Yoga as a Therapy-7: YOGIC METHODS OF DIAGNOSIS

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Yoga as

a Therapy-7: YOGIC METHODS OF DIAGNOSIS

Yogacharya

Dr Ananda Balayogi Bhavanani

Chairman

ICYER, Pondicherry, India. www.icyer.com

 

When we start to use the art and science of Yoga as a therapy

(Yoga

Chikitsa) it is important that we realise the basic fact that Yoga has its own system of diagnosis and

health evaluation. Please don’t forget that the mere use of Yoga techniques

to suppress symptoms is Yogopathy!

The twelve diagnostic

methods (dwadasha rogalakshna anukrama) have been very well described by

Yogamaharishi Dr Swami Gitananda Giri, founder of Ananda Ashram at Pondicherry,

India and one of the foremost authorities on Yoga in the 20th

century as a method of self-analysis (swadhyaya) that enables not only the

therapist to understand the patient better but also enables at the same time

the patient to understand themselves better too. This may then stimulate the

patients themselves to make a sincere and dedicated attempt to regain their

lost health, happiness and wholeness through unitive methods. This is a “win-winâ€

situation and benefits all!

The twelve major methods of diagnosis used in yoga that have

been described by Swamiji include:

Triguna:

This is most important as a person of a tamasic (dull and

lazy) nature needs to be treated differently than rajasic (overactive)

and sattwic (calm and composed) types. Western medicine treats

everyone “democratically the same†and turns simple toxicity into

permanent sickness. The trigunic nature must first be

evaluated to bring about self-healing in a patient. The more sensitive and

evolved the person, the more sensitive must be the treatment. Tridosha:

Without evaluating patients according to their dosha, modern

medicine dries up the kapha, increases chemical poisoning

and produces pressure conditions that are all chronic disorders, while the

original dosha imbalances may be easily rectified and balanced.Trivasana:

The psychological background to one’s personal nature represents personal

propensities that bind us to the wheel of birth and rebirth. Lokha

vasana (attachment to one’s position in life), jnana

vasana

(attachment to one’s level of education and knowledge) and deha

vasana (hang-ups and attachments to the body). These may be

considered to be the most ingrained of all human conditions.Prana:

One must determine which of the prana vayu is active or

recessive, and which upa prana vayu is shut down,

inactive, or recessive. Improper functioning of the various prana

vayu leads to various conditions depending on the vayu

involved. For example, if it is the samana vayu, then digestion is

affected whereas the excretory function is affected in apana

vayu malfunction. Loss of prana is death whereas disease

is the manifestation of pranic malfunction.Abhyasa:

A disciplined patient can be trusted to carry out directions, while those

who are undisciplined will be difficult patients, disobeying injunctions

about life, transgressing body laws, and therefore, will remain disturbed,

negative and ill. A disciplined person is seldom ill and is usually

suffering only from ignorance or avidya. When truth is revealed

they will immediately follow the truth. Most real Gurus will refuse to

accept students unless they are disciplined but Yoga therapists don’t

always really have that choice!Jiva

Karma: A healthy lifestyle is one where

there is proper adherence to yama-niyama, the system of

morality and ethics, as expounded by Maharishi Patanjali. Disobedience or

lack of discretion in following these moral and ethical precepts are the

cause of much sickness, pain, suffering and violence. A moral and ethical

life is necessary for attaining and maintaining good health. Chetana:

The quality of thought of the individual matters! Are the patient’s

thoughts idealistic, positive, and

outgoing? Or are they lacking in ideals, reserved and negative? Thought is

the cause of all body action and this is the rationale behind adhi-vyadhi,

the Yogic concept of psycho-somatics. The Christ Yogi said, “As above, so

belowâ€- As we think so also we become. Nowdays we are faced with dangerous

vyadhi-adhi,

somato – psychic conditions where diseased condition of the body in turn

produces mental disturbances. Talk of the tail wagging the dog!Vacha:

Much can be diagnosed from the way a person speaks, how they pronounce and

enunciate language and how they deliver the “power of sound in speechâ€.

Refined speech should be met with refined results. Crude and rough speech

elicits crude and rough response. An understanding of the different

regions related to production of sound such as the nabhi (navel), hridaya

(heart), kanta (throat), rasana (tongue), nasa

(nose) etc are essential to be able to utilise this method properly. Saint

Thiyagaraja, the great south Indian music composer has delineated these

regions and their importance in producing the seven sacred notes of Indian

music in his krithi (song) shobillu saptaswara (the seven

beautiful heavenly notes of music).Ahara:

As food plays an important part in health or sickness, dietary habits must

be examined in great detail. It is universally understood that a

meat-eating diet is destructive, while a vegetarian diet is more conducive

to good health, emotional equilibrium and unitive evolution. Junk foods

especially must be curtailed. Tiruvalluvar, the great Dravidian poet-saint

has emphasized the link between overeating and disease by saying, “the one

who eats on an empty stomach gets health while with the greedy glutton

abides ill-health†(izhivu arindhu unbaankan inbampol

nirkum kazhiper iraiyaankan noi-

Tirukkural 946). He offers

sane advice on right eating when he says, “He who eats after the previous

meal has been digested, needs not any medicine.†(marunthuena vaendaavaam

yaakkaikku arundiyathu atrathu poatri unnin-Tirukkural 942). He also invokes the Yogic concept of Mitahara

by advising that “eating medium quantity of agreeable foods produces

health and wellbeing†(maarupaaduillaatha

undi marutthuunnin oorupaadu illai uyirkku -Tirukkural 943).Viparita

Buddhi. There is no possibility of good

health for a person who deliberately misuses tobacco, alcohol and illicit

drugs. Other habits like over eating or under eating, over exercise and

under exercise as well as sexual abuses must also be considered. Viparita

Buddhi is considered one of the final steps on the road to self induced

disaster as made clear by the common statement “vinashkale viparita

buddhi†(when the end is near the intelligence is lost).Jiva

Vritti: Considerations such as periodicity

of the nasal cycle, number of breaths per minute (whether deep or shallow,

whether sectional or complete), periodicity and rate of the heart, blood

pressure, regularity of passing urine and emptying of bowels etc are

classified in this category.Sankalpa:

Aspirations of the individual which may only involve a desire to be well

must also be examined. What are the beliefs of the patient? Are they

negative or positive? High or low? Are they idealistic enough to accept

help, suggestions, and spiritual advice, or are they the type who rejects

positive help. It is most often the case that the one who accepts is a

ready listener, and usually follows up with direct actions leading to

betterment of health and attainment of well being.

It

is mind boggling to even contemplate the wisdom of the great minds (Rishis)

who devised and codified such a complete system. When we make the effort to inculcate

these concepts into our Yoga therapy practice, then we start to be real Yoga

Chikitsaks (those practicing yoga as a therapy) -if not we will merely remain

YOGOPATHS and nothing more nothing

less!

Yogacharya Dr.Ananda Balayogi Bhavanani Chairman : Yoganjali Natyalayam and ICYER Hon General Secretary, Pondicherry Yogasana Association 25, 2nd Cross,Iyyanar Nagar, Pondicherry, South India-605 013 Tel: +91-413 - 2622902 / +91-413 -3203314/+91-413 -2241561 Mobile: 9842311433 Website: www.icyer.com www.geocities.com/yognat2001/anandahttp://youtube.com/profile_videos?user=yognat2001 & p=r