Ancient Science of Life,

Vol No. V No. 3 January 1986, Pages 154 - 155

THE EXPERIENCES WITH AYURVEDIC PSYCHOTHERAPY

SATVAVAJAYA IN EUROPE
KAREL NESPOR AND R. H. SINGH*
Pod Cimickym hajem 1, 181 00 Prague 8, Czechoslovakia
*Department of Kayachikitsa, Insitute of Medical Sciences, Banaras Hindu University,
Varanasi 221 005, India.
Received: August 18, 1985
Accepted: September 20, 1985
ABSTRACT: This paper draws some parallels between Ayurvedic and Western Psychotherapy
based on a collateral sutdy.
INTRODUCTION
It is not the intention of this paper to
describe in detail different principles of
Ayurvedic Psychotherapy / Satvavajaya /
and various psychotherapeutic approaches in
the West. In the West itself there are
different psychotherapeutic schools but their
successful followers differ much more in
their respective theoretical backgrounds than
in the actual practice. This paper was
written after a meeting of the authors at the
in patients department of the mental
hospital in Prague, where women dependent
on alcohol and / or other drugs were treated
by a complex therapy scheme. Many of
these women suffered from neurotic
problems which had partly been responsible
for their substance dependence.
The
European author was interested to know
how
the
Indian
author
would
psychotherapeutically
manage
such
problems. This paper is based on ouw
common, if short time co-operation and
observations.
Basic
principles
psychotherapy

of

Ayurvedic

Satvavajaya or Psychotherapy is one of the

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

manifestations the psychoshock therapy is

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

accomplish outside the therapeutic situation.

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

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