
first or physical level of nutrition directly, the other two 
indirectly. The second and third levels of nutrition occur 
on the levels of the mind (Manas) and consciousness (Chit- 
ta) respectively. This was discussed in the chapters relating 
to sensory therapies and the functions of the mind. However, because food affects the other levels of our 
nature through a physical medium, it takes its influence 
deep into the unconscious. Food nourishes the vital force 
that sustains autonomic and instinctual reflexes. Through 
the vital force, the effects of food can reach the emotional 
urges embedded in our deeper consciousness. Through the 
vital-force, the food drives us to particular activities, 
according to its nature. For example, if we eat a lot of 
meat, which is permeated with the influence of harm to 
other creatures, this will promote aggressive and perhaps 
violent actions on our part. During the process of eating, our life-force and mind Outer Treatment Modalities '89 A 
open up and are exposed to environmental influences. Our 
Prana becomes exposed. While eating we become vulnera- 
ble to impressions and feelings from the world around us. We are strongly influenced by people while eating with 
them, particularly in social circumstances, like in a restau- 
rant. We are not only what we eat but whom we eat with, 
as well as where we eat. The impulses of the unconscious are the hardest part of 
awareness to change and the source of the hidden fears and 
desires that most disturb us. Therefore we should not 
underestimate the power of food to affect either our 
thoughts or our behavior. Control of diet aids in the con- 
trol of the subconscious and the release of its contents. As 
psychological problems are rooted in the unconscious, diet 
should not be overlooked in treating them. Most psychological problems reflect our dietary habits, 
either in what or how we eat. They cause us to eat wrong 
food or to eat in a wrong or irregular manner. All imbal- 
ances of the mind disturb the digestive system through the 
nervous system. Correcting diet helps clear out the uncon- 
scious habits that sustain our mental unrest. Levels of Nutrition Through Food 
Food provides nourishment through all the five ele- 
ments, predominantly earth. The six tastes of food help 
build up the respective elements in the body and mind (see 
table below). 190 Ayurveda and the Mind 
Element In Nourishes 
Earth Solid food Internal organs, muscles, skin, 
bones and other earth predomi 
nant tissues 
Water Liquid food Mucous membranes, secretions, 
plasma, fat, And drink nerve, 
reproductive and other liquid 
predominant tissues 
Fire Heat, sunlight and 
fire element in food Blood, digestive fire, and fire 
predominant enzymes and 
digestive juices 
Air Breath and the air 
element in food Vitalizes nervous system, promotes 
discharge of impulses and 
secretions 
Ether Space in breath and 
in food Clears and nourishes mind 
and senses 
Along with the food we eat, we take in various sensory 
impressions, the most evident being the taste of the food, 
although smell, texture, and sight also come into play. Additional subtle impressions come in through how the 
food is grown and prepared, as well as the atmosphere and 
state of mind in which it is eaten. This is part of the sec- 
ond or mental level of nutrition. Food, like all things in the universe, consists of the 
three cosmic qualities of Sattva (balance), Rajas (agitation) 
and Tamas (resistance). These are reflected in both the ele- 
ments and impressions gained through the food. These 
constitute the third or core level of nutrition, which 
Ayurveda emphasizes through a Sattvic diet. Sattvic Diet 
Ayurveda emphasizes a Sattvic diet for healthful living, 
particularly for keeping our minds happy and at peace. Outer Treatment Modalities 
Sattvic diet was originally devised for the practice of Yoga 
and the development of higher consciousness. It aids in the 
treatment of mental disorders because it helps restore har- 
mony and balance (Sattva) to the mind. The prime factor in a Sattvic diet is vegetarian food. If 
one follows a vegetarian diet, one goes a long way toward 
a wholesome diet for the mind. This means avoiding meat 
and fish, and all other foods caused by harming animals. 56 
Red meat is the worst in this regard, particularly beef. Yet being a vegetarian does not require following a 
strict raw food diet, living only on salads and fresh fruit. The cerebrospinal fluid has an oily nature and needs cer- 
tain rich foods to sustain it. Nutritive vegetarian foods like 
whole grains, seeds, nuts, and dairy products help build 
the brain tissue and develop Ojas. Raw foods, like salads 
and greens, detoxify the body and increase Prana, but are 
not adequate to sustain our energy over long periods of 
time, particularly if we do physical work or movement. Sattvic diet means not only vegetarian food, but food 
rich in Prana (life-force) like organic fresh fruit and veg- 
etables. It requires avoiding canned and processed food, 
and foods prepared with chemical fertilizers or sprays. It 
also means properly cooked fresh food. Even if we cook 
food, we should make sure that it is fresh to begin with, 
eaten at the same meal and not overcooked. It takes time for the effects of dietary changes to mani- 
fest on the mind. Changing our diet may not impact our 
psychology overnight, but in a period of months can affect 
it significantly. A number of psychological disorders can 
be cured, or at least alleviated, by following a Sattvic diet 
as outlined in the appendix. While it may not be possible 
to follow a strictly Sattvic diet, we should at least orient 
our food habits in that direction. For psychological imbal- 
ances, we should consider diet more seriously. A 192 Ayurveda and the Mind 
Sattvic Diet and the Six Tastes 
Ayurveda recognizes six tastes, each of which is 
composed of two of the five elements: 
Sweet earth and water 
Salty water and fire 
Sour earth and fire 
Pungent fire and air 
Bitter air and ether 
Astringentearth and air 
Sweet is the primary Sattvic taste because it is nurtur- 
ing and harmonizing, reflecting the energy of love. Pun- 
gent, sour and salty tastes are Rajasic (stimulant-irritant) 
because they activate the senses and make the mind extro- 
verted. Bitter and astringent tastes are Tamasic in the long 
term because their effect is to deplete the vital fluids. However, we need all six tastes to various degrees. The 
right balance of tastes itself is Sattvic. This consists of food 
that is pleasant, but not overly sweet, in taste like grains, 
fruit and sweet vegetables, along with moderate use of 
spices, salt and condiments, and taking only bitter and 
astringent articles for necessary detoxification. Sattvic diet 
is mild and even in qualities, not going to any extreme of 
taste. Pungent taste irritates the nerves by its stimulating 
and dispersing property. Sour and salty tastes aggravate 
the emotions through heating the blood. Bitter and astrin- 
gent tastes can make us ungrounded and dry out the ner- 
vous system. However, a number of sweet spices, like gin- 
ger, cinnamon and cardamom, are Sattvic and help clear 
the mind and harmonize emotions. Some special bitter 
herbs, like gotu kola, are Sattvic. Bitter taste helps open Outer Treatment Modalities 193 
the mind because it is composed of the same basic ele- 
ments of air and ether. Too much of any taste becomes Tamasic or dulling. This is particularly true of sweet taste, which is heavy in 
nature. We have all experienced the dulling effect of eat- 
ing too many sweets. Complex carbohydrates are better for 
the mind than raw sugars. Pure sugars over stimulate the 
pancreas. They require the pancreas to work hard to keep 
blood sugar levels down when they enter the blood and, 
when they leave the blood, make it work hard to keep the 
blood sugar level up. This can cause mood swings and 
emotional imbalances. Because sweet taste is Sattvic or 
love-promoting, we indulge in it in order to compensate 
for lack of love in our lives. Excessive eating is Tamasic, while light eating is 
Sattvic, though light eating can be Rajasic if food intake is 
not adequate to ground the mind. Overweight is a Tama- 
sic state, causing dullness and heaviness in the mind, while 
underweight is Rajasic, promoting hypersensitivity and 
hyperactivity. Rajasic and Tamasic Diets 
Rajasic and Tamasic foods disturb or dull the mind and 
produce unrest and disease. We should understand them in 
order to avoid them. Rajasic food is excessively spicy, salty 
and sour: like chilies, garlic, onions, wines, pickles, excess 
salt, mayonnaise, sour cream, and vinegar. Food too hot in 
temperature is Rajasic. Rajasic food is usually taken with 
stimulating (Rajasic) beverages like coffee or alcohol. It 
may be eaten in Rajasic circumstances, as when we are hur- 
ried, disturbed or agitated. Tamasic food is stale, old, recooked, rancid, artificial, 
overly fried, greasy or heavy. It includes all "dead food, Ayurveda and the Mind 
meat and fish, particularly pork, animal fats and animal 
organ parts. Canned and artificial foods tend to be Tama- 
sic. Excess intake of fats, oils, sugars and pastries is Tama- 
sic. White sugar and white flour have a long-term Tama- 
sic or clogging effect (though short term white sugar is 
Rajasic). Food that is too cold is also Tamasic and weakens 
the digestive fire. Rajasic foods cause hyperactivity and irritability, 
increase toxins in the blood, and promote hypertension. They disturb the senses and cause the emotions to fluctu- 
ate. Tamasic foods cause hypoactivity, lethargy, apathy, 
excess sleep, accumulate phlegm and waste materials. They dull the senses and keep the emotions heavy and 
resistant. Sattvic Diet with Diets for the Three Humors 
Sattvic diet can be modified for best effect according to 
the three biological humors of Vata, Pitta and Kapha. One 
should follow the diet for one's constitutional type, 
emphasizing those articles which are Sattvic and avoiding 
those which are Rajasic or Tamasic. 57 By combining a diet 
for increasing Sattva along with one for reducing one's bio- 
logical humor, diet becomes a powerful tool for improving 
health. For specific psychological problems, more special- 
ized diets may be prescribed. For specific information on 
Sattvic food types, note the appendix. Herbs 
Herbs are Mother Nature's primary medicine and carry 
her healing energies to keep our system in balance. Ayurveda is primarily an herbal medicine. Ayurvedic 
books explain herbal qualities and energetics in detail. 5" 
Here we will focus on how herbs can be used in a simple Outer Treatment Modalities 
way relative to the mind. Herbs affect the mind more 
directly than food, though they are milder and safer in 
action than chemical drugs. They can be very important 
tools for healing the mind. While all herbs have some 
effect on the mind, certain herbs are nervines and possess a 
special action on the brain and nervous system. Herbs work over a period of time, though shorter than 
that of food. Up to one month may be necessary for the 
effect of mild herbs to manifest, particularly those used for 
their nutritive effect. The exception is strong stimulant 
herbs (like cayenne or ma huang) which have an immedi- 
ate effect. Herbs in Ayurvedic Psychology 
Ayurveda's integral psychology stresses first of all 
appropriate diet. On top of this, special herbs are helpful 
if not indispensable. Diet has a general role and provides 
the foundation on which herbs can work. Without the 
proper diet, even the best herbs will be limited in what 
they can do. Herbs are used for fine tuning diet and for 
shorter, but stronger therapeutic actions. 9 To understand 
the Ayurvedic view, it is necessary to understand the 
effects of the six tastes on the mind. 6" 
The Six Tastes and the Mind 
Bitter Taste 
Bitter taste is composed of air and ether elements, 
which are the same elements as predominate in the mind. Bitter herbs open the mind, make consciousness more sen- 
sitive, and increase its functional capacity. They have a 
cooling, calming, detaching and expanding effect on the 
mind. Ayurveda and the Mind 
Those suffering from mental dullness, heaviness, heat 
and toxicity should use more of the bitter taste. However, 
bitter taste should not be used by those suffering from 
hyperactivity, nervous exhaustion, debility or unground- 
edness. It is more for short term usage or in small dosages. Typical Bitter Nervines include betony, chamomile, gotu 
kola, hops, manduka pami, passion flower, and skullcap. Pungent Taste 
Pungent or spicy taste is composed of fire and air ele- 
ments and activates these in the mind. As the most fiery of 
the tastes, pungent is best for increasing Tejas and intelli- 
gence. Pungent herbs stimulate the mind and promote cir- 
culation in the brain. They help develop clarity, perception 
and reasoning ability. Pungent herbs are good for those suffering from men- 
tal dullness, depression, congestion, and lack of motiva- 
tion. They should generally be avoided by those suffering 
from anger, insomnia, restlessness, or hyperactivity. They 
often work better in combination with sweet tonics, which 
ground and stabilize their effects. Most pungent herbs serve as nervine stimulants. Spicy 
herbs open the mind and senses, clear the head and sinus- 
es, relieve headache, muscle spasms and nerve pain. Some 
are more specifically nervine than others, particularly 
those that help clear the sinuses. Typical herbs of this type 
include basil, bayberry, calamus, camphor, cardamom, 
eucalyptus, hyssop, peppermint, pippali, rosemary, saffron, 
sage, spearmint, thyme, and wintergreen. Though most pungent (spicy) herbs are stimulating, a 
few are calming or sedative in nature. These are often 
strong and earthy in taste. They are particularly good for 
Vata. Such herbs are asafetida, garlic, jatamansi, nutmeg, 
valerian, and lady's slipper. Outer Treatment Modalities 197 
Classified within pungent taste are certain strong 
nervine stimulants owing to the special alkaloids they con- 
tain. These herbs help us stay awake and focused, but can 
also irritate the nerves. They are useful in a limited way in 
conditions of depression or dullness, but can aggravate 
insomnia, restlessness and anxiety, or increase nervous 
debility. Herbs in this category are coffee, damiana, 
ephedra, ma huang, tea, and yohimbe. Sweet Taste 
Sweet taste is composed of earth and water elements. It 
is used for grounding, calming and nutritive purposes for 
the mind and nerves, and can have rejuvenative effects. Such herbs are usually not strongly sweet in taste but only 
mildly so. Those suffering from congestion or depression 
should avoid sweet tonic nervines because these slow and 
consolidate our energy. The most important tonic nervines 
are ashwagandha, bala, vidari, gokshura, licorice, lotus 
seeds, sesame seeds, shatavari, and zizyphus seeds. Salty Taste 
Salty taste is composed of water and fire elements. This 
gives it sedative and grounding properties. It is not a com- 
mon herb taste but occurs in seaweeds and sea shells. It is 
mainly used for conditions of nervous debility or hyperac- 
tivity, which are primarily Vata conditions. Ayurveda con- 
tains special preparations of various sea shells and coral. Calmative Nervine Salts and minerals include black salt, 
conch shell powder (shankha bhasma), kelp, oyster shell 
powder (mukti bhasma), pearl powder (moti bhasma), red 
coral powder (praval bhasma), and rock salt. Ayurveda and the Mind 
Astringent Taste 
Astringent taste is composed of earth and air. It is lit- 
tle used for nervine purposes but can help heal nerve tissue 
and stop spasms. There are a few special nervines that help 
calm and heal the mind. Such astringent nervines are bay- 
berry, frankincense, haritaki, nutmeg, myrrh, and guggul. Sour Taste 
Sour taste is composed of earth and fire. It is not much 
used for nervine purposes but is a mild stimulant and can 
help counter depression and dizziness. Sour substances like 
vinegar and alcohol help extract the alkaloids in some 
herbs and become the base of herbal wines and tinctures. Among sour nervines are amalaki, lime, tamarind, and 
wine. Cleansing and Tonic Nervines 
Herbs work as nutritive and cleansing agents on two 
primary levels. Nutritive agents are tonics that build up 
the tissues. These herbs contain mainly earth and water 
elements, like food, but of a subtler or predigested type. Cleansing agents are detoxifiers that facilitate natural 
cleansing processes, like sweating or urination. These 
herbs usually predominate in fire, air and ether elements. The following are the main cleansing actions herbs can 
have on the nervous system. Expectorants and Decongestants: These herbs clear 
mucous (Kapha) from the head, which obstructs the func- 
tioning of the brain and senses, help open the channels of 
the nerves and sinuses and relieve pain. Such are bayberry, 
calamus, camphor, cinnamon, eucalyptus, ginger, pepper- 
mint, pippali, and wintergreen. Outer Treatment Modalities 199 
Alternatives and Antipyretics: These promote blood 
circulation, reduce heat and toxins from the brain. Such 
herbs may also promote urination, which aids in cleansing 
the nervous system through the blood. Typical herbs of 
this type include gotu kola, manduka pami, passion 
flower, sandalwood, skullcap, guggul, and myrrh. Sedatives: These possess specific anti-pain properties 
and counter high Vata (air) conditions of insomnia, anxi- 
ety, fear and pain. Typical of such herbs are asafetida, gar- 
lic, jatamansi, lady's slipper, shankha pushpi, and valerian. Tonic and rejuvenative agents strengthen our inter- 
nal organs, tissues, systems and energies. Those that 
strengthen the body as a whole or the vital force improve 
the mind indirectly. Some are specifically tonics for the 
mind. Below are some of the main tonic herbs on different 
levels. Tonics for the Biological Humors 
Vata: amalaki, ashwagandha, bala, garlic, licorice, 
shatavari, vidari 
Pitta: amalaki, aloe gel, bala, gotu kola, red coral, 
licorice, lotus seeds, shatavari 
Kapha: aloe gel, ashwagandha, elecampane, garlic, 
guggul, myrrh, pippali, shilajit 
Rejuvenatives for the Mind61: calamus, gotu kola, 
manduka pami, shankha pushpi 
Taking Herbs 
Herbs can be used to treat mild complaints and as gen- 
eral tonics for the mind. For this, their dosage should be 
about one gram of the powder or one teaspoon of the cut 
and sifted herb per cup of water, taken two or three times Ayurveda and the Mind 
a day. High dosages of herbs or powerful herbs should be 
given by a practitioner. Herbs vary their action according 
to the medium (anupana) with which they are taken. Below we list the most important and commonly used of 
these mediums. Ghee: Ghee is clarified butter. It is made by cooking 
butter (preferably raw and unsalted) over a low flame until 
all the milk fats settle to the bottom and the above liquid 
is clear. Ghee is an excellent vehicle with which to take 
nervine herbs. Ghee feeds the nerve tissue and guides the 
effects of herbs into it. Ghee is taken with tonic herbs to 
improve their nutritive properties and with bitter herbs 
for strengthening their cooling effects. Honey: Honey has decongestant, expectorant and 
nutritive properties. It helps clear the head, mind and 
senses. It is a good vehicle to take with pungent or spicy 
nervines like bayberry, calamus, ginger or pippali. Milk: Taking an herb in a milk decoction increases 
both its tonic and calmative properties. A quarter-tea- 
spoon of nutmeg taken in a cup of warm milk, along with 
a little ghee, is a mild sedative-relaxant. A teaspoon of ash- 
wagandha with a little nutmeg in a milk decoction is a 
good nervine tonic. Gotu kola prepared in milk is a mild 
herbal tonic. However, we should try to get good quality 
milk, raw if possible. Tinctures 
Tinctured herbs, owing to the properties of alcohol 
which are subtle and penetrating, have a more direct activ- 
ity on the brain. The alcohol increases their anti-Kapha 
effects. Usually a mixture of half pure alcohol and half dis- 
tilled water is used. Alcohol extracts only the fire, air and 
ether elements of which it is composed. It is best for stim- Outer Treatment Modalities 201 0 
ulant and detoxifying actions, not for tonic actions. It can 
be boiled away for those wishing to avoid the alcohol. Herbs and the Nose (Nasya) 
One of the best ways to bring the effects of herbs into 
the brain and nervous system is to apply them through the 
nose. There are several ways to do this: 
1) Aroma therapy and incense (discussed in a sepa- 
rate chapter) 
2) Application of oils to the nose: 
Sesame oil can be put into the nose for its calming 
and nurturing action. Ghee is especially good for 
soothing the nerves and for countering allergies. Coconut can be used in a similar manner. Apply a 
few drops of these oils with an eye dropper while the 
head is tilted. Or put some oil on the tip of your lit- 
tle finger and apply gently inside the nose. 3) Snuff of the powders of various herbs: 
Snuff of calamus powder is one of the best ways to 
open the head and sinuses, stimulate blood flow to 
the brain, and bring great acuity to the voice and the 
senses. Put some of the powdered herb on the outside of the 
index finger and inhale, closing the opposite nostril 
with a finger of the other hand. Oil Massage 
Oil massage (Abhyanga) is an important Ayurvedic 
therapy not only for physical but for psychological condi- 
tions. Oil massage is calming to the mind, nurturing to 
the heart, and strengthening to the bones and nerves. We Ayurveda and the Mind 
should all get oil massage on a regular basis as part of a 
healthy life regimen, as well as using them to treat various 
diseases. Oils should be applied warm. They should be left on for 
some time (at least fifteen minutes) for proper absorption. Afterwards one can take a shower or steam bath to remove 
the excess oil. To make this easier, apply a powder like 
calamus to absorb the excess oil and then rub off the pow- 
der. Sesame Oil: Sesame oil is specific for lowering high 
Vata and increasing Ojas. It is very grounding and nurtur- 
ing to the mind. Anti-Vata herbs like ashwagandha, cala- 
mus, nirgundi, fennel or ginger can be cooked in it to give 
it more strength. Sesame oil can be applied to the head, hair, back or feet 
for calmative purposes, particularly in the evening. The oil 
should be left on for at least fifteen minutes, after which it 
can be washed off during a warm shower. For all people 
suffering from pain and anxiety, regular sesame oil mas- 
sage is a must. Coconut Oil: Coconut oil is specific for lowering high 
Pitta. It is cooling and calming to the mind, nerves and 
skin. Anti-Pitta herbs, particularly Brahmi (Gotu Kola) do 
well prepared in this oil. Coconut oil can be applied to the 
head, hair and sensory openings (like the ear drums and 
nostrils), as well as used as a general massage oil. Mustard Oil: Mustard oil is specific for lowering high 
Kapha. It is wanning, stimulating and improves circula- 
tion. It helps clear the channels of the lungs and head and 
is good for mental dullness and depression. It can be used 
as a general massage oil or massaged to cover regions, like 
the lungs. Outer Treatment Modalities 203 
Pancha Karma 
Pancha Karma is the main Ayurvedic method of physi- 
cal purification. Owing to the subtle nature of its process- 
es, it penetrates deep into the nervous system. It is useful 
for psychological problems caused by excesses of the three 
doshas. Yet it can also be helpful for psychological prob- 
lems caused by internal factors, emotions and karma. It 
consists of five main purification practices: 
1) Therapeutic emesis for removing excess Kapha — 
good for dealing with depression, grief and 
attachment; 
2) Therapeutic purgation for removing excess Pitta 
— good for dealing with anger; 
3) Therapeutic enemas for removing excess Vata — 
treats fear, anxiety, insomnia, tremors, nervous 
system disorders; 
4) Nasal cleansings that clear toxins from the head 
— good for headaches, allergies, insomnia; 
5) Blood-cleansing for removing toxic blood, gener- 
ally anti-Pitta. 62 
For these procedures to work properly, the doshas must 
first be brought to the sites from which they can be elim- 
inated from the body: Kapha to the stomach, Pitta to the 
small intestine and Vata to the large intestine. This 
requires a period, generally a minimum of seven days, of 
daily oil massage (snehana) and steam therapy (svedana). Oil massage and steam therapy loosen up the toxins in the 
deeper tissue and allow them to flow back into the gastro- 
intestinal tract for their elimination. Pancha Karma is 
available at a number of Ayurvedic clinics throughout the 
United States. It can be sought out by those requiring such 
deeper cleansing. 13. Subtle Therapies: 
Colors, Gems and Aromas 
n the next chapter the most important sensory 
I treatments of Ayurveda will be introduced. As the 
mind is fed by sensory perception, by altering our 
sensory inputs we can change our mental and emotional 
condition. Try some of these suggestions for yourself and 
see how you can improve what you think and feel simply 
through opening up to different sensory impressions. Color Therapy 
What would life be without color. Perhaps no other 
sensory potential so immediately affects, or we could say 
colors, our perception as does color. Color is a powerful 
tool for attracting our attention, shaping our moods and 
communicating our emotions. Color draws and catches the 
mind and orients it in a particular direction. Color thera- 
py is one of the main sensory therapies for all mental and 
spiritual healing. It is the basis of gem therapy, which 
directs color on a subtle or occult level. Colors can be com- 
bined with mantra, geometrical forms and other sensory 
therapies for added effect. We take in color through the light absorbed through 
the eyes. Color provides nutrition for the mind and life- 
force, vitalizing the blood and increasing our perceptual 
capacity. Section summary: 

This passage discusses aspects related to maintaining optimal mental wellness via holistic approaches grounded in traditional Indian wisdom known
    - **Pitt**, **Th**,. [truncated]

Please summarize

Note:
When summarising please ensure accuracy,
concisenesses &amp;amp;
anti-replication. Original Text Length = approximately 2458 words


Summary:


Section focuses on explaining principles underlying human cognition/psycho-spiritually enhancing concepts incorporating ayurvedtic philosophy. Key Takeaways Include:

* Different personality typologies defined: Pitka-phaka/patient-strong-in-control-type vs vada-kappa/passionate-but-sensitive-and-impression-prone
type. These characterizations highlight key pitfalls leading towards issues/failures. Treatment strategies involve relieving negatives thru opposites

Balanced input& output maintenance essential 

Focusing solely on cognitive processing neglects profound connections between physiology+cosmos/spirit. It appears incomplete since it ends abruptly halfway. Would appreciate assistance finishing the summery. Let’s assist. Would you kindly elaborate further. Specific requirements mentioned earlier included ensuring accurate summaries with concise language,

Avoid repetition (`anti-reiteration`),

As requested here’re additional steps completed:



Updated Summary (approximately `x’ *additional lines removed*) +



If needed, might add explanations/dispelling myths surrounding terminology/concepts. ).
They are strong and content in who they are and what they do, but lack adaptability and flexibility, and tend to be conservative and possessive.
What is the typical behavior of a Pitta-Kapha type?
Fasting, relaxation, and meditation, as well as the use of certain herbs and essential oils.
What are some of the recommended methods for detoxification of the mind, as per Ayurveda?
According to Ayurveda, it is necessary to take in impressions and experiences that promote Sattva, Rajas, and Tamas, as well as to avoid negative influences and maintain a balanced diet.
What are some of the recommended ways to nourish the mind?
Ayurveda emphasizes the importance of diet in maintaining mental health, as it directly affects the brain and nervous system, and indirectly affects the mind through the digestive process.
What is the significance of diet in Ayurvedic psychology?
Vata-Kapha types require a comprehensive approach that involves adapting to their changing condition, and may need to be treated first, followed by Pitta, and then Kapha, as Vata is the most likely to cause problems.
What is the recommended approach to treating Vata-Kapha types?