Mental Health – “Klesha”
Psychology is about human mental health and wellbeing, However, current post-colonial definitions of mental health are far from adequate and do not reflect mental health beyond the Ego and completely dismiss the importance of spirituality within health and wellbeing. The definition of mental health in Western psychology has a broad spectrum which defines mental health against criteria drawn up according to the Diagnostic and Statistical Manual of Mental disorders. (DSM IV). The DSM I was developed in 1952
The DSM of the American Psychiatric Association was developed in 1952 as a way of categorizing mental illness and is considered the reference for the characterization and diagnosis of mental disorders. It is important to recognize that the DSM characterization of mental illness is not based on science but on the majority consensus of psychologists and psychiatrists. 20
The DSM characterizations of mental illness may provide the same language, but it fundamentally lacks validity. Unlike definitions of type 2 diabetes, cardio vascular disease, ischemic heart disease and AIDS, the DSM diagnoses are based on a consensus of clusters of clinical symptoms, not any objective laboratory measure.
DSM characterizations of mental illness range from feelings of loneliness through to severe schizophrenia. Western psychology defines mental illness as the psychological and behavioural patterns that are different from the”norm”, including comprehending Reality in terms of impermanence, Mind-body connection and interconnection.
A question invariably arises. As Western psychology is less than 150 years old and in its embryonic stage with regard to understanding the nature of Mind, having failed to recognize and include Consciousness within its mental model, how can it define mental illness when it does not understand the nature of the Mind, let alone go beyond the Mind?
Western psychological understanding of Mind and mental health is incomplete; it can be better defined as ego-fixing, within its definitions of healthy ego-complex and unhealthy ego-complex. Treatment of mental health according to Western psychology is more about developing a”healthier” and”normalized”ego than recognizing the root causes of mental illness, which is the Mind as “Haumai” or ego-complex.
“Gurmat” provides a definition of mental illness from a psycho-spiritual and psycho-physiological stand point, and defines the root of mental illness as identity fused with a conceptualized self, or “Haumai” (ego-complex), termed “Manmukh”. “Manmukh”is being ignorant about one’s Mind and being fused or identified with the Mind and its content without any awareness of “having a Mind”, but not being the Mind. By identifying with one’s mental construct as self an individual is inevitably disconnected from one’s Consciousness.
The Mind can be easily conditioned through education, authority and social interaction. One develops an identity fused with the content of the Mind, enslaving individuals within their own mental prison consisting of manufactured worldview, ingrained beliefs, concepts and opinions. In addition, the “Manmukh” can be easily manipulated into behaviour which is destructive to oneself, humanity, the environment and society in general.
The impact of manipulating conditioned Minds is evident across society and covers a range of behaviour arising from compulsive consumerism, activated through endless advertising of products to make one feel”complete”,”happy”, and”self-worthy”. Such impact even reaches to murder, massacre and torture to “protect the faith”,”bringing democracy” or the infamous “weapons of mass destruction” phrase used to destroy and commit carnage across the world. 21 Defining depression, anxiety, fear and panic attacks as mental illness deals with the symptoms of mental illness and not its root cause, as there is minimal understanding of anything beyond the ego-complex. Moreover, the definition of mental illness is culturally bound. As the Anglo-American empire is the dominant and aggressive colonizing culture, with its own homogenous worldview, both mental health and mental illness are being defined according to such a limited, distorted and destructive worldview.
Indic thought defined the main characteristics of mental illness as the manifestation of “Klesha” or mental pollution or distress. The cause of “Klesha” can be traced back to ignorance or “Avidya” or “Agyan” and “Trisanaa”or craving of the “Haumai” (ego-complex) towards pleasure and away from suffering or perceived suffering. The arising of unhealthy mental states is termed “Klesha”.These are psychological and emotional states that are harmful and unwholesome and impact our physiology, behaviour, produce painful results, worsen our physical health and distort our priorities and sense of wellbeing. 22
ਹਉਮੈ ਰੋਗੁ ਵਡਾ ਸੰਸਾਰਿ॥
Haumai Rog Vaddaa Sansaar ||
The world is suffering from the terrible disease of egotism. Raag Malar: Guru Amar Das Ang 1278
Mental illness or “Klesha” results from fusion with our ego-complex.
Mental illness or”Klesha”is conditioned reactions of our ego complex.
“Gurmat” defines five primary harmful psychological states.
Mental illness or “Klesha” arises because of ego-complex reaction to stimuli .
Mental illness or “Klesha” distort perceptions.
Mental illness or “Klesha”is impermanent as its conditioned reactions.
Mental states or “Klesha”directly impact physiology (Mind-body connection).
Mental health or “Klesha”can be resolved through right-Mindfulness and “Naam Symran” or Mindfulness with somatic focus designed for ego-transcendence.
“Klesha” – destructive and harmful psychological states
“Klesha”is etymologically derived from the root meaning “to adhere, to stick or stickiness”, the root of mental and emotional suffering. “Klesha” is an effect of the conditioned Mind, or “Haumai” that gives rise to suffering, affliction, pain and conflict and is an inherent quality of the human experience. In terms of psychology, “Klesha” represents the foundational catalyst for mental illness and psychological distress. 23
There are five primary “Klesha” that distort perceptions and influence both physiological reactions and behaviour. These five “Klesha” give rise to psychological suffering and bind the Ego-complex together with the embodied Consciousness (“Jeev Atma”) into a cycle of repetition, both in terms of psychological states as well as birth, death and reincarnation.
1. “Avidya”, Ignorance and misapprehension about Reality
2. “Asmitā”, “Haumai” or the erroneous identification of the Self with the conditioned Ego-complex.
3. “Raga”, attraction
4. “Dvesa”, aversion
5. “Abhiniveśāḥ”, fearing elimination and clinging to life
The primary “Klesha” is the inability to know one’s own Mind or the nature of one’s Mind. Due to not knowing the Mind, let alone its nature, one creates mental constructs about subject and objects and clings to them as real. Attachment and aversion are the result of ignorance, attachment to objects, people and beliefs that make one happy and aversion towards objects, people and beliefs that make one unhappy.
“Avidya”or ignorance is the basis of suffering. It is ignorance of the nature of Reality, misconception of the true nature of Reality, including ourselves, believing the temporary and impermanent nature of Existence to be eternal and that I am my body, emotions, Mind, and intellect: Not knowing one’s own Mind or its nature is called “Avidya”. One mistakenly becomes fused with the content of the Mind, remaining ignorant of the clear emptiness of Consciousness. This lack of understanding of Reality and self is the root “Klesha” and produces the four “Klesha”:
“Asmita” (I-am-ness or I-am-maker) is the false identification with the body, including the content of our Mind and emotions. “Haumai” then becomes our conditioned sense of self, trapping us both externally and internally.
“Raga” (attachment) is the attachment to thoughts, beliefs, feelings, body and things that reinforce the sense of self or”me” and provides a sense of permanency to the ego-complex. The cravings for experiences of pleasure and permanency distort priorities and trigger mindless actions and myopic vision. When one fails to obtain the object of desire, it triggers unpleasant emotions, and suffering. On the other hand, when the objects of desires are obtained, the accompanying pleasant experiences quickly fade away and trap the ego-complex in an endless cycle of cravings to repeat the experience or maintain it.
“Dvesha” (aversion or repulsion) is the opposite of “Raga”, and the other side of the same coin as “Raga” or attachment. It is the repulsion or avoidance of unpleasant or uncomfortable experiences. This mental state of non-acceptance of one type of experience, and craving for another less uncomfortable experience perpetuates both psychological and physiological suffering and traps the Ego-complex is a constant state of psychological discomfort or mentally unhealthy states. The avoidance of”what is” or non-acceptance of the experience itself creates discomfort and detrimentally changes the body’s’ physiology over a period.
“Abhiniveśāḥis” is the avoidance of death and continuous clinging to life. Self-preservation is the amongst the deepest of “Klesha” and gives rise to many types of suffering especially within modern, educated societies, which have trapped people in the unfruitful search for permanent life, eternal youth and anti-ageing to the point that it has become an acceptable form of self-harm is cosmetic surgery as well as other “youth-maintaining” procedures.
ਹਉਮੈ ਰੋਗਿ ਜਾ ਕਾ ਮਨੁ ਬਿਆਪਿਤ ਓਹੁ ਜਨਮਿ ਮਰੈ ਬਿਲਲਾਤੀ॥੨॥
“Haumai” Rog Jaa Kaa Man Biaapith Ouhu Janam Marai Bilalaathee ||2||
One whose Mind is afflicted by the disease of egotism, cries out in birth and death Raag Sorath: Guru Arjan Dev Ang 610 SGGS
ਹਉਮੈ ਮੇਰਾ ਵਡ ਰੋਗੁ ਹੈ ਵਿਚਹੁ ਠਾਕਿ ਰਹਾਇ॥੨੧॥
“Haumai” Maeraa Vadd Rog Hai Vichahu Thaak Rehaae ||21||
Egotism and self-conceit are terrible diseases; tranquility and stillness come from within. Raag Suhi: Guru Amar Das . Ang 756 SGGS
ਦੂਜੈ ਭਾਇ ਅਗਿਆਨੁ ਦੁਹੇਲਾ॥੪॥
Dhoojai Bhaae Agiaan Dhuhaelaa ||4||
In the love of duality and ignorance, you shall suffer. Raag Gauri: Guru Nanak Dev Ang 226
ਮਿਥਿਆ ਸੰਗਿ ਸੰਗਿ ਲਪਟਾਏ ਮੋਹ ਮਾਇਆ ਕਰਿ ਬਾਧੇ॥
Mithhiaa Sang Sang Lapattaaeae Moh Maaeiaa Kar Baadhhae ||
They are attached to falsehood; clinging to the transitory, they are trapped in emotional attachment to Maya. Raag Asa: Guru Arjan Dev Ang 402 SGGS
ਲਪਟਿ ਰਹਿਓ ਰਸਿ ਲੋਭੀ ਪਤੰਗ॥
Lapatt Rehiou Ras Lobhee Pathang ||
You cling to worldly pleasures like a greedy moth. Raag Gauri “Sukh”manee: Guru Arjan Dev Ang 283
While “Klesha” are fundamental to human experience and cause of suffering, “Gurmat” provides the solution to transforming harmful psychological states into healthier and wholesome states through the practice of “Symran”,”Naam Symran” and selfless service.
ਮਨ ਮਹਿ ਲਾਗੈ ਸਾਚੁ ਧਿਆਨੁ॥
ਮਿਟਹਿ ਕਲੇਸ ਸੁਖੀ ਹੋਇ ਰਹੀਐ॥
Man Mehi Laagai Saach Dhhiaan ||
Mittehi Kalaes “Sukh”ee Hoe Reheeai ||
With the Mind centered in meditation on Presence, (unchanging present moment)
Anguish is eradicated, and one comes to dwell in peace. Raag Gauri Guaarayree Guru Arjan Dev Ang 183 SGGS
ਜਿਸੁ ਗੁਰਪ੍ਰਸਾਦਿ ਤੂਟੈ ਹਉ ਰੋਗੁ॥
ਨਾਨਕ ਸੋ ਜਨੁ ਸਦਾ ਅਰੋਗੁ॥੨॥
Jis Gur Prasaadh Thoottai Ho Rog ||
Naanak So Jan Sadhaa Arog ||2||
One who, by Guru’s Grace, is cured of the disease of Ego
Nanak, that person is forever healthy. ||2|| Raag Gauri “Sukh”manee Guru Arjan Dev Ang:282
Psychophysiology is the relationship between “Haumai” (psychological sense of self, or”me”) and its impact on the body’s physiology. The root cause of disease is “Raga” and “Dvesha”, the tendencies of our ego-complex to crave pleasure and avoid non-pleasure and suffering.
“Raga” and “Dvesha” constitutes our experience of the world of phenomena. “Raga- Dvesha” is a result of our illusionary sense of self, (“Hau”), and its reaction to experiences resulting in likes and dislikes which trigger our threat or motivation response cycles, which in turn impact our biochemistry and physiology creating a toxic internal environment that gives rise to cause for diseases (“Adhi” and “Vyadhi”)
“Raga” and “Dvesha” are the root of disease as they impact the body’s physiology, altering the body’s homeostatic balance, changing blood pressure and hormonal levels in addition to a host of other biochemical changes that give rise to internal conditions leading to cellular malfunction, inflammation and subsequent illness and disease.
“Haumai”, is our psychological sense of self, it is our identity and therefore”self”. The instinctive response of our “Haumai” to real or perceived threats and danger trigger our self-preservation process, including the threat-stress-response, flight, fight or freeze system, which is experienced both psychologically and physiologically.
During these periods of threats, physiological changes include release of glucose, cortisol, lipids, adrenaline, and reduction in blood vessel diameter, increased blood pressure, and diversions of blood away from the stomach into the muscles. Prolonged periods of internal physiological conditions create a toxic environment in which disease and cell malfunction begin to manifest, leading to physical illnesses. Our physiology behaves in the same way when we experience stress, anger, physical, emotional or psychological demands.
Whilst the response to threats is an evolutionary and necessary mechanism, ongoing psychological threats create mental and emotional states in which flight becomes self-isolation, fight becomes self-criticism and freeze becomes self-absorption or getting absorbed in our thoughts which in turn perpetuate the threat-stress-response, generating yet more negative emotions and worsening the physiological impact and general health. This flight-fight-freeze mechanism contributes towards depression, stress, anxiety, anger and loneliness. In other words, a range of mental illnesses can be seen to have their roots in being trapped in this cycle.
“Gurmat” identifies five psychological states which are responsible for triggering physiological reactions and, if uncontrolled, will inevitably lead to toxic physiological conditions including increased production of glucose, cortisol, epinephrine changes in blood pressure, heart rate and renal function. This creates a highly toxic environment within the body which increases blood acidity, blood coagulation agents and changes gene activity of immune cells before they enter the bloodstream ready to fight infection or trauma, which can then lead to inflammation.24