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Body, Mind and Medicine

To the physician the problem presents itself therefore in a concrete way as a mode of approaching the person as a whole so that he can function efficiently and as a healthy happy being in his social milieu. It is well recognized that of the patients who visit a doctor for any ailment, about 50 per cent have a complicating psychological factor involve.

In view of these figures it is not surprising that whereas the eighteenth century was spoken of as the Age of Reason, the nineteenth as the Age of Progress, the twentieth is characterized as the Age of Anxiety. Our literature, our tastes in fashion, in Art, in the cinema (picture) and our attitude to religion all reflect this fact of inner restlessness that tosses the individual from one torment to another, seeking temporary relief in sedatives, tranquillizers and mood elevators. How many persons nowadays begin the day with an energizing pill and end it with a hypnotic?

Now the uniqueness of Ayurveda – the Science of Life – lies precisely  here: to see the intimate relation between mind and body and when treating the one, to always bear the other in mind and body and when treating the one, to always bear the other in mind. Rajas and Tamas are according to this view the ill-humors of the mind even as derangements o Vata, Pitta and Kapha are of the body. Hence the problems of securing peace of mind is not merely one of spiritual penance or austerity or religious practices but rather of recognition of the interrelation between mind and body and making a well coordinated attach on it. We shall be able to realize this still better if we analyse the source of human suffering.

Two concepts which have come to dominate present day psychiatry are stress and anxiety. Selye in his study of the former refers to General Adaptation Syndrome which is so intimately connected with the body’s resources to cope with the challenges posed by an inclement environment. When the stress becomes too much for the organism to endure, we have various disorders. It is worth noting that even the problems posed by so called emotional situations call forth these mechanisms and the organism’s capacity to survive the strains integrally will be determined by these physiological resources. If we examine, on the other hand.

The roots of anxiety, we find the same psycho – physiological basis. The nature of anxiety has been a dominant concern of the psycho – analyst, the existentialist and of the extreme environmentalist alike. Freud saw that anxiety was mainly due to repressed libido. Another eminent psycho – analyst, Karen Horney, sees the origin of it to lie in cultural and competitive factors inherent in modern life.

The Existentialists, on the other hand, trace it to man’s fear of Non being or more simply, death. Simply considered they all hark back to the biological roots of behaviors and attribute our lack of peace to the fact that we do not come to terms with our earthy, material self. Our whole attitude to the true values of life and their appraisal is lopsided and misleading. This is, for example, what a well known writer, Maurice Girodias, has to say in the prestigious Encounter in defence of pornography, “we are erotic units, homo eroticus, related to an universe made entirely of similar units. We belong to an erotic society, more surely than to any race or nation.” What a far cry from the noble reality regarding our origin such as the poet realized when he said:

Life like a dome of many – colored glass
Stains the white radiance of Eternity.

No wonder Atreya connected good health with moral living and we can see that if man is to regain his true nature as ananda and enjoy genuine inner peace he must not just resort to tranquillizers, which can but create a vicious circle, but come to terms with the Divine in him.

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