All the sensory and motor organs 
have their subtle counterparts, through which we can 
experience the subtle world and the occult forces behind 
the physical world. 122 Ayurveda and the Mind 
Proper Development 
The proper development of the mind requires the cul- 
tivation of will and character. This depends upon control 
of the senses, which means taking in the right impressions, 
and control of emotions, which means separating our emo- 
tional reactions from what we actually perceive. Develop- 
ment of artistic capacities, creative vision, occult faculties, 
or yogic practices involving the chakras are additional aids. Unfortunately, we have every method of sensory indul- 
gence today through modem technology and the mass 
media, but no one is taught how to control the senses. Control of the senses seldom enters into our educational 
system. For this reason our psychological imbalances must 
increase. We are always active in life. Our life — from the auto- 
matic impulses of the body to the voluntary expressions of 
the mind — consists of various actions that follow from 
the will. Tme will power is not measured by the ability to 
get what we want but by our ability to transcend desire. Desire is not the result of our free choice. It is a compul- 
sion that comes to us from the external world, a kind of 
hypnosis. When we give ourselves over to the objects of 
the senses, they impress the mind, which causes us to want 
them and to think that our happiness depends upon them. Desire is will that is colored by imagination. It seeks what 
is external and therefore not really ours. Tme will power means that we do what we say and 
manifest our deeper aspirations in action.40 Without tme 
will power, it is not possible to gain peace, creativity, or 
spiritual knowledge. The cultivation of will power gives 
energy. Various forms of self-discipline, like any voluntary The Outer Mind: The Field of the Senses 
control of the sensory or motor organs, help develop the 
will. We can begin to discipline our physical functions 
through fasting or exercise. We can do the same with the 
mind. We can fast our minds from wrong impressions or 
we can exercise them by repeating a mantra or practicing 
concentration. Character is the ability to control the outer mind and 
not be drawn into action by the inertia of external influ- 
ences. Our senses, with the many stimuli that they bring 
in, ever draw us into action. If we act out of the senses, we 
lose ourselves and come under the control of the external 
world. We lose our consistency of character and merely 
reflect the sensations of the moment. Development of 
character requires integrity, which is our ability to be true 
to our conscience and not follow the impulses of the sens- 
es. It depends upon controlling the mind, which means 
becoming detached from pleasure and pain, and from sen- 
sory desires like food or sex. The mind is like a lens that opens narrow or wide. When open wide, it notes many things generally, but lit- 
tle specifically. When narrow, it notes a few things in 
detail, but misses the whole. The mind can be turned 
within, which requires removing our attention from the 
field of the senses. We can train the mind so that it can 
open or close at will, allowing us to focus on any particu- 
lar sensory object or close off from all of them. This 
requires control of attention. If we do not train our atten- 
tion, the mind will follow the urges of the senses accord- 
ing to its conditioning. We will be dominated by external 
influences, lose our true self and come under the control of 
other people. Unfortunately we are not trained how to control our 
minds, but to give our attention away to various forms of 124 Ayurveda and the Mind 
stimulation and entertainment. This lack of control of the 
mind and senses allows our energy to go outward, in which 
it becomes dissipated and fragmented, causing physical 
and psychological disease. Proper care and usage of the 
mind, therefore, is essential for our well-being. 9. Ego and Self: 
The Quest For Identity 
Who Are We? Who are we? What is the self behind the mind? Senso- 
ry impressions rely on our sensory instruments — the eyes, 
ears and other sense organs. Similarly, emotions and 
thoughts rely upon our mental instrumentality — the 
mind. Thought itself is an instrument of knowing. Such 
instruments require a subject who operates them, just as a 
microscope or telescope depend upon someone who uses 
them. The field of thought is a medium through which 
our subjectivity works. Behind all three layers of con- 
sciousness, intelligence, and mind, there is a sense of self 
that determines their action. All thought rests upon the 
thought of self. All of our thoughts refer back to our own identity. All 
that we do depends upon who we understand ourselves to 
be. The key to understanding the mind and how it works 
is to know ourselves. However, who we are is much deep- 
er than what we think, or what society tells us we are. Just 
as most of our potential consciousness is unknown to us, so 
most of our potential self-identity, which ultimately 
includes the entire universe, is not known to us. This igno- 
rance of our true Self is the basis of all our problems in life, 
whether psychological or spiritual. As we examine the 
mind and how it works, we are led to the deeper issue of 
the self and who we are. 126 Ayurveda and the Mind 
Ego — the Separate Self 
What human problem can we not easily solve if no 
one's ego is involved? Ego is the root of all our social and 
personal problems. Yet what is the ego and how can we 
deal with it? Is egoism an inevitable part of human nature 
that cannot be changed, or is there a way to transcend it? Ayurveda tells us that, however deep-seated the ego may 
be, it is not our true nature. We can go beyond the ego and 
all its sorrow and conflict. Ego is called Ahamkara in Sanskrit, which means the 
"I-process." Ego is a process of self-identification in which 
we associate our inner being with some outer object or 
quality. Through it we determine "I am this" or "this is 
mine." Ego creates the self-image or "I-am-the-body-idea" 
and results in the sense of separate self. Through it we 
become isolated and feel different from the world and crea- 
tures around us. Ego is the function of consciousness to 
identify itself with an object, through which we feel our- 
selves one with a particular body. Only what we have iden- 
tified as ourselves or as belonging to us, like our family 
and friends, can we feel deeply about and really bring into 
our consciousness. Ego is quite different from our true Self (Atman), 
which is the pure I am or I-am-that-I-am, the I-in-itself 
devoid of objectivity. Our true Self stands above all men- 
tal and physical forms and conditions, and is ever 
detached, free and aware. The ego arises from the "1- 
thought" that stands behind all other thoughts?1 Whatev- 
er thought we have, we must first have the thought of I or 
self for it to exist. Ego introduces the principle of division, 
through which consciousness is fragmented and strife 
becomes possible. It keeps the subjective aspect of our 
being (self) trapped in some objective form or quality, var- Ego and Self 127 
ious bodily sensations or mental states in which there is 
change and sorrow. Ego is the primary function of consciousness directed 
externally. It brings about the entire outward development 
of consciousness through the mind and body, which are all 
fragmentations in the field of awareness. Ego affects all the 
functions of the mind. Everything we do is based upon the 
self and its motivations. Ego pervades all levels of con- 
sciousness and all the bodies of the soul, which require a 
self-sense for their function. Normally we only know the 
physical or waking ego, but subtler levels of our nature 
have their respective egos that allow for their various activ- 
ities. The ego concept arises from the atomic nature of the 
mind. Because we can only focus on one point at a time, 
we develop the idea of ourselves as a separate center in time 
and space. By its point-like nature, ego creates a narrow 
focus or bias, a central blind spot that distorts our vision. Because of this self-sense, all humans have an inherent feel- 
ing of pride. We like to think that we or what we identify 
with — our religion, country, race, class, or family — is 
the best or the only valid one. This process of pride causes 
us to look down on others and creates conflict. Ego and the Functions of the Mind 
Ego arises from a failure of intelligence (Buddhi). It is 
a misjudgment or error in our perceptual process. The 
most important function of intelligence is to ascertain the 
nature of the self. Self-determination is the most primary 
of all determinations. First we must know who we are 
before we can know what the world is or what we should 
do. Ego arises when we fail to discern our true Self, which 
is pure awareness, and mistake it for the body, which is no 
more than an object. 128 Ayurveda and the Mind 
However, once intelligence makes the mistake of the 
ego, the ego distorts intelligence, which then serves to 
rationalize it. We use our intelligence to further the ego's 
goals of accumulation and achievement in the external 
world, and lose track of our inner goal, which is to know 
our real nature. This ego of intelligence is the hardest ego 
to overcome because it is so primary a misconception. Some thinkers regard Buddhi or intelligence as the Self.42 
This is a mistake, because the Self transcends all move- 
ments of thought. However, since intelligence is close to 
the Self, it can lead us gradually to it. Our deeper consciousness (Chitta) precedes the mani- 
fest ego but itself contains a rudimentary or latent ego. As 
a part of matter (Prakriti), consciousness has an inertia to 
take form that develops through the ego. Ego uses our 
deeper consciousness to cling to life and to sustain its 
experience. The rudimentary ego hidden in our deeper 
consciousness gradually evolves into all the diversification 
of the mind-body complex. From ego arises the outer mind (Manas), senses and 
body, through which we experience our separate existence. The sense-mind, by its outward propensity, is naturally 
under the sway of the ego, and only with difficulty can be 
brought under the control of true intelligence. Ego oper- 
ates through the mind to acquire sensations that allow it 
to expand and feel good about itself. The ultimate crystal- 
lization of the ego is the physical body, in which we expe- 
rience ourselves as completely separate from other crea- 
tures. Whatever function occurs in consciousness, an ego is 
automatically posited as part of its boundary. Each emo- 
tion projects a kind of ego. For example, the ego of anger 
is very different from the ego of love. We run into prob- Ego and Self 129 
lems in our behavior when the ego of our emotions drives 
us to actions that we later regret. Because ego is inherently limited and isolating, it must 
bring unhappiness. It causes us to identify with some 
things and not with others. When we lose those objects we 
have identified with, we must feel pain. When we contact 
what we are not identified with, what we regard as alien to 
ourselves, we also experience pain. Ego and Perception 
Ego arises automatically during the perceptual process. As the thought of I underlies all thoughts, so the sensation 
of I underlies all impressions. The sense-mind (Manas) 
provides a series of sensory impressions, for which the body 
is the main focus and instrument. The ego inherent in 
body-consciousness colors all these. Ego appropriates 
impressions, such as "I like this" or "I do not like that," "I 
love this," or "I hate that." Similarly, ego appropriates 
intelligence and uses it to justify its own reactions. Its 
logic is that "I must be right" or "I must be good." Ego 
stops intelligence from perceiving the truth and instead 
imposes its own opinion as truth. The ego cannot appropriate our deeper consciousness 
(Chitta), but it can narrow and distort it. We can only 
become aware of that part of our consciousness acceptable 
to the ego. Ego is our most basic subconscious reaction 
that keeps the greater field of consciousness suppressed. We must learn to observe our perceptual process to tran- 
scend the ego. This requires that our deeper consciousness 
is in a state of peace and that our intelligence functions 
objectively. The ego as a form of ignorance (Tamas) and 
distraction (Rajas) becomes reduced as we no longer pro- 
vide the environment in which it can flourish. Ayurveda and the Mind 
Cosmic Aspect of Ego 
Each individual creature must have some sort of ego. Ego exists even in insects and rocks. It is ego that allows 
for the gross elements and inanimate world to come into 
being. The inanimate creation is pure ego, so contracted 
that it does not allow any action of the vital force or sens- 
es, which require consciousness of the external world. Ego exists as a cosmic principle. From it the root ideals 
and archetypes of creation (which are inherent in Cosmic 
Intelligence) can be diversified. Ego is responsible for the 
creation of the different objects, creatures and worlds. From it the gross and subtle elements arise. We can per- 
ceive higher cosmic states of ego once we expand our sense 
of self into the deeper levels of consciousness. We can move 
from being identified with our body to being identified 
with our family, country, world, and universe — and ulti- 
mately to being one with all beings. Composition 
Ego is the seed of Tamas (darkness) or the Tamasic side 
of consciousness (Chitta). It corresponds to the earth ele- 
ment or the heavy matters in consciousness. Ego develops 
from ignorance, not knowing our true nature as pure Con- 
sciousness. It is the source of attraction, repulsion and 
attachment, the emotional afflictions that bring pain and 
sorrow. It puts us under the rule of all duality, the ups and 
downs of our emotional experience. As the power of ignorance, ego relates to the mineral 
kingdom in which no sensitivity has developed. The ego is 
the inertia of the rock — matter asserting its existence 
apart from the spirit. As isolation and fragmentation, it is 
the source of decay, disease and death. Transcending the 
ego is the basic evolutionary movement of life, through Ego and Self 131 A 
which we form associations and seek to know the greater 
universe in which we live. Energy 
Ego relates to the heavy matters that accumulate in our 
consciousness and so has an energy of inertia (Tamas). It 
relates to Apana Vayu or the downward moving Prana that 
brings about disease and decay. Ego drives us to fragmen- 
tation and ultimately to self-destruction, unless we learn 
how to control it. Its energy is negative, or entropy, and 
leads to eventual loss of energy. Function 
The ego allows us to identify with and feel one with 
things. Through it we build up a self-identity based upon 
the objects and conditions we have accepted as our own. It 
functions in two ways: 1) self-sense, and 2) mine-ness. *' 
Self-sense is the sense of owning a body, through which 
we know the body as I or me. Self-sense also expropriates 
the mind, identifying with its various thoughts, emotions 
and sensations, such as "I am wise" or "I am happy." Mine- 
ness is the sense of owning external objects, which we 
accumulate around our bodily existence. Through it we 
feel that particular objects, like our house, money, or job, 
belong to us. Mine-ness depends upon and follows from 
self-sense. Through mineness, the ego establishes its terri- 
tory and grows and expands in the outer world. As long as 
we have a sense of ownership or possession of anything, we 
are caught in the ego and its bonds. The ego, like the sense-mind, has an outgoing energy, 
but while the mind seeks enjoyment in the realm of the 
senses, the ego seeks to embody itself in a material form. The ego's identification of the self with a body sets in 
motion the entire cycle of rebirth. Ayurveda and the Mind 
On the positive side, ego as self-sense provides a focus 
of mind. It helps consciousness differentiate who we are 
from the external nature. It causes us to evolve a personal 
and social existence apart from the instinctual and animal 
realm. But ego is not the final goal of Nature's evolution, 
nor does it represent who we really are. Ego is the point of 
transition between the material and spiritual evolution. It 
is an intermediate phase between an outward-directed 
mentality under the control of Nature, and an inward- 
directed mind in harmony with the Spirit. The Soul — Our Divine Individuality 
Ego is our sense of transient identity, that we are the 
creature of a particular life or body. The soul, on the other 
hand, is the sense that we are an immortal conscious being, 
an individualized portion of Divinity. This soul is called 
Jiva in Sanskrit, the life-principle, because it is the source 
of all our vitality and energy, both physical and mental. It 
is also called Jivatman, the individual or living (Jiva) Self 
(Atman). It is our individual portion of the Divine Self 
through which we have the sense of "I am." The individ- 
ual soul is the higher self-sense behind our individual exis- 
tence, our true individuality. The soul is the entity behind the causal body, composed 
of our various kannas, that persists throughout the entire 
cycle of rebirth. As a soul we recognize ourselves as immor- 
tal conscious beings, bom in various bodies, seeking Self- 
realization and liberation. The soul leads us back to unity 
while the ego drives us into division and multiplicity. We are usually not conscious of the soul or reincarnat- 
ing entity within us. Nevertheless it creates and sustains 
all that we do. The soul exists everywhere in Nature, giv- 
ing life and sustaining form in all things. The soul is latent Ego and Self 133 
in the elemental kingdom. It sleeps in the plants, dreams 
in animals, wakes in human beings, and becomes fully 
conscious of itself in Self-realized sages. Most of us experience the soul (deep feeling) only with 
other human beings, with the feeling of love. We do it to 
some extent with animals, particularly pets. It is possible 
to communicate with the soul in plants and the soul in the 
elements as well. We can feel our soul in all existence. The cosmic counterpart of the soul is God (Ishvara), the 
creator of the universe, who is the Lord of all souls and the 
dispenser of the fruits of all kannas. As our self-sense 
becomes universalized, we can experience the reality of 
God within our minds and commune with the Creator. We 
feel ourselves as servants or workers for God, following His 
will, which is for the full unfoldment of consciousness in 
the universe. Energy 
The soul controls all our positive energy, creativity and 
vitality. It sustains the master Prana behind our deeper 
consciousness (Chitta). All that was said relative to this 
applies here as well. Composition 
The soul (Jiva) is the entity inherent in our deeper con- 
sciousness (Chitta) as its awakened or Sattvic function. For 
this reason, the soul is not always differentiated from Chit- 
ta in its pure form or from the awakened intelligence 
(Buddhi), both of which function through Sattva. 'File 
purification of Chitta and the awakening of intelligence 
come about through the soul coming forth and taking 
charge of our existence. The soul (Jiva) becomes conscious through the pure Ayurveda and the Mind 
Sattva developed in our various lives. Through it, the 
causal Prana (vital force) arises by which we become alive 
and animate. The soul is the source of life (Prana), love 
(Chitta) and light (Buddhi), which are its three main pow- 
ers. Because of it we wish to live forever, to be perfectly 
happy, and to know absolute truth. Functions 
The soul works through the power of identification 
but, unlike the ego, it expands its field of identification to 
include all of which it is aware. It has two main functions: 
1) Self-knowledge, and 2) Surrender to God. The soul's knowledge is Self-knowledge — knowledge 
of our true nature as Pure Consciousness. This allows us to 
find unity with all that we perceive and opens up all the 
secrets of the universe to us. Its main action is surrender to 
God (Ishvara-pranidhana) and following the Divine will. The higher functions of consciousness and intelligence, 
like samadhi and intuition, function through it. Through 
the individual Self, both consciousness and intelligence 
get activated, causing knowledge of truth, immortality 
and infinity. *' 
To really enter the spiritual path, we must become con- 
scious of ourselves on a soul level. This requires getting to 
the real soul awareness that lies hidden in our deeper con- 
sciousness (Chitta). The soul comes forward when we set 
aside our sense of bodily identity and recognize ourselves 
as an individualized portion of Divinity. When the soul 
comes forth, we set aside our transient ego goals and orga- 
nize our lives toward our eternal goal of God-realization. The soul is the most subtle form of ego or individuality, 
through which we can go beyond the ego. Ego and Self 135 
The Soul and Healing 
Getting to the level of the soul is the key to all fonns 
of healing. The soul is the great healer because it is one 
with both God and Nature and carries all their powers and 
grace. It is not so much that we need to heal our souls as 
that we have to become aware of our souls. Becoming 
aware of our soul is the deepest healing possible, not only 
for the soul but also for the mind. The awareness of the 
soul releases all the healing powers inherent within us. The word soul, however, can have many meanings, 
according to different thinkers. Some call soul our emo- 
tional nature. Others see it as connected to some heavenly 
realm that is our ultimate goal, like an angel. The Vedic 
idea of the soul (Jiva), however, is the first individualized 
portion of consciousness. The true soul is not an emotion- 
al belief, but a state of higher awareness beyond all forms 
and preconceptions. It does not belong to any particular 
religion and is not in need of salvation. Rather, the soul 
itself leads to all redemption and transformation because it 
transcends the limitations of the ego, mind and body. The Supreme Self— Our Divine Nature 
The mind is not the source of consciousness or aware- 
ness. Any conditioned consciousness — consciousness 
dependent upon thought, emotion or sensation — is not 
true consciousness at all. It is like a light reflected in a 
mirror, not the true source of the light. True consciousness 
is beyond all objects and qualities, and not dependent 
upon any physical, sensory or mental instrumentality. This 
pure consciousness is our true Self. In our unconditioned 
Self we are one with all beings. This is the Supreme Self 
(Paramatman) of Vedanta, the supreme Vedic philosophy 
behind Ayurveda?' 136 Ayurveda and the Mind 
The Supreme Self exists beyond both God and the indi- 
vidual soul. It transcends all beings, all worlds, and all 
three gunas. While conditioned consciousness (Chitta) is 
composed of thoughts, the true Self is thought-free aware- 
ness (Chit). The Self is the real light that illumines the 
modifications of the mind and is never affected by them. It 
is the unity behind both the soul and God, which includes 
all the world of Nature in the formless Absolute. It is the 
immutable peace at the core of the mind, through which 
we immediately transcend all psychological problems. Through setting aside the ego and awakening our soul 
(Jiva), we bring ourselves gradually into contact with this 
higher Self. Any contact with our true Self lifts us beyond 
all human and creaturely problems. Because the purpose of 
this book is more psychological, we will not examine this 
Self in depth. This occurs in the teaching of Vedanta.46 To 
calm psychological disturbances, it is often enough to 
restore the proper usage of the conditioned mind. Yet to go 
beyond all sorrow we must know our true Self, and any real 
healing of the mind benefits from even the slightest con- 
tact with our true nature. All the methods given in this book for psychological 
healing also aid in the higher goal of Self-realization. Removing negative conditioning from the mind is neces- 
sary for both psychological harmony and for Self-realiza- 
tion. The difference is that, to perceive our true Self, a 
much deeper level of deconditioning has to be achieved 
than is necessary for resolving our psychological problems, 
like fear, anger or depression. The Yogi's concern is devel- 
oping consciousness to create the appropriate vessel for the 
perception of the Self, which is always present but 
obscured by our shifting thoughts. The Ayurvedic physi- 
cian's concern is developing consciousness to counter our Ego and Self 
ordinary human problems. Purification of consciousness1' 
is common to both. It is the most important thing both for 
mental health and for spiritual growth. The Self and Functions of the Mind 
The three main layers of the mind — consciousness, 
intelligence and sense-mind — function between ego, or 
false self, on one side and the true Self on the other. Their 
actions vary according to the direction in which they are 
oriented. Directed toward the Self, their higher functions 
emerge. Directed toward the ego and external world, their 
higher potential remains latent and they conflict with one 
another. Consciousness (Chitta) is closer to the Self, while the 
sense-mind (Manas) is closer to the ego. Intelligence (Bud- 
dhi), which is placed between them, is the key factor in 
how we orient our awareness. Because of its capacity for 
decisive perception, intelligence has a power of spiritual 
transformation greater than either the sense-mind or deep- 
er consciousness. It can empty consciousness of its condi- 
tioning and control the sense-mind. It can question the 
ego and discriminate between the lower and the higher 
Self. True intelligence discerns our higher self-identity that 
leads to our true nature. This is the identity of conscious- 
ness, not the self-image or ego which depends for its being 
upon an object or quality. The soul works through the 
higher aspect of intelligence, which is its development of 
the mental field according to the light of truth. The true 
Self awakens when we bring our awareness to the field of 
consciousness as a whole by the upward and inward move- 
ment of intelligence. Otherwise dominated by the down- 
ward and outward movement of the sense-mind, we 138 Ayurveda and the Mind 
become trapped in the forces of the external world, which 
leads to both ignorance and sorrow. Layers of Consciousness and Psychological Disease 
Manas is the outer layer of consciousness through 
which we are involved with the events of the moment. Buddhi is the middle layer of consciousness that allows us 
to observe both what is happening in the immediate sense 
and the long term. Chitta is the deeper layer of conscious- 
ness that holds long-term patterns. When we learn something new, like tying our shoes, it 
is at first a process of Manas, through which we perform 
the action working with the senses. Buddhi is involved as 
the director of the action, through which we develop our 
skill in performing it. Once what we have learned becomes 
second nature, it becomes a function of Chitta. We tie our 
shoes automatically without any deliberation through this 
power of Chitta. In the ordinary person, we can divide the 
layers of consciousness accordingly: 
Chitta — unconscious, but also potential higher 
consciousness 
Manas — subconscious 
Buddhi — conscious 
Ahamkara — self-conscious 
Chitta is the total potential field of conditioned con- 
sciousness (the field of thought). Manas contains all senso- 
ry reactions which are largely subliminal. In this regard, 
Manas and Chitta are close together and what we take in 
through the senses automatically influences the uncon- 
scious. Only Buddhi is the aware part of consciousness. It 
can divide Chitta from Manas so that our sensory respons- 
es do not condition us at a deeper level. Ahamkara is self- Ego and Self 139 
consciousness or ego that makes us vulnerable to external 
influences. The Atman witnesses and transcends all these 
functions and is contacted through the higher function of 
the Buddhi. In the disease process, the Doshas or disease-causing 
factors are the wrong functioning of mind and intelli- 
gence, which occurs through the ego. The ego introduces 
Rajas and Tamas, the mental Doshas, into the mental field 
in the form of negative thoughts, emotions and impres- 
sions. It makes us use our senses, emotion and intellect for 
selfish enjoyment rather than for developing a higher con- 
sciousness. Wrong functioning of intelligence (Buddhi) is 
the main disease-causing factor because it regulates how 
we use the mind and senses. Chitta is the aspect of the mind that is damaged by 
these disease-causing factors. Like the tissues of the body 
damaged by wrong use of the sense organs and poor diges- 
tion, consciousness is the substance of the mind damaged 
by wrong mental activity. For treating the mind, we must 
eliminate these mental toxins and also repair the mental 
substance (consciousness)/8 
Functions of the Mind 
While each function of the mind has its natural quali- 
ties (gunas), it can be altered by an admixture of other 
gunas. Understanding the gunas of the mind and chang- 
ing them from Tamas to Sattva is the key to mental health 
and spiritual development. The whole of spiritual devel- 
opment and psychological healing consists of moving from 
Tamasic to Sattvic living.49 
We all go through various gunic phases in our daily 
activity. When we are asleep or mentally dull, we are in a 
Tamasic mode. When we are awake and perceptive, we are 140 Ayurveda and the Mind 
in a Sattvic mode. When we are active or distracted, we are 
in a Rajasic mode. Generally what we do in a Tamasic or 
Rajasic mode — something ignorant, unfeeling or foolish 
(Tamas) or something aggressive, agitated or impulsive 
(Rajasic) — we regret while in a Sattvic (peaceful) mode. Yet we should not get discouraged. Even an enlightened 
person can have Tamasic moments when he may do some- 
thing that he may later regret. Our karma is not deter- 
mined by our Tamasic moments only, but by all three 
gunas at play within our mental field. Look at the play of these three gunas in your mental 
condition. For example, some people will be more Sattvic 
in the morning and turn dull and Tamasic in the evening. Others will be dull and Tamasic in the morning but 
Sattvic in the evening. Some people are more active or 
Rajasic in the morning, others in the evening. Generally 
Sattva should prevail more in the morning and evening, 
with Rajas developing more midday and Tamas only dur- 
ing sleep. Note how your environment and associations affect 
you. Around Sattvic (spiritual) people and situations you 
will feel Sattvic. Around Tamasic (dull) people and situa- 
tions you will feel dull and depressed. Around Rajasic (dis- 
turbed) people and situations you will feel agitated. See 
how your life is developing. Are you becoming more 
Sattvic (spiritual), Rajasic (busy) or Tamasic (dull)? Ego and Self 141 
Functions of the Mind 
SATTVA 
Consciousness inner peace, selfless 
(Chitta) 
Intelligence 
(Buddhi) 
Mind 
(Manas) 
Ego 
(Ahamkara) love, faith, joy, 
devotion, 
compassion, 
receptivity, clarity, 
good intuition, 
deep understanding, 
detachment, fear- 
lessness, inner 
silence, clear 
memory, calm 
sleep, right 
relationships 
discrimination 
between the eternal 
& the transient, 
clear perception, 
strong ethics, 
tolerance, non- 
violence, truthful- 
ness, honesty, 
clarity, cleanliness 
good self-control, 
control of senses, 
control of sexual 
desire, ability to 
endure pain, ability 
to withstand the 
elements (heat & 
cold), detachment 
from the body, does 
what one says 
spiritual idea of 
self, selflessness, 
surrender, devotion, 
self-knowledge, 
concern for others, 
respect for all 
creatures, 
compassion RAJAS 
emotional disturb- 
antes, overactive 
imagination, 
uncontrolled 
thoughts, worry, 
discontent, desire, 
irritability, anger, 
distorted memory, 
disturbed sleep, 
turbulent 
relationships TAMAS 
deep-seated 
emotional blockages 
& attachments, 
trapped in past 
patterns & memories, 
addictions, worry, 
phobias, fear, 
anxiety, depression, 
hatred, excessive 
sleep, wrong 
relationships 
critical mind, 
judgmental, 
opinionated, self- 
righteous, assertive, 
narrow-minded, 
distorted perception, delusions, believes in 
believes in the realitythe reality of one's 
of the outer world or own opinions 
in particular names 
& forms as truth lack of intelligence, 
lack of perception, 
deep prejudices, 
lack of conscience 
or ethics, dishonesty. strong sensate 
nature, strong sexual 
nature, many 
desires, aggressive, 
assertive, compet- 
itive, willful, overly 
active imagination, 
disturbed dreams, 
willful, calculating lazy, lacking self- 
control, easily 
influenced by others, 
aimless thinking, 
daydreaming, unable 
to endure pain, 
caught up in violent 
sensations, many 
habits & addictions, 
easily influenced, 
taking of drugs, 
dissipation 
ambitious, assertive, negative idea of self, 
achievement-orientedfearful, slavish, 
willful, arrogant. dependent, dishonest, 
vain, self-promoting, fear, identified 
manipulative, strong mainly with one's 
identifications (as own body 
with family, 
country, religion) Ayurveda and the Mind 
How to Properly Develop the 
Functions of the Mind 
Chitta Pranayama, mantra, meditation on infinite space or 
the void, concentration and mindfulness techniques, 
Samadhi, devotion (Bhakti Yoga) and knowledge 
(Jnana Yoga) combined, right beliefs, receptivity, 
clarity, faith, love, peace, joy, communion, right 
associations, satsang (spiritual communion) 
Buddhi Concentration, meditation, Self-inquiry, mantra, 
meditation, contemplation of universal truths, yoga 
of knowledge (Jnana Yoga), self-examination, devel- 
opment of conscience and ethics, right reasoning, 
self-discipline, developing Tejas (inner fire) 
Manas Devotion (particularly using a particular form or 
image), self-discipline (like fasting), control of sexual 
energy, mantra, meditation on inner light and 
sound, visualization, work, service, Yoga of Devotion 
(Bhakti Yoga), Ojas enhancement therapies, right 
intake of impressions, right diet, practice of 
patience, development of character, will-power and 
control of senses 
Ahamkara Spiritual aspiration, devotion to God, selfless service, 
self-discipline, self-inquiry, self-observation, right 
association Ego and Self 
Exercises in Consciousness 
The following are some simple exercises in conscious- 
ness to help you understand the different levels of your 
mind and how they are working to make your life more 
creative and aware or more constricted and asleep. Taking an Inventory of Your Consciousness 
Examine the weight of your life experience: the sub- 
stances and energies you have taken into yourself 
through your habitual actions and expressions. Look 
at the quality of your food, impressions, and associ- 
ations, the emotions you have most frequently, the 
thoughts and beliefs which motivate you. See what 
you hold most dear, what abides most deeply in your 
heart, what you most give your attention to. On one side, place all your negative life activities — 
negative emotions (anger, lust, fear, ambition, vio- 
lence), pursuit of pleasure, desire, and selfishness. On the other side, place all your positive life activi- 
ties — meditation, prayer, spiritual study, good 
works, social service, and so on. Note the balance. Your consciousness is the storehouse of all this expe- 
rience. Its nature depends upon the predominance of 
your mental activity, particularly at a heart level. Another way to do this is to examine your sponta- 
neous and automatic reactions, to see what your pro- 
gramming is. Note your immediate reactions to sit- 
uations, particularly those in which you are taken off 
guard, or are in some way threatened. Note also your 
consciousness during habitual states like sleeping, 
eating, entertainment and other mechanical activi- 
ties, when you are not engaged in any specific men- 144 Ayurveda and the Mind 
tai activity. This underlying inertia of the mind is 
your consciousness (Chitta). Examining Your Intelligence 
See where your sense of discrimination is most 
developed, whether it is food, movies, sex, sports, 
scientific information, politics, art, philosophy, or 
spiritual knowledge. See where your intelligence has 
its greatest refinement, clarity and depth. See if you 
have cultivated an outer sense of discrimination, 
developing opinions about people or situations, or 
an inner sense, learning to discern the inner truth or 
reality of things. Note where your sense of discrimination naturally 
goes, what you are most commonly calculating. Note where you most exercise your sense of choice, 
value and judgment. Through this process you can 
understand the nature of your intelligence and how 
it is likely to develop. Examining the Outer Mind and Senses 
Observe how you use your senses, which senses you 
use most and in what manner. See to what extent 
sensory influences dominate you. How do you relate 
to audio, tactile, visual and other sensations? To 
what degree can you control your mind's attention 
and not be distracted by sensory influences. What 
sensations most attract and bind your mind? What 
mental and emotional impressions and influences 
most affect you through the senses (fear, anger, 
desire, love, or hate). See what mental impressions 
and information most affects you. See how your 
senses control you and dominate your attention. Ego and Self 
Do the same in regard to the motor organs. See what 
control you have over your vocal organs, hands, feet, 
reproductive and eliminatory organs. Can you turn 
off their activities and detach yourself from their 
urges or are you under their power? These mental 
exercises provide a good measure of how much you 
are in control of the mind or how much your mind 
controls you. Examining the Ego 
See what you most identify with in life — occupa- 
tion, family, friends, property, country, religion and 
so on. See how closely you identify with your body, 
senses, opinions, emotions and ideas. Examine what 
you most fear losing and what you are most trying 
to gain: pleasure, wealth, power, name, fame and so 
on. Imagine that you are dying today and have to let 
everything go. See how difficult this may be and 
what most holds you to this world. Once we have examined all our mental functions, we 
can see how our life is likely to develop. We can determine 
how susceptible we maybe not only to psychological prob- 
lems but to sorrow in general. Just as you keep track of 
your health through regular physical examinations, keep 
track of your psychological condition through regular 
mental examinations. Ayurveda and the Mind 
The Chakras 
1. Head Center 
Consciousness-Space 
Causal Sound 
Causal Prana 
Om 
2. Third Eye 
Mind-Space 
Sublte Sound 
Subtle Prana 
Ksham 3. Throat Center 
Ether 
Sound 
Vata 
Ham 
4. Heart Center 
Air 
Touch 
Vata 
Yam 
5. Navel Center 
Fire 
Sight 
Pitta 
Ram 6. Sex Center 
Water 
Taste 
Kapha 
Yam 
7. Root Center 
Earth 
Smell 
Kapha 
Lam 147 
Part III 
Ayurvedic Therapies for the Mind 
yurvedic therapies are multifaceted for 
primarily of a self-help nature, but may require additiona 
guidance to employ them optimally. The section begins 
with Ayurvedic counseling methods and the Ayurvedic 
view of treating the different aspects of the mind. Then it 
discusses the Ayurvedic science of impressions and how we 
can alter them to improve our mental function. Specific chapters follow on outer treatment modalities 
like diet and herbs, and inner methods, mainly sensory 
techniques of colors, gems and aromas, leading to mantra, 
which is the most important Ayurvedic tool for changing 
our consciousness. As these treatment methods are diverse, 
this is the longest section of the book, but also perhaps the 
most practical and useful. improving mental well-being and promoting 
spiritual growth. Those introduced here are 149 
10. Ayurvedic Counseling and 
Behavioral Modification 
ommunication is the basis of who we are and 
what we seek to become. We do not exist in iso- 
lation, nor can we grow apart from the cultural 
matrix that sustains us. The mind itself is primarily a 
munication device, not only for relating outwardly to 
other people, but relating inwardly to the spiritual forces 
of the universe. This importance of communication 
extends into the sphere of healing as well. Counseling is probably the most important instrument 
of psychological treatment. However, from the Ayurvedic 
standpoint, it should not be merely talk or discussion but 
a prescription for action. Counseling should examine the 
causes of psychological imbalances and indicate how to 
correct them. No one will continue in a pattern that he or 
she knows is harmful, but we must truly understand the 
harmful nature of our behavior to be willing to change. Counseling should be a learning process in which the 
client comes to understand the different aspects of his or 
her nature and how to modify these for optimal well- 
being. In this chapter we will discuss the Ayurvedic counsel- 
ing approach that forms the background for Ayurvedic 
psychological therapies. We will look into the issues that 
arise in counseling through the different Ayurvedic consti- 
tutional types. Ayurvedic counseling deals in four primary 
areas: 150 Ayurveda and the Mind 
1) Physical factors — diet, herbs and exercise; 
2) Psychological factors — impressions, emotions, 
thought; 
3) Social factors — work, recreation, relationship; 
and 
4) Spiritual factors — yoga and meditation. Physical and psychological imbalances reinforce each 
other, with diet and exercise reflecting our state of mind 
and its fluctuations. Psychological imbalances involve 
social and personal problems, like career and relationship 
difficulties. Spiritual factors are the ultimate sources of any 
mental distress because only our higher consciousness has 
the power to bring peace to the mind, which is inherently 
changing and unstable. Therefore, Ayurvedic psychology 
deals with four levels of treatment: 
1. Biological humors — Balancing Vata, Pitta and 
Kapha; 
2. Vital essences — Strengthening Prana, Tejas 
and Ojas, the master forms of Vata, Pitta and 
Kapha; 
3. Impressions — Harmonizing the mind and 
senses; and 
4. Consciousness — Promoting the correct func- 
tions of consciousness. Ayurveda first works on balancing the biological 
humors through appropriate physical remedial methods of 
diet, herbs, and exercise. Typical books on Ayurveda focus 
on this level. We will examine these outer treatment 
methods of Ayurveda in a subsequent chapter, particularly 
as they affect psychological conditions. Second, Ayurveda 
works to improve our vital energy through Pranayama and Ayurvedic Counseling and Behavioral Modification 151 A 
related practices. The section on Prana, Tejas and Ojas dis- 
cusses this level and it is mentioned occasionally through- 
out the book. Third, Ayurveda works on the mind and senses to pro- 
mote the right intake of impressions through various sen- 
sory therapies. In the following chapters, we will examine 
these sensory therapies, particularly aromas and colors. Fourth, Ayurveda works to increase Sattva in our con- 
sciousness through spiritual living principles, mantra and 
meditation. This we will examine in the chapters on 
Mantra, Spiritual Therapies and the Eightfold Method of 
Yoga. Ayurvedic counseling is very practical and involves vari- 
ous prescriptions for changing how we live. Meeting with 
an Ayurvedic counselor involves reviewing the results of 
implementing these prescriptions, and is done in a consis- 
tent step-by-step manner. Ayurvedic counseling is educa- 
tional in nature. The therapist helps the client learn how the 
mind and body work so that we can use them properly. The 
patient is a student. Therapy is a learning process. Ayurve- 
da looks upon someone suffering from a psychological prob- 
lem not as a bad or disturbed person, but as someone who 
does not understand how to use the mind properly. Right Association — a Key to Mental Health 
Who we are psychologically is a result of how we inter- 
act with our environment. If you want to see what you are, 
look at the people you feel closest to and with whom you 
spend the most time. The mind is built up by the impres- 
sions taken in through the senses, most important of 
which are those that come from our social interactions. Whatever impressions we take in become more powerful 
when shared with other people, who give them emotional 
power. 152 Ayurveda and the Mind 
The mind itself, down to the deepest unconscious, is a 
social entity and follows a collective pattern. It is made up 
of thought, conditioned by the language used in the social 
context of our lives. The mind reflects our interactions 
with other people, starting with our parents. The mind is 
the record of our associations, which includes not only 
human beings but all life to which we are related. Our 
deeper consciousness (Chitta) itself is determined by the 
nature of our associations, which create the most powerful 
impulses (Samskaras) that we have to deal with. If we go 
to the core of our hearts, it is our closest relationships that 
most determine who we are. Ayurvedic psychology emphasizes right association to 
ensure psychological well-being. We should always be 
careful to keep ourselves in the right company. We should 
associate with those individuals who elevate us, who bring 
peace and keep our minds cool and calm. We should keep 
ourselves distant from those who drag us down, who agi- 
tate and overheat our minds and nerves. We must be most 
careful about who we associate with on an intimate level. We should seek the good and strive to be in the com- 
pany of the wise. Such are spiritual teachers, true friends, 
the beauty of nature, great art, and wisdom teachings. Of 
course, it is not always possible to remain in the physical 
company of spiritually elevating people. They are not 
always easy to find or to gain time with. However, we can 
always keep them in our minds and hearts. We can attune 
ourselves with their thoughts and deeds. In turn, we our- 
selves should strive to have a beneficial influence on oth- 
ers, projecting helpful attitudes and good thoughts toward 
the entire universe. Healing the mind involves healing how we relate to the 
world. It means establishing a society or group of friends Ayurvedic Counseling and Behavioral Modification 
that draws us upward. This is the basis of real counseling. The counselor should provide the client with a deeper level 
of association that does not reinforce their problems, but, 
on the contrary, provides a space for their problems to be 
released. Ideally, a true therapist should not be a doctor in 
the distance, but a spiritual friend and well-wisher. Ther- 
apy should be the beginning of communion, what is called 
in Sanskrit Satsanga, the company of those sincerely seek- 
ing truth. However, better than going to a therapist is frequent- 
ing the company of spiritually elevating people. In their 
company, our psychological problems, which come from 
our material involvement, naturally get resolved. The 
mere presence of such wise people cools and calms the 
mind and heart. Lack of spiritual company is a main cause 
of psychological unrest and the only cure is to find such 
association. Discussing our problems, particularly with someone we 
respect, is always of great help. It takes us beyond the per- 
sonal nature of our problems to the greater and universal 
issues of life. Communication itself is much of the benefit 
of psychotherapy — drawing us into a relationship that 
allows our problems to be discussed. Communication 
breaks down the walls of isolation in which we suffer and 
helps us look at ourselves in a new light, allowing old pat- 
terns of constriction to be broken down and discarded. A true spiritual teacher helps us know who we are in 
our inner consciousness, as apart from our ordinary identi- 
fication with the mind-body complex. Such a person is the 
ultimate psychologist. However, a spiritual teacher may 
not be interested in functioning as a psychologist or a doc- 
tor in the ordinary sense, helping us with our personal 
worries, woes, aches and pains. The role of the spiritual 154 Ayurveda and the Mind 
teacher is to guide us to higher states of consciousness, not 
merely to help us resolve our ordinary problems. This may 
involve teaching us to be detached from both our psycho- 
logical and physical sufferings, which must always exist in 
this transient world. A therapist, on the other hand, must recognize the lim- 
its of what he or she can do. Therapists should not play 
guru, but direct their clients toward genuine spiritual 
teachers. Spiritual guidance is much more than psycholo- 
gy in the ordinary sense, though true psychology should 
lead to spirituality. Spirituality requires that we go beyond 
the mind and its opinions, not merely that we are happy 
with our state of mind. Psychological Disorders and the Biological 
Humors 
Psychological disorders, like physical ones, reflect 
imbalances of the three biological humors. Health prob- 
lems, whether physical or mental, are not merely personal 
problems, but energetic problems in the mind-body com- 
plex. They are not so much personal or moral failings as an 
inability to harmonize the forces within us. Vata (Air) Type 
Psychological disturbances occur with greater frequen- 
cy when Vata is too high, which, as the nervous force, eas- 
ily affects the mind. Like Vata, the mind is composed of 
the air and ether elements. Vata's excess of air causes insta- 
bility and agitation in the mind, which results in excessive 
thinking or worrying and makes our problems appear 
worse than they really are. The mind becomes overly sen- 
sitive, excessively reactive, and we take things too person- Ayurvedic Counseling and Behavioral Modification 155 
ally. We are prone to premature or inappropriate action 
that may aggravate our problems. High Vata, as excess ether, makes us ungrounded, 
spaced-out and unrealistic. We may have various wrong 
imaginations, hallucinations or delusions, like hearing 
voices. Our connection with the physical body and with 
physical reality becomes weakened. We live in our 
thoughts, which we may confuse with perception. Our 
life-force gets dispersed by the excess activity of the mind. We lose contact with other people and cannot heed their 
advice. High Vata in the mind manifests as fear, alienation, 
anxiety and possible nervous breakdown. There is insom- 
nia, tremors, palpitations, unrest and rapid shifts of mood. Insanity of the manic depressive type, or schizophrenia, is 
an extreme Vata imbalance. There are many factors that can disturb Vata and create 
possible psychological problems. Disturbing sensations are 
hard for Vatas to handle, particularly too much exposure to 
the mass media, loud music or noise. Drugs and stimulants 
easily derange them. Insufficient food or irregular eating 
also weakens and upsets them mentally. Excessive or unnat- 
ural sexual activity quickly drains their often low energy. Stress, fear and anxiety affect them emotionally because 
they lack calm and endurance. Violence and trauma leaves 
them hurt and withdrawn. Neglect or abuse as a child cre- 
ates a predisposition for a Vata-deranged psychology. Pitta (Fire) Type 
Psychological disturbances are moderate in Pitta types. They usually have strong self-control but can be self-cen- 
tered and antisocial. The fire and heat of Pitta cause the 
mind to be narrow and contentious, fighting either with 156 Ayurveda and the Mind 
others or with themselves. Pitta psychological disorders 
are typically due to too much aggression or hostility. Typ- 
ical Pitta is the overly critical type who finds fault with 
everyone, blames other people for everything, sees enemies 
everywhere, is always on guard and ready for a fight. High Pitta in the mind causes agitation, irritation, 
anger, and possible violence. The overheated body and 
mind seek release in venting the built-up tension. Pitta 
types can become domineering, authoritarian or fanatic. When disturbed they may have paranoid delusions, delu- 
sions of grandeur, or can become psychotic. Pitta in the mind becomes too high by various factors 
that increase heat. Strong and bright colors and sensations 
quickly irritate them. Exposure to violence and aggression 
increases the same attitudes within them. Dietary factors 
like overly hot or spicy food disturb their minds. Sexual 
frustration, excessive anger and ambition, and related emo- 
tional factors take their toll. Too competitive an education 
or too much conflict in childhood are additional factors. Kapha (Water) Type 
Kapha people have the least amount of psychological 
problems and are the least likely to express them or to 
resort to antisocial behavior. Kapha disturbs the mind by 
blocking the channels and clouding the senses. High 
Kapha (mucus and water) generally causes mental dull- 
ness, congestion and poor perception. Kapha psychological unrest involves attachment and 
lack of motivation leading to depression, sorrow, and 
clinging. The mind may be incapable of abstract, objective 
or impersonal thinking. There is a lack of drive and moti- 
vation along with passivity and dependency. We want to 
remain a child and be taken care of. We become preoccu- Ayurvedic Counseling and Behavioral Modification 157 
pied with what others think about us. We lack the proper 
self-image and passively reflect our immediate environ- 
ment. Such people often end up being taken care of by oth- 
ers and are unable to function on their own. However, stronger Kapha types can suffer from greed 
and possessiveness, which renders the mind heavy, dull and 
depressed. They want to own and control everything and 
look upon people as their property as well. Once they lose 
control or ownership, they become psychologically unstable. Kapha emotional disturbances result from excess plea- 
sure, enjoyment, or attachment in life. Lifestyle factors like 
too much sleep, sleep during the day, or lack of exercise 
contribute to these. Kapha-aggravating diet, like too 
much sugar or oily food, is another factor. Emotional prob- 
lems combine with Kapha physical conditions like over- 
weight and congestion. Educational factors include being 
overly indulged as a child or emotionally smothered by 
parents. Ayurvedic Counseling Profiles 
The constitutional types of Ayurveda are the basis of all 
Ayurvedic counseling. They are useful for understanding 
the different types of people and their interactions that can 
occur. They are an extension of the psychological profiles 
of the biological humors and their characteristic psycho- 
logical disorders. Again, these are general profiles and 
should not be taken rigidly. Vata 
Vata types are nervous, anxious or afraid. 1 hey are often 
worried, upset or distracted, even if there is no real prob- 
lem in their lives. They may be hesitant and insecure, 
which they may exhibit by moving around or fidgeting. Ayurveda and the Mind 
Under the influence of air or wind they find it difficult to 
settle down or be at ease. They have many doubts about 
themselves and their ability to get well or about any treat- 
ment and its ability to help them. Sometimes they are over-enthusiastic and excited when 
starting a therapy, but this seldom lasts and may be fol- 
lowed by quickly quitting or getting frustrated. They 
expect too much and want immediate results. They may 
look to the therapist to heal them magically and when this 
does not occur they get disappointed or seek to change 
therapists. They are often ungrounded and hard to pin 
down. They have to become realistic about their condition 
and the effort required to correct it. They must come back 
to earth about themselves and their behavior. Vata types often have a negative attitude about them- 
selves. They will have more worries and negative imagina- 
tions about their disease condition than it merits. They are 
commonly hypochondriacs. They need to calm their minds 
and hearts as part of any treatment. They are often looking 
for attention and sympathy more than developing their 
own understanding. They are happy to receive advice but 
not consistent in following it. They require much time and 
patience to really change. Their condition will fluctuate, 
sometimes dramatically, along with their thoughts. Slow 
steady development with peace of mind is what they 
should aim for. They seek comfort and require a lot of assurance, but 
this does not always make them feel secure. They like to 
talk at length about their problems but this may not be of 
great help. They do best if they try a few practical things 
to improve their condition and implement these in a con- 
sistent manner. This fosters a realistic attitude about deal- 
ing with their condition and does not feed their excessive 
mental activity. Ayurvedic Counseling and Behavioral Modification 
Vata types can be so caught up in their problems that 
they do not take the time to do something about them. They can be looking so hard for external support that they 
do not do the things that allow them to take control of 
their own lives. They need to emphasize action rather than 
thought, steady application rather than looking for results. They need to follow a clear and comprehensive life-reg- 
imen to bring stability to their minds, calm their agitated 
life-force, and cushion their sensitive hearts. The rule is to 
treat them like a flower. They easily feel frightened and are 
prone to withdraw if approached forcefully. They must be 
approached with warmth, calm and determination and 
made to feel the support of others, yet without making 
them dependent. Pitta 
Pitta types think that they already know who they are 
and what they are doing. If they have problems, they usu- 
ally have someone or something to blame, or attribute 
their problems to not being able to achieve their goals. They are most disturbed by conflict with other people, 
which they often exaggerate or exacerbate. The drama of 
interpersonal struggle colors their minds and emotions. These conflicts can be internalized and result in self-con- 
flict. Pitta types are prone to be at war with themselves 
and easily internalize external conflicts. Having a fiery nature, they tend to be aggressive, crit- 
ical, sometimes contentious, and can be destructive. They 
may question the qualifications of their therapists. They 
are the most likely of the different types to tell the thera- 
pist what he or she should do for them. They are the most 
likely to respond with anger or criticism if the treatment 
does not go as well as they expect. 160 Ayurveda and the Mind 
Pitta types, being natural leaders, like authority and are 
impressed with important credentials. Yet the people who 
can really help us inwardly are not always those who are 
most prominent in social status. To find real help, Pitta 
types need to be more receptive or they can get trapped in 
their own judgments, which have caused their problems in 
the first place. They should not look to those who can 
impress or dominate them, but to those who can help 
them in a kind but firm manner, and who do not get 
drawn into their competitive dramas. Pittas are highly intelligent and expect to be convinced 
of the validity of the treatments they are taking. They need 
to use their critical insight to understand the cause of their 
problems, which reside in their own behavior, not to 
struggle with others or with themselves. They must awak- 
en their discrimination in order to take control of their 
own lives. To do this they have to learn the right use of 
intelligence and self-examination. Fire-types must be approached with tact and diploma- 
cy. They do not like to be given directions or told what to 
do. One must appeal to their native intelligence and logic, 
letting them see for themselves the truth of things. Oppos- 
ing them encourages their basic aggression and will not 
help them learn. They like to work in friendship or in 
common alliance toward a particular goal. Cool, calm and 
pleasant circumstances mitigate their fiery nature. They 
need helpful friends and work well with a person or prin- 
ciples they respect. Once Pitta types know what they need to do and under- 
stand the efforts they must make, they are usually the best 
of the three types in implementing behavioral changes. However, they can be excessive or fanatic and must be 
moderate in their actions so that they do not bum them- Ayurvedic Counseling and Behavioral Modification 161 
selves out by attempting too much. They tend to be either 
for or against something and see things in black-and- 
white. They must learn to seek a balanced view and 
become considerate and diplomatic in their actions. Kapha 
Having the amorphous and docile nature of water, 
Kapha types need to be stimulated and sometimes shocked 
into changing themselves. They do not take hints. Nor 
will they do all the things to which they have agreed. Often they must be confronted or criticized in order to 
change bad habits. They must be approached with force, 
determination and consistency. Unless they are made 
acutely aware of a problem they may try to live with it. It is not enough if one explains their problem to them 
and how to rectify it. They need an additional outside 
push, which may require regular repetition. A firm warn- 
ing may be necessary to make them take heed of what they 
are doing. They must be made to see vividly the negative 
effects of their wrong lifestyles. Water-types are slow to act and find it hard to imple- 
ment things even after they accept them as necessary. They 
get bogged down in their own inertia and stagnation and 
find it difficult to start anything new. They are prone to 
addictions and to depression that prevents them from 
developing the proper initiative to improve themselves. They should not be comforted and consoled, though they 
may seek it. Their sentimentality about their condition is 
one of the factors that sustains it. Most of their problems 
arise from excess emotionality and can only be changed by 
a higher love or by detachment. Kapha types are slow to respond and have difficulty dis- 
cussing their problems. They need to open up slowly but Ayurveda and the Mind 
require determination in order to do so. They must be 
coaxed out of their complacency. They may be bewildered 
by too much information. They respond better to pre- 
scriptions to make certain changes that are consistent and 
determined. They tend to return to their old habits even if 
they know they are bad, particularly if these are reinforced 
by the environment around them. They need more frequent appointments with therapists 
and more constant interchange to stimulate them to get 
started. However, once started, which may take some time, 
they will usually continue well on their own accord. They 
must break their old deep-seated patterns and establish a 
new equilibrium before we can let them continue on their 
own. Once this is done, their lives can proceed smoothly 
on a peaceful basis. They can be as easily accustomed to a 
healthy flow in their lives as an unhealthy flow. The diffi- 
culty is in the transition. Vata-Pitta 
Vata-Pitta types have the volatility of air and fire com- 
bined. Fear and anger mix within them in an unpre- 
dictable way. If something does not make them afraid, it 
makes them mad. They are apt to be defensive and suspi- 
cious and find it difficult to trust anyone. They move from 
aggressive to defensive attitudes, from self-justification to 
criticizing others. They require a great deal of tact and must strive to be 
patient with themselves. At times they may just be look- 
ing for someone upon whom they can unload their nega- 
tivity. Often their energy reserves and immune system are 
not good (their Ojas tends to be low). For this reason, they 
may find it difficult to stand any criticism. They require 
much nurturing, patience and consideration (water). They Ayurvedic Counseling and Behavioral Modification 163 A 
need to create a lifestyle in which they take care of them- 
selves, and in which others can help them to do so. They 
need a supportive environment and must allow other peo- 
ple to share their work. Vata-Pitta types are usually highly intelligent, howev- 
er, and once they feel calm and supported they can effec- 
tively implement a helpful line of treatment. However, 
their volatility can always erupt and must be guarded 
against. They must be consistent but gentle in their life- 
regimens and avoid excesses of all types. They benefit from 
a maternal (Kapha) force that grounds them.
_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:

        All the sensory and motor organs 
have their subtle counterparts, through which we can 
experience the subtle world and the occult forces behind 
the physical world. 122 Ayurveda and the Mind 
Proper Development 
The proper development of the mind requires the cul- 
tivation of will and character. This depends upon control 
of the senses, which means taking in the right impressions, 
and control of emotions, which means separating our emo- 
tional reactions from what we actually perceive. Develop- 
ment of artistic capacities, creative vision, occult faculties, 
or yogic practices involving the chakras are additional aids. Unfortunately, we have every method of sensory indul- 
gence today through modem technology and the mass 
media, but no one is taught how to control the senses. Control of the senses seldom enters into our educational 
system. For this reason our psychological imbalances must 
increase. We are always active in life. Our life — from the auto- 
matic impulses of the body to the voluntary expressions of 
the mind — consists of various actions that follow from 
the will. Tme will power is not measured by the ability to 
get what we want but by our ability to transcend desire. Desire is not the result of our free choice. It is a compul- 
sion that comes to us from the external world, a kind of 
hypnosis. When we give ourselves over to the objects of 
the senses, they impress the mind, which causes us to want 
them and to think that our happiness depends upon them. Desire is will that is colored by imagination. It seeks what 
is external and therefore not really ours. Tme will power means that we do what we say and 
manifest our deeper aspirations in action. 40 Without tme 
will power, it is not possible to gain peace, creativity, or 
spiritual knowledge. The cultivation of will power gives 
energy. Various forms of self-discipline, like any voluntary The Outer Mind: The Field of the Senses 
control of the sensory or motor organs, help develop the 
will. We can begin to discipline our physical functions 
through fasting or exercise. We can do the same with the 
mind. We can fast our minds from wrong impressions or 
we can exercise them by repeating a mantra or practicing 
concentration. Character is the ability to control the outer mind and 
not be drawn into action by the inertia of external influ- 
ences. Our senses, with the many stimuli that they bring 
in, ever draw us into action. If we act out of the senses, we 
lose ourselves and come under the control of the external 
world. We lose our consistency of character and merely 
reflect the sensations of the moment. Development of 
character requires integrity, which is our ability to be true 
to our conscience and not follow the impulses of the sens- 
es. It depends upon controlling the mind, which means 
becoming detached from pleasure and pain, and from sen- 
sory desires like food or sex. The mind is like a lens that opens narrow or wide. When open wide, it notes many things generally, but lit- 
tle specifically. When narrow, it notes a few things in 
detail, but misses the whole. The mind can be turned 
within, which requires removing our attention from the 
field of the senses. We can train the mind so that it can 
open or close at will, allowing us to focus on any particu- 
lar sensory object or close off from all of them. This 
requires control of attention. If we do not train our atten- 
tion, the mind will follow the urges of the senses accord- 
ing to its conditioning. We will be dominated by external 
influences, lose our true self and come under the control of 
other people. Unfortunately we are not trained how to control our 
minds, but to give our attention away to various forms of 124 Ayurveda and the Mind 
stimulation and entertainment. This lack of control of the 
mind and senses allows our energy to go outward, in which 
it becomes dissipated and fragmented, causing physical 
and psychological disease. Proper care and usage of the 
mind, therefore, is essential for our well-being. 9. Ego and Self: 
The Quest For Identity 
Who Are We. Who are we. What is the self behind the mind. Senso- 
ry impressions rely on our sensory instruments — the eyes, 
ears and other sense organs. Similarly, emotions and 
thoughts rely upon our mental instrumentality — the 
mind. Thought itself is an instrument of knowing. Such 
instruments require a subject who operates them, just as a 
microscope or telescope depend upon someone who uses 
them. The field of thought is a medium through which 
our subjectivity works. Behind all three layers of con- 
sciousness, intelligence, and mind, there is a sense of self 
that determines their action. All thought rests upon the 
thought of self. All of our thoughts refer back to our own identity. All 
that we do depends upon who we understand ourselves to 
be. The key to understanding the mind and how it works 
is to know ourselves. However, who we are is much deep- 
er than what we think, or what society tells us we are. Just 
as most of our potential consciousness is unknown to us, so 
most of our potential self-identity, which ultimately 
includes the entire universe, is not known to us. This igno- 
rance of our true Self is the basis of all our problems in life, 
whether psychological or spiritual. As we examine the 
mind and how it works, we are led to the deeper issue of 
the self and who we are. 126 Ayurveda and the Mind 
Ego — the Separate Self 
What human problem can we not easily solve if no 
one's ego is involved. Ego is the root of all our social and 
personal problems. Yet what is the ego and how can we 
deal with it. Is egoism an inevitable part of human nature 
that cannot be changed, or is there a way to transcend it. Ayurveda tells us that, however deep-seated the ego may 
be, it is not our true nature. We can go beyond the ego and 
all its sorrow and conflict. Ego is called Ahamkara in Sanskrit, which means the 
"I-process. " Ego is a process of self-identification in which 
we associate our inner being with some outer object or 
quality. Through it we determine "I am this" or "this is 
mine. " Ego creates the self-image or "I-am-the-body-idea" 
and results in the sense of separate self. Through it we 
become isolated and feel different from the world and crea- 
tures around us. Ego is the function of consciousness to 
identify itself with an object, through which we feel our- 
selves one with a particular body. Only what we have iden- 
tified as ourselves or as belonging to us, like our family 
and friends, can we feel deeply about and really bring into 
our consciousness. Ego is quite different from our true Self (Atman), 
which is the pure I am or I-am-that-I-am, the I-in-itself 
devoid of objectivity. Our true Self stands above all men- 
tal and physical forms and conditions, and is ever 
detached, free and aware. The ego arises from the "1- 
thought" that stands behind all other thoughts. 1 Whatev- 
er thought we have, we must first have the thought of I or 
self for it to exist. Ego introduces the principle of division, 
through which consciousness is fragmented and strife 
becomes possible. It keeps the subjective aspect of our 
being (self) trapped in some objective form or quality, var- Ego and Self 127 
ious bodily sensations or mental states in which there is 
change and sorrow. Ego is the primary function of consciousness directed 
externally. It brings about the entire outward development 
of consciousness through the mind and body, which are all 
fragmentations in the field of awareness. Ego affects all the 
functions of the mind. Everything we do is based upon the 
self and its motivations. Ego pervades all levels of con- 
sciousness and all the bodies of the soul, which require a 
self-sense for their function. Normally we only know the 
physical or waking ego, but subtler levels of our nature 
have their respective egos that allow for their various activ- 
ities. The ego concept arises from the atomic nature of the 
mind. Because we can only focus on one point at a time, 
we develop the idea of ourselves as a separate center in time 
and space. By its point-like nature, ego creates a narrow 
focus or bias, a central blind spot that distorts our vision. Because of this self-sense, all humans have an inherent feel- 
ing of pride. We like to think that we or what we identify 
with — our religion, country, race, class, or family — is 
the best or the only valid one. This process of pride causes 
us to look down on others and creates conflict. Ego and the Functions of the Mind 
Ego arises from a failure of intelligence (Buddhi). It is 
a misjudgment or error in our perceptual process. The 
most important function of intelligence is to ascertain the 
nature of the self. Self-determination is the most primary 
of all determinations. First we must know who we are 
before we can know what the world is or what we should 
do. Ego arises when we fail to discern our true Self, which 
is pure awareness, and mistake it for the body, which is no 
more than an object. 128 Ayurveda and the Mind 
However, once intelligence makes the mistake of the 
ego, the ego distorts intelligence, which then serves to 
rationalize it. We use our intelligence to further the ego's 
goals of accumulation and achievement in the external 
world, and lose track of our inner goal, which is to know 
our real nature. This ego of intelligence is the hardest ego 
to overcome because it is so primary a misconception. Some thinkers regard Buddhi or intelligence as the Self. 42 
This is a mistake, because the Self transcends all move- 
ments of thought. However, since intelligence is close to 
the Self, it can lead us gradually to it. Our deeper consciousness (Chitta) precedes the mani- 
fest ego but itself contains a rudimentary or latent ego. As 
a part of matter (Prakriti), consciousness has an inertia to 
take form that develops through the ego. Ego uses our 
deeper consciousness to cling to life and to sustain its 
experience. The rudimentary ego hidden in our deeper 
consciousness gradually evolves into all the diversification 
of the mind-body complex. From ego arises the outer mind (Manas), senses and 
body, through which we experience our separate existence. The sense-mind, by its outward propensity, is naturally 
under the sway of the ego, and only with difficulty can be 
brought under the control of true intelligence. Ego oper- 
ates through the mind to acquire sensations that allow it 
to expand and feel good about itself. The ultimate crystal- 
lization of the ego is the physical body, in which we expe- 
rience ourselves as completely separate from other crea- 
tures. Whatever function occurs in consciousness, an ego is 
automatically posited as part of its boundary. Each emo- 
tion projects a kind of ego. For example, the ego of anger 
is very different from the ego of love. We run into prob- Ego and Self 129 
lems in our behavior when the ego of our emotions drives 
us to actions that we later regret. Because ego is inherently limited and isolating, it must 
bring unhappiness. It causes us to identify with some 
things and not with others. When we lose those objects we 
have identified with, we must feel pain. When we contact 
what we are not identified with, what we regard as alien to 
ourselves, we also experience pain. Ego and Perception 
Ego arises automatically during the perceptual process. As the thought of I underlies all thoughts, so the sensation 
of I underlies all impressions. The sense-mind (Manas) 
provides a series of sensory impressions, for which the body 
is the main focus and instrument. The ego inherent in 
body-consciousness colors all these. Ego appropriates 
impressions, such as "I like this" or "I do not like that," "I 
love this," or "I hate that. " Similarly, ego appropriates 
intelligence and uses it to justify its own reactions. Its 
logic is that "I must be right" or "I must be good. " Ego 
stops intelligence from perceiving the truth and instead 
imposes its own opinion as truth. The ego cannot appropriate our deeper consciousness 
(Chitta), but it can narrow and distort it. We can only 
become aware of that part of our consciousness acceptable 
to the ego. Ego is our most basic subconscious reaction 
that keeps the greater field of consciousness suppressed. We must learn to observe our perceptual process to tran- 
scend the ego. This requires that our deeper consciousness 
is in a state of peace and that our intelligence functions 
objectively. The ego as a form of ignorance (Tamas) and 
distraction (Rajas) becomes reduced as we no longer pro- 
vide the environment in which it can flourish. Ayurveda and the Mind 
Cosmic Aspect of Ego 
Each individual creature must have some sort of ego. Ego exists even in insects and rocks. It is ego that allows 
for the gross elements and inanimate world to come into 
being. The inanimate creation is pure ego, so contracted 
that it does not allow any action of the vital force or sens- 
es, which require consciousness of the external world. Ego exists as a cosmic principle. From it the root ideals 
and archetypes of creation (which are inherent in Cosmic 
Intelligence) can be diversified. Ego is responsible for the 
creation of the different objects, creatures and worlds. From it the gross and subtle elements arise. We can per- 
ceive higher cosmic states of ego once we expand our sense 
of self into the deeper levels of consciousness. We can move 
from being identified with our body to being identified 
with our family, country, world, and universe — and ulti- 
mately to being one with all beings. Composition 
Ego is the seed of Tamas (darkness) or the Tamasic side 
of consciousness (Chitta). It corresponds to the earth ele- 
ment or the heavy matters in consciousness. Ego develops 
from ignorance, not knowing our true nature as pure Con- 
sciousness. It is the source of attraction, repulsion and 
attachment, the emotional afflictions that bring pain and 
sorrow. It puts us under the rule of all duality, the ups and 
downs of our emotional experience. As the power of ignorance, ego relates to the mineral 
kingdom in which no sensitivity has developed. The ego is 
the inertia of the rock — matter asserting its existence 
apart from the spirit. As isolation and fragmentation, it is 
the source of decay, disease and death. Transcending the 
ego is the basic evolutionary movement of life, through Ego and Self 131 A 
which we form associations and seek to know the greater 
universe in which we live. Energy 
Ego relates to the heavy matters that accumulate in our 
consciousness and so has an energy of inertia (Tamas). It 
relates to Apana Vayu or the downward moving Prana that 
brings about disease and decay. Ego drives us to fragmen- 
tation and ultimately to self-destruction, unless we learn 
how to control it. Its energy is negative, or entropy, and 
leads to eventual loss of energy. Function 
The ego allows us to identify with and feel one with 
things. Through it we build up a self-identity based upon 
the objects and conditions we have accepted as our own. It 
functions in two ways: 1) self-sense, and 2) mine-ness. *' 
Self-sense is the sense of owning a body, through which 
we know the body as I or me. Self-sense also expropriates 
the mind, identifying with its various thoughts, emotions 
and sensations, such as "I am wise" or "I am happy. " Mine- 
ness is the sense of owning external objects, which we 
accumulate around our bodily existence. Through it we 
feel that particular objects, like our house, money, or job, 
belong to us. Mine-ness depends upon and follows from 
self-sense. Through mineness, the ego establishes its terri- 
tory and grows and expands in the outer world. As long as 
we have a sense of ownership or possession of anything, we 
are caught in the ego and its bonds. The ego, like the sense-mind, has an outgoing energy, 
but while the mind seeks enjoyment in the realm of the 
senses, the ego seeks to embody itself in a material form. The ego's identification of the self with a body sets in 
motion the entire cycle of rebirth. Ayurveda and the Mind 
On the positive side, ego as self-sense provides a focus 
of mind. It helps consciousness differentiate who we are 
from the external nature. It causes us to evolve a personal 
and social existence apart from the instinctual and animal 
realm. But ego is not the final goal of Nature's evolution, 
nor does it represent who we really are. Ego is the point of 
transition between the material and spiritual evolution. It 
is an intermediate phase between an outward-directed 
mentality under the control of Nature, and an inward- 
directed mind in harmony with the Spirit. The Soul — Our Divine Individuality 
Ego is our sense of transient identity, that we are the 
creature of a particular life or body. The soul, on the other 
hand, is the sense that we are an immortal conscious being, 
an individualized portion of Divinity. This soul is called 
Jiva in Sanskrit, the life-principle, because it is the source 
of all our vitality and energy, both physical and mental. It 
is also called Jivatman, the individual or living (Jiva) Self 
(Atman). It is our individual portion of the Divine Self 
through which we have the sense of "I am. " The individ- 
ual soul is the higher self-sense behind our individual exis- 
tence, our true individuality. The soul is the entity behind the causal body, composed 
of our various kannas, that persists throughout the entire 
cycle of rebirth. As a soul we recognize ourselves as immor- 
tal conscious beings, bom in various bodies, seeking Self- 
realization and liberation. The soul leads us back to unity 
while the ego drives us into division and multiplicity. We are usually not conscious of the soul or reincarnat- 
ing entity within us. Nevertheless it creates and sustains 
all that we do. The soul exists everywhere in Nature, giv- 
ing life and sustaining form in all things. The soul is latent Ego and Self 133 
in the elemental kingdom. It sleeps in the plants, dreams 
in animals, wakes in human beings, and becomes fully 
conscious of itself in Self-realized sages. Most of us experience the soul (deep feeling) only with 
other human beings, with the feeling of love. We do it to 
some extent with animals, particularly pets. It is possible 
to communicate with the soul in plants and the soul in the 
elements as well. We can feel our soul in all existence. The cosmic counterpart of the soul is God (Ishvara), the 
creator of the universe, who is the Lord of all souls and the 
dispenser of the fruits of all kannas. As our self-sense 
becomes universalized, we can experience the reality of 
God within our minds and commune with the Creator. We 
feel ourselves as servants or workers for God, following His 
will, which is for the full unfoldment of consciousness in 
the universe. Energy 
The soul controls all our positive energy, creativity and 
vitality. It sustains the master Prana behind our deeper 
consciousness (Chitta). All that was said relative to this 
applies here as well. Composition 
The soul (Jiva) is the entity inherent in our deeper con- 
sciousness (Chitta) as its awakened or Sattvic function. For 
this reason, the soul is not always differentiated from Chit- 
ta in its pure form or from the awakened intelligence 
(Buddhi), both of which function through Sattva. 'File 
purification of Chitta and the awakening of intelligence 
come about through the soul coming forth and taking 
charge of our existence. The soul (Jiva) becomes conscious through the pure Ayurveda and the Mind 
Sattva developed in our various lives. Through it, the 
causal Prana (vital force) arises by which we become alive 
and animate. The soul is the source of life (Prana), love 
(Chitta) and light (Buddhi), which are its three main pow- 
ers. Because of it we wish to live forever, to be perfectly 
happy, and to know absolute truth. Functions 
The soul works through the power of identification 
but, unlike the ego, it expands its field of identification to 
include all of which it is aware. It has two main functions: 
1) Self-knowledge, and 2) Surrender to God. The soul's knowledge is Self-knowledge — knowledge 
of our true nature as Pure Consciousness. This allows us to 
find unity with all that we perceive and opens up all the 
secrets of the universe to us. Its main action is surrender to 
God (Ishvara-pranidhana) and following the Divine will. The higher functions of consciousness and intelligence, 
like samadhi and intuition, function through it. Through 
the individual Self, both consciousness and intelligence 
get activated, causing knowledge of truth, immortality 
and infinity. *' 
To really enter the spiritual path, we must become con- 
scious of ourselves on a soul level. This requires getting to 
the real soul awareness that lies hidden in our deeper con- 
sciousness (Chitta). The soul comes forward when we set 
aside our sense of bodily identity and recognize ourselves 
as an individualized portion of Divinity. When the soul 
comes forth, we set aside our transient ego goals and orga- 
nize our lives toward our eternal goal of God-realization. The soul is the most subtle form of ego or individuality, 
through which we can go beyond the ego. Ego and Self 135 
The Soul and Healing 
Getting to the level of the soul is the key to all fonns 
of healing. The soul is the great healer because it is one 
with both God and Nature and carries all their powers and 
grace. It is not so much that we need to heal our souls as 
that we have to become aware of our souls. Becoming 
aware of our soul is the deepest healing possible, not only 
for the soul but also for the mind. The awareness of the 
soul releases all the healing powers inherent within us. The word soul, however, can have many meanings, 
according to different thinkers. Some call soul our emo- 
tional nature. Others see it as connected to some heavenly 
realm that is our ultimate goal, like an angel. The Vedic 
idea of the soul (Jiva), however, is the first individualized 
portion of consciousness. The true soul is not an emotion- 
al belief, but a state of higher awareness beyond all forms 
and preconceptions. It does not belong to any particular 
religion and is not in need of salvation. Rather, the soul 
itself leads to all redemption and transformation because it 
transcends the limitations of the ego, mind and body. The Supreme Self— Our Divine Nature 
The mind is not the source of consciousness or aware- 
ness. Any conditioned consciousness — consciousness 
dependent upon thought, emotion or sensation — is not 
true consciousness at all. It is like a light reflected in a 
mirror, not the true source of the light. True consciousness 
is beyond all objects and qualities, and not dependent 
upon any physical, sensory or mental instrumentality. This 
pure consciousness is our true Self. In our unconditioned 
Self we are one with all beings. This is the Supreme Self 
(Paramatman) of Vedanta, the supreme Vedic philosophy 
behind Ayurveda. ' 136 Ayurveda and the Mind 
The Supreme Self exists beyond both God and the indi- 
vidual soul. It transcends all beings, all worlds, and all 
three gunas. While conditioned consciousness (Chitta) is 
composed of thoughts, the true Self is thought-free aware- 
ness (Chit). The Self is the real light that illumines the 
modifications of the mind and is never affected by them. It 
is the unity behind both the soul and God, which includes 
all the world of Nature in the formless Absolute. It is the 
immutable peace at the core of the mind, through which 
we immediately transcend all psychological problems. Through setting aside the ego and awakening our soul 
(Jiva), we bring ourselves gradually into contact with this 
higher Self. Any contact with our true Self lifts us beyond 
all human and creaturely problems. Because the purpose of 
this book is more psychological, we will not examine this 
Self in depth. This occurs in the teaching of Vedanta. 46 To 
calm psychological disturbances, it is often enough to 
restore the proper usage of the conditioned mind. Yet to go 
beyond all sorrow we must know our true Self, and any real 
healing of the mind benefits from even the slightest con- 
tact with our true nature. All the methods given in this book for psychological 
healing also aid in the higher goal of Self-realization. Removing negative conditioning from the mind is neces- 
sary for both psychological harmony and for Self-realiza- 
tion. The difference is that, to perceive our true Self, a 
much deeper level of deconditioning has to be achieved 
than is necessary for resolving our psychological problems, 
like fear, anger or depression. The Yogi's concern is devel- 
oping consciousness to create the appropriate vessel for the 
perception of the Self, which is always present but 
obscured by our shifting thoughts. The Ayurvedic physi- 
cian's concern is developing consciousness to counter our Ego and Self 
ordinary human problems. Purification of consciousness1' 
is common to both. It is the most important thing both for 
mental health and for spiritual growth. The Self and Functions of the Mind 
The three main layers of the mind — consciousness, 
intelligence and sense-mind — function between ego, or 
false self, on one side and the true Self on the other. Their 
actions vary according to the direction in which they are 
oriented. Directed toward the Self, their higher functions 
emerge. Directed toward the ego and external world, their 
higher potential remains latent and they conflict with one 
another. Consciousness (Chitta) is closer to the Self, while the 
sense-mind (Manas) is closer to the ego. Intelligence (Bud- 
dhi), which is placed between them, is the key factor in 
how we orient our awareness. Because of its capacity for 
decisive perception, intelligence has a power of spiritual 
transformation greater than either the sense-mind or deep- 
er consciousness. It can empty consciousness of its condi- 
tioning and control the sense-mind. It can question the 
ego and discriminate between the lower and the higher 
Self. True intelligence discerns our higher self-identity that 
leads to our true nature. This is the identity of conscious- 
ness, not the self-image or ego which depends for its being 
upon an object or quality. The soul works through the 
higher aspect of intelligence, which is its development of 
the mental field according to the light of truth. The true 
Self awakens when we bring our awareness to the field of 
consciousness as a whole by the upward and inward move- 
ment of intelligence. Otherwise dominated by the down- 
ward and outward movement of the sense-mind, we 138 Ayurveda and the Mind 
become trapped in the forces of the external world, which 
leads to both ignorance and sorrow. Layers of Consciousness and Psychological Disease 
Manas is the outer layer of consciousness through 
which we are involved with the events of the moment. Buddhi is the middle layer of consciousness that allows us 
to observe both what is happening in the immediate sense 
and the long term. Chitta is the deeper layer of conscious- 
ness that holds long-term patterns. When we learn something new, like tying our shoes, it 
is at first a process of Manas, through which we perform 
the action working with the senses. Buddhi is involved as 
the director of the action, through which we develop our 
skill in performing it. Once what we have learned becomes 
second nature, it becomes a function of Chitta. We tie our 
shoes automatically without any deliberation through this 
power of Chitta. In the ordinary person, we can divide the 
layers of consciousness accordingly: 
Chitta — unconscious, but also potential higher 
consciousness 
Manas — subconscious 
Buddhi — conscious 
Ahamkara — self-conscious 
Chitta is the total potential field of conditioned con- 
sciousness (the field of thought). Manas contains all senso- 
ry reactions which are largely subliminal. In this regard, 
Manas and Chitta are close together and what we take in 
through the senses automatically influences the uncon- 
scious. Only Buddhi is the aware part of consciousness. It 
can divide Chitta from Manas so that our sensory respons- 
es do not condition us at a deeper level. Ahamkara is self- Ego and Self 139 
consciousness or ego that makes us vulnerable to external 
influences. The Atman witnesses and transcends all these 
functions and is contacted through the higher function of 
the Buddhi. In the disease process, the Doshas or disease-causing 
factors are the wrong functioning of mind and intelli- 
gence, which occurs through the ego. The ego introduces 
Rajas and Tamas, the mental Doshas, into the mental field 
in the form of negative thoughts, emotions and impres- 
sions. It makes us use our senses, emotion and intellect for 
selfish enjoyment rather than for developing a higher con- 
sciousness. Wrong functioning of intelligence (Buddhi) is 
the main disease-causing factor because it regulates how 
we use the mind and senses. Chitta is the aspect of the mind that is damaged by 
these disease-causing factors. Like the tissues of the body 
damaged by wrong use of the sense organs and poor diges- 
tion, consciousness is the substance of the mind damaged 
by wrong mental activity. For treating the mind, we must 
eliminate these mental toxins and also repair the mental 
substance (consciousness)/8 
Functions of the Mind 
While each function of the mind has its natural quali- 
ties (gunas), it can be altered by an admixture of other 
gunas. Understanding the gunas of the mind and chang- 
ing them from Tamas to Sattva is the key to mental health 
and spiritual development. The whole of spiritual devel- 
opment and psychological healing consists of moving from 
Tamasic to Sattvic living. 49 
We all go through various gunic phases in our daily 
activity. When we are asleep or mentally dull, we are in a 
Tamasic mode. When we are awake and perceptive, we are 140 Ayurveda and the Mind 
in a Sattvic mode. When we are active or distracted, we are 
in a Rajasic mode. Generally what we do in a Tamasic or 
Rajasic mode — something ignorant, unfeeling or foolish 
(Tamas) or something aggressive, agitated or impulsive 
(Rajasic) — we regret while in a Sattvic (peaceful) mode. Yet we should not get discouraged. Even an enlightened 
person can have Tamasic moments when he may do some- 
thing that he may later regret. Our karma is not deter- 
mined by our Tamasic moments only, but by all three 
gunas at play within our mental field. Look at the play of these three gunas in your mental 
condition. For example, some people will be more Sattvic 
in the morning and turn dull and Tamasic in the evening. Others will be dull and Tamasic in the morning but 
Sattvic in the evening. Some people are more active or 
Rajasic in the morning, others in the evening. Generally 
Sattva should prevail more in the morning and evening, 
with Rajas developing more midday and Tamas only dur- 
ing sleep. Note how your environment and associations affect 
you. Around Sattvic (spiritual) people and situations you 
will feel Sattvic. Around Tamasic (dull) people and situa- 
tions you will feel dull and depressed. Around Rajasic (dis- 
turbed) people and situations you will feel agitated. See 
how your life is developing. Are you becoming more 
Sattvic (spiritual), Rajasic (busy) or Tamasic (dull). Ego and Self 141 
Functions of the Mind 
SATTVA 
Consciousness inner peace, selfless 
(Chitta) 
Intelligence 
(Buddhi) 
Mind 
(Manas) 
Ego 
(Ahamkara) love, faith, joy, 
devotion, 
compassion, 
receptivity, clarity, 
good intuition, 
deep understanding, 
detachment, fear- 
lessness, inner 
silence, clear 
memory, calm 
sleep, right 
relationships 
discrimination 
between the eternal 
& the transient, 
clear perception, 
strong ethics, 
tolerance, non- 
violence, truthful- 
ness, honesty, 
clarity, cleanliness 
good self-control, 
control of senses, 
control of sexual 
desire, ability to 
endure pain, ability 
to withstand the 
elements (heat & 
cold), detachment 
from the body, does 
what one says 
spiritual idea of 
self, selflessness, 
surrender, devotion, 
self-knowledge, 
concern for others, 
respect for all 
creatures, 
compassion RAJAS 
emotional disturb- 
antes, overactive 
imagination, 
uncontrolled 
thoughts, worry, 
discontent, desire, 
irritability, anger, 
distorted memory, 
disturbed sleep, 
turbulent 
relationships TAMAS 
deep-seated 
emotional blockages 
& attachments, 
trapped in past 
patterns & memories, 
addictions, worry, 
phobias, fear, 
anxiety, depression, 
hatred, excessive 
sleep, wrong 
relationships 
critical mind, 
judgmental, 
opinionated, self- 
righteous, assertive, 
narrow-minded, 
distorted perception, delusions, believes in 
believes in the realitythe reality of one's 
of the outer world or own opinions 
in particular names 
& forms as truth lack of intelligence, 
lack of perception, 
deep prejudices, 
lack of conscience 
or ethics, dishonesty. strong sensate 
nature, strong sexual 
nature, many 
desires, aggressive, 
assertive, compet- 
itive, willful, overly 
active imagination, 
disturbed dreams, 
willful, calculating lazy, lacking self- 
control, easily 
influenced by others, 
aimless thinking, 
daydreaming, unable 
to endure pain, 
caught up in violent 
sensations, many 
habits & addictions, 
easily influenced, 
taking of drugs, 
dissipation 
ambitious, assertive, negative idea of self, 
achievement-orientedfearful, slavish, 
willful, arrogant. dependent, dishonest, 
vain, self-promoting, fear, identified 
manipulative, strong mainly with one's 
identifications (as own body 
with family, 
country, religion) Ayurveda and the Mind 
How to Properly Develop the 
Functions of the Mind 
Chitta Pranayama, mantra, meditation on infinite space or 
the void, concentration and mindfulness techniques, 
Samadhi, devotion (Bhakti Yoga) and knowledge 
(Jnana Yoga) combined, right beliefs, receptivity, 
clarity, faith, love, peace, joy, communion, right 
associations, satsang (spiritual communion) 
Buddhi Concentration, meditation, Self-inquiry, mantra, 
meditation, contemplation of universal truths, yoga 
of knowledge (Jnana Yoga), self-examination, devel- 
opment of conscience and ethics, right reasoning, 
self-discipline, developing Tejas (inner fire) 
Manas Devotion (particularly using a particular form or 
image), self-discipline (like fasting), control of sexual 
energy, mantra, meditation on inner light and 
sound, visualization, work, service, Yoga of Devotion 
(Bhakti Yoga), Ojas enhancement therapies, right 
intake of impressions, right diet, practice of 
patience, development of character, will-power and 
control of senses 
Ahamkara Spiritual aspiration, devotion to God, selfless service, 
self-discipline, self-inquiry, self-observation, right 
association Ego and Self 
Exercises in Consciousness 
The following are some simple exercises in conscious- 
ness to help you understand the different levels of your 
mind and how they are working to make your life more 
creative and aware or more constricted and asleep. Taking an Inventory of Your Consciousness 
Examine the weight of your life experience: the sub- 
stances and energies you have taken into yourself 
through your habitual actions and expressions. Look 
at the quality of your food, impressions, and associ- 
ations, the emotions you have most frequently, the 
thoughts and beliefs which motivate you. See what 
you hold most dear, what abides most deeply in your 
heart, what you most give your attention to. On one side, place all your negative life activities — 
negative emotions (anger, lust, fear, ambition, vio- 
lence), pursuit of pleasure, desire, and selfishness. On the other side, place all your positive life activi- 
ties — meditation, prayer, spiritual study, good 
works, social service, and so on. Note the balance. Your consciousness is the storehouse of all this expe- 
rience. Its nature depends upon the predominance of 
your mental activity, particularly at a heart level. Another way to do this is to examine your sponta- 
neous and automatic reactions, to see what your pro- 
gramming is. Note your immediate reactions to sit- 
uations, particularly those in which you are taken off 
guard, or are in some way threatened. Note also your 
consciousness during habitual states like sleeping, 
eating, entertainment and other mechanical activi- 
ties, when you are not engaged in any specific men- 144 Ayurveda and the Mind 
tai activity. This underlying inertia of the mind is 
your consciousness (Chitta). Examining Your Intelligence 
See where your sense of discrimination is most 
developed, whether it is food, movies, sex, sports, 
scientific information, politics, art, philosophy, or 
spiritual knowledge. See where your intelligence has 
its greatest refinement, clarity and depth. See if you 
have cultivated an outer sense of discrimination, 
developing opinions about people or situations, or 
an inner sense, learning to discern the inner truth or 
reality of things. Note where your sense of discrimination naturally 
goes, what you are most commonly calculating. Note where you most exercise your sense of choice, 
value and judgment. Through this process you can 
understand the nature of your intelligence and how 
it is likely to develop. Examining the Outer Mind and Senses 
Observe how you use your senses, which senses you 
use most and in what manner. See to what extent 
sensory influences dominate you. How do you relate 
to audio, tactile, visual and other sensations. To 
what degree can you control your mind's attention 
and not be distracted by sensory influences. What 
sensations most attract and bind your mind. What 
mental and emotional impressions and influences 
most affect you through the senses (fear, anger, 
desire, love, or hate). See what mental impressions 
and information most affects you. See how your 
senses control you and dominate your attention. Ego and Self 
Do the same in regard to the motor organs. See what 
control you have over your vocal organs, hands, feet, 
reproductive and eliminatory organs. Can you turn 
off their activities and detach yourself from their 
urges or are you under their power. These mental 
exercises provide a good measure of how much you 
are in control of the mind or how much your mind 
controls you. Examining the Ego 
See what you most identify with in life — occupa- 
tion, family, friends, property, country, religion and 
so on. See how closely you identify with your body, 
senses, opinions, emotions and ideas. Examine what 
you most fear losing and what you are most trying 
to gain: pleasure, wealth, power, name, fame and so 
on. Imagine that you are dying today and have to let 
everything go. See how difficult this may be and 
what most holds you to this world. Once we have examined all our mental functions, we 
can see how our life is likely to develop. We can determine 
how susceptible we maybe not only to psychological prob- 
lems but to sorrow in general. Just as you keep track of 
your health through regular physical examinations, keep 
track of your psychological condition through regular 
mental examinations. Ayurveda and the Mind 
The Chakras 
1. Head Center 
Consciousness-Space 
Causal Sound 
Causal Prana 
Om 
2. Third Eye 
Mind-Space 
Sublte Sound 
Subtle Prana 
Ksham 3. Throat Center 
Ether 
Sound 
Vata 
Ham 
4. Heart Center 
Air 
Touch 
Vata 
Yam 
5. Navel Center 
Fire 
Sight 
Pitta 
Ram 6. Sex Center 
Water 
Taste 
Kapha 
Yam 
7. Root Center 
Earth 
Smell 
Kapha 
Lam 147 
Part III 
Ayurvedic Therapies for the Mind 
yurvedic therapies are multifaceted for 
primarily of a self-help nature, but may require additiona 
guidance to employ them optimally. The section begins 
with Ayurvedic counseling methods and the Ayurvedic 
view of treating the different aspects of the mind. Then it 
discusses the Ayurvedic science of impressions and how we 
can alter them to improve our mental function. Specific chapters follow on outer treatment modalities 
like diet and herbs, and inner methods, mainly sensory 
techniques of colors, gems and aromas, leading to mantra, 
which is the most important Ayurvedic tool for changing 
our consciousness. As these treatment methods are diverse, 
this is the longest section of the book, but also perhaps the 
most practical and useful. improving mental well-being and promoting 
spiritual growth. Those introduced here are 149 
10. Ayurvedic Counseling and 
Behavioral Modification 
ommunication is the basis of who we are and 
what we seek to become. We do not exist in iso- 
lation, nor can we grow apart from the cultural 
matrix that sustains us. The mind itself is primarily a 
munication device, not only for relating outwardly to 
other people, but relating inwardly to the spiritual forces 
of the universe. This importance of communication 
extends into the sphere of healing as well. Counseling is probably the most important instrument 
of psychological treatment. However, from the Ayurvedic 
standpoint, it should not be merely talk or discussion but 
a prescription for action. Counseling should examine the 
causes of psychological imbalances and indicate how to 
correct them. No one will continue in a pattern that he or 
she knows is harmful, but we must truly understand the 
harmful nature of our behavior to be willing to change. Counseling should be a learning process in which the 
client comes to understand the different aspects of his or 
her nature and how to modify these for optimal well- 
being. In this chapter we will discuss the Ayurvedic counsel- 
ing approach that forms the background for Ayurvedic 
psychological therapies. We will look into the issues that 
arise in counseling through the different Ayurvedic consti- 
tutional types. Ayurvedic counseling deals in four primary 
areas: 150 Ayurveda and the Mind 
1) Physical factors — diet, herbs and exercise; 
2) Psychological factors — impressions, emotions, 
thought; 
3) Social factors — work, recreation, relationship; 
and 
4) Spiritual factors — yoga and meditation. Physical and psychological imbalances reinforce each 
other, with diet and exercise reflecting our state of mind 
and its fluctuations. Psychological imbalances involve 
social and personal problems, like career and relationship 
difficulties. Spiritual factors are the ultimate sources of any 
mental distress because only our higher consciousness has 
the power to bring peace to the mind, which is inherently 
changing and unstable. Therefore, Ayurvedic psychology 
deals with four levels of treatment: 
1. Biological humors — Balancing Vata, Pitta and 
Kapha; 
2. Vital essences — Strengthening Prana, Tejas 
and Ojas, the master forms of Vata, Pitta and 
Kapha; 
3. Impressions — Harmonizing the mind and 
senses; and 
4. Consciousness — Promoting the correct func- 
tions of consciousness. Ayurveda first works on balancing the biological 
humors through appropriate physical remedial methods of 
diet, herbs, and exercise. Typical books on Ayurveda focus 
on this level. We will examine these outer treatment 
methods of Ayurveda in a subsequent chapter, particularly 
as they affect psychological conditions. Second, Ayurveda 
works to improve our vital energy through Pranayama and Ayurvedic Counseling and Behavioral Modification 151 A 
related practices. The section on Prana, Tejas and Ojas dis- 
cusses this level and it is mentioned occasionally through- 
out the book. Third, Ayurveda works on the mind and senses to pro- 
mote the right intake of impressions through various sen- 
sory therapies. In the following chapters, we will examine 
these sensory therapies, particularly aromas and colors. Fourth, Ayurveda works to increase Sattva in our con- 
sciousness through spiritual living principles, mantra and 
meditation. This we will examine in the chapters on 
Mantra, Spiritual Therapies and the Eightfold Method of 
Yoga. Ayurvedic counseling is very practical and involves vari- 
ous prescriptions for changing how we live. Meeting with 
an Ayurvedic counselor involves reviewing the results of 
implementing these prescriptions, and is done in a consis- 
tent step-by-step manner. Ayurvedic counseling is educa- 
tional in nature. The therapist helps the client learn how the 
mind and body work so that we can use them properly. The 
patient is a student. Therapy is a learning process. Ayurve- 
da looks upon someone suffering from a psychological prob- 
lem not as a bad or disturbed person, but as someone who 
does not understand how to use the mind properly. Right Association — a Key to Mental Health 
Who we are psychologically is a result of how we inter- 
act with our environment. If you want to see what you are, 
look at the people you feel closest to and with whom you 
spend the most time. The mind is built up by the impres- 
sions taken in through the senses, most important of 
which are those that come from our social interactions. Whatever impressions we take in become more powerful 
when shared with other people, who give them emotional 
power. 152 Ayurveda and the Mind 
The mind itself, down to the deepest unconscious, is a 
social entity and follows a collective pattern. It is made up 
of thought, conditioned by the language used in the social 
context of our lives. The mind reflects our interactions 
with other people, starting with our parents. The mind is 
the record of our associations, which includes not only 
human beings but all life to which we are related. Our 
deeper consciousness (Chitta) itself is determined by the 
nature of our associations, which create the most powerful 
impulses (Samskaras) that we have to deal with. If we go 
to the core of our hearts, it is our closest relationships that 
most determine who we are. Ayurvedic psychology emphasizes right association to 
ensure psychological well-being. We should always be 
careful to keep ourselves in the right company. We should 
associate with those individuals who elevate us, who bring 
peace and keep our minds cool and calm. We should keep 
ourselves distant from those who drag us down, who agi- 
tate and overheat our minds and nerves. We must be most 
careful about who we associate with on an intimate level. We should seek the good and strive to be in the com- 
pany of the wise. Such are spiritual teachers, true friends, 
the beauty of nature, great art, and wisdom teachings. Of 
course, it is not always possible to remain in the physical 
company of spiritually elevating people. They are not 
always easy to find or to gain time with. However, we can 
always keep them in our minds and hearts. We can attune 
ourselves with their thoughts and deeds. In turn, we our- 
selves should strive to have a beneficial influence on oth- 
ers, projecting helpful attitudes and good thoughts toward 
the entire universe. Healing the mind involves healing how we relate to the 
world. It means establishing a society or group of friends Ayurvedic Counseling and Behavioral Modification 
that draws us upward. This is the basis of real counseling. The counselor should provide the client with a deeper level 
of association that does not reinforce their problems, but, 
on the contrary, provides a space for their problems to be 
released. Ideally, a true therapist should not be a doctor in 
the distance, but a spiritual friend and well-wisher. Ther- 
apy should be the beginning of communion, what is called 
in Sanskrit Satsanga, the company of those sincerely seek- 
ing truth. However, better than going to a therapist is frequent- 
ing the company of spiritually elevating people. In their 
company, our psychological problems, which come from 
our material involvement, naturally get resolved. The 
mere presence of such wise people cools and calms the 
mind and heart. Lack of spiritual company is a main cause 
of psychological unrest and the only cure is to find such 
association. Discussing our problems, particularly with someone we 
respect, is always of great help. It takes us beyond the per- 
sonal nature of our problems to the greater and universal 
issues of life. Communication itself is much of the benefit 
of psychotherapy — drawing us into a relationship that 
allows our problems to be discussed. Communication 
breaks down the walls of isolation in which we suffer and 
helps us look at ourselves in a new light, allowing old pat- 
terns of constriction to be broken down and discarded. A true spiritual teacher helps us know who we are in 
our inner consciousness, as apart from our ordinary identi- 
fication with the mind-body complex. Such a person is the 
ultimate psychologist. However, a spiritual teacher may 
not be interested in functioning as a psychologist or a doc- 
tor in the ordinary sense, helping us with our personal 
worries, woes, aches and pains. The role of the spiritual 154 Ayurveda and the Mind 
teacher is to guide us to higher states of consciousness, not 
merely to help us resolve our ordinary problems. This may 
involve teaching us to be detached from both our psycho- 
logical and physical sufferings, which must always exist in 
this transient world. A therapist, on the other hand, must recognize the lim- 
its of what he or she can do. Therapists should not play 
guru, but direct their clients toward genuine spiritual 
teachers. Spiritual guidance is much more than psycholo- 
gy in the ordinary sense, though true psychology should 
lead to spirituality. Spirituality requires that we go beyond 
the mind and its opinions, not merely that we are happy 
with our state of mind. Psychological Disorders and the Biological 
Humors 
Psychological disorders, like physical ones, reflect 
imbalances of the three biological humors. Health prob- 
lems, whether physical or mental, are not merely personal 
problems, but energetic problems in the mind-body com- 
plex. They are not so much personal or moral failings as an 
inability to harmonize the forces within us. Vata (Air) Type 
Psychological disturbances occur with greater frequen- 
cy when Vata is too high, which, as the nervous force, eas- 
ily affects the mind. Like Vata, the mind is composed of 
the air and ether elements. Vata's excess of air causes insta- 
bility and agitation in the mind, which results in excessive 
thinking or worrying and makes our problems appear 
worse than they really are. The mind becomes overly sen- 
sitive, excessively reactive, and we take things too person- Ayurvedic Counseling and Behavioral Modification 155 
ally. We are prone to premature or inappropriate action 
that may aggravate our problems. High Vata, as excess ether, makes us ungrounded, 
spaced-out and unrealistic. We may have various wrong 
imaginations, hallucinations or delusions, like hearing 
voices. Our connection with the physical body and with 
physical reality becomes weakened. We live in our 
thoughts, which we may confuse with perception. Our 
life-force gets dispersed by the excess activity of the mind. We lose contact with other people and cannot heed their 
advice. High Vata in the mind manifests as fear, alienation, 
anxiety and possible nervous breakdown. There is insom- 
nia, tremors, palpitations, unrest and rapid shifts of mood. Insanity of the manic depressive type, or schizophrenia, is 
an extreme Vata imbalance. There are many factors that can disturb Vata and create 
possible psychological problems. Disturbing sensations are 
hard for Vatas to handle, particularly too much exposure to 
the mass media, loud music or noise. Drugs and stimulants 
easily derange them. Insufficient food or irregular eating 
also weakens and upsets them mentally. Excessive or unnat- 
ural sexual activity quickly drains their often low energy. Stress, fear and anxiety affect them emotionally because 
they lack calm and endurance. Violence and trauma leaves 
them hurt and withdrawn. Neglect or abuse as a child cre- 
ates a predisposition for a Vata-deranged psychology. Pitta (Fire) Type 
Psychological disturbances are moderate in Pitta types. They usually have strong self-control but can be self-cen- 
tered and antisocial. The fire and heat of Pitta cause the 
mind to be narrow and contentious, fighting either with 156 Ayurveda and the Mind 
others or with themselves. Pitta psychological disorders 
are typically due to too much aggression or hostility. Typ- 
ical Pitta is the overly critical type who finds fault with 
everyone, blames other people for everything, sees enemies 
everywhere, is always on guard and ready for a fight. High Pitta in the mind causes agitation, irritation, 
anger, and possible violence. The overheated body and 
mind seek release in venting the built-up tension. Pitta 
types can become domineering, authoritarian or fanatic. When disturbed they may have paranoid delusions, delu- 
sions of grandeur, or can become psychotic. Pitta in the mind becomes too high by various factors 
that increase heat. Strong and bright colors and sensations 
quickly irritate them. Exposure to violence and aggression 
increases the same attitudes within them. Dietary factors 
like overly hot or spicy food disturb their minds. Sexual 
frustration, excessive anger and ambition, and related emo- 
tional factors take their toll. Too competitive an education 
or too much conflict in childhood are additional factors. Kapha (Water) Type 
Kapha people have the least amount of psychological 
problems and are the least likely to express them or to 
resort to antisocial behavior. Kapha disturbs the mind by 
blocking the channels and clouding the senses. High 
Kapha (mucus and water) generally causes mental dull- 
ness, congestion and poor perception. Kapha psychological unrest involves attachment and 
lack of motivation leading to depression, sorrow, and 
clinging. The mind may be incapable of abstract, objective 
or impersonal thinking. There is a lack of drive and moti- 
vation along with passivity and dependency. We want to 
remain a child and be taken care of. We become preoccu- Ayurvedic Counseling and Behavioral Modification 157 
pied with what others think about us. We lack the proper 
self-image and passively reflect our immediate environ- 
ment. Such people often end up being taken care of by oth- 
ers and are unable to function on their own. However, stronger Kapha types can suffer from greed 
and possessiveness, which renders the mind heavy, dull and 
depressed. They want to own and control everything and 
look upon people as their property as well. Once they lose 
control or ownership, they become psychologically unstable. Kapha emotional disturbances result from excess plea- 
sure, enjoyment, or attachment in life. Lifestyle factors like 
too much sleep, sleep during the day, or lack of exercise 
contribute to these. Kapha-aggravating diet, like too 
much sugar or oily food, is another factor. Emotional prob- 
lems combine with Kapha physical conditions like over- 
weight and congestion. Educational factors include being 
overly indulged as a child or emotionally smothered by 
parents. Ayurvedic Counseling Profiles 
The constitutional types of Ayurveda are the basis of all 
Ayurvedic counseling. They are useful for understanding 
the different types of people and their interactions that can 
occur. They are an extension of the psychological profiles 
of the biological humors and their characteristic psycho- 
logical disorders. Again, these are general profiles and 
should not be taken rigidly. Vata 
Vata types are nervous, anxious or afraid. 1 hey are often 
worried, upset or distracted, even if there is no real prob- 
lem in their lives. They may be hesitant and insecure, 
which they may exhibit by moving around or fidgeting. Ayurveda and the Mind 
Under the influence of air or wind they find it difficult to 
settle down or be at ease. They have many doubts about 
themselves and their ability to get well or about any treat- 
ment and its ability to help them. Sometimes they are over-enthusiastic and excited when 
starting a therapy, but this seldom lasts and may be fol- 
lowed by quickly quitting or getting frustrated. They 
expect too much and want immediate results. They may 
look to the therapist to heal them magically and when this 
does not occur they get disappointed or seek to change 
therapists. They are often ungrounded and hard to pin 
down. They have to become realistic about their condition 
and the effort required to correct it. They must come back 
to earth about themselves and their behavior. Vata types often have a negative attitude about them- 
selves. They will have more worries and negative imagina- 
tions about their disease condition than it merits. They are 
commonly hypochondriacs. They need to calm their minds 
and hearts as part of any treatment. They are often looking 
for attention and sympathy more than developing their 
own understanding. They are happy to receive advice but 
not consistent in following it. They require much time and 
patience to really change. Their condition will fluctuate, 
sometimes dramatically, along with their thoughts. Slow 
steady development with peace of mind is what they 
should aim for. They seek comfort and require a lot of assurance, but 
this does not always make them feel secure. They like to 
talk at length about their problems but this may not be of 
great help. They do best if they try a few practical things 
to improve their condition and implement these in a con- 
sistent manner. This fosters a realistic attitude about deal- 
ing with their condition and does not feed their excessive 
mental activity. Ayurvedic Counseling and Behavioral Modification 
Vata types can be so caught up in their problems that 
they do not take the time to do something about them. They can be looking so hard for external support that they 
do not do the things that allow them to take control of 
their own lives. They need to emphasize action rather than 
thought, steady application rather than looking for results. They need to follow a clear and comprehensive life-reg- 
imen to bring stability to their minds, calm their agitated 
life-force, and cushion their sensitive hearts. The rule is to 
treat them like a flower. They easily feel frightened and are 
prone to withdraw if approached forcefully. They must be 
approached with warmth, calm and determination and 
made to feel the support of others, yet without making 
them dependent. Pitta 
Pitta types think that they already know who they are 
and what they are doing. If they have problems, they usu- 
ally have someone or something to blame, or attribute 
their problems to not being able to achieve their goals. They are most disturbed by conflict with other people, 
which they often exaggerate or exacerbate. The drama of 
interpersonal struggle colors their minds and emotions. These conflicts can be internalized and result in self-con- 
flict. Pitta types are prone to be at war with themselves 
and easily internalize external conflicts. Having a fiery nature, they tend to be aggressive, crit- 
ical, sometimes contentious, and can be destructive. They 
may question the qualifications of their therapists. They 
are the most likely of the different types to tell the thera- 
pist what he or she should do for them. They are the most 
likely to respond with anger or criticism if the treatment 
does not go as well as they expect. 160 Ayurveda and the Mind 
Pitta types, being natural leaders, like authority and are 
impressed with important credentials. Yet the people who 
can really help us inwardly are not always those who are 
most prominent in social status. To find real help, Pitta 
types need to be more receptive or they can get trapped in 
their own judgments, which have caused their problems in 
the first place. They should not look to those who can 
impress or dominate them, but to those who can help 
them in a kind but firm manner, and who do not get 
drawn into their competitive dramas. Pittas are highly intelligent and expect to be convinced 
of the validity of the treatments they are taking. They need 
to use their critical insight to understand the cause of their 
problems, which reside in their own behavior, not to 
struggle with others or with themselves. They must awak- 
en their discrimination in order to take control of their 
own lives. To do this they have to learn the right use of 
intelligence and self-examination. Fire-types must be approached with tact and diploma- 
cy. They do not like to be given directions or told what to 
do. One must appeal to their native intelligence and logic, 
letting them see for themselves the truth of things. Oppos- 
ing them encourages their basic aggression and will not 
help them learn. They like to work in friendship or in 
common alliance toward a particular goal. Cool, calm and 
pleasant circumstances mitigate their fiery nature. They 
need helpful friends and work well with a person or prin- 
ciples they respect. Once Pitta types know what they need to do and under- 
stand the efforts they must make, they are usually the best 
of the three types in implementing behavioral changes. However, they can be excessive or fanatic and must be 
moderate in their actions so that they do not bum them- Ayurvedic Counseling and Behavioral Modification 161 
selves out by attempting too much. They tend to be either 
for or against something and see things in black-and- 
white. They must learn to seek a balanced view and 
become considerate and diplomatic in their actions. Kapha 
Having the amorphous and docile nature of water, 
Kapha types need to be stimulated and sometimes shocked 
into changing themselves. They do not take hints. Nor 
will they do all the things to which they have agreed. Often they must be confronted or criticized in order to 
change bad habits. They must be approached with force, 
determination and consistency. Unless they are made 
acutely aware of a problem they may try to live with it. It is not enough if one explains their problem to them 
and how to rectify it. They need an additional outside 
push, which may require regular repetition. A firm warn- 
ing may be necessary to make them take heed of what they 
are doing. They must be made to see vividly the negative 
effects of their wrong lifestyles. Water-types are slow to act and find it hard to imple- 
ment things even after they accept them as necessary. They 
get bogged down in their own inertia and stagnation and 
find it difficult to start anything new. They are prone to 
addictions and to depression that prevents them from 
developing the proper initiative to improve themselves. They should not be comforted and consoled, though they 
may seek it. Their sentimentality about their condition is 
one of the factors that sustains it. Most of their problems 
arise from excess emotionality and can only be changed by 
a higher love or by detachment. Kapha types are slow to respond and have difficulty dis- 
cussing their problems. They need to open up slowly but Ayurveda and the Mind 
require determination in order to do so. They must be 
coaxed out of their complacency. They may be bewildered 
by too much information. They respond better to pre- 
scriptions to make certain changes that are consistent and 
determined. They tend to return to their old habits even if 
they know they are bad, particularly if these are reinforced 
by the environment around them. They need more frequent appointments with therapists 
and more constant interchange to stimulate them to get 
started. However, once started, which may take some time, 
they will usually continue well on their own accord. They 
must break their old deep-seated patterns and establish a 
new equilibrium before we can let them continue on their 
own. Once this is done, their lives can proceed smoothly 
on a peaceful basis. They can be as easily accustomed to a 
healthy flow in their lives as an unhealthy flow. The diffi- 
culty is in the transition. Vata-Pitta 
Vata-Pitta types have the volatility of air and fire com- 
bined. Fear and anger mix within them in an unpre- 
dictable way. If something does not make them afraid, it 
makes them mad. They are apt to be defensive and suspi- 
cious and find it difficult to trust anyone. They move from 
aggressive to defensive attitudes, from self-justification to 
criticizing others. They require a great deal of tact and must strive to be 
patient with themselves. At times they may just be look- 
ing for someone upon whom they can unload their nega- 
tivity. Often their energy reserves and immune system are 
not good (their Ojas tends to be low). For this reason, they 
may find it difficult to stand any criticism. They require 
much nurturing, patience and consideration (water). They Ayurvedic Counseling and Behavioral Modification 163 A 
need to create a lifestyle in which they take care of them- 
selves, and in which others can help them to do so. They 
need a supportive environment and must allow other peo- 
ple to share their work. Vata-Pitta types are usually highly intelligent, howev- 
er, and once they feel calm and supported they can effec- 
tively implement a helpful line of treatment. However, 
their volatility can always erupt and must be guarded 
against. They must be consistent but gentle in their life- 
regimens and avoid excesses of all types. They benefit from 
a maternal (Kapha) force that grounds them. Section summary: 

In essence, the passage discusses several crucial concepts regarding the structure
    •   -. Please summarize the relevant sections:
• Identify the major themes explored. **Note:** Please maintain original formatting and preserve exact quotes whenever feasible. Here’s my attempt summarizer:

Summary:


Section Overview


Major Themes Exploored:



* **Understanding Human Psychology**: Exploring fundamental flaws associated with improper sensorium management,
     \[. ]
=====



Can't figure it out. 😞 Help. Answer Explanation Provided :

You've attempted to extract significant points, unfortunately missing multiple salient topics covered. Let's reorganize/summarize correctly. Main Issues Addressed :





| Theme | Brief Summary |
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             Relevance      Importance          Insights               Outcome           Implications         Effect                  Interplay




It appears that numerous areas were left untouched. Let's address gaps appropriately. New Answer Attempted Based Upon Given Input :
Maintaining Original Formatting and Preserving Exact Quotes Whenever Feasurable. As requested. Would You Wish Me TO SUMMARIZE THE RELEVANT SECTIONS OR EXPAND UPON THESE KEY POINTS FURTHER. Kind regards,

Nehemiah 🤔😊.
To transcend desire and achieve a higher state of consciousness.
What is the primary goal of the will, according to the text?
The ego is a process of self-identification with external objects, while the true Self is a state of pure awareness.
What is the main difference between the ego and the true Self, according to the text?
The ego identifies with external objects and causes us to feel a sense of ownership and attachment, leading to unhappiness and conflict.
What is the relationship between the ego and the outer world, according to the text?
It is necessary to understand the relationship between the ego and the true Self, as well as the connection between the mind and the environment.
What is the key to understanding the mind, according to the text?
The soul provides a sense of unity and connection to the universe, allowing for the transcendence of ego and the development of a higher level of consciousness.
What is the primary function of the soul, according to the text?