Mental Health: A Psychological, Medical, and Astrological Perspective
Mental health is an integral part of human well-being, shaping how we
think, feel, and act in our daily lives. It influences our ability to
handle stress, maintain relationships, and make meaningful choices.
Throughout history, mental health has been understood through various
lenses—psychological, medical, and astrological—each contributing a unique
perspective on the causes, expressions, and healing of mental imbalances.
From a psychological viewpoint, mental health refers to the
harmonious functioning of emotional, cognitive, and behavioral processes.
Theories such as Freud’s psychoanalysis emphasize the role of unconscious
conflicts, while behavioral and cognitive theories focus on learned
responses and thought patterns. Humanistic psychology, as advocated by
Maslow and Rogers, views mental well-being as the fulfillment of one’s
potential. Common psychological
disturbances include anxiety, depression, and obsessive-compulsive
behaviors. Psychological therapies such as Cognitive Behavioral Therapy
(CBT), psychodynamic methods, and mindfulness practices aim to reframe
negative thinking, resolve inner conflicts, and promote self-acceptance.
The medical perspective treats mental health as a biological
phenomenon influenced by brain chemistry, genetics,
and physical health. Conditions like depression and schizophrenia are often
linked to imbalances in neurotransmitters such as serotonin and dopamine or
hereditary factors. Diagnosis follows clinical standards such as the DSM-5
or ICD-11. Treatment commonly involves medication—antidepressants,
antipsychotics, or mood stabilizers—sometimes combined with psychotherapy.
Modern psychiatry also explores neurostimulation techniques like
Electroconvulsive Therapy (ECT) and Transcranial Magnetic Stimulation
(TMS). Preventive approaches emphasize healthy lifestyles, early detection,
and
regular mental health checkups.
Astrology, offers a traditional and symbolic perspective on mental
tendencies and emotional patterns. In this view, planetary positions at
birth influence temperament and psychological states. The Moon is said to
govern emotions, Mercury the intellect, Saturn the depth of thought, and
Mars the drive and aggression. Certain planetary alignments are believed to
correspond with emotional instability or anxiety. Astrologers may suggest
remedies such as chanting mantras, wearing gemstones, or practicing yoga
and meditation aligned with one’s planetary cycles. While astrology cannot
replace medical or psychological treatment, it often serves as a reflective
tool, helping
individuals understand their inner nature and timing in life events.
An integrative approach to mental health acknowledges the connections
between mind, body, and spirit. Psychology
offers insights into behavior and emotion; medicine provides tools to
stabilize brain chemistry; and astrology adds a symbolic layer of
self-understanding. Together, these perspectives encourage a holistic
awareness of mental health, promoting healing that is both scientific and
spiritual.
In conclusion, mental health is multifaceted. It cannot be fully
understood through one discipline alone. A balanced
understanding that blends the psychological, medical, and astrological
dimensions can help individuals achieve
self-awareness, harmony, and resilience in the face of life’s challenges.
Mental conditions are described in our Veda Vedangas. Taittiriya
Upanishad speaks:
Verse 2.174 Book 2 - Brahmavallī
लिङ्गात्मकतया तद्वत्समष्टिव्यष्टिरूपिणः ।
तदवच्छेदहेतोः स्यादव्यक्तस्य सुषुप्तता ॥ १७४ ॥
liṅgātmakatayā tadvatsamaṣṭivyaṣṭirūpiṇaḥ |
tadavacchedahetoḥ syādavyaktasya suṣuptatā || 174 ||
In the same way for the Sūtrātman, who is manifested both as cosmic and
individual beings (in a subtle form), there is the limitation by the form
of the liṅga-śarīra. The Avyaktu, the Unmanifested, (as limited in the
human body) is identical with avidyā in the state of sleep.
What is true of the Virāj is equally true of the Sūtrātman, the cosmic
being in its subtle aspect. While in its cosmic subtle aspect it is
referred to as the Sūtrātman, in its individual subtle aspect it is called
Taijasa. Though the Sūtrātman is infinite, it suffers limitation due to
avidyā. In the individual form, it has the subtle body (liṅga-śarīra) as
its adjunct. The subtle body is composed of seventeen factors—buddhi, manas,
the five organs of knowledge (jñānendriya), the five organs of action
(karmendriya), and the five vital airs (prāṇa).
Buddhi is the principle which stands for certitude, while manas stands for
desire and doubt. These two, which are modes of the internal organ, are
derived from the sattva aspect of the elements taken collectively. The five
organs of knowledge spring from the sattva aspect of the elements taken
separately. The five organs of action come from the rajas aspect of the
elements taken separately. The five vital airs—prāṇa, apāna, vyāna, udāna,
and samāna—come into being from the rajas phase of the elements taken
together. The subtle body can be described in a different way as being
constituted by three sheaths—the sheath of self-consciousness
(vijñāna-maya-kośa), the sheath of consciousness (manomaya kośa), and the
sheath of vitality (prāṇamaya-kośa). The seventeen factors mentioned above
are apportioned among the three sheaths. The vijñānamaya-kośa consists of
buddhi and the five organs of knowledge. The manomaya-kośa is composed of
manas and the five organs of knowledge. The prāṇamaya-kośa is made up of
the five organs of action and the five vital airs. The Avyakta, the
unmanifest māyā, is the cause of the limitation of the cosmic being who
assumes the individual form both in its gross (sthūla) and subtle (liṅga)
aspects. It is known as kāraṇa-ajñāna in the state of sleep. The individual
form of the Self in the state of sleep is called Prājña. THUS WHEN ALL ARE
BALANCED BY YOGA, MIND IS STABLE OR ELSE IS DESCENDING DOWN TO HEALTH
CONDITIONS.
A very beautiful description of this is given in Katha-Upanishad
(1.3.3-4):
आत्मान्ँ रथिनं विद्धि शरीर्ँ रथमेव तु । बुद्धिं तु सारथिं विद्धि मनः
प्रग्रहमेव च ।।
इन्द्रियाणि हयानाहुर्विषया्ँ स्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं
भोक्तेत्याहुर्मनीषिणः ।।
Atman is the master of the chariot, body is chariot, intellect is the
charioteer, and the mind are the reins, sensory organs are the horses.
The mind (manas) is higher than the body and the intellect
(buddhi) is higher than the mind. The Gita says it simply and completely:
“The senses are superior [to the body], the mind is superior to the senses,
the intellect (buddhi) is superior to the mind. And much superior to the
intellect is the supreme intelligence (param buddhi)” (Bhagavad Gita
3:42-43).
If we continually subordinate the manas to the buddhi, ignoring its
responses and listening only to our illumined intelligence, we will in time
become adept in yoga sadhana, and through that we will fully enter into our
Self and attain that mastery we call moksha (liberation), and thus be free
forever from the cycle of birth and death. Chitta is the subtle energy that
is the substance of the mind, and yet is consciousness itself. When that is
made one with the buddhi, Self-knowledge must result. The buddhi must not
be merged in the manas, but the manas must be elevated and merged with the
buddhi, with the principle of spiritual intelligence within each of us.
This is the real “elevation of humanity,” an intensely personal endeavor in
which each one must engage if humanity is to have any better future. It is
not to be found outwardly but inwardly. The mind must be “polished”
continually to keep it bright and unmarred. The foremost way is through
meditation, but we must also use our intelligence and continually be
expanding our intellectual faculties (buddhi). We must make sure that our
minds do not accumulate a layer of dust and dirt that will dull and deaden
the mind. It is a constant process to keep our minds in the condition
favorable to spiritual growth and ultimate realization. When the buddhi has
been purified and refined sufficiently, the eternal verities become
perceptible to the yogi. And as he proceeds onward and upward he intuits
that in time he will see and unite with the Eternal Itself. Enlightenment
encompasses and transmutes the buddhi, it does not eliminate or transcend
it. Therefore intelligence, awareness and intuition can lead us to
liberation through (and within) the buddhi. Intelligence, awareness and
intuition are essential ingredients in our attainment of liberation. These
three things are faculties of the buddhi and by their nature tend to higher
consciousness. Nevertheless, we must put forth our will to use them as
tools of transformation. But since this is their very purpose, we will not
find them hard to use for our benefit. Pleasure and pain originate in the
mind and overwhelm us, but when the yogi by practice learns to center his
experience in the buddhi, then they become objective to us, and we will no
longer be overcome by them, nor will they agitate us in any way. We can
choose to perceive them or not. The mind, being the root of action,
determines the character of our whole life. That is why Solomon said: “Keep
thy heart with all diligence; for out of it are the issues of life”
(Proverbs 4:23). (The Hebrew word leb means mind and intelligence: buddhi.)
The mind is the source of life itself–it is life. Yet it can be
transcended–transmuted.
All good or evil comes to us from ourselves, from our mind. God has
nothing to do with it whatsoever. Therefore, the Gita says: “Do not say:
‘God gave us this delusion.’ You dream you are the doer, you dream that
action is done, you dream that action bears fruit. It is your ignorance, it
is the world’s delusion that gives you these dreams. The Lord is everywhere
and always perfect: what does He care for man’s sin or the righteousness of
man? The Atman is the light: the light is covered by darkness: this
darkness is delusion: that is why we dream. When the light of the Atman
drives out our darkness that light shines forth from us, a sun in splendor,
the revealed Brahman. The devoted dwell with Him, they know Him always
there in the heart, where action is not. He is all their aim. Made free by
His Knowledge from past uncleanness of deed or of thought, they find the
place of freedom, the place of no return” (Bhagavad Gita 5:14-17).
Medical observations are still in the babe stage even though
books are in 1000s . Astrological condition purely determines the Karma
factor. We may try but we may succeed or may not.
K Rajaram IRS 101025
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