Yoga Chikitsa Yoga Therapy

Origin, Scope and Practical Application

BY

Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj

Yoga Chikitsa is virtually as old as Yoga itself, indeed, the return of mind that feels separated from
the Universe in which it exists represents the first Yoga therapy. Yoga Chikitsa could be termed
mans first attempt at unitive understanding of mind-emotions-physical distress and is the oldest
wholistic concept and therapy in the world. Western therapists are now approaching Unitive
Understanding (Yoga) and wholistic therapies (Yoga Chikitsa) with Yoga like practices. Many of
these Western practices are being absorbed into Indian therapies because our own Indian Therapists
are not aware of the scope of Yoga Chikitsa and quickly take up these modern and often less practical
but m ore costly therapies. Yoga is the loser when this happens, as all Western therapies are directed
to the Western hedonistic concepts and vulgar materialistic ends or goals, rather than the spiritual
concepts to be achieved through Yoga.
In this presentation I am trying to open up a wider view of Yoga and its application as a therapy by
introducing some fifty-two sections of Yoga treatment that are acceptable within the overall concept
of the Yoga Darshana, By expanding some of the sub-headings, I could have elaborated on the fiftytwo major sections presented so that a total of 108 major and minor applications of Yoga Therapy and
treatment are considered. Many of the present divisions or sections contain one or more distinct
therapies but for sake of brevity, only 52 sections are considered. Many interested in Yoga Chikitsa
will belabor or disagree with many of the general sections I have described. Others will state that
there is no classical authority for Yoga Chikitsa, while still others will elaborate how difficult it is to
use such an ancient science in practical application as a modern therapy. Indeed, it is difficult for three
reasons: firstly, there is little information available to the seeking Yoga therapist on Yoga Chikitsa
itself. Secondly, many therapists wishing to use Yoga Chikitsa are nor personally involved in Yoga,
and therefore, miss the real scope for Yoga Chikitsa in dealing with the problems of modern man.
Finally, the patient of Yoga Chikitsa is a distinct problem. He wants to be healthy instantlyhave an
instant cure. That has been promised to him by popular, aggressive and all too misleading
pharmaceutical advertisements, and the bias of modern physicians East and West to anything as
offbeat as Yoga Chikitsa. Yet, there is no other hope for real cure of the diseases of man except
with the wholistic method employed in Yoga Chikitsa.
Modern medical science enumerates some nearly 4,000 diseases and disorders of the body and mind
in modern medicine and psychology. Yoga views this vast proliferation of diseases as a natural
outcome of the stress and strain created by desire fostered by modern propaganda and the abuse of the
body condoned on all sides even by religion, science and philosophy. Add to this the synthetic junk
food diet of modern society and you have the possibility of endless disorders developingeven the
extinction of man by his own ignorance and misdeeds. Yoga, a wholistic, unified concept of Oneness,
is termed in Sanskrit Adwaitam or non-dual in nature. It suggests happiness, harmony and ease.
Dis-ease is created when duality or Dwaitam arises in the human mind. This false concept of duality
has produced all of the conflicts of human mind and the vast list of human disorders afflicting man.
Duality-disease-is the cause of mans downfall. Adwaita Vedanta, Yoga, and other wholistic concepts
return man to his pristine, whole nature. Anything other than a Yoga concept leads only to human
disorders.

All diseases, maladies, tensions, are manifestations of divisions of what should be mans complete
nature, the Atman or Self. This Self is Ease. A loss of Ease creates Dis-ease. Duality is the first
insanity, the first disease, the unreasonable thought that I am different from the whole. I am
unique. I am me. The ego is a manifestation of disease. Only a distorted ego could feel alone, suffer
from the lonely disease, in a Universe, a Cosmos totally filled with the Self. It is of some interest to
note that one of the oldest words for man in an Indian language is Insana. Man is insane. A return
to sanity, going sane, is the subject of real Yoga Sadhana and Yoga Abyasa. Yoga Chikitsa is one of
the methods to help insane man back to the path of sanity. A healthy man or woman is known by the
term-Yogi.
Because man has failed to maintain a unified view of himself in respect to Ultimate Reality, a
harmonious blend of his personality in relationship to his hidden universality, he is anything but a
Yogi. He can be described as a Rogi suffering from Roga, disease; a Bhogi, a seeker of Bhoga,
hedonistic pleasure, and if he survives this role as either or both he can be considered little more than
an old Phogi in his latter years. Good health, the absence of disease, involves a universal philosophy
of life, an appropriate Unified Style of Living, and where necessary, proper, wholistic treatment for
disorders which may arise as the result of past Karma. Indeed, it may be necessary to understand the
role that ones personal Karma plays in the onset of human disorders and the ultimate alleviation or
cure of these disorders.
Modern science has failed to meet the demands of the needy of the world, whatever that need may be.
Indeed, there is every evidence that man is much more ill than at any time in the past and this is
especially true with chronic disorders, which have plagued us with crippling, refractory conditions
that seem to defy the wisdom of science and modern discoveries. Perhaps it is time to look to the East,
especially India, who already has proved to the world to be the mother of religions and philosophies
and re-discovers the use of our Vedic Sciences of Ayurveda and Yoga Chikitsa. Ayurveda once
employed Yoga-like technique as a part of its method of treatment. Yoga Chikitsa has drawn heavily
from the science of Ayurveda. Ayuryoga, a coined term, would indicate a re-blending of the two, into
Ayur Chikitsa of Yoga Chikitsa. In recent times, Ayurveda has been recognized by the World Health
Organization as a practical medical system and Yoga Chikitsa has recently been accepted by the
Government of India, Ministry of Health, as an indigenous Medical System. Together these two
ancient Indian Sciences could alter the course of human suffering and more so, human evolution.
While man suffers in mind and body, he distorts the Universe in which he lives through his view.
Happy, healthy man would create a heaven here on earth.
Fragmentary knowledge of this vast system of medicine exists throughout various parts of India and
many Yoga Experts already employ some form of Yoga Chikitsa in their Yoga centres. It will be
necessary to gather existing information and knowledge together, or under a number of classifications
for analysis and evaluation and certain diagnostic and treatment methods adopted. Treatment of
physical, emotional and mental disorders should be kept within Yogic parameters. It is not wise to
employ non-Yogic concepts or methods in Yoga Chikitsa. Existing centres, which include some wellestablished Ashrams, should be prevailed upon to sponsor Yoga Therapy courses of a degree and nondegree category. During the period of training, the Yoga Therapist or Yoga Physician should undergo
strict Yoga discipline for greater understanding of basic Yoga concepts and precepts. Courses in Yoga
Chikitsa should be broad-based and admit all categories of therapists regardless of caste, colour, or
financial condition. The main criteria should be that the candidate has a deep desire for spiritual
unfoldment along the path of Yoga and to serve suffering humanity through the science of Yoga
Chikitsa.
Diploma graduates should be employed by Ashrams, Yoga Centres and Centres that could make use
of a Yoga Therapy specialist. Ample funds should be made available to institutions training therapists
on a professional basis. Yoga Chikitsa centres should be independent of and free from a-Yogic

influences, a-Yogic environment, and any a-Yogic manipulations from any source religious, political,
or personal. Yoga Chikitsa training should be encouraged in Indias widely advertised barefoot
doctor medical system. Thereby, any of the objections made by concerned scientific groups would be
overcome by the employment of Yoga Chikitsa on a National basis and to ensure that we bring about
a vast change on the Indian scene. The slogan Health for All by the Year 2,000 was an empty
slogan, a mockery of possibility, an intellectual absurdity became Yoga Chikitsa was not part to play
in the scheme of things.
The need for an indigenous, wholistic therapy in India alone would justify that Yoga Chikitsa be
developed and taught in special institutions, Ashrams and Yoga Centres. That wholistic therapy is
now popular in Western countries and particularly, North America is an extra impetus for those
interested in Yoga Chikitsa to make valuable contacts with the West. The Government of India should
be interested in allotting funds for Yoga centres already in existence for study and training in Yoga
Chikitsa, but there need be no delay while awaiting Government sponsorship and assistance.
There are a number of Ashrams and Yoga Institutions in India now employing some form of Yoga
Chikitsa and others investigating Yoga phenomena on a scientific basis for application as therapy.
Most of the scientific research in India today is on the use of Hatha Yoga Asanas, Pranayama, and
some form of meditation for the alleviation of distress conditions. Scientific appraisal has shown the
wonderful possibilities of the practical application of many Yoga techniques as Yoga Therapy.
Excellent facilities exist for study, therapy training, research in Yoga Chikitsa, and practical
application of techniques at Yoga Chikitsa Clinics helping many patients back to health and happiness
through the practical application of Yoga training and Yoga therapy. Ananda Ashram, the
headquarters of Yoga Jivana Satsangha (International) has been conducting Yoga training courses and
courses in Yoga Therapy since 1968 onwards.
Most of the therapies that follow are taught in the Six-Month International Yoga Sadhana Course.

Yoga Chikitsa Yoga Therapy

1. YOGA ANATOMY
While Western medical anatomy deals with the concept of only one physical body, Yoga Chikitsa
involves a study and consideration, if only conceptual, of the Pancha Kosha, Five Bodies of Man.
Yoga Chikitsa must be deeply concerned with the study and knowledge of the psychic Chakras, Prana
Nadis and Bindus, as well as an application of Yoga Chikitsa that takes in the consideration of many
concepts not found in Western terminology. The study of Yoga Anatomy would borrow heavily from
terms and concepts used in Ayurveda, Siddha Vaidya, Samkhya and Yoga.

2. YOGA PHYSIOLOGY
In Yoga Chikitsa, a wider knowledge of the physiology or function of the Five Bodies would be a
necessary study and application of the workings of the various Koshas in harmony or symbiosis. A
knowledge of the Trigunic nature, Vasanas, and Doshas, would be a necessity and most important, the
effect of the various Pranas and the shutdown of body organs when one or more of the major or minor
Pranas is not functioning. Yoga anatomy and physiology should be a compulsory study for anyone
practising Yoga Chikitsa profesionally.

3. YOGA PHILOSOPHY
Yoga has a wholistic, universal concept of life and a very positive outlook on the spiritual evolution
of man. Many consider Yoga Darshana to be more than a philosophy, rather an insight into the true
nature of man and his relationship with the Universe. This relationship is important as the basic
concept for Yoga Chikitsa. Real healing is likely to take place on a permanent basic only if the patient
has a Yogic view.

4. YOGA PSYCHOLOGY
Where Yoga philosophy leaves off, its practical application beginsthis practical application can be
termed Yoga psychology. A psychological view of the use of Yoga Therapy is valuable to aid the
student or patient to understand difficult practices or those which are difficult to understand in the
beginning of therapy. Yoga psychology or Jnana Yoga can be equated with Vedanta for those taking
up the psychological view of Yoga Chikitsa alone. It should be accepted that the Yoga concept of
psychology or Vedanta be used in Yoga Chikitsa, and Western psychology and its terms should be
scrupulously avoided. Western concepts do not in any way agree with the aim, goal or achievement
according to Yoga psychology.

5. YOGA ASANAS
ISOMETRIC STATIC POSTURES
All classical Asanas of Hatha Yoga have some therapeutic value even when used alone, and even
practised as a prevention of body disorders. Some of the Hatha Asanas can be slightly altered so that
they can be used as remedial Asanas for the alleviation of some common physical disorders. Special
consideration should be given to that group of practices best demonstrating Yoga Chikitsa ideals and
goals that fall under the category of Hathaats, Hathenas, and Hastikams. It is possible that some
Asana- like positions could be specially developed by Yoga Chikitsa experts to broaden the field of
treatment through body postures.

6. YOGA KRIYAS
ISOTONIC MOVEMENTS
Yoga describes a Kriya as an activity where body movement, circulation of blood, circulation of nerve
energy, or higher forms of energy conceived in Yoga Chikitsa, is manifestly demonstrated to take
place. In this concept the term Kriya is associated only with activity done in classical Yoga Asana
positions. The cleansing Kriyas belong under their own separate category and heading.

7. YOGA MUDRAS
In Hatha Yoga, a Mudra is a special body position forcing activity of the involuntary muscular system
to create reflexogenic feedback to associated glands, particularly the endocrine glandular system. The
study of Mudras is as extensive as the study of any section or phase of Yoga itself, yet, with most
Yoga teachers and therapists, is a subject rarely introduced to students or patients, but possibly the
key to the most spectacular form of treatment available in Yoga Chikitsa.

8. PRANAYAMA
There are at least 130 Pranayamas found in ancient and modern writings. Many of these breathcontrols represent Yoga Chikitsa at its best, while some classical Pranayamas ca be altered slightly to
be used as a form of remedial breath correction routine. Breath-related disorders particularly respond
to basic Pranayama training. The use of Kumbhakas and Bandhas should be restricted to the training
of Yoga students. Rarely are these two aspects of Pranayama of any great value in Prana Chikitsa, but
do represent practices associated with piercing through the Trigranthis, psychic knots, which could be
considered a part of higher Yoga Therapy under certain cirucmstances.

9. ADHI PRANAYAMA
Some Pranayamas of a higher nature can be used to induce deep relaxation and meditation. There is
clinical evidence that healing takes place during breath awareness relaxation, and the resultant stress
reduction suggests some Pranayamas have a special role to play in the correction of certain emotional
/ mental / psychic problems. Such Pranayamas should be taught only by a Yoga Therapy expert.

10. VYAYAMA
YOGA STYLE EXERCISE
Yoga Asanas, Kriyas and Mudras should in no way be considered in the same category as exercise or
gymnastics. But, there is a group of legitimate body movements in the system called Vyayama where
certain thrusts, swings and sways called Jattas and Jattis could form a group of excellent remedial
exercises, and particularly where the patient is already familiar with such body-style movements.
Many modern Yoga teachers are exponents of Vyayama, rather than Asana Yoga.

11. REMEDIAL DIETARY REGIMES

Yoga advocates a pure vegetarian diet made up of raw fruits, vegetables, and nuts, along with cooked
grains, seeds, pods, pulses, and roots and leafy vegetables. Some Yogis use milk, butter, ghee, cheese,
and yogurt. Eggs, animal flesh, fowl and fish are not recommended in Yoga Aahaara. Large quantities
of roughage must be maintained in a healthy Yoga diet, avoiding refined grains and sterile sugar.
Mitaahaara is a restricted diet and usually used for cleansing purposes, affording the body an
opportunity to recouperate from over-eating or allergic reaction to foods ingested. Many digesive
complaints can be eliminate by Mitaahaara alone. Yoga Chikitsa owes a great debt to modern research
into the value of food stuffs and the application of knowledge of modern nutrition to a modern Yoga
diet, In many cases on the Indian scene, there is not enough nutrients in the generally poor diet, so
some knowledge of those foods found commonly n nature that value. Malnutrition can be overcome
by a meager diet and the judicial use of Asanas, Kriyas, Mudras and Pranayama which have been
shown to increase the absorption of food nutrients into the human system.

12. ANAAHAARA - FASTING

Scientifically controlled Anaahaara, fasting from food, is a highly recommended way to give a
physiological rest to the body. In Yoga Chikitsa, fasting can from a valuable core of practices to bring
about radical cures of refractory conditions. Anaahaara is considered a physical Tapas along with
Mauna or keeping silence. A thorough knowledge of how to prepare for a fast, conducting the fast,
and breaking the fast must be known for this excellent Chikitsa. Anaahaara is usually done on water
alone augmented by many sessions of Pranayama daily. Some pseudo-fasts call for the use of fruit,
or vegetable juices alone during the fast, such as the Grape Cure for cancer.

13. MAUNA - SILENCE

Mauna can be termed fasting from speech and is as potent as fasting from food as a curative
technique. It is sometimes recommended to be used along with physiological fasting and can be
undertaken as a serenity therapy while still involved with public contacts or practised when
withdrawing from society for a full nature-cure-rest.

14. RELAXATION THERAPY

Yoga has its own Nishpanda Kriyas to deal with tension, stress and anxiety, particularly, of a
physical and neurological nature. Hatha Yoga Asanas like Shava Asana, the Corpse. Posture, and
Hatha Kriyas, like Kaya Kriya, and Mudras like Mahabhedana Mudra, are specially created to deal
with physical tension. Many Hatha Yoga Relaxation techniques are relatively unknown, even to
popular Yoga teachers, and this field need to be explored for the good of students and patients alike.

15. JNANA YOGA THERAPY

Jnana Yoga Therapy has recently developed into one of the major schools of emotional, mental
tension-relieving, psychological therapies. Concepts from Raja Yoga are also included under Jnana
Yoga Therapy. In counselling, the accceptance of Yama, moral restraints, and Niyamas, ethical
observances, is the basis of the ideal needed to overcome anxiety and stress. Along with some
specially developed Kriyas, a new anxiety stress therapy is available to Yoga Chikitsakas.

16. YOGA THERAPEUTICS

There are some 104 Mala Shoddhana Karmas, Deha Karmas, Kramas, and Kriyas in the Yoga
Therapeutic System, which also includes the traditional Shat Karmas, the Six Cleansers of Hatha
Yoga. These therapeutics are mostly concerned with decongestion and the elimination of toxins. Some
of the practices are : douches, poultices, packs, water cleansers, and massage therapy. Shanka
Prakshalana, a complete cleaning of the alimentary canal including one aspect of liver drainage, and
the Laghu Prakshali, gravity enema, must be included in this group of techniques. A thorough
knowledge of Yoga Therapeutics must be part of the training of a Yoga Chikitsak. These practices
represent the most natural form of treatment in the Yoga Chikitsa System.

17. WATER BATHS AND DOUCHES

There is a whole section of Yoga Chikitsa where water baths cm oil baths or baths using herbal
extracts or packs is in vogue. Water, oil, and herbal preparations are also used in douches, poultices,
and body packs. Classical texts describe some twenty-four Snaas or baths with various healing effects
and some 108 Netis or Douches to clean the nine body openings and some 54 Lepas or Upanahas,
packs and poultices. Many of these therapies are drawn from Ayurveda, Siddha Vaidya, and from
Kerala Ayurveda.

18. SOLAR, LUNAR AND AIR BATHS

Yoga Chikitsa advises the use of many types of Snaas including natural baths : judicial use of sun
bath, lunar ray bath, and exposure to the air. Glands particularly respond to this form of treatment.
Modern Yoga therapists have also taken to the use of Ultra Violet lamps, heat lamps, cosmic ray and
other artificial ray treatment, where sun, moon, and fresh moving air are not available. Sea bath
treatment could also fall within this category.

19. MASSAGE AND FRICTION TREATMENT

Anga Mardanam, Yoga Massage, falls into a number of categories which include dry massage, the use
of various oils and herbal preparations, even oil and herbal baths, both before and after massage.
There is a special Yoga massage where the Nadis, Bindu and Chakras, are dealt with in the
treatment. The forms of massage include friction, percussion, pressure, pinch and squeeze techniques.

20. SPINAL MANIPULATION

Yoga Chikitsa is the origin of Danda-Hasta Vyaapaara, a type of Eastern Chiropracties which includes
the manipulation of the spinal column and other skeletal groups as well as muscle and sinew
treatment. The extended, whole body postural manipulation is termed Hasta Vyaapaara, although the
feet may be used in the treatment, and therefore termed Pada Vyaapaar. Bone Setting is a separated
technique in Yoga Chikitsa.

21. POSTURAL MANIPULATION

Deha Vyaapaara is the system is Yoga Chikitsa equivalent to Western Osteopathy. This system is also
sometimes called Hasta Bhyam or Hasta Vyaapaara. It includes the setting of bones and joints,
muscular extension and flexion, spinal traction, which includes methods of dealing with neck and
lower back disorders, limb traction, and replacing prolapsed internal organs.

22. BODY REBUILDING

This science includes Kayakarshanam, or an entire body rebuilding programme by external and
internal treatment in conjunction with remedial Asanas, Kriyas and Mudras and Malashoddhana
Karmas.

23. YOGA HYGIENE

Yoga has a special system of hygiene, Aarogyavidya, to deal with the teeth (Danta); skin (Twach);
hair (Kesha); and nails (Nakha). There is a special hygiene for the eyes, ears, nose and throat that may
also be included under this general heading.

24. YOGA HEALTH REGIME

Yoga, as well as Yoga Chikitsa, recommends Aarogya Pathyam, a particular life style, the byproduct being sane living. There are specific rules for Yoga health and happiness.

25. YOGA SANITATION AND TOILETRY

There is a specific training to be imparted about Aarogyakaram, the Yoga concept of hygiene and
toilet training. The use of various herbal solutions in sanitation, like the use of evergreen needles and
charcoal for sterilizing as well as the use of Sambrani, dhoop or incense and other disinfectants.

26. YOGA DIAGNOSTICS ROGALAKSHANAM

There are a number of ways by which stress and disease in the body can be diagnosed. These include :
1. Pulse reading; 2. Dermography, reading of he changes in the skin ; 3. Iridology, the reading of
the iris of the eye ; 4. Observation of symptoms relative to Kapha, Pitta, and Vatta ; 5. Analysis of
Lakshana (traits), Vasana (pre-disposition); Dosha (humours); Klesha (obstructions) and Ritti
(manner); 6. Sputum, sweat, urine and faeces analysis.

27. YOGA PREVENTION

This section of Pratirogyam or Nirodhakam would include the proper use of 1. Healthy balanced
diet; 2. Proper sleep; 3. Rest and relaxation; 4. Healthy recreation ; 5. Construction hobbies;
6. This section could also deal with education to prevent impairment of the senses such as misuse of
the eyes, ears, nose and throat ; 7. Training to retain good memory; 8. may also include technique in
maintaing glandular health and the resultant sexual potency. Remedial techniques like Kaya Kalpha,
rejuvenation, should be dealt with under a separate section.

28. YOGA REJUVENATION

Kaya Kalpa is he Hindu system of cellular rejuvenation and Yoga Chikitsa employs a special
combination of Asanas, Kriyas and Mudras, fasting, and urine therapy to achieve this end.

29. AUTO-URINE THERAPY

Amaroli Chikitsa or Shiva Amrit Chikitsa is the use of ones own urine for internal or external
treatment. The use of urine packs on external wounds and cancerous sores has been shown to produce
spectacular cures.

30. YOGA SEX THERAPY

Yoga has a unique approach to sexual control through Brahmacharaya Mudras and the control of
fertility cycles and Yoga family planning by the adjustment of Ojas and Tejas (hormones and
enzymes) through the use of the Shat Mudras, which are sometimes called Oli Mudras.

31. FERTILITY CONTROL

Phaladatwa and Saphalatwa are two phases of human fertility control that could be considered as a
part of Yoga Chikitsa. It has been scientifically shown that the use of the Oli Mudras can control
female ovulation and the production of sperm in the male. Oli Mudras or Shat Mudras are : Vajroli
Part I and Part II ; Sahajoli Part I and II ; and Amaroli, Part I and Part II. These Mudras should not be
confused with Vajra Karmas from the cleansing system of Hatha Yoga sometimes known by the same
names.

32. YOGA FAMILY PLANNING

It would be an ideal situation if the world could be introduced to the Yoga concept of Family
Planning. Truly spiritualized families would be the result. Yoga Family Planning involves keeping to
special observances according to Cosmic Rhythms, body cycles (bio-rhythms) and spiritual festivals.
A number of Indias leading Yoga teachers and their Ashrams teach some system of Yoga Family
Planning. This is a field in which much research could be done for the benefit of Mother India and the
world.

33. HERBS, MINERALS AND

STONE THERAPY
Yoga has borrowed heavily from Ayurveda and South Indian Siddha Vaidya and even Unnani, the
Muslim system of medical alchemy. In the preparation and use of herbs (Aushadhi), metals (Dhatu or
Loha) ; stones, both precious and semi-precious (Ratna, Shila and Shilajit). Basmas or fired powdered
compounds and stones. Sometimes this same material is used as Dhoop (incense) for insuffolation
through the nostrils. Seeds. (Bijas); fruit stones (Ashthi) and green or dried pods (Bijakosha) are used
both in medicine, and like and Rudraksha and Tulsi seeds are strung on Malas and worn around the
neck.

34. ACUPRESSURE
The Yoga System of Bindu Manvaahanam or Manvanharanam is the oldest system of Acupressure in
the world and has been much borrowed by Chinese and Japanese modern system. The Yoga system is
far superior in every way to modern systems.

35. ACUPUNCTURE
The Chinese, Japanese and Koreans have borrowed heavily from the Indian system of Bindu Prerana
or Pratodan Bindu or Acupuncture. In the classical Vedic and Ayurvedic system, only four points of
the body were invaded by sharpened instruments or specially prepared needles.

36. YOGA HEALING

There are a number of systems within Yoga Chikitsa which lead to either physical healing, Pinda
Upashama, or psychic healing, Andha Upashama. Yoga healing is also known as Yoga Kushalam and
includes water healing (Jalam) ; magnetic or Pranic healing (Prana) ; Mantric healing (Mantra) and
psychic healing (Adhyatmikam.) So called spiritual healing would involve the use of Prana. Mantra
and Adhyatmika techniques. A separate section of Chikitsa is used for exorcism, the relief of psychic
possession.

37. RELIEF OF PSYCHIC POSSESSION

Psychic possession is an admitted phenomena in Hindu culture. An entire science involving Mantra,
Yantra, and Tantra has been evolved to deal with Bhutapasaaranam or mental disturbances associated
with this phenomena. Native medicine of India has evolved a number of techniques known as Duri
Kriyas which may be scientifically employed in Yoga Chikitsa. Care must be seen that ignorant
superstitions do not enter into this otherwise valuable science.

38. MANTRA YOGA

The Yoga of Sound Vibration is the use of archaic Sanskrit Runes and Dhoons in some sections of
Yoga healing : to ward of psychic phenomenon, for exorcism, or for purely speeding up the vibration
of cells to the healing vibration level.

39. YANTRIC BIO-RHYTHMS

Yantra is the study of an archaic Vedic-based science and its application of Rita Yuga (Cosmic
Rhythms), Dharma Yuga (Solar Bio-Rhythms) and Karma (Personal Reactgive Bio-Rhythms). There
is a section in Yantra which helps to understand the construction of consciousness and this section
may be taken as a separate study in Yoga Psychological Therapy.

40. YAGNA AND YATRA THERAPY

The Vedic concept is that Yagna and Homa Puja and other forms of ceremony have a curative value
and that Yatra or holy pilgrimmage has a beneficial effect. Many people conduct religious ceremonies
and go on a pligrimmage for a return of health or other boons.

41. YOGA COUNSELLING

The Yoga system of psychological counselling, Upadesham, is literally on a Guru / Chela basis. There
are three ways in which counselling is done :
1. Direct counselling where instructions are given on a personal level. This system is used both in
Jnana Yoga and Raja Yoga where the teacher points out certain defects in the Karma and the way
by which this can individually be rectified.
2. Indirect counselling, such as that afforded by Satsangha, the company of the wise and where a
person hears certain stories with a moral and ethical base and is able to apply this to his own
circumstances.
3. The study of the Shastras or the scriptures which would include UPANISHADS, BHAGAVAD
CITA etc. These offer ways by which one can alter ones psychological circumstances by right
thinking and right living.

42. BHAKTI YOGA

There is a distinct role to be played in health and well being by the use of devotional faith, worship
and meditation which would include religious study, Bhajana and Kirthana singing and the use of an
Istha Mantra or a personal Mantra given by the Guru.

43. ASTROLOGICAL MEDICINE

There is a distinct system of astrological diagnosis and treatment termed Astro-Medicine Nakshetra
Vidya, deduced from the time and place of ones birth and calculating the movement of celestial
bodies and changing times and seasons. This can be a separate study within Vedic medicine, but it is a
valuable tool in Yoga Chikitsa. Some Gurus use palmistry, phrenyology, numerology, and other
psychic sciences for medical diagnosis and treatment.

44. YOGA DARSHANA CHIKITSA

A study of the Vedas, Vedanta, Tantra, Jnana, and Raja Yoga suggests that certain conclusions which
are diagnostic can evolve out of these Insights. There are definite, distinct treatments associated with
various schools of Hindu thought, especially Jnana Yoga-the Yoga of Wisdom, Raja Yoga-the Royal
Yoga of mind-over-body control, and adaptible therapies from Veda, Vedanta, and the Tantric system.
These systems are much preferred to treat sensitive, orthodox Hindus and it can be easily seen that
Raja Yoga concepts and therapy is readily accepted by youth of all countries suffering from emotional
and psych9ological problems. Both Jnana Yoga and Raja Yoga Therapy is based on Yama-morality
and Niyama-ethics, as well as the broader application of Ashtanga Yoga. These techniques are
preferred to crude, ego-centric system of Western psycho-analysis and psycho-therapy.

45. YOGA THERAPY

It is possible to pick and choose from the 52 broader headings that fall under Yoga Chikitsa,
producing a systematic, workable therapy for many physical, emotional, and mental conditions. Any
form of Yoga Chikitsa should at least embody the Hatha Yoga system of Asanas, Kriyas and Mudras,
Malashoddhana Karmas, and Jnana Yoga and Raja Yoga counselling. Any deficiency in this limited
system can be counteracted by the inclusion of any other Yoga or Yoga-like techniques.

46. MAUNA AND ANTARA MAUNA

Mauna is taking to silence, not speaking, a Yoga Tapas, while Antara Mauna is a meditative-like
technique allowing one to enter into a state of deep profound inner silence. Both are termed
serenity therapies and are of independent value to modern man suffering from disturbed senses and
chaotic mind. It is possible to make these two into separate and distinct therapies where required.

47. EENT THERAPY

The Yoga Kriyas and Malashoddhana Karmas offer a special therapy for the cure of eye, ear, nose and
throat conditions. Special eye drills are used in a separate therapy with scientifically proved results.
Yoga Therapy could be modified to deal with almost any condition afflicting man, but it should be
noted that prevention is better than cure. In the field of EENT Kriyas prevention should be
advocated before congestive conditions result. The Yoga Therapy system of eye exercises may be
considered a separate system of therapy. It is the most comprehensive approach ever devised for the
correction of problems of sight and perhaps the best known in the West of all forms of Yoga Chikitsa.

48. YOGA EYE THERAPY

It is estimated that 90 per cent of all eye problems are psychological in origin or from simple misuse
of the eyes. The eyes respond very well to the Yoga system of eye therapy which involves
decongestion of the eyes an eve sockets, a retraining of the muscles associated with the eyes, and
remedial eye drills. Yoga Eye Therapy is one system where it can be easily shown how psychological
tension affects the eyes and its use could be one of the greatest contributions of Yoga Chikitsa in
modern times.

49. YOGA GLANDULAR THERAPY

Yoga offers the only complete system of endocrine glandular therapy, Adhimasam Chikitsa, on a nondrug basis n the world today. Also called Granthi Chikitsa, Yoga Glandular Therapy offers some
answers that modern Western Science is searching for in its pursuit of the studies of endocrinology
and endocrine therapy. The human glandular system is distinctly affected by Mudras in particular.
Glandular Therapy may also hold the secret of the cure of distressing conditions like leukemia and
other forms of cancer.

50. BONE SETTING

Yoga Chikitsa and the Hindu system of medicine offer a most spectacular method by which the
skeletal structure can be set and reset and even fractured bones knit together in healing, taking a very
short time for the healing to take place. Known as Trudithashisamdha Kriya, this system is in vogue
amongst many South Indian Hatha Yoga specialists as well as Barefoot Doctors of folk medicine.

51. ANXIETY AND STRESS THERAPY

Yoga Abhya Sadhana Chikitsa has a particular application for the reduction of anxiety and stress. This
system employs various techniques from a number of Schools of Yoga like : Asanas, Kriyas, Mudras,
Pranayama, Relaxation Techniques, evolved within Jnana Yoga Therapy and Raja Yoga Therapy.
Two distinct system have evolved. One, dealing with tension-relaxation or Spandha-Nishpandha
Kriyas that belong to the physical therapy of Yoga Chikitsa, while a second aspect termed Chintaa
Chikitsa deals with psychological anxiety and stress. The psychological therapy field is also known as
Manastaapa Chikitsa and employs Jnana Yoga and Raja Yoga therapy as well as the broader use of
Dharana (concentration) and Dhyana (meditation). Some therapists employ Pratyahara (sense
withdrawal0 as a special technique. Other therapists even advocate pseudo arousal of Kundalini
Shakti as a therapy. At least one therapist argues that Samadhi Therapy is a possibility. It is generally
accepted that Kundalini Shakti should not be aroused except by those in total Yogic health, and that
Samadhi or Cosmic Consciousness demands all other systems to be in perfect harmony. Terms like
Kundalini Therapy and Samadhi Therapy should be discouraged on the basis of Yoga spiritual
concepts alone. There are other legitimate techniques which can be used to obtain therapeutic results
without the misuse of Adhyatma Yoga.

52. GENERAL YOGA REMEDIAL THERAPY

Yoga Chikitsa as a modern therapy should embody many or all of the fifty-two sections detailed
although it is possible that a therapist may specialize in one or more limited types of therapy at the
expense of the others. A Yoga Therapist may employ techniques from other systems of Alternative
Medicine only when required. But, if the term Yoga Chikitsa is used, it demands that Yoga be the
major consideration. Yoga is the most complete system of Naturopathy anywhere in the world today.
This ancient system is so modern that it qualifies as the only really wholistic medicine and therapy
in vogue in the modern world. Yoga concepts must be taught to students an patients and those being
treated must be introduced to the practice of Hatha Yoga Asanas. Kriyas, Mudras, and Pranayama.
Yoga Therapy without the support of Yoga practices would be a contradiction of Yoga.

SPECIAL NOTE
As Yoga Therapy is a complete system within itself it need not draw from any other source. Yoga
Chikitsa requires little or no equipment, paraphernalia or gadgets, whereas the popular Alternative
Medical System require very expensive equipment and lead to costly charges for students and patients
alike. Yoga Therapy can be evolved on a broad-based system with little expense or outlay on the part
of the therapies which are popularly included in Alternative Medical Systems are being included as
Yoga Therapy by some therapists. In some cases these practices could be used to advantage, but with
others, they actually detract from Yoga Chikitsa and their use should be otherwise discouraged. Yoga

will always be the loser in the mind of the patient when modern, popular, attractive therapies are
offered as an alternative to Yoga Chikitsa. Ayurveda, Siddha Vaidya, and other Hindu medical
concepts are usually quite compatible with Yoga Chikitsa. Some Alternative Systems that may be
included with caution are: Naturopathy, Napropathy, Homeopathy, Unnani Therapy (Use of Vitamins,
Minerals, Protein Tablets etc). Sporting Exercises, Body Building (Bullworker, Weight Lifting),
Eurythemics, Aerobic Dancing, Hypnosis (It should be noted that Yoga is de-hypnosis), and may
other alternative medical therapies.

SUMMARY
Yoga Chikitsa is a remedial medical science as old as the concept of Yoga itself. There is only one
disease duality. Its cure is a return to Universal Oneness. However abstract this Dwaita-adwaita
concept may be, it must be the basis of Yoga Therapy as well as Yoga itself. Yoga Chikitsa should not
be separated from the mainstream of Yoga proper or it will suffer the fate of most divided sciences.
Yoga Chikitsa without Yoga is an absurd anomaly. Yoga Therapists must be deeply involved in a
Yogic way of life themselves and be a very fine example of morality and ethics as taught in Ashtanga
Yoga or Raja Yoga. As Yoga Chikitsa is considered a modern alternative medical system, it must
truly offer an alternative life style to that of modern hedonistic medicine. If Yoga Chikitsa is used
only within the materialistic medical systems of today, it will fail. At a recent world Conference of
Alternative Medical Systems, it was most obvious that the participants involved were not following an
alternative life style but were involved in most materialistic fashion with their fad and their personal
conduct was certainly no indication that the therapist had adopted an Alternative Life Style, Rather,
the misuse of drugs, alcohol, tobacco and sexual vices were no ample display. If Yoga therapy is
introduced into such a scene, it will suffer a fate that will lower the prestige of Yoga and the aims in
general of Yogic Life.
The first and most important Yoga in Yoga Chikitsa must be the Union of the therapist and his own
Yoga Sadhana with the greater concept of Yoga as Universal Oneness. This is likely to produce the
most important quality of a Yoga Therapist, that is, his ability to heal. Yoga Chikitsa is not just a
group of techniques to be taught to and employed by anyone. The basic requirement of a Yoga
Chikitsak is that some quality of healing is already present in his life and being. The final stage of
Yoga Chikitsa is the Union of therapist and patient. This will require a Yogic view to be aware of the
fact that healing comes from within the patient and is only educed by the therapy and the therapist.
Truly, Yoga Chikitsa could become the must sought after system of healing in modern times.
Much time will have to be spent with each patient or subject and the patient must receive basic Yoga
concepts and Yoga training from the therapist in what should be a teacher-pupil relationship, rather
than a healer-patient relationship. The Yoga Therapist must encourage his patient to take to a Yogiclife-style so that the healing gained is permanent and not transitory one. At least 52 separate sections
of treatment are outlined in this presentation. Perhaps even more headings or sections could be
devised.