Samadhi is the capacity to merge with things in con- 
sciousness and gives ultimate joy and fulfillment in life. It 
is the highest stage of meditation that brings us to the 
underlying Divine nature in everything. It is the natural 
outcome of true meditation. Sustained meditation results 
in Samadhi. Samadhi is also of two types: with or without form or 
quality, just like meditation. Preliminary Samadhis 
involve heightened perception, deep thinking and con- 
templation, and are with form or thought. Higher Samad- 
his involve transcending thought to pure consciousness 
devoid even of the highest thoughts and experiences. Yet 
it is very difficult, if not impossible, to reach the thought- 
free Samadhis without having already developed the 
Samadhis of deep thinking and profound inquiry. Much 
profound contemplation is necessary to develop Samadhi. It is not something that comes in a day or even in a year 
and may require decades of practice to really manifest. To approach Samadhi in the yogic sense is not possible 
for one whose mind is not developed or who is suffering 
from psychological imbalances. Psychological cleansing 
must come first or the mind cannot reflect the state of 
Samadhi in an undistorted manner. In this regard, 
Ayurvedic psychology lays the foundation for yogic 
Samadhis. Samadhi is the main way that our inner consciousness 
(Chitta) develops, which occurs through the higher func- 
tion of intelligence (Buddhi). In Samadhi we return to this 
core consciousness (Chitta) and can perceive all its func- 
tions. Hence Samadhi helps us to understand how the The Eightfold Method of Yoga II 
mind works and how to change it. The knowledge gained 
from Samadhi adds much greater depth to any psycholog- 
ical treatment. Ayurvedic knowledge has this efficacy for 
treating the mind because it was originally bom of Samad- 
hi, the realization of the ancient rishis. Lesser and Greater Samadhis 
We are all pursuing Samadhi or absorption in one form 
or another. There are not only the higher yogic Samadhis 
but ordinary Samadhis. We are only happy when we are so 
engrossed in something that we forget ourselves because 
the separate self is sorrow. Samadhis are peak experiences 
in which we become lost in the object of our perception. Being inspired, enwrapped in music, engrossed in a movie, 
or lost in a sexual experience are all lesser Samadhis. Yoga teaches that there are five different levels of con- 
sciousness (Chitta): 
1) deluded (mudha) 
2) distracted (kshipta) 
3) imaginative (vikshipta) 
4) focused or one-pointed (ekagra) 
5) calmed (nirodha)8' 
Samadhis exist on all five levels of consciousness, but 
Yoga as a spiritual discipline is only concerned with 
Samadhis of the last two levels, which are purely Sattvic 
(spiritual) in nature. These are arrived at through the 
development of our higher awareness and are under the 
control of our deeper intelligence. They are the greater or 
the yogic Samadhis. Samadhis of the one-pointed mind involve the use of an 
idea or support, from contemplating an object in nature to 
reflecting on the nature of ultimate Reality. They are Ayurveda and the Mind 
focused on a particular object that may be external or 
internal. Here the mind consciously gets concentrated in 
the object and its underlying cosmic truth is revealed. Yogis use this type of Samadhi to uncover the secrets of the 
cosmos and the psyche.84 These are an extension of the 
methods of Pratyahara, Dharana and Dhyana that we have 
already discussed. Samadhi of the calmed mind is beyond all objects and 
thoughts and involves stilling or silencing our conscious- 
ness on all levels. This type of Samadhi is necessary for 
transcending the outer world and for Self-realization. Gen- 
erally one must develop the Samadhis of the one-pointed 
mind in order to develop those of the calmed or silent 
mind. The lesser or non-yogic Samadhis are transient in 
nature and cannot permanently bring peace to the mental 
field. They occur when the unpurified mind comes under 
the temporary domination of one of the three gunas and 
through this merges back into its core (Chitta), which is 
the level of the gunas. When one guna prevails there is an 
absorption in that guna. But in time the other gunas must 
assert themselves and the Samadhi comes to an end. These 
lesser Samadhis are outside the control of our awareness 
and depend upon circumstances. Such lesser Samadhis are 
the main cause of mental disturbances because they breed 
attachment and cause addiction to them. Samadhis of the Deluded Mind 
Samadhis of the deluded mind include sleep, comas, 
and states induced by alcohol or drugs in which the qual- 
ity of Tamas or dullness prevails. Here the mind is 
absorbed in a blank state in which consciousness of the 
body is obscured or even lost. One loses control of one's The Eightfold Method of Yoga II 
mind and gets absorbed in a mindless or non-feeling state, 
or one gets absorbed in a sensation in which there is no 
movement, like a drunk lost in a drunken stupor lying 
half-conscious on the floor. Samadhis of the Distracted Mind 
Samadhis of the distracted mind occur when the mind 
is so engrossed in an activity or external sensation that it 
forgets itself. Here the quality of Rajas or energetic move- 
ment prevails. This type of absorption occurs in sexual 
activity, in sports — like the enjoyment of running fast — 
or in watching a movie (which has an element of Tamas, 
however, being mainly a passive sensory enjoyment). The 
mind is calmed by the weight or intensity of sensory stim- 
uli. It occurs when we are engrossed in our work, which is 
why overwork can be an addiction. We get so lost in what 
we are doing that we forget ourselves. This state of mind 
is behind most of the ordinary achievements of life, in 
which we imagine a goal for ourselves and then pursue it. The attainment of such goals like wealth or fame is a kind 
of Samadhi experience, the absorption of success. Samadhis of the distracted mind can occur on a nega- 
tive level when the mind becomes engrossed in great fear 
or pain. Any intense emotion, including violence, creates a 
drama in which the mind becomes concentrated, a kind of 
Samadhi. Samadhis of the Imaginative Mind 
Samadhis of the imaginative mind occur when the 
mind is so absorbed in its own projections that it forgets 
itself. This occurs mainly when the quality of Sattva pre- 
vails. These are the Samadhis of the inspired mind or 
genius. Such are the visions of artists, the musings of Ayurveda and the Mind 
philosophers, and the great discoveries of scientists. They 
include many transient spontaneous religious or mystical 
experiences. While Sattva prevails in this Samadhi, Tamas and Rajas 
have not been eliminated and so assert themselves after a 
period of time. In this regard. Yoga does not look up to 
these creative or intellectual Samadhis as the ultimate, 
which is the tendency of Western intellectual culture to 
glorify genius as the highest human type. Yoga is based on 
higher Samadhis and, while honoring these Samadhis of 
the inspired mind, realizes that these are not sufficient to 
purify the mind, particularly the subconscious. They can- 
not overcome the other gunas of Rajas and Tamas that will 
again bring the mind down and cause it pain. Such 
inspired Samadhis are like a window on the higher Samad- 
his but cannot take us there. This requires more than cul- 
tivation of the intellect; it requires a yogic type training. It requires not imagination but realization. Samadhis of a mixed nature exist in which the three 
lower Samadhis combine because the three gunas behind 
these states are ever fluctuating. Generally, Samadhis of 
the distracted mind lead us to a Tamasic state, when we are 
exhausted by them, just like the joy of running a race leads 
to the pleasure of deep sleep. Lesser Samadhis include all the powerful experiences of 
life to which we get addicted and cause us sorrow. The 
mind gets trapped in the influence of such peak experi- 
ences or moments of intensity and these serve to color and 
distort it. Whatever experiences most impress the mind 
give us the greatest sense of absorption or self-loss, deter- 
mine our background state of mind and the external con- 
ditions that we will create for ourselves. For example, the 
mind, dominated by the pleasure of sex, will promote a The Eightfold Method of Yoga II 297 
consciousness and way of life seeking sex. A mind domi- 
nated by the joy of artistic inspiration will seek that. Severe mental disorders involve more powerful lesser 
Samadhis. Schizophrenia 
Schizophrenia is a Samadhi of an inferior nature, gener- 
ally dominated by Tamas or delusion. The person may go 
into a trance, see hallucinations, hear voices or other delu- 
sory sensory phenomena in which darkness covers the 
mind. The insane person is absorbed in his or her own fan- 
tasies that no one else perceives. All these are not merely aberrations in the brain. They 
may include psychic abilities or psychic sensitivities but 
are beyond the control of the person. The person may con- 
nect up to the astral plane and lose contact with physical 
realities. In these cases, the mind goes into an absorption 
of the dull or blank type and sometimes an astral entity 
comes in to use the mind. All severe mental derangement 
involves such possessions by influences or entities, in 
which we lose conscious control of the mind/5 
Spiritual and Non-spiritual Samadhis 
There can be a combination of higher and lower Samad- 
his. These include powerful or enduring mystical experi- 
ences that are mixed with egoism. The person has a legit- 
imate deep experience but the ego colors it. We feel that 
we are the avatar, Jesus Christ or some other great holy 
person, or that God is giving a special revelation through 
us. Some of the religious cults that have caused trouble in 
the world are based upon such mystical experiences which 
were authentic but of a mixed nature. Being exposed to a Ayurveda and the Mind 
person in such a mixed Samadhi can be very deranging, 
particularly for the naive or the unprepared. The authen- 
ticity of their Samadhi causes one to believe their ego delu- 
sions. Lower Samadhis are externally directed and based upon 
desire. The higher Samadhis are produced by the mind 
itself when it transcends desire. Some intermediate Samad- 
his exist in that there is desire but of a more subtle nature, 
such as can be experienced in astral travel, in which we 
may find subtle forms of enjoyment in worlds beyond the 
physical. These also come under the Samadhis of the one- 
pointed mind but can be mixed in nature. Samadhi and Prana 
Samadhi of some kind occurs whenever the mind 
becomes fully absorbed in Prana or vital energy and its 
functions. Our vital functions draw and hold the mind. Moreover, extra Prana is required to sustain the mind, 
which is very mobile, in any condition of absorption. If we 
do not have the energy to focus the mind, it will wander 
off. In Samadhi, the mind itself gets absorbed in the Prana 
or the energy of an experience, which leaves a powerful 
imprint on the psyche. Only those powerful experiences 
which are invested with a great deal of Prana can hold the 
mind. In this regard Prana is also of three types — Sattvic, 
Rajasic and Tamasic. Tamasic Prana operates in states of sleep, stupor, coma, 
or under the influence of drugs — the Samadhis of the 
deluded mind. The mind gets absorbed in this Tamasic 
Prana and feels calm. However one's problems have not 
been solved but merely covered over by ignorance. Rajasic Prana operates during motor activities, like eat- 
ing, drinking, eliminating, having sex, or during any state 
of strong exertion like running or working, and during The Eightfold Method of Yoga II 299 
sensory activities that are overwhelming, like experiences 
of great pleasure, pain, joy, sorrow, fear or attachment. These are the Samadhis of the disturbed mind. Pranic experiences in general are dominated by Rajas 
and so all powerful Pranic activities have an effect on the 
level of the Rajasic mind. Any vital (Pranic) function 
involves at least a temporary absorption of the mind, even 
eating or defecating. The active Prana holds the mind for 
the purpose of discharging its function without interfer- 
ence from other activities. The mind is suspended until 
Prana achieves the aim of its action. Whenever Prana per- 
forms a vital function, the mind must be put in abeyance 
during the time that function is discharged, even if it is 
only an instance. Whenever Prana acts, the mind gets 
absorbed to some degree. Observe how your mind inter- 
nalizes, at least a little, during eating or any other vital 
action. Sattvic Prana operates during states of inspiration like 
artistic inspiration, genius, and any sort of creative insight 
or invention from the scientific to the philosophical. This 
feeling of inspiration is itself a form of Prana. It results 
from investing our life energy in some creative work. To 
some extent, Samadhi of a Sattvic Prana occurs during all 
our sensory perceptions, particularly seeing and hearing, 
because the mind must be temporarily absorbed in a 
Sattvic state of illumination for perception to occur. These 
sensory Samadhis, however, endure only for an instant and 
so are missed unless the mind is already very subtle and 
pure. Yogic Samadhis similarly require a special energization 
of the Prana to achieve them and occur when the mind and 
Prana are united consciously. For this reason Pranayama is 
very important in creating yogic Samadhis. Without Ayurveda and the Mind 
developing an increased energy of Prana, it is very difficult 
to reach these yogic Samadhis. Prana and Chitta, the vital 
force and our deeper consciousness, are connected, as we 
have already noted in our discussion of Chitta. One should 
not forget the role of Prana in Samadhi, either of a higher 
or lower nature. Psychoanalysis often fails because it does not get to the 
level of Prana and Chitta — the subconscious mind in 
which our mental afflictions are lodged — and the Prana 
that these hold. Releasing the Prana behind our psycho- 
logical states is not an intellectual exercise. One of the best 
ways to do this is to practice Pranayama. As one does 
Pranayama, the subconscious gets energized and deep-seat- 
ed patterns come up. If one consciously breathes deeply 
through these emotional afflictions, they automatically get 
released, even if one does not examine the outer circum- 
stances that originally brought them about. In this way 
Prana can be used to clear our deeper consciousness and 
lead us into higher states of absorption. Samadhi and Ayurvedic Psychology 
Ayurvedic psychology examines the lower or illusory 
Samadhis and employs its methods, from diet to medita- 
tion, to help remove their conditioning upon the mind. As 
states of Samadhi, their impact on the psyche can be very 
great and hard to remove. The general rule is: Only if a 
higher Samadhi is developed can the effects of a lower 
Samadhi be completely neutralized. In fact, all true spiri- 
tual practices develop higher (spiritual) Samadhis to 
counter the lower (worldly) Samadhis and their attach- 
ments. Yogic practices develop a higher form of Samskara 
(mental tendency) using postures, breathing exercises, The Eightfold Method of Yoga II 
mantra and meditation to create a state of consciousness 
based upon love, peace and wisdom. Only a higher or 
Sattvic Samskara can counter the effects of lower, Rajasic 
and Tamasic, Samskaras. This alone can counter our ordi- 
nary tendencies with their imprint of lesser Samadhis 
based upon desire, disturbance and illusion. Once these 
higher Samskaras are developed, they lead us to the spiri- 
tual life in which we can transcend even them to a state of 
pure awareness. Lesser mental disorders usually involve attachment to a 
lesser Samadhi, like addictions to sex, alcohol, or food. Until the person learns a higher type of absorption, the 
Samskaras of these lesser Samadhis will draw the mind 
back to them and recreate their behavior. However, it is 
not always possible to take people from the lesser to the 
higher Samadhis. Sometimes it is necessary to proceed by 
stages, developing Samadhis of the distracted mind to 
counter those of the deluded mind and then Samadhis of 
the imaginative mind to counter those of the deluded 
mind. Some of the lower Samadhis of the imaginative or dis- 
tracted mind can be useful in treatment. If an emotionally 
disturbed person can develop absorption in some useful 
activity, this can help calm the mind. Getting patients to 
take up some active physical exercise program (developing 
a Samadhi of the distracted mind), and getting into the joy 
of it, can help counter psychological problems. Similarly, 
getting them interested in artistic expression (Samadhis of 
the imaginative mind) can help them yet further. To help a psychologically disturbed person discover 
more wholesome Samadhis is the key to treatment. This is 
the purpose of Ayurvedic psychological therapies, particu- 
larly subtle sensory therapies, mantra and meditation. We Ayurveda and the Mind 
must learn the appropriate places to allow our minds to be 
absorbed. These should be Sattvic influences or the mind 
will remain ignorant and disturbed. We must learn to 
develop the higher Samadhis so that we are not trapped in 
the lower. We must learn to develop internal states of 
absorption that are enduring, or our minds must remain 
trapped in external absorptions and the pain of their com- 
ing to an end. Summary of the Eightfold Yogic Path 
The eight limbs of Yoga reflect the process by which 
our minds work, which has to be oriented the right way for 
peace of mind. 1. First, we have certain values of social conduct 
that determine how we relate to the world 
(Yamas). Most important is the violence we allow 
in our lives (ahimsa), how truthful we are, how 
we use our sexual energy, what possessions we 
keep around us, and what we are most deeply 
attached to. These create our psychological 
atmosphere. 2. Second, closely related to these are the rules of 
our personal conduct and lifestyle (Niyamas). We 
have a certain way of acting in which we find our 
main contentment. We organize our outer life in 
a certain manner. We have a certain way of look- 
ing at ourselves and who we are. We follow a cer- 
tain discipline or routine. We have a particular 
way of seeking help or favor from others. This 
determines how we live. For example, if you want to make money, you must The Eightfold Method of Yoga II 303 
place your seeking of happiness in that goal. You 
must organize your outer life accordingly, eliminat- 
ing those things that inhibit the achievement of 
wealth. This gives you a certain identity or sense of 
self. It creates a discipline, like work in the business 
world. You must also gain the help of those who can 
grant what you seek, like those in positions of 
power. Whatever we decide to do, even if it is the pursuit 
of pleasure, creates certain values and disciplines. We must give up one thing in order to gain anoth- 
er. Life always involves choice and action always 
involves some methodology to achieve the goals we 
choose. This basic lifestyle orientation underlies our psy- 
chology. Wrong values and wrong practices that 
arise from them cause psychological disorders. Sometimes the value is wrong, like seeking to harm 
others. Sometimes the approach is wrong, like seek- 
ing love but in ways that bring us into contact with 
people who exploit us. Wrong life-orientation caus- 
es the mind to open itself up to factors of distur- 
bance and sorrow. Yet whatever type of action we 
pursue requires some basic orientation of our ener- 
gies, from taking a trip to planning a career. 3. Third, based on our orientation in life, we have a 
way of movement that holds the body in a par- 
ticular posture. The pursuit of sexual pleasure 
causes us to use the body in one way, the pursuit 
of athletic excellence is another, and so on. Cer- 
tain ways of orienting the body increase stress 
and tension, cause debility or disease, or in other 
ways contribute to psychological distress. 304 Ayurveda and the Mind 
4. Fourth, we have a specific way of using our vital 
energy (Pranayama). Whatever we decide to do 
directs our Prana toward that particular goal. Whatever we do, we are investing that action 
with our vitality, which in turn molds our vitali- 
ty. If we are pursuing art, sports, business or spir- 
ituality, each will cause a particular orientation of 
the vital force. 5. Fifth, we have a way of focusing our mind and 
senses (Pratyahara). At any given moment there 
are innumerable sensory impressions coming into 
the mind and we must select a few to consider 
based upon the choices we have made in our 
behavior. Whether it is watching television, 
working at our office desk, or just walking down 
the street, we are withdrawing from certain sen- 
sations in order to focus on others. If the sensa- 
tions we are focusing on are unwholesome (Raja- 
sic and Tamasic), then the mind must be 
distorted in the process. 6. Sixth, we must direct our attention in a specific 
direction (Dharana). What we choose to do in life 
creates a certain focus of attention. It not only 
eliminates other objects from our attention but 
concentrates us on the chosen object. If that 
object or goal is unwholesome, our mental ener- 
gy will be concentrated in a painful way. 7. Seventh, we have certain things that we reflect 
upon deeply (Dhyana) — the most constant 
objects of our thoughts. We are always thinking 
about something. Our thoughts circulate around 
the goals we are seeking, our basic enjoyments, 
acquisitions and achievements. If the main The Eightfold Method of Yoga II 
objects that we reflect upon are disturbing, lim- 
ited or confused, then the mental field must be 
distorted as well. 8. Eighth, we must absorb our minds in those 
things we most seek. This will occur in certain 
peak experiences (Samadhi) that come at the end 
of our striving. Even the attainment of pleasur- 
able objects, like sex or food, is the culmination 
of certain values and disciplines and seldom 
comes without effort. The same is true for other 
goals of life. However, if the object we seek is 
tinged with personal craving, our absorption in it 
must be transient and leaves us feeling empty, 
however happy that moment of absorption may 
be. Yoga is a way of doing this process consciously, in 
which we gain absorption in God or our true nature. Psy- 
chological disorders occur through doing it wrongly or 
unconsciously, in which we gain absorption in wrong 
influences that cause us to lose power over our own con- 
sciousness (lose our inner peace). Once we understand this 
process, we will no longer seek those things that bring us 
suffering. This requires truly understanding our con- 
sciousness and how it works. Without understanding and 
applying the great principles of Yoga and Ayurveda, we 
cannot do this. May you, the reader, proceed quickly and without hin- 
drance on this great path of immortal life! Ayurveda and the Mind 
Primary Yantra 307 
Appendix 1 
The following tables provide not only a summary but a 
more extensive knowledge of our psycho-physical nature 
and its place in the greater universe of consciousness. Top- 
ics covered are the three bodies, the five sheaths, the seven 
levels of the universe, the seven chakras, the five Pranas, a 
table of the functions of the mind (Chitta), and a diagram 
of cosmic evolution. Table a 
The Three Bodies 
Our true Self, whose nature is Pure Consciousness, is 
encased in three bodies or vestures. Only the gross or phys- 
ical body is a body in the ordinary sense of the word. The 
subtle (astral) body is built up from the impressions 
derived through the mind and senses. The causal body is 
made up of our most deep-seated tendencies, held in the 
three gunas of sattva, rajas and tamas. The inner Self is the 
fourth factor that transcends the three bodies. Body 
Gross 
(Physical) 
Subtle 
(Astral) 
Causal 
Transcendent 
beyond 
Self (Pure 
Consciousness) Composition 
gross elements 
derived from 
food 
subtle elements 
derived from 
impressions 
causal elements 
derived from 
gunas 
unmodified State 
waking 
dream 
deep sleep 
transcendent 
consciousness (turiya) Existence 
physical 
astral 
causal or 
ideal 
unmanifest 
absolute Guna 
tamas 
rajas 
sattva 
gunas Ayurveda and the Mind 
The physical body functions during the waking state, 
in which we live in a world of physical objects, each with 
its specific fonn and location in time and space. For this 
body to exist, we must eat and take in the gross elements 
that compose it. The astral body functions during dream and inspired 
thought, in which we live in the world of our own impres- 
sions. It defines time and space rather than being defined 
by them. It is sustained by impressions and the subtle ele- 
ments, which are its food. It is dominated by the emo- 
tional or sense-mind (Manas). The causal body functions during deep sleep and pro- 
found meditation, in which we live in our own conscious- 
ness devoid of external objects, perceived or imaginary. It 
is not located as a fonn or impression in space and time, 
but exists as an idea that creates time and space according 
to its qualities. It is sustained by thoughts, the causal ele- 
ments, which are its food. It is dominated by our deeper 
consciousness (Chitta). Our true Self and immortal being 
transcend all three bodies and states of consciousness. Only 
in this rests our liberation from time and space, birth and 
death. The Three Bodies and Psychological Disorders 
We must determine the level of our nature from which 
our psychological problems derive in order to treat them 
properly. If their cause is physical, like wrong diet, it must 
be treated on that level. If the cause is astral, like wrong 
impressions, these impressions must be changed to 
improve the condition. If the cause is causal, like deep- 
seated rajas and tamas in the soul, they are difficult to cor- 
rect and their causes may stem from past life karma. Treat- 
ing them physically and astrally improves them indirectly. Appendix 1 309 
It is difficult to get to the causal level directly because this 
requires control of the lower bodies and the ability to med- 
itate. Physical disease factors, like bad food or water, affect 
the astral body indirectly according to the impressions 
derived from them. In the same way, impressions in the 
astral body affect the causal body indirectly according to 
their gunas. All three bodies are involved in some way, 
whatever the condition is. Relative to healing, our physical world can be changed 
by altering the objects around which we live, and particu- 
larly those we ingest (food, water and air). Our astral world 
can be changed by altering our impressions and ideas. Our 
causal world can be changed by altering our deepest beliefs 
and desires (the gunas we hold to). Table b 
The Five Sheaths and the Mind 
The three bodies make up five sheaths or layers of mat- 
ter from the gross physical to the causal. Layer Sheath Function Composition 
Chitta Bliss, love or Samskaras 
(Consciousness Anandamaya spiritual (Guna imprints 
or inner mind) Kosha aspiration from tanmatras) 
Buddhi intelligence. reason or mental 
(Intelligence) Vijnanamaya discernment activities (Vrit- 
tis) kosha 
Manas sensory, gathering impressions 
(Outer mind) Manomaya kosha sensory and data (tanmatras) 
Prana vital, animate the five Pranas 
(Vital force) Pranamaya kosha physical and 
astral bodies 
Physical food, allow for five Elements 
Annamaya kosha embodiment Ayurveda and the Mind 
The three bodies constitute five sheaths. The Pranic 
sheath mediates between the physical and astral bodies; 
the intelligence sheath mediates between the astral and 
causal. The three main functions of the mind (Chitta, Bud- 
dhi and Manas) constitute the three most subtle sheaths. The field of our core-consciousness makes up the sheath of 
bliss (Anandamaya Kosha) in which we hold our deeper 
joys and sorrows, our kannas and Samskaras that are 
imprinted in the gunas. Consciousness is bliss, with love 
or desire being predominant, ever seeking happiness and 
joy. It governs the state of deep sleep in which all manifest 
thoughts and impressions disappear and in which we expe- 
rience peace and joy. The field of intelligence makes up the sheath of intelli- 
gence, in which we hold our deeper knowledge, judgments 
and discrimination of truth. This either allows us access to 
the bliss sheath, if our wisdom is spiritual, or closes it off 
to us, if our knowledge is of the outer world only. This is 
the site of most of our mental activities (vrittis), particu- 
larly those that relate to the determination of truth and 
reality. The field of the mind makes up the mental sheath, in 
which we hold our various impressions, both sensory and 
mental. These either allow us access to the intelligence 
sheath, if we have understood and digested them, or close 
it off, if we are caught in outer enjoyments. Pranamaya kosha's lower (Tamasic) aspect becomes the 
physical Pranas, its higher (Rajasic) aspect becomes the 
subtle Pranas and emotions (mind and senses) and consti- 
tutes the emotional body. Similarly, the intelligence sheath 
is dual in nature. Its lower (Rajasic) function is intellect, 
or thought directed toward the outer world, which works 
along with the senses and part of the astral body. Its high- Appendix 1 
er (Sattvic) function is true intelligence, or discrimination 
directed toward the eternal part of the causal body, and 
transcends the senses. Table c 
The Seven Levels of the Universe 
The universe is an organic entity or Cosmic Person con- 
structed by Cosmic Intelligence and occurring in different 
layers — from Pure Being to gross physical matter. The 
five sheaths correspond to the first five levels of the uni- 
verse. 1. MATTERAnna 
2. ENERGYPrana 
3. EMOTION Manas 
4. INTELLIGEN CE V ij nana 
5. BLISSAnanda 
6. CONSCIOUSNESS Chit 
7. BEINGS at 
Being and Consciousness, the last two, have no sheaths 
because they are beyond all manifestation. They are the 
fundamental reality and background of the other princi- 
ples, which can be viewed as a series of concentric circles 
with the physical in the middle as the most limited factor. They create seven worlds, lokas or planes of existence. Ananda, Bliss, is dual in nature, with its higher aspect 
beyond manifestation and its lower aspect being the source 
of manifestation. Together with the other higher two prin- 
ciples, it forms Sacchidananda, Being-Consciousness-Bliss, 
as the threefold transcendent reality of Brahman or Atman, 
the Absolute or Self. 312 Ayurveda and the Mind 
Table d 
The Seven Chakras 
The Chakras are energy fields in the subtle body and 
govern the subtle elements, sense organs, and organs of 
action. They possess corresponding energy fields in the 
physical body, the nerve plexus, which similarly govern 
gross elements, the physical sense organs and organs of 
action. A tendency of New Age thought is to confuse the 
outer or physical function of the chakras with their inner 
or spiritual function, which is quite different and only 
comes into play during advanced meditation practices. Element Location Sense Quality Sense Organ Motor Organ 
Consciousness Head Causal Sound Causal Hearing and Speech 
Mind Third Eye Subtle Sound Subtle Hearing and Speech 
Ether Throat Sound Ears Vocal Organ 
Air Heart Touch Skin Hands 
Fire Navel Sight Eyes Feet 
Water Sex Taste Tongue Reproductive 
Organs 
Earth Root Smell Nose Organs of 
Elimination 
Derangement in the mind gets reflected by dishar- 
monies in the respective chakras and their functions, along 
with the inability of the higher chakra functions to come 
into play. The five lower chakras in their outer function 
relate to the physical sensory and motor organs. In their 
heightened or spiritual function, they awaken the subtle 
sensory and motor organs to which they relate, giving us 
the experience of subtle worlds and higher states of con- 
sciousness. Appendix 1 313A 
Psychological problems relate to their respective 
chakras and depress their function. Lack of control of the 
sense organs prevents their respective chakras from open- 
ing and keeps their function weak or deranged. For exam- 
ple, excess sexual activity weakens the water chakra and 
prevents it from opening, while excess fear damages the 
earth chakra. Control of the senses brings the energy of 
consciousness inward for the unfoldment of its higher 
aspects. The role of the third eye is crucial in this regard 
because through it the senses are concentrated and direct- 
ed within. Ayurvedic psychology balances Vata, Pitta and Kapha 
in the body and increases Sattva in the mind to harmonize 
lower chakra functions and creates the foundation for the 
opening of their higher potential. Tejas helps open the 
lower chakras and corresponds to Kundalini. Ojas aids in 
the unfoldment of the higher chakras of the head and third 
eye. Prana allows the heart (air) chakra to open. Control of 
Manas gives us control of the lower five chakras. Develop- 
ment of Buddhi allows the third eye to develop. Clearing 
of the Chitta opens the crown chakra and the deeper spir- 
itual heart. Dissolution of the ego (Ahamkara) is the key to 
the process because ego creates the constriction of energy 
that prevents the chakras from functioning properly. Ayurveda and the Mind 
Table e 
The Five Pranas and the Mind 
Prana is divided fivefold according to its movement 
and function. Prana physical location physical function subtle function 
Vyana Vayu— heart and limbs, movement and mental circulation 
diffusive vital pervades entire circulation and expansion 
force body 
Udana Vayu— throat, upper chest speech, exhalation, aspiration, 
ascending vital growth enthusiasm, effort, 
force mental growth 
Prana Vayu— heart and brain swallowing, mental energiza- 
tion 
inward moving inhalation, sensory and receptivity 
vital force perception 
Samana Vayu— navel digestion and mental digestion 
equalizing vital metabolism, and homeostasis 
force homeostasis 
Apana Vayu— below the navel elimination, mental elimination 
downward moving reproduction, and immunity 
vital force immunity 
These five Pranas are all diversifications of the air ele- 
ment, its subtle counterpart (the tanmatra or sensory qual- 
ity of touch), and the guna of Rajas. The five Pranas are 
common to all the elements, organs, koshas, and functions 
of the mind. They serve to energize and to connect our 
activities on all levels. Prana brings about energization. Samana provides 
nutrition. Apana is responsible for elimination. Vyana 
governs circulation. Udana provides for effort and the 
capacity to work. For example, on the physical level, Prana 
is responsible for eating food, Samana for digesting it, 
Vyana circulates the nutrients to all the tissues, Apana Appendix 1 315 
eliminates the waste material from the food, and Udana 
allows us to use the energy derived from the food for phys- 
ical work. On the level of the mind, Prana is responsible for the 
intake of impressions and ideas, Samana digests them, 
Vyana circulates this information, Apana removes the 
waste material (negative thoughts and emotions), and 
Udana allows us to do positive mental work and exertion. On a general level, Prana energizes all the koshas, 
Samana sustains their relationship, cohesion and balance, 
Apana brings energy down the koshas from the subtle to 
the gross, Udana brings energy up the koshas from the 
gross to the subtle, and Vyana brings about circulation 
through all the five koshas and is responsible for their dif- 
ferentiation. Psychological Disorders and the Pranas 
Psychological disorders involve imbalances in the 
Pranas or energies that govern the mind. First, Prana or 
energization is disturbed by taking in wrong impressions, 
emotions or thoughts. Second, Samana or digestion gets 
unbalanced through wrong intakes and poor discrimina- 
tion. Then the other three Pranas become disturbed. Apana brings about the increase of waste materials in the 
mind. Vyana or circulation is impaired, bringing about 
stagnation in our deeper consciousness. Udana or our pos- 
itive will is weakened and we are unable to make the 
efforts to change or improve our condition. Prana Vayu is our ability to absorb positive impressions 
and thoughts, as well as the capacity of the life-force to 
control our equilibrium. Disturbed, it prevents us from 
bringing in positive impressions and sets our entire equi- 
librium off balance. This guiding Prana is connected with Ayurveda and the Mind 
Agni or the fire principle and together with it vitalizes the 
mind and senses. Apana Vayu is our ability to ward off negativity, the 
force of gravity in the mind. When its function is 
deranged, we get depressed or take in the energies of stag- 
nation and decay. Various disturbed downward flows of the 
life-energy can occur. Samana Vayu, the equalizing life-energy, is weakened 
when mental peace and harmony are disturbed. Physically, 
this deranges the digestive system and weakens absorp- 
tion, allowing for the build-up of toxins. This causes psy- 
chological congestion and attachment, along with the 
inability to be alone. Severe psychological problems may 
cause significant Samana Vayu disorders, with derange- 
ment of the nervous system and long-term mental imbal- 
ance. Vyana Vayu is the expansive part of the life-energy, 
responsible for outward-directed movement and activity. It makes us happy, independent and expansive. Disturbed, 
it causes tremors in the body or agitation in the mind. In 
the mind, it causes alienation and isolation and prevents us 
from getting along with other people. Udana Vayu is our ascending enthusiasm, will and 
motivation. It makes us feel elated, proud or exalted. It 
gets weakened by depression. When we are depressed, our 
energy is unable to move upwards and sinks. Inability to 
speak or express ourselves indicates that Udana Vayu is 
weak. Various disturbed upward flows of the life-force can 
occur, like coughing or uncontrolled speech when this 
Prana is deranged. In excess, it makes us vain, domineer- 
ing and intolerant. These five Pranas are one of the most profound aspects 
of Ayurvedic thought. We are only introducing them here, Appendix 1 317 
but their role should not be underestimated. They require 
a book on them alone. Table f 
Functions of the Mind 
Self or Soul Jivatman 
ElementEther aspect of Subtle Air and Ether 
 Elements 
Guna Unmanifest condition of Gunas 
Sheath Bliss Sheath fully activated 
Functions Self-awareness 
SenseSelf-realization 
State of Awareness Ever-waking 
State of Time Eternal Present 
Kingdom of Nature Yogi or Sage 
Nature Pure Knowledge 
Consciousness Chitta 
Element Air aspect of Subtle Air and Ether 
Guna Source of the Gunas 
Sheath Bliss Sheath in general 
Functions Memory, Sleep, Samadhi 
Sense Instinct/Intuition 
State of Time Past 
State of Awareness Deep Sleep 
Kingdom of Nature Plant (lower), God or angel (higher) 
Nature Love, Desire 
IntelligenceBuddhi 
Element Fire aspect of Subtle Air and Ether 
Guna Sattva 
Sheath Intelligence Sheath 
Functions Perception, Reason, Determination 
SenseSense Organs, particularly hearing Ayurveda and the Mind 
State of TimePresent 
State of Awareness Waking 
Kingdom of NatureHuman (Sage when fully activated) 
NatureKnowledge, Higher and Lower 
Mind Manas 
ElementWater aspect of Subtle Air and Ether 
Guna Rajas 
Sheath Mind Sheath 
Functions Sensation, Volition, Imagination 
Sense- Organs of Action, particularly hands 
State of TimeFuture 
State of AwarenessDream 
Kingdom of Nature Animal 
Nature Action 
Ego Ahamkara 
ElementEarth aspect of Subtle Air and Ether 
Guna Tamas 
Sheath Physical body 
Functions Self-sense, ownership 
Sense Self or ego 
State of TimePast 
State of Awareness Deep sleep 
Kingdom of Nature Elemental 
Naturelgnorance 319 
Appendix 2 
Footnotes 
1 This is called Yoga-chikitsa in Sanskrit. Yoga as spiritual prac- 
tice is called Yoga-sadhana. 2 Similarly, classical yogic texts employ Ayurvedic terminology to 
describe the physiological effects of yogic practices. 3 Ayurveda like Yoga is based upon the Sankhya philosophy 
which derives from the Upanishads. 4 This follows the attributions of the elements and the sensory 
capacities that we note later in the book. 5 For more information on Prana, Tejas and Ojas, note my book 
TANTRIC YOGA AND THE WISDOM GODDFSSES: Spiri- 
tual Secrets of Ayurveda, pages 193-226. It includes the signs 
and conditions of high, low or sufficient Prana, Tejas and Ojas. It has a section on how to develop them and how to keep them 
in balance. 6 For a more traditional but more complex examination of sattvic, 
rajasic and tamasic mental types in Ayurveda, note CHARAKA 
SAMHITA, SARIRASTHANAIV. 36-40. 7 Psychiatry with its use of chemical drugs can be a Tamasic ther- 
apy. It is mainly useful in cases of excess Rajas in which the 
patient can cause harm to himself or others. Drugs can be useful 
short term in other high Rajasic conditions like acute pain or 
severe anxiety, which may require strong sedation. As drugs are 
Tamasic in nature, their long term effect is to inhibit Sattva. They must be used only as a last resort or temporary measure. 8 Psychoanalysis is generally a Rajasic therapy. It takes us from 
repressed emotions (Tamas) to self-expression (rajas). However, it 
may not lead us to Sattva unless additional therapies are added. Analysis must lead to practical action. Excess analysis can pre- 
vent a person from really changing, just as thinking about a 
problem too much can prevent us from dealing with it. 9 Modem psychoanalysis, with its active and communicative 
methods, is essentially a Rajasic process. It aims at breaking up 
and releasing repressed (Tamasic) emotional patterns. Analysis 
helps bring the mind from a Tamasic (repressed) to a Rajasic 320 Ayurveda and the Mind 
(thoughtful, active and motivated) state. 10 What is called karma yoga in Sanskrit. 11 This witnessing attitude is called Sakshi-bhava in Sanskrit and 
is the basis of most Vedantic forms of meditation. 12 This is the Atman of Vedantic thought. 13 According to the YOGA SUTRAS 111.33, meditation upon the 
heart brings knowledge of the mind. 14 Note Patanjali, YOGA SUTRA 1.2. "Yoga is the mastery of all 
the operations of consciousness (Chitta)." 15 In the Buddhist Yogachara school, this deeper consciousness is 
called Alaya Vijnana or "storehouse consciousness" for its retain- 
ing all karmic tendencies. 16 Unconditioned Chit reflected into matter (Prakriti or Maya) 
becomes conditioned chitta. However, we should note that in 
Buddhist teachings, like the Lankavatara Sutra, the term chitta 
can refer to conditioned chitta or unconditioned Chit. The latter 
is called unconditioned chitta or the pure nature of Mind. The 
One Mind of Buddhism, Eka Chitta, referring to the uncondi- 
tioned One Consciousness, resembles the One Self or Atman, of 
Vedantic thought. 17 Iccha predominant in Sanskrit. 18 Ayurveda discusses the importance of truthful memory in detail 
in CHARAKA SAMHITA, SARIRASTHANA 1.147-151, as a 
means of both health and liberation. 19 Note section on Samadhi in Yoga chapter of the book for more 
information. 20 Ayurveda discusses the role of wrong use of intelligence under 
the term Prajnaparadha or failure of wisdom. Note CARAKA 
SAMHITA, SARIRASTHANA 1.102-109. 21 The BHAGAVAD GITA, the great yogic scripture of the avatar 
Krishna, emphasizes Buddhi Yoga, the Yoga of Intelligence, 
through which we can maintain equanimity throughout all the 
ups and downs of life. 22 This is called viveka in Sanskrit. 23 This Cosmic Intelligence is called Mahat in Sanskrit. It is the 
cosmic counterpart of Buddhi. 24 These are called Brahma, Vishnu and Shiva in Hindu thought. Appendix 2 321 A 
25 This is the higher aspect of Agni or the Cosmic Fire. 26 Sanskrit antarayami. 27 Compared to consciousness (Chitta) in its original form, even 
the higher aspect of intelligence appears Rajasic. For this reason, 
some yogis relate Chitta to Sattva and Buddhi to Rajas. Other 
times, however, Chitta and Buddhi are identified because both 
are predominantly Sattvic, which is the view of Classical 
Samkhya. In the same way. Cosmic Intelligence and Cosmic 
Consciousness are often regarded as the same. 28 For this reason it is also sometimes located in the throat, or 
between the head and the heart. 29 Jnana predominant in Sanskrit. 30 This is called Prajnaparadha in Sanskrit and is one the main 
causative factors in the disease process according to Ayurveda. 31 This will to truth is called Kratu in the Vedas, which implies 
sacrifice or self-negation. This only comes through intelligence 
which negates our outer desires. It requires the alignment of 
intelligence and the mind, in which the mind's desires are 
directed inward through renunciation. Later Vedanta calls it 
Samkalpa Shakti or true will power, doing what we say and say- 
ing what we do. 32 The section on Samadhi in the chapter on consciousness is also 
relevant here. 33 This immersion of intelligence (Buddhi) in the heart (Chitta) is 
called Bodhichitta or enlightened consciousness in Buddhist 
thought. 34 Manas occurs as a general term for the mind in Vedantic litera- 
ture, in which case it is synonymous with chitta and includes all 
the other functions of the mind under its scope. In Buddhist lit- 
erature, Manas can refer to all the functions of the mind. The 
unconditioned Manas can refer to the Buddha nature or enlight- 
ened awareness, like the Atman of Vedanta. As most mental 
activity occurs in the field of Manas, it can be considered as the 
most characteristic part of what we normally call the mind. 35 Actors learn to play with these core feelings or emotions. They 
are called rasas or essences in Sanskrit. They are also referred to 
as bhavas, or states of feeling, which in turn reflect various rela- 
tionships. Feeling is relationship-oriented. To work with these 
feelings and relationships consciously is the path of devotion, 322 Ayurveda and the Mind 
Bhakti Yoga. 36 Some Yogis classify Manas as tamas compared to Buddhi as Satt- 
va because Manas has an outgoing and Buddhi an ingoing ener- 
gy. Manas does have a component of Tamas, and Rajas generally 
leads to Tamas. Classical Samkhya makes Manas a product of 
Ahamkara or ego, deriving it from its Sattvic and Rajasic sides. This reflects the relationship between Manas and the sensory 
and motor organs, which are related to Sattva and Rajas respec- 
tively. All the functions of the mind need some Sattva in order 
to function clearly. 37 Sanskrit kriya. 38 Vara people, however, have the most active and generally most 
disturbed minds. This is because they are most sensitive and 
because their consciousness (Chitta) is most exposed through the 
actions of both body and mind. 39 Sanskrit samkalpa and vikalpa. Yet here it is ordinary samkalpa, 
or intention to action, with the body and senses, not rhe higher 
will or samkalpa, the will to truth, which requires alignment 
with the Buddhi and the Self. 40 This is called Samkalpa Shakti in Sanskrit, the power of will or 
intention. Cultivating it means that we set spiritual goals for 
ourselves, like controlling our anger, and then accomplish these, 
whatever the effort it may take. 41 This is called Aham-dhi or Aham-buddhi in Sanskrit, showing 
that it is a mistake or misconception of intelligence or Buddhi. 42 This has been a Vedantic criticism of certain Buddhist systems. 43 These are called ahamtva and mamatva in Sanskrit. 44 These two factors are discussed in the chapter on Spiritual 
Methods of Treatment. 45 Ayurvedic literature contains extensive discussions of the indi- 
vidual soul and Supreme Soul and their relationship. Note 
CARAKA SAMHITA, SARIRASTHANA I. 46 Note particularly the teachings of the modem teacher Ramana 
Maharshi and the ancient teacher Shankara for the teachings of 
Advaita or non-dualisric Vedanta. Other Vedantic approaches 
exist as well, like the integral non-dualism (Pumadvaita) of Sri 
Aurobindo, the qualified non-dualism (Visishtadvaita) of 
Ramanuja, and the dualistic Vedanta of Madhva. Appendix 2 
47 Chitta-shuddhi in Sanskrit. 48 In ordinary Ayurvedic terminology, the Doshas of Vata, Pitta 
and Kapha in excess damage the tissues or dhatus of the body, 
which is the dushti or damaged factor. In Ayurvedic psychology, 
Buddhi-dosha causes Chitta-dushti, wrong functioning of intel- 
ligence damages the substance of our consciousness. 49 For an extensive examination of these different functions of the 
mind and their states according to the three gunas note SCI- 
ENCE OF THE SOUL by Swami Yogeshwaranand Saraswati, 
pages 96-115. 50 Note YOGA SUTRAS II. 33-34. 51 Please examine the section on intelligence for more information 
on the right function of the Buddhi. 52 These three states relate to Vaishvanara, Taijasa and Prajna in 
Vedantic thought. Vaishvanara is the digestive fire in the physi- 
cal body. Taijasa is the digestive fire in the subtle body. Prajna is 
the digestive fire in the causal body. Taijasa, the power of Tejas, 
being the digestive fire in the subtle body or mind is most 
important in the digestion of impressions or mental digestion. 53 Note section on Pancha Karma later in the book, pages 202-203 
54 Note CARAKA SAMHITA, SARIRASTHANA 1.1 18-132 for 
an examination of the role of the senses in the disease process. 55 For example, my book AYURVEDIC HEALING, pages 51-87, 
in this regard. 56 Unfortunately there are many animal additives to foods, like fish 
liver oil as a vitamin supplement, rennet in cheese, or cows' 
bones used to bleach sugar. One should try to avoid these as 
well. 57 This has been outlined in AYURVEDIC HEALING, pages 83- 
85. 58 Note YOGA OF HERB S in this regard. 59 For a materia medica of the herbs mentioned in this book, 
please consult YOGA OF HERBS and PLANETARY HER- 
BOLOGY. 60 Note YOGA OF HERBS, pages 23-25, for its discussion of the 
six tastes. 61 These are called medhya rasayanas in Sanskrit. ^ 324 Ayurveda and the Mind 
62 These five practices are called vamana, virechana, basti, nasya 
and raktamoksha in Sanskrit. 63 Note CARAKA SAMHITA, SUTRASTHANA XI. 54 where 
gems are listed among the spiritual therapies of Ayurveda. 64 More information on Vedic astrology, including its healing 
aspects, is presented in ASTROLOGY OF THE SEERS, partic- 
ularly pages 235-261. 65 For more information on the Ayurvedic use of gems, examine 
AYURVEDIC HEALING, pages 308-312. 66 Note CARAKA SAMHITA SUTRASTHANA XI.54 where 
mantra is mentioned among the spiritual therapies of Ayurveda. 67 This process is called purascharana or anusthana in Sanskrit. 68 This subject is examined in TANTRIC YOGA AND THE 
WISDOM GODDESSES. Also look into Haresh Johari's 
TOOLS FOR TANTRA. 69 Note TANTRIC YOGA AND THE WISDOM GODDESSES, 
pages 197-219, for ways of increasing Prana, Tejas and Ojas, 
including mantra. 70 This chosen form of God is called Ishta Devata in Sanskrit. There are many works on Bhakti Yoga or the Yoga of Devotion, 
like the BHAKTI SUTRAS of Narada, SRIMAD BHAGA- 
VATAM, the RAMAYANA, and the songs of great saints like 
Mira Bai. 71 These are called homa, havana and Agnihotra in Sanskrit. 72 In TANTRIC YOGA AND THE WISDOM GODDESSES, I 
examined the role of ten important Goddesses in this regard. 73 Vagbhatta, the great Buddhist Ayurvedic teacher, recommended 
using the Bodhisattva Avalokiteshvara or the Gods Shiva and 
Vishnu (ASTANGAHRDAYA UTTARASTHANA V.50-52). Avalokiteshvara's consort is the Goddess Tara, also called Kwan 
Yin in the Chinese tradition. 74 Self-knowledge is the subject matter of Advaita or non-dualistic 
Vedanta. Its main classical proponent is Shankaracharya. Its 
most noted modem proponent is Ramana Maharshi, the great 
sage of Timvannamalai, South India. 75 For the importance of Yoga in traditional Ayurveda, note 
CARAKA SAMHITA, SARIRASTHANA 1.137- 155. Appendix 2 325 ^ 
76 YOGA SUTRAS of Patanjali, Book I, Sutra 2. 77 What are called vama and ashrama in Vedic thought. The var- 
nas are our social ethic, which is divided into four as it is based 
on knowledge, honor, wealth or work. The ashramas are the 
stages of life as youth, householder, retiree and renunciate. 78 The true purpose of Yoga is inner integration. It is done for a 
spiritual purpose and requires renunciation and self-abnegation. Enjoyment, called bhoga in Sanskrit, is not the aim of Yoga, 
which moves in another direction. However, many people do 
Yoga in order to feel better, which is a pursuit of bhoga. This 
often distorts what Yoga means and prevents us from benefiting 
from its deeper practices. 79 Note YOGA SUTRAS 1.12. Vyasa's commentary, for an expla- 
nation of Chitta-Nadi. The outer flow of the mind through the 
senses leads to bondage and sorrow. The inner flow through dis- 
crimination leads to peace and liberation, this inner flow sets in 
motion the Kundalini, which is the awakened Chitta-Nadi. 80 This is called Shambahvi mudra in yogic thought. It is used in 
several systems of Buddhist meditation as well. 81 We have already discussed Samadhi in the sections of the book 
on Chitta and Buddhi and will not repeat that information here. Please keep it in mind. 82 Vyasa, the main commentator on YOGA SUTRAS, defines 
Yoga as Samadhi. The first section of the book is the Samadhi 
Pada or section relating to Samadhi. The majority of verses in 
the book relate to Samadhi or Samyama. 83 Sanskrit — note Vyasa's commentary on first verse of YOGA 
SUTRAS. 84 These Samadhis (samyamas) are explained in great detail in the 
YOGA SUTRAS, particularly the third section. 85 These types of possession are explained in Ayurvedic psychology. I have examined some of these in AYURVEDIC HEALING, 
pages 254-257. Ayurveda and the Mind 
Sanskrit Glossary 
Agni - digestive fire, 
Ahamkara - ego or sense of separate self 
Antahkarana - internal instrument, mind on all levels 
Apana - downward moving Prana 
Asanas - yogic postures 
Astral Plane - subtle world of pure impressions, dream 
plane 
Atman - true Self, sense of pure I am 
Ayurveda - yogic science of healing 
Bhakti Yoga - Yoga of Devotion 
Bija Mantra - single syllable mantras like OM 
Brahman - Absolute reality 
Buddhi - intelligence 
Causal Plane - source world of creation, realm of the ideal 
or archetypes, deep sleep plane 
Chakras - energy centers of subtle body, which govern the 
physical body through the nerve plexus 
Chitta - consciousness, inner mind, particularly the 
subconscious 
Devi - the Goddess 
Dharana - concentration 
Dhanna - the law of our nature 
Dhyana - meditation 
Gunas - three prime qualities of Nature of sattva, rajas 
and tamas 
Guru - spiritual guide 
Homa - Vedic fire offerings 
Ishvara - God or the Creator 
Ishvari - Divine Mother, feminine aspect of God Appendix 2 
Jiva - individual soul 
Jnana Yoga - Yoga of Self-knowledge 
Kama - effect of our past actions, including from 
previous births 
Kama Yoga - yoga of ritual, work and service 
Kundalini - latent energy of spiritual development 
Mahat - Divine Mind or Cosmic Intelligence 
Manas - outer or sensory aspect of mind 
Mantra - seed sounds used for healing or yogic purposes 
Mamas - sensitive points on the body 
Niyamas - yogic disciplines 
Ojas - water on a vital level 
Pitta - biological fire humor 
Prakriti - nature 
Prana - vital force, breath 
Pranayama - control or expansion of vital force 
Pratyahara - control or introversion of the mind 
and senses 
Puja - Hindu rituals 
Purusha - inner spirit, Self 
Raja Yoga - Integral Yoga system of Patanjali in Yoga 
Sutras 
Rajas - quality of action and agitation 
Rajasic - of the nature of rajas 
Samadhi - absorption 
Samana - balancing vital force 
Sattva - quality of hamony 
Sattvic - of the nature of Sattva 
Shakti - power, energy, particular of the deepest level 
Shiva - Divine power of peace and transcendence Ayurveda and the Mind 
Tamas - quality of darkness and inertia 
Tamasic - of the nature of Tamas 
Tanmatras - sensory potentials which are the subtle 
elements (sound, touch, sight, taste, smell) 
Tantra - energetic system of working with our higher 
potentials 
Tejas - fire on a vital level 
Udana - upward moving Prana 
Vata - biological air humor 
Vayu-another name for Prana or vital force 
Vedas - ancient Hindu spiritual system of Self and 
Cosmic knowledge 
Vishnu - Divine power of love and protection 
Vyana - expansive vital force 
Yam a - yogic values 
Yantras - geometric meditation forms 
Yoga - science of reintegration with the universal reality Appendix 2 329 A 
Herbal Glossary 
aloe gel Aloe vera 
amalaki Emblica officinalis 
asafetidaFemla asafetida 
ashwagandha Withania somnifera 
bala Sida 
basilOcinum 
bayberryMyrica 
betony Stachys 
calamus-Acoms 
cam om ileAnth emum 
camphorCinnamomum 
cardamom Elettaria 
cedar Cedms 
champak Michelia cordifolia 
spp. spp. betonica 
calamus 
nobilis 
camphor 
cardamomum 
spp. champaka 
chrysanthemum ....Chrysanthemum indicum 
cinnamonCinnamomum 
clovesSyzgium 
damianaTumera 
elecampanelnula spp. ephedra Ephedra 
eucalyptus Eucalyptus 
frankincenseBoswellia 
gardeniaGardenia 
garlic- Allium 
ginger Zingiberis 
gokshura Tribulis 
gotu kolaHydrocotyle 
guggulC ommiphora 
haritaki Tenninalia 
heenaLawsonia 
honeysuckleLonicera 
hopsHumulus lupulus zeylonica 
aromaticum 
aphrodisiaca 
spp. sp. carteri 
floribunda 
sativa 
officinalis 
terrestris 
asiatica 
mukul 
chebula 
alba 
japonica Ayurveda and the Mind 
hyssop Hyssop officinalis 
irislris sp. jasmine Jasminum grandiflomm 
j atamansiN ardostachy s j atamansi 
kapikacchuMucuna pmriens 
lady's slipper Cyripidium pubescens 
lavenderLavendula stoechas 
lemon grass Cymbopogon citratus 
licoriceGlycyrrhizzra glabra 
lilyLilum spp. lotus seeds Nelumbo nocifera 
ma huangEphedra sinense 
manduka pamiBacopa monnieri 
myrrhCommiphora myrrha 
nutmeg Myristica fragrans 
passion flower Passiflora incamata 
peppermint Mentha piperita 
pippaliPiper nigrum 
plumaria Plumeria rubra 
rose-Rosa spp. rosemary Rosmarinus officinalis 
saffron Crocus sativa 
sage Salvia officinalis 
sandalwood Santalum alba 
sesame seedsSesamum indica 
shankha pushpi ....Canscora decussata 
shatavariAsparagus racemosus 
shilaj itAsphaltum 
skullcapScutellaria spp. speannintMentha spictata 
tamarind Tamarindus indicus 
thyme Thymus vulgaris 
valerian Valeriana spp. Appendix 2 
vetivert Andropogon muriaticus 
vidarilpomoea digitata 
wintergreen Gaultheria procumbens 
yohimbeCaryanthe yohimbe 
zizyphus seeds Zizyphus spinosa Ayurveda and the Mind 
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Sanskrit Series, India. Daivarata Vaisvamitra, Chandodarshana. Daivarata Vaisvamitra, Vak Sudha. Ganapati Muni, Uma Sahasram with commentary by 
Kapali Sastri. Mahabharata, Sanskrit, Gita Press, Gorakpur. Patanjali, Toga Sutras with commentaries of Vacaspati 
Misra and Vijnana Bhiksu. Sankhya Karika of Ishvara Krishna with the commen- 
taries of Matharacarya and Samkaracarya. Satapatha Brahmana 
Susruta Sam hit a 
188 Upanishads 
Vedantasara Ayurveda and the Mind 
Resources 
American Institute of Vedic Studies 
The American Institute of Vedic Studies offers books 
and courses on Ayurveda, Vedic Astrology, and related 
Vedic disciplines under the directorship of Dr. Frawley. It 
is affiliated with various other associations and teaching 
institutions including the California College of Ayurveda 
and the New England Institute of Ayurvedic Medicine. Its 
web site also offers information on these subjects. Ayurvedic Healing Correspondence course 
Ayurveda is the traditional natural healing system of 
India and the yogic form of medicine. It is now recognized 
as one of the most important systems of mind-body medi- 
cine and its popularity is spreading throughout the world. Ayurveda considers all aspects of healing from diet and 
herbs to mantra and meditation as a truly holistic system 
of medicine. This comprehensive practical program covers all the 
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with special emphasis on herbal medicine. It goes in detail 
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well as options for further study. A special course in Ayurvedic Psychology is also now 
being planned for advanced studies. Appendix 2 335 
Astrology7 of the Seers 
Correspondence Course in Vedic Astrology 
Vedic astrology, also called "Jyotish," is the traditional 
astrology of India and part of the greater system of Yogic 
knowledge. Vedic astrology is a comprehensive and pow- 
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often arcane system. The goal of the course is to provide the foundation for 
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orientation of the course is twofold: to teach the language 
and way of thinking of Vedic astrology and to set forth the 
Astrology of Healing of the Vedic system. Certification for 
the course is given to students who answer all questions 
satisfactorily, as well as options for further study. For further information contact: 
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The Ayurvedic Institute and Wellness Center 
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California College for Ayurveda 
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The Chopra Center for Well Being 
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Lajolla, CA 92037 
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1-619-551-7811 (Fax) 
Institute for Wholistic Education 
33719 1 16th Street, Box AM 
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New England Institute of Ayurvedic Medicine 
111 N. Elm St. Suites 103-105 
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1-508-755-3744 Appendix 2 337 
Rocky Mountain Ayurvedic Health Retreat 
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Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Samadhi is the capacity to merge with things in con- 
sciousness and gives ultimate joy and fulfillment in life. It 
is the highest stage of meditation that brings us to the 
underlying Divine nature in everything. It is the natural 
outcome of true meditation. Sustained meditation results 
in Samadhi. Samadhi is also of two types: with or without form or 
quality, just like meditation. Preliminary Samadhis 
involve heightened perception, deep thinking and con- 
templation, and are with form or thought. Higher Samad- 
his involve transcending thought to pure consciousness 
devoid even of the highest thoughts and experiences. Yet 
it is very difficult, if not impossible, to reach the thought- 
free Samadhis without having already developed the 
Samadhis of deep thinking and profound inquiry. Much 
profound contemplation is necessary to develop Samadhi. It is not something that comes in a day or even in a year 
and may require decades of practice to really manifest. To approach Samadhi in the yogic sense is not possible 
for one whose mind is not developed or who is suffering 
from psychological imbalances. Psychological cleansing 
must come first or the mind cannot reflect the state of 
Samadhi in an undistorted manner. In this regard, 
Ayurvedic psychology lays the foundation for yogic 
Samadhis. Samadhi is the main way that our inner consciousness 
(Chitta) develops, which occurs through the higher func- 
tion of intelligence (Buddhi). In Samadhi we return to this 
core consciousness (Chitta) and can perceive all its func- 
tions. Hence Samadhi helps us to understand how the The Eightfold Method of Yoga II 
mind works and how to change it. The knowledge gained 
from Samadhi adds much greater depth to any psycholog- 
ical treatment. Ayurvedic knowledge has this efficacy for 
treating the mind because it was originally bom of Samad- 
hi, the realization of the ancient rishis. Lesser and Greater Samadhis 
We are all pursuing Samadhi or absorption in one form 
or another. There are not only the higher yogic Samadhis 
but ordinary Samadhis. We are only happy when we are so 
engrossed in something that we forget ourselves because 
the separate self is sorrow. Samadhis are peak experiences 
in which we become lost in the object of our perception. Being inspired, enwrapped in music, engrossed in a movie, 
or lost in a sexual experience are all lesser Samadhis. Yoga teaches that there are five different levels of con- 
sciousness (Chitta): 
1) deluded (mudha) 
2) distracted (kshipta) 
3) imaginative (vikshipta) 
4) focused or one-pointed (ekagra) 
5) calmed (nirodha)8' 
Samadhis exist on all five levels of consciousness, but 
Yoga as a spiritual discipline is only concerned with 
Samadhis of the last two levels, which are purely Sattvic 
(spiritual) in nature. These are arrived at through the 
development of our higher awareness and are under the 
control of our deeper intelligence. They are the greater or 
the yogic Samadhis. Samadhis of the one-pointed mind involve the use of an 
idea or support, from contemplating an object in nature to 
reflecting on the nature of ultimate Reality. They are Ayurveda and the Mind 
focused on a particular object that may be external or 
internal. Here the mind consciously gets concentrated in 
the object and its underlying cosmic truth is revealed. Yogis use this type of Samadhi to uncover the secrets of the 
cosmos and the psyche. 84 These are an extension of the 
methods of Pratyahara, Dharana and Dhyana that we have 
already discussed. Samadhi of the calmed mind is beyond all objects and 
thoughts and involves stilling or silencing our conscious- 
ness on all levels. This type of Samadhi is necessary for 
transcending the outer world and for Self-realization. Gen- 
erally one must develop the Samadhis of the one-pointed 
mind in order to develop those of the calmed or silent 
mind. The lesser or non-yogic Samadhis are transient in 
nature and cannot permanently bring peace to the mental 
field. They occur when the unpurified mind comes under 
the temporary domination of one of the three gunas and 
through this merges back into its core (Chitta), which is 
the level of the gunas. When one guna prevails there is an 
absorption in that guna. But in time the other gunas must 
assert themselves and the Samadhi comes to an end. These 
lesser Samadhis are outside the control of our awareness 
and depend upon circumstances. Such lesser Samadhis are 
the main cause of mental disturbances because they breed 
attachment and cause addiction to them. Samadhis of the Deluded Mind 
Samadhis of the deluded mind include sleep, comas, 
and states induced by alcohol or drugs in which the qual- 
ity of Tamas or dullness prevails. Here the mind is 
absorbed in a blank state in which consciousness of the 
body is obscured or even lost. One loses control of one's The Eightfold Method of Yoga II 
mind and gets absorbed in a mindless or non-feeling state, 
or one gets absorbed in a sensation in which there is no 
movement, like a drunk lost in a drunken stupor lying 
half-conscious on the floor. Samadhis of the Distracted Mind 
Samadhis of the distracted mind occur when the mind 
is so engrossed in an activity or external sensation that it 
forgets itself. Here the quality of Rajas or energetic move- 
ment prevails. This type of absorption occurs in sexual 
activity, in sports — like the enjoyment of running fast — 
or in watching a movie (which has an element of Tamas, 
however, being mainly a passive sensory enjoyment). The 
mind is calmed by the weight or intensity of sensory stim- 
uli. It occurs when we are engrossed in our work, which is 
why overwork can be an addiction. We get so lost in what 
we are doing that we forget ourselves. This state of mind 
is behind most of the ordinary achievements of life, in 
which we imagine a goal for ourselves and then pursue it. The attainment of such goals like wealth or fame is a kind 
of Samadhi experience, the absorption of success. Samadhis of the distracted mind can occur on a nega- 
tive level when the mind becomes engrossed in great fear 
or pain. Any intense emotion, including violence, creates a 
drama in which the mind becomes concentrated, a kind of 
Samadhi. Samadhis of the Imaginative Mind 
Samadhis of the imaginative mind occur when the 
mind is so absorbed in its own projections that it forgets 
itself. This occurs mainly when the quality of Sattva pre- 
vails. These are the Samadhis of the inspired mind or 
genius. Such are the visions of artists, the musings of Ayurveda and the Mind 
philosophers, and the great discoveries of scientists. They 
include many transient spontaneous religious or mystical 
experiences. While Sattva prevails in this Samadhi, Tamas and Rajas 
have not been eliminated and so assert themselves after a 
period of time. In this regard. Yoga does not look up to 
these creative or intellectual Samadhis as the ultimate, 
which is the tendency of Western intellectual culture to 
glorify genius as the highest human type. Yoga is based on 
higher Samadhis and, while honoring these Samadhis of 
the inspired mind, realizes that these are not sufficient to 
purify the mind, particularly the subconscious. They can- 
not overcome the other gunas of Rajas and Tamas that will 
again bring the mind down and cause it pain. Such 
inspired Samadhis are like a window on the higher Samad- 
his but cannot take us there. This requires more than cul- 
tivation of the intellect; it requires a yogic type training. It requires not imagination but realization. Samadhis of a mixed nature exist in which the three 
lower Samadhis combine because the three gunas behind 
these states are ever fluctuating. Generally, Samadhis of 
the distracted mind lead us to a Tamasic state, when we are 
exhausted by them, just like the joy of running a race leads 
to the pleasure of deep sleep. Lesser Samadhis include all the powerful experiences of 
life to which we get addicted and cause us sorrow. The 
mind gets trapped in the influence of such peak experi- 
ences or moments of intensity and these serve to color and 
distort it. Whatever experiences most impress the mind 
give us the greatest sense of absorption or self-loss, deter- 
mine our background state of mind and the external con- 
ditions that we will create for ourselves. For example, the 
mind, dominated by the pleasure of sex, will promote a The Eightfold Method of Yoga II 297 
consciousness and way of life seeking sex. A mind domi- 
nated by the joy of artistic inspiration will seek that. Severe mental disorders involve more powerful lesser 
Samadhis. Schizophrenia 
Schizophrenia is a Samadhi of an inferior nature, gener- 
ally dominated by Tamas or delusion. The person may go 
into a trance, see hallucinations, hear voices or other delu- 
sory sensory phenomena in which darkness covers the 
mind. The insane person is absorbed in his or her own fan- 
tasies that no one else perceives. All these are not merely aberrations in the brain. They 
may include psychic abilities or psychic sensitivities but 
are beyond the control of the person. The person may con- 
nect up to the astral plane and lose contact with physical 
realities. In these cases, the mind goes into an absorption 
of the dull or blank type and sometimes an astral entity 
comes in to use the mind. All severe mental derangement 
involves such possessions by influences or entities, in 
which we lose conscious control of the mind/5 
Spiritual and Non-spiritual Samadhis 
There can be a combination of higher and lower Samad- 
his. These include powerful or enduring mystical experi- 
ences that are mixed with egoism. The person has a legit- 
imate deep experience but the ego colors it. We feel that 
we are the avatar, Jesus Christ or some other great holy 
person, or that God is giving a special revelation through 
us. Some of the religious cults that have caused trouble in 
the world are based upon such mystical experiences which 
were authentic but of a mixed nature. Being exposed to a Ayurveda and the Mind 
person in such a mixed Samadhi can be very deranging, 
particularly for the naive or the unprepared. The authen- 
ticity of their Samadhi causes one to believe their ego delu- 
sions. Lower Samadhis are externally directed and based upon 
desire. The higher Samadhis are produced by the mind 
itself when it transcends desire. Some intermediate Samad- 
his exist in that there is desire but of a more subtle nature, 
such as can be experienced in astral travel, in which we 
may find subtle forms of enjoyment in worlds beyond the 
physical. These also come under the Samadhis of the one- 
pointed mind but can be mixed in nature. Samadhi and Prana 
Samadhi of some kind occurs whenever the mind 
becomes fully absorbed in Prana or vital energy and its 
functions. Our vital functions draw and hold the mind. Moreover, extra Prana is required to sustain the mind, 
which is very mobile, in any condition of absorption. If we 
do not have the energy to focus the mind, it will wander 
off. In Samadhi, the mind itself gets absorbed in the Prana 
or the energy of an experience, which leaves a powerful 
imprint on the psyche. Only those powerful experiences 
which are invested with a great deal of Prana can hold the 
mind. In this regard Prana is also of three types — Sattvic, 
Rajasic and Tamasic. Tamasic Prana operates in states of sleep, stupor, coma, 
or under the influence of drugs — the Samadhis of the 
deluded mind. The mind gets absorbed in this Tamasic 
Prana and feels calm. However one's problems have not 
been solved but merely covered over by ignorance. Rajasic Prana operates during motor activities, like eat- 
ing, drinking, eliminating, having sex, or during any state 
of strong exertion like running or working, and during The Eightfold Method of Yoga II 299 
sensory activities that are overwhelming, like experiences 
of great pleasure, pain, joy, sorrow, fear or attachment. These are the Samadhis of the disturbed mind. Pranic experiences in general are dominated by Rajas 
and so all powerful Pranic activities have an effect on the 
level of the Rajasic mind. Any vital (Pranic) function 
involves at least a temporary absorption of the mind, even 
eating or defecating. The active Prana holds the mind for 
the purpose of discharging its function without interfer- 
ence from other activities. The mind is suspended until 
Prana achieves the aim of its action. Whenever Prana per- 
forms a vital function, the mind must be put in abeyance 
during the time that function is discharged, even if it is 
only an instance. Whenever Prana acts, the mind gets 
absorbed to some degree. Observe how your mind inter- 
nalizes, at least a little, during eating or any other vital 
action. Sattvic Prana operates during states of inspiration like 
artistic inspiration, genius, and any sort of creative insight 
or invention from the scientific to the philosophical. This 
feeling of inspiration is itself a form of Prana. It results 
from investing our life energy in some creative work. To 
some extent, Samadhi of a Sattvic Prana occurs during all 
our sensory perceptions, particularly seeing and hearing, 
because the mind must be temporarily absorbed in a 
Sattvic state of illumination for perception to occur. These 
sensory Samadhis, however, endure only for an instant and 
so are missed unless the mind is already very subtle and 
pure. Yogic Samadhis similarly require a special energization 
of the Prana to achieve them and occur when the mind and 
Prana are united consciously. For this reason Pranayama is 
very important in creating yogic Samadhis. Without Ayurveda and the Mind 
developing an increased energy of Prana, it is very difficult 
to reach these yogic Samadhis. Prana and Chitta, the vital 
force and our deeper consciousness, are connected, as we 
have already noted in our discussion of Chitta. One should 
not forget the role of Prana in Samadhi, either of a higher 
or lower nature. Psychoanalysis often fails because it does not get to the 
level of Prana and Chitta — the subconscious mind in 
which our mental afflictions are lodged — and the Prana 
that these hold. Releasing the Prana behind our psycho- 
logical states is not an intellectual exercise. One of the best 
ways to do this is to practice Pranayama. As one does 
Pranayama, the subconscious gets energized and deep-seat- 
ed patterns come up. If one consciously breathes deeply 
through these emotional afflictions, they automatically get 
released, even if one does not examine the outer circum- 
stances that originally brought them about. In this way 
Prana can be used to clear our deeper consciousness and 
lead us into higher states of absorption. Samadhi and Ayurvedic Psychology 
Ayurvedic psychology examines the lower or illusory 
Samadhis and employs its methods, from diet to medita- 
tion, to help remove their conditioning upon the mind. As 
states of Samadhi, their impact on the psyche can be very 
great and hard to remove. The general rule is: Only if a 
higher Samadhi is developed can the effects of a lower 
Samadhi be completely neutralized. In fact, all true spiri- 
tual practices develop higher (spiritual) Samadhis to 
counter the lower (worldly) Samadhis and their attach- 
ments. Yogic practices develop a higher form of Samskara 
(mental tendency) using postures, breathing exercises, The Eightfold Method of Yoga II 
mantra and meditation to create a state of consciousness 
based upon love, peace and wisdom. Only a higher or 
Sattvic Samskara can counter the effects of lower, Rajasic 
and Tamasic, Samskaras. This alone can counter our ordi- 
nary tendencies with their imprint of lesser Samadhis 
based upon desire, disturbance and illusion. Once these 
higher Samskaras are developed, they lead us to the spiri- 
tual life in which we can transcend even them to a state of 
pure awareness. Lesser mental disorders usually involve attachment to a 
lesser Samadhi, like addictions to sex, alcohol, or food. Until the person learns a higher type of absorption, the 
Samskaras of these lesser Samadhis will draw the mind 
back to them and recreate their behavior. However, it is 
not always possible to take people from the lesser to the 
higher Samadhis. Sometimes it is necessary to proceed by 
stages, developing Samadhis of the distracted mind to 
counter those of the deluded mind and then Samadhis of 
the imaginative mind to counter those of the deluded 
mind. Some of the lower Samadhis of the imaginative or dis- 
tracted mind can be useful in treatment. If an emotionally 
disturbed person can develop absorption in some useful 
activity, this can help calm the mind. Getting patients to 
take up some active physical exercise program (developing 
a Samadhi of the distracted mind), and getting into the joy 
of it, can help counter psychological problems. Similarly, 
getting them interested in artistic expression (Samadhis of 
the imaginative mind) can help them yet further. To help a psychologically disturbed person discover 
more wholesome Samadhis is the key to treatment. This is 
the purpose of Ayurvedic psychological therapies, particu- 
larly subtle sensory therapies, mantra and meditation. We Ayurveda and the Mind 
must learn the appropriate places to allow our minds to be 
absorbed. These should be Sattvic influences or the mind 
will remain ignorant and disturbed. We must learn to 
develop the higher Samadhis so that we are not trapped in 
the lower. We must learn to develop internal states of 
absorption that are enduring, or our minds must remain 
trapped in external absorptions and the pain of their com- 
ing to an end. Summary of the Eightfold Yogic Path 
The eight limbs of Yoga reflect the process by which 
our minds work, which has to be oriented the right way for 
peace of mind. 1. First, we have certain values of social conduct 
that determine how we relate to the world 
(Yamas). Most important is the violence we allow 
in our lives (ahimsa), how truthful we are, how 
we use our sexual energy, what possessions we 
keep around us, and what we are most deeply 
attached to. These create our psychological 
atmosphere. 2. Second, closely related to these are the rules of 
our personal conduct and lifestyle (Niyamas). We 
have a certain way of acting in which we find our 
main contentment. We organize our outer life in 
a certain manner. We have a certain way of look- 
ing at ourselves and who we are. We follow a cer- 
tain discipline or routine. We have a particular 
way of seeking help or favor from others. This 
determines how we live. For example, if you want to make money, you must The Eightfold Method of Yoga II 303 
place your seeking of happiness in that goal. You 
must organize your outer life accordingly, eliminat- 
ing those things that inhibit the achievement of 
wealth. This gives you a certain identity or sense of 
self. It creates a discipline, like work in the business 
world. You must also gain the help of those who can 
grant what you seek, like those in positions of 
power. Whatever we decide to do, even if it is the pursuit 
of pleasure, creates certain values and disciplines. We must give up one thing in order to gain anoth- 
er. Life always involves choice and action always 
involves some methodology to achieve the goals we 
choose. This basic lifestyle orientation underlies our psy- 
chology. Wrong values and wrong practices that 
arise from them cause psychological disorders. Sometimes the value is wrong, like seeking to harm 
others. Sometimes the approach is wrong, like seek- 
ing love but in ways that bring us into contact with 
people who exploit us. Wrong life-orientation caus- 
es the mind to open itself up to factors of distur- 
bance and sorrow. Yet whatever type of action we 
pursue requires some basic orientation of our ener- 
gies, from taking a trip to planning a career. 3. Third, based on our orientation in life, we have a 
way of movement that holds the body in a par- 
ticular posture. The pursuit of sexual pleasure 
causes us to use the body in one way, the pursuit 
of athletic excellence is another, and so on. Cer- 
tain ways of orienting the body increase stress 
and tension, cause debility or disease, or in other 
ways contribute to psychological distress. 304 Ayurveda and the Mind 
4. Fourth, we have a specific way of using our vital 
energy (Pranayama). Whatever we decide to do 
directs our Prana toward that particular goal. Whatever we do, we are investing that action 
with our vitality, which in turn molds our vitali- 
ty. If we are pursuing art, sports, business or spir- 
ituality, each will cause a particular orientation of 
the vital force. 5. Fifth, we have a way of focusing our mind and 
senses (Pratyahara). At any given moment there 
are innumerable sensory impressions coming into 
the mind and we must select a few to consider 
based upon the choices we have made in our 
behavior. Whether it is watching television, 
working at our office desk, or just walking down 
the street, we are withdrawing from certain sen- 
sations in order to focus on others. If the sensa- 
tions we are focusing on are unwholesome (Raja- 
sic and Tamasic), then the mind must be 
distorted in the process. 6. Sixth, we must direct our attention in a specific 
direction (Dharana). What we choose to do in life 
creates a certain focus of attention. It not only 
eliminates other objects from our attention but 
concentrates us on the chosen object. If that 
object or goal is unwholesome, our mental ener- 
gy will be concentrated in a painful way. 7. Seventh, we have certain things that we reflect 
upon deeply (Dhyana) — the most constant 
objects of our thoughts. We are always thinking 
about something. Our thoughts circulate around 
the goals we are seeking, our basic enjoyments, 
acquisitions and achievements. If the main The Eightfold Method of Yoga II 
objects that we reflect upon are disturbing, lim- 
ited or confused, then the mental field must be 
distorted as well. 8. Eighth, we must absorb our minds in those 
things we most seek. This will occur in certain 
peak experiences (Samadhi) that come at the end 
of our striving. Even the attainment of pleasur- 
able objects, like sex or food, is the culmination 
of certain values and disciplines and seldom 
comes without effort. The same is true for other 
goals of life. However, if the object we seek is 
tinged with personal craving, our absorption in it 
must be transient and leaves us feeling empty, 
however happy that moment of absorption may 
be. Yoga is a way of doing this process consciously, in 
which we gain absorption in God or our true nature. Psy- 
chological disorders occur through doing it wrongly or 
unconsciously, in which we gain absorption in wrong 
influences that cause us to lose power over our own con- 
sciousness (lose our inner peace). Once we understand this 
process, we will no longer seek those things that bring us 
suffering. This requires truly understanding our con- 
sciousness and how it works. Without understanding and 
applying the great principles of Yoga and Ayurveda, we 
cannot do this. May you, the reader, proceed quickly and without hin- 
drance on this great path of immortal life. Ayurveda and the Mind 
Primary Yantra 307 
Appendix 1 
The following tables provide not only a summary but a 
more extensive knowledge of our psycho-physical nature 
and its place in the greater universe of consciousness. Top- 
ics covered are the three bodies, the five sheaths, the seven 
levels of the universe, the seven chakras, the five Pranas, a 
table of the functions of the mind (Chitta), and a diagram 
of cosmic evolution. Table a 
The Three Bodies 
Our true Self, whose nature is Pure Consciousness, is 
encased in three bodies or vestures. Only the gross or phys- 
ical body is a body in the ordinary sense of the word. The 
subtle (astral) body is built up from the impressions 
derived through the mind and senses. The causal body is 
made up of our most deep-seated tendencies, held in the 
three gunas of sattva, rajas and tamas. The inner Self is the 
fourth factor that transcends the three bodies. Body 
Gross 
(Physical) 
Subtle 
(Astral) 
Causal 
Transcendent 
beyond 
Self (Pure 
Consciousness) Composition 
gross elements 
derived from 
food 
subtle elements 
derived from 
impressions 
causal elements 
derived from 
gunas 
unmodified State 
waking 
dream 
deep sleep 
transcendent 
consciousness (turiya) Existence 
physical 
astral 
causal or 
ideal 
unmanifest 
absolute Guna 
tamas 
rajas 
sattva 
gunas Ayurveda and the Mind 
The physical body functions during the waking state, 
in which we live in a world of physical objects, each with 
its specific fonn and location in time and space. For this 
body to exist, we must eat and take in the gross elements 
that compose it. The astral body functions during dream and inspired 
thought, in which we live in the world of our own impres- 
sions. It defines time and space rather than being defined 
by them. It is sustained by impressions and the subtle ele- 
ments, which are its food. It is dominated by the emo- 
tional or sense-mind (Manas). The causal body functions during deep sleep and pro- 
found meditation, in which we live in our own conscious- 
ness devoid of external objects, perceived or imaginary. It 
is not located as a fonn or impression in space and time, 
but exists as an idea that creates time and space according 
to its qualities. It is sustained by thoughts, the causal ele- 
ments, which are its food. It is dominated by our deeper 
consciousness (Chitta). Our true Self and immortal being 
transcend all three bodies and states of consciousness. Only 
in this rests our liberation from time and space, birth and 
death. The Three Bodies and Psychological Disorders 
We must determine the level of our nature from which 
our psychological problems derive in order to treat them 
properly. If their cause is physical, like wrong diet, it must 
be treated on that level. If the cause is astral, like wrong 
impressions, these impressions must be changed to 
improve the condition. If the cause is causal, like deep- 
seated rajas and tamas in the soul, they are difficult to cor- 
rect and their causes may stem from past life karma. Treat- 
ing them physically and astrally improves them indirectly. Appendix 1 309 
It is difficult to get to the causal level directly because this 
requires control of the lower bodies and the ability to med- 
itate. Physical disease factors, like bad food or water, affect 
the astral body indirectly according to the impressions 
derived from them. In the same way, impressions in the 
astral body affect the causal body indirectly according to 
their gunas. All three bodies are involved in some way, 
whatever the condition is. Relative to healing, our physical world can be changed 
by altering the objects around which we live, and particu- 
larly those we ingest (food, water and air). Our astral world 
can be changed by altering our impressions and ideas. Our 
causal world can be changed by altering our deepest beliefs 
and desires (the gunas we hold to). Table b 
The Five Sheaths and the Mind 
The three bodies make up five sheaths or layers of mat- 
ter from the gross physical to the causal. Layer Sheath Function Composition 
Chitta Bliss, love or Samskaras 
(Consciousness Anandamaya spiritual (Guna imprints 
or inner mind) Kosha aspiration from tanmatras) 
Buddhi intelligence. reason or mental 
(Intelligence) Vijnanamaya discernment activities (Vrit- 
tis) kosha 
Manas sensory, gathering impressions 
(Outer mind) Manomaya kosha sensory and data (tanmatras) 
Prana vital, animate the five Pranas 
(Vital force) Pranamaya kosha physical and 
astral bodies 
Physical food, allow for five Elements 
Annamaya kosha embodiment Ayurveda and the Mind 
The three bodies constitute five sheaths. The Pranic 
sheath mediates between the physical and astral bodies; 
the intelligence sheath mediates between the astral and 
causal. The three main functions of the mind (Chitta, Bud- 
dhi and Manas) constitute the three most subtle sheaths. The field of our core-consciousness makes up the sheath of 
bliss (Anandamaya Kosha) in which we hold our deeper 
joys and sorrows, our kannas and Samskaras that are 
imprinted in the gunas. Consciousness is bliss, with love 
or desire being predominant, ever seeking happiness and 
joy. It governs the state of deep sleep in which all manifest 
thoughts and impressions disappear and in which we expe- 
rience peace and joy. The field of intelligence makes up the sheath of intelli- 
gence, in which we hold our deeper knowledge, judgments 
and discrimination of truth. This either allows us access to 
the bliss sheath, if our wisdom is spiritual, or closes it off 
to us, if our knowledge is of the outer world only. This is 
the site of most of our mental activities (vrittis), particu- 
larly those that relate to the determination of truth and 
reality. The field of the mind makes up the mental sheath, in 
which we hold our various impressions, both sensory and 
mental. These either allow us access to the intelligence 
sheath, if we have understood and digested them, or close 
it off, if we are caught in outer enjoyments. Pranamaya kosha's lower (Tamasic) aspect becomes the 
physical Pranas, its higher (Rajasic) aspect becomes the 
subtle Pranas and emotions (mind and senses) and consti- 
tutes the emotional body. Similarly, the intelligence sheath 
is dual in nature. Its lower (Rajasic) function is intellect, 
or thought directed toward the outer world, which works 
along with the senses and part of the astral body. Its high- Appendix 1 
er (Sattvic) function is true intelligence, or discrimination 
directed toward the eternal part of the causal body, and 
transcends the senses. Table c 
The Seven Levels of the Universe 
The universe is an organic entity or Cosmic Person con- 
structed by Cosmic Intelligence and occurring in different 
layers — from Pure Being to gross physical matter. The 
five sheaths correspond to the first five levels of the uni- 
verse.
It is the highest stage of meditation that brings ultimate joy and fulfillment in life.
What is the ultimate goal of Samadhi?
Samadhis of the distracted mind and Samadhis of the imaginative mind
What are the two types of Samadhis?
It is necessary to develop Samadhis of the one-pointed mind in order to develop Samadhis of the calmed mind.
What is the importance of developing Samadhis of the one-pointed mind in achieving higher Samadhis?
Prana is responsible for energizing the mind and senses, and its correct functioning is necessary for higher Samadhis.
What is the role of Prana in Samadhi?
Ayurvedic psychology lays the foundation for yogic Samadhis, and its principles are used to help individuals develop higher Samadhis and overcome psychological disorders.
What is the relationship between Samadhi and Ayurvedic psychology?