Anxiety and Panic Attack Management - 3

[Guest guest]

[After discussing depression in Post # 1549 in this series of

articles, we

will deal with the Ayurvedic view on Anxiety and Panic Attacks (APA)

faced

by most of us due to the stress and strain of modern life especially

in

metropolitan and city areas. In the first two article (#13750,88) the

author

introduced and

familiarized the reader with this disorder. This third article in

this

series offers ayurvedic views,

and

herbal treatments will be dealt with in subsequent posts. Detailed

discussion on

various forms of this disorder as dominated by specific doshas may be

found in

ancient texts. Diagnosis and treatment is not the main focus here.

Rather, the

root causes and prevention is the goal. Hence astrological

configurations

pointing to the vulnerability of an individual to APA are included.

While APA

is the

main focus here, the information also applies to many other disorders

coming

under the heading of mood and behaviour disorders. Much of this

information

already exists on the internet but the author has presented it in a

simplified form which may be of interest and help to sufferers.

Additional

matter is included from the author's own experience.]

 

-----------------------------

 

 

 

 

 

In the Ayurvedic perspective, the body and the mind are both

considered to

be the abode of disease as well as the abode of well-being. According

to

Charaka Samhita the cause of well-being is the harmonious or

concordant

interaction of the mind and the body. Other than homeopathy, no

other " pathy "

specifically

considers the relationship between the physiological and the

psychological

components of health and disease. It is only in recent years that

strong

statistical evidence has emerged linking stress and depression with

infectious diseases, cancer and even death itself. There is now a

field of

research called psychoneuroimmunology (complete with its own

organization

and website) that is dedicated to unlocking the connection between our

thoughts (i.e. our nervous systems) and our immune systems. It may be

informative to briefly look at the several key links between these

systems:

 

When we are stressed, our bodies produce more adrenaline and cortisol

and

while these hormones help mobilize the body's energy reserves to aid

in

dealing with this stress, the increase of resources allotted to

stress must

correspondingly be decreased somewhere else and that somewhere else

is our

immune system. As the output of adrenaline and cortisol are

increased, the

body compensates for the energy expenditure by decreasing the amount

of

energy available to our immune system. As a result, the number of

antibodies

in the immune system drops and both the number and strength of

lymphocytes

in our immune system also diminish.

 

Researchers have learned that the brain is directly wired to the

organs of

the immune system (the spleen, thymus, lymph nodes and bone marrow)

and that

stress and depression affect their performance.

But the most revolutionary information has been concerning the

connection

between the neuropeptides produced by brain cells and the rest of the

body.

In much the same way that the immune system uses the interleukins to

communicate with itself, the brain uses the hormone-like

neuropeptides to

communicate with itself and the rest of the body, including the immune

system. When we are happy, for example, the brain produces one kind of

neuropeptide. The cells of the immune system have specific receptor

sites

for these " up " chemicals. Once received and locked into the receptor

sites,

these neuropeptides literally cause the cells of the immune system to

strengthen and build. Correspondingly, when we are depressed, we

produce a

different set of neuropeptides. Immune cells also have specific

receptors

for these " down " communicators, whose net effect on the immune system

is to

shut it down.

 

Incidentally, this is by no means a one-way communication. The cells

of the

brain have receptor sites for the interleukins and interferon

produced by

the lymphocytes of the immune system. That's right! It turns out that

some

of the macrophages and activated lymphocytes actually are capable of

producing their own neuropeptides to communicate directly back to the

brain

in its own language. The communication is bi-directional, constant and

total.

 

Basically, through both our nervous systems (direct wiring) and our

circulatory systems, (hormones and neuropeptides) our minds interact

with

every organ, system and cell in our bodies, affecting the performance,

functioning, growth, and repair of our:

 

Immune systems

Bones

Bone marrow

Glands

Heart (everything from the heart rate to the heart tissue itself)

The walls of our veins and arteries

The functioning of individual cells in the body

Even the very structure of our DNA

 

The entire body is literally created and run by the brain -- with

equal

input back from the organs and cells themselves, again through both

the

direct wired connections of the nervous system and the neuropeptides

and

hormones traveling through the circulatory system. The net result is

that in

addition to what medical researchers have been able to verify and

explain,

there are a number of " incidents " that hint at so much more.

Due to this two way communication, the concept that brain is

the " driver "

driving the entire body itself needs to be examined critically.

The " mind "

itself is spread all over the body! Every cell has its own mind!

 

http://www.auroville.org/education/edu_centres/Ron_anastasia.htm

 

http://speakingoffaith.publicradio.org/programs/stress/mindbodyessay.s

html

 

Just as personal computers have processor cards for the monitor,

sound and

video, our nervous systems also have local processing units which yoga

theory terms Chakras. The ganglias of nerve bundles have

correspondence with

Chakras of yoga theory. While Ayurvedic Acharyas also treat the mind

as

different from the body for convenience, they also recognize the mind

of

each local cell, e.g. for children with constipation, a massage of

castor

oil, or oil infused with herbs, is given on the belly. For certain

female

problems, a castor oil massage and fomentation on the pelvic area is

also

practiced.

 

The findings of modern researchers were known to Ayurvedic Acharyas

three

thousand years ago. Regardless of its symptomatic manifestations,

almost

every disease involves both the body and mind, and these two aspects

are

inextricably interwoven and cannot be separated. According to Charaka,

everything in the world can have only two conditions, healthy and

unhealthy

and both of these have a cause. Nothing can exist without a cause. In

many

cases, the agent of a disease can be described in terms of a doshic

imbalance. The Vaidya can perceive the imbalance sensorily through

various

diagnosis means including visual inspection (darsana), palpation,

(sparsana)

which includes pulse diagnosis and patient interview (prasna). However

Acharyas also appreciated that certain diseases could not be

explained by

recourse to doshic imbalances alone, these diseases manifested from

causes

which operated on a more subtle level than even the tridosha. These

causes

are called non-perceivable. Even diseases for which there are

perceivable

causes also have non-perceivable causes operating simultaneously in

the

subtler realms. In truth, the fundamental cause of all disease, is a

non-perceivable yet very real attachment to the material aspect of

creation.

 

This attachment has two major disease-producing consequences in the

human

mind: fear and desire. This Ayurvedic philosophy now forms the

foundation

stone of the work of many western doctors, a notable one being Dr

Hamer, who

believes the origin of cancer lies in the realm of mental trauma.

 

Acute anxiety, ( " manodvega " ) borne of fear or desire, is categorized

under

the title Unmada ( " Insanity or a generic term for mental disease) in

Ayurvedic

medicine. Sushruta describes

Unmada as " a derangement of bodily doshas affecting the up-coursing

nerves

and thereby producing a distracted state of manas (mind) " . The disease

manifests in both physical and mental symptoms described earlier.

Ayurveda

recognizes several different etiologies of this condition.

 

The first comprehension of the cause of this vitiation of the upper-

body

Doshas is through some form of fear/desire which has established

itself in

the Manas (mind) of the individual. Each person with anxiety has a

variety

of fear/desire unique to himself or herself. Its remedy lies in

recognizing

this mental aberration, knowing it to be unreal and insubstantial

(Mithya/Maya) and then transcending it. Saints and yoga teachers are

true

vaidyas dealing with this remedy.

 

A second way in which Ayurveda perceives acute anxiety is by

regarding it as

one of the consequences of prajnaparadha (literally: 'transgression

against

knowledge'). On the simplest level, prajnaparadha is acting without

common

sense (see post #480). At a more universal level such actions are

produced

by self-centered desires of an individual being who has lost the

memory of

universal rhythms and universal wisdom. Acting from ignorance, the

individual attempts to interpret the universe differently from how it

is in

reality in order to satisfy particular personal needs. " An

unrighteous act

done by one who is ignorant and of impaired memory is to be regarded

as a

volitional transgression (prajnaparadha) " says Charaka. This agrees

with the

views during 12th/13th century where depression was believed to be

the state

of melancholy arising from moral guilt:

http://findarticles.com/p/articles/mi_m0ISW/is_2001_April/ai_72297157/

pg_2?tag=a\

rtBody;col1

 

Prajnaparadha can be regarded as a channeling of vital energy into

unnatural

activities. This energy can then take on an enduring form in either

the

physical or mental body (an electrolyte derangement, a virus or an

acute

anxiety neurosis) which fully manifests as a disease if disease-

supporting

host factors prevail.

 

A third Ayurvedic description of acute anxiety considers its specific

Doshic

imbalance. It is always important to identify the Doshas involved in

any

condition where possible. This will often indicate the general

treatment

regimen. More often, there may be a great number of stress factors

operating

with no dominant cause. In that case we can usually treat the deranged

Dosha(s) and without knowing the specific cause, successfully treat

the

patient. For a classification of doshas responsible for various

mental/mood

disorders, see:

http://www.easygrowing.org/documents/MentalDiseasesinAyurveda.pdf

A vaidya practicing pulse diagnosis will be guided by pulse more

often, than the

symptoms, and chances of conflict between the symptoms and pulse

often arise.

 

 

A brief description of astrological configurations giving rise to

anxiety panic

attacks can be helpful for those who know how to read the

configurations in a natal chart. Amongst many types of Unmada Yogas,

which

cause anxiety/depression/abberation of a mind, those formed with the

moon,

sun and lagna are the most powerful. Manodvega/matibhramana yoga

gives rise

to some of the following manifestations in the person:

1.Impulsive anger, violent tendency. The effects of anger are best

described

in the link:

http://www.easygrowing.org/documents/MentalDiseasesinAyurveda.pdf

 

2. Confrontation/disagreement in attitude, destructive behaviour,

suicidal

or extreme measure tendecies.

3. Inner complexes, fears, depressive thoughts

4. Complete mental aberation and hallucination.

 

The important planets are the tamasik ones, Saturn, Mars and Rahu

(ascending

node), Ketu (descending node). Mars governs explosive energies. Anger,

impulsive tendencies, Saturn, a vata planet, causes slow accumulation

of

negative feelings and Rahu tries to heighten the effects, causing

misunderstandings. Rahu acts like a magnifier. Rahu also gives rise to

sensitivity/addiction to intoxicants/poisons/drug reactions,

hallucinations

and imaginary fears. Since Rahu brings in material attachments and

associated

fear/desire, author considers it as a canonical shadow planet

bringing in the

shadow of depreesion/anxiety. Considering the sun, moon and ascendent

as focal

points, the conjunction of these planets at these focal points or

even the

aspects of these planets on focal points gives rise to feelings of

anxiety.

Since 4th house from the moon is also important, the presence or

aspect of

the malefics on the 4th house from ascendent or Moon also makes the

person

vulnerable to anxiety attacks. Mercury rules rational thinking and

learning

and can cause erratic behaviour, like a child. Therefore it plays a

role in

anxiety attacks being a Vata planet in its nature. Mercury alone in

the

zodiac sign, or at first/last degree in the sign, is a pointer to the

vulnerability of the person to becoming anxious. Retrograde or

combusted

Mercury also brings in sensitivity. The conjuntion of the Moon and

Mercury

causes often irresponsible and childish behaviour as well as the

inability

to accept the values and responsibility of society. This can also

cause

extremely nervous behaviour and conflict of the rationale and the

emotions.

The conjunction of Saturn and Rahu or their joint aspect on the Sun,

Moon,

Ascendent is also a frequent pointer to the possibility of anxiety.

The

sixth house from the Sun, Moon or Ascendent is also important, as it

is also

the lord of the sixth house. As per the Sudarshan system, all three

need

consideration in medico astrology.

 

The importance of Saturn in mental diseases is quite high, as both

are very

slow. Saturn in 1, 4, 8,10 or 12th signs from the Ascendant or the

Moon

makes Saturn as " kantaka " meaning that Saturn is a thorn in the leg

causing

limping in all the activities of life. Professions or careers are

hampered

and finances dwindle. When Saturn transits in the above positions it

becomes

operative. If Saturn or Rahu dasa/bhukti are running, the effects are

further enhanced. When this happens with respect to natal Moon, the

person

suffers physically and emotionally as chandra is manas and also

represents

the body. Rahu is regarded as the pleader and Saturn the chief

justice. When

both agree by having joint aspects on focal points of the natal chart

the

person suffers more. Many medico-astrologers believe that this

combination

causes rheumatic disorders relating to joint pains. Bhrigu Samhita,

the

first basic text of Vedic astrology describes this as Shapit Dosha,

which

means a poisonous curse. When Saturn is passing over the Moon, it

makes the

mind melancholy and destroys all the hopes and positive thoughts. If

it

transits in 4th house from the Moon, the cure is denied as 4th house

is the

house of healing. When passing in 8th house from Lagna/moon, a great

deal of

transformation of the body and mind takes place. Though an alarming

transformation when it occurs, the net result is good for the health.

Much

poison is eliminated from the body, but elixir comes in the end. If

the body

is not strong, the individual can die. The transit in 8th house is

much

worse, as Saturn's aspect on 2nd house makes the wrong food choices,

on 5th

house brings in wrong beliefs, wrong followings and wrong worship,

while

that on 10th house causes an upheaval in Karma yoga. Loss of job,

finance,

position can occur. Saturn affects those people much more who have

Saturn

placed in 1, 4, 8, 10, 12 houses from the natal Moon. Some south

Indian

astrologers correlate mandi with psychosis. Saturn sadesati often

brings in

the initiation of mood/behaviour disorders. This happens especially

if the

natal sign of the Moon and its preceding and succeeding signs have a

sudden

change of marks as per the Ashtakvarga system propagated in Kerala.

The presence

of aspect/parivartana/conjnction in Sun and Saturn in natal chart

brings in a

number of delays in the treatment. sun-saturn relationship is

sometimes termed

" Kshaya yoga " or " Vishayoga " , as the person sometimes suffers by

diseases taking

at least 2-3 years for cure, e.g. T.B.

 

Despite the above configurations, an expert will not forget to

evaluate the

basic strength of the planets, their signs/nakshatras and beneficial

aspects

on the malefics. Just as an unsupported Moon (Kema-druma yoga) makes

one

vulnerable to depression, there are several canceling configurations

which

give rise to support for the debilitated Moon. Similarly, the

strength of

the chart where important planets (Sun, Moon, lord of Ascendant) lie

in 6,

8, 12th houses, also becomes important. The charts having vipareet

rajyogas

have the maximum likelihood for health problems. The aspects of

Jupiter give

rise to the pacification of malefics and cures by a

medicine/meditation/yoga

etc. Lastly, even the exact position of the planet becomes

importance, since

some parts of zodiac(e.g. 1-10 degree of Scorpio) are poisonous and

the planet

occupying those degrees offers events resulting in grief. When sun,

moon are in

conjunction with some fixed stars, the health problems (Notably

blindness,

macular degeneration, glaucoma etc) are encountered. Though this is

western

research, author has seen its applicability.

 

In the next post scope for herbal remedies and food choices will be

discussed.

 

Editing help from Jane MacRoss is gratefully acknowledged.

 

Dr. Bhate

[Guest guest]

that was brilliant dr bhate. thank you for elaborating on all sides of the

matter. it was amazing about the astrological principles that come to play

as well. thank you very much for the breakdown.

 

namaskar,

 

 

__________

 

Raja Gursahani

(: 559.474.8576

,: rajagursahani