THERAPEUTIC ELEMENTS OF INDIAN MYTHOLOGICAL STORIES

Indian mythology is one of the most powerful mythologies in the world that continue to

influence people irrespective of age, socioeconomic status, educational background, gender,

religion etc and connect with them even in this twenty first century. The contents of Indian

mythological stories may have something which can enhance the well being of people. The

prevailing faith and belief in religion and the advocates of principles and way of life adopted from

Indian mythology till date can be taken as a supporting factor for the above notion. This research

paper tries to explore the promising elements in these stories that may help to bring about a

therapeutic change in people. The Indian mythological stories, its importance and the dominant

themes, importance of culture for applying the stories and use of stories in therapy by Western

mental health system and the possible rationale for not using the Indian mythological stories in

psychotherapy will be considered.

When the eastern and western philosophies of mind and psychology are compared, it can be

seen that, both have premeditated virtually similar topics in the field of mental health but explained

from different positions. It is imperative to understand how various features of mental health were

perceived and understood in ancient India when most of the western civilizations were not yet

developed. Ayurveda and Indian scriptures accord mind the highest tribute, next only to God in

terms of immense potentialities (Shamsundar, 2008). Ayurveda with its roots in Atharvaveda

explains mental disorders, personality types and the causative factors of mental disorders abound

with the western system of knowledge. The methods of treatment in Vedas include

Bheshaj(medicines),prayer to the God by mantras(psychotherapy),Yam and Niyam(behavioural

controls) and Asan (physical activities) and pranayam(Breathing exercises) for treatment of

problems like aggression, epilepsy and prevention of mental disorder. Buddhism relates to western

psychology in the area of cognitive science through Abhidamma tradition(Lancaster,1997)

Buddhism comparable to behaviour therapy, cognitive behaviour therapy and behaviour analysis
emphasise perception of reality with minimum of distortion, use of measurable constructs, increased

awareness, self control skills, responsibility for one’s own behaviour and reducing

attachments(clinging and habits).Counter conditioning occurs during behaviour modification as

well as meditation. Epstein (1995) suggests that the Buddha had been the first psychoanalyst, and

both Freud and the Buddha applied their procedures to themselves (deSilva, 1992). This is because,

when psychoanalysis and Buddhism are put side by side, both are basically concerned with

reducing the daily suffering of people, explore the dynamics of personal reality, and cultivate clear

perception, knowing reality and insight into the nature of the self, and both encourages personal

development and freedom from oppressive forces.

Moving on from the philosophies to mythologies, it can be explained that the word

mythology is used to refer to stories that may or may not be strictly factual, but reveal fundamental

truths and insights about human nature, often through the use of personifications. Also, these stories

express the viewpoints and beliefs of the country, time period, culture, and/or religion which gave

birth to them. Such stories form the moral fibre of Indian mythology and usually convey subtle

facts, rules and maxims to guide our daily lives. The stories in Indian mythology vary from subtle

proverbs, conveying tales of Panchatantra and Jataka-tales, to subtle life paradigm defining stories,

from the Bhagavad-Gita, Ramayana and Mahabharata.

Explaining the themes of the various sources of Indian mythological stories, it can be seen

that Jataka Tales focus on the need to develop the moral and ethical values of the readers, while

Panchatantra try to give the five principles of friendship. The Bhagwad Gita showers all the

philosophical and psychological wisdom of Upanishads in a more comprehensible and compact

manner. The Mahabharata teaches the virtues of goals of life (pleasure, desire, duty, purpose, karma

and liberation) explaining the relationship one has with one’s self, towards the society or world and

the workings of karma. The Ramayana enlighten us with the morals like Non-interference in other

people's affairs and no desire to posses the property held by others and to covet wives of others.

Thus while Mahabharata deals with more realistic truth, higher passion, fiercer jealousy, more biter
scorn in its full blooded characters, Ramayana deals with the softer and deeper emotions of

everyday life.

The fundamental idea for blending mythological stories to the realm of mental health is that,

no matter what, remaining to the moral conduct, if not spiritual practice, to make sure least

deviance from righteousness, can help the common man to attain the state of mental health. The

notion of mental health by the Indian mythology can be explained as, that which need to be

independent of the sufferings in his life and dependent on one’s genuine efforts to deal with the

harsh conditions in accordance with one’s potentials and situations i.e., a set of attitudes and coping

skills. The concept of righteousness, which is essential for one’s mental health, is explained as a set

of attitudes and behaviour which is context specific and subjected to change according to time,

place and persons involved. It promotes maximum benefit in the long run to all life and can be

attained only by spiritual practice. Spiritual practice being not within the reach of all common

people, a state of mental health can be attained by practicing and inculcating ideal human qualities

which could be similar for many cultures.

On applying the mythological stories to the therapeutic setting, it can be used as a mediator

between the therapist and the client. In addition to providing a basis for identification, they are a

protection to the client. As they are stories about the clients with similar situations and

circumstances, the people are able to connect with the stories effortlessly and comfortably. These

stories help the client to explore, understand and deal with internal conflicts, desires and the

resistances .They act as the means and medium through which moral values and behavioural models

can be conveyed and inculcated in the client’s consciousness and thus may help the client in his

journey towards enhanced mental health. This leads us to understand that the insight of the person is

of great magnitude and importance when the therapy inculcating mythological stories is applied.

Hence myths can be directly applied in psychotherapy for neurotic or insightful clients, by adopting

the wisdom provided in the tales as the intimations on how to manage and cope with certain

circumstances in our life.

 Mythological stories always remind the clients/listeners that desolations and destitutions are

unavoidable and inescapable in our lives and that there are personalities who have surmounted those

troubles. The clients are those who seek help in time of hardships due to their inability to deal with

it on their own at that moment. The mythological stories give them confidence that they can go

through the whole battle on their own though the toil and labour would be in large amounts and

may make them feel like a terrible malice. The clients relate to the myths more easily and find the

myths and its characters as old friends who made their presence and supported them just at the time

of hardships.

To see how psychotherapy was applied in the mythological stories, Bhagavad Gita provides

an example where, through several chapters, the depressive phase of Arjuna is described and how

Krishna counsels Arjuna through the path of self knowledge and realization, yoga, devotion,

meditation and soul liberation that can be relatively equated with the modern cognitive therapists’

work of correcting the defective cognitive schemas and the errors of thinking. In addition

Ramayana, Mahabharata and Panchatantra provide excellent versions on intrafamilial, couple and

interpersonal dynamics and they explain the human tendencies of expectations, desires, respect,

devotion, love, hatred and their respective role in determining human behaviour in a society

wonderfully and delicately.

Accordingly, if we examine Ramayana in detail, it can be used where psychological

interventions are helpful, especially for clients with dysthymia, neurotic and stress related disorders,

adjustment difficulties, personality problems, maladaptive coping styles, marital discord and

relationship difficulties, bereavement, academic, occupational and phase of life problems. The

therapist need to match the stories and themes based on the similarity to the patients situations

(Jacob and Gopalakrishna, 2003).

Different narratives in Ramayana with different themes can be used in different therapeutic

situations. The narrative of Vishwamitra’s advice on Shri Ram’s learning and growth projects the
theme of need for space to grow and can be used in situation where there are parental conflicts

regarding providing freedom to children. The story of Ahalya and Sita’s response to Shri Ram’s

exile can be used in situations of marital discord. While the account of squirrel’s contribution to

build the bridge can be used in situations of developing self esteem, the narrative of Shri Ram

giving second chance to Ravana can be used in situation of conflict at work.

Thus the mythological stories are open and show acceptance about the human instincts,

impulses and drives. Hence narratives from these ancient literatures can be employed successfully

in any form of supportive, interpersonal, marital and couple therapies. Giving psychotherapy of

death is easier by connecting it with Ramayana and Gita as the acceptance of death becomes

uncomplicated from the understanding that ‘soul is immortal’. The ancient literature also provides

models of psychotherapy in which guilt reduction, assurance, psychosocial education, therapy

through education and counselling are used.

When these stories are applied in the therapy, the therapist need to acknowledge the ethnic

background of the client and may present the story in line with the client’s culture, through

appropriate phrases, vocabulary and substitution of customs and rituals of one belief with another.

The important thrust here is that the people need to absorb the characteristics of the characters into

their life and not the characters. The rigidity or flexibility of his culture determines the attitude of

the client and his degree of acceptance of the stories. Therefore, the appreciation and utility of the

mythological stories for people from different cultures by abstracting the special characteristics of

the individual entities and setting it in the apt context for the client depends on the therapist and his

ability to make the appropriate decision for the client and his talent to select and tell stories

effectively and efficiently.

This initiative to merge mythological stories into the therapy has been carried out in the west

also in the name of Positive psychotherapy developed by Nossrat Peseschkian, in which one of the

techniques used is stories, tales ,fables, wisdoms and examples from other cultures as respectful
mediators between therapist and patient .It draws a parallel between the individual's experience and

that of the protagonist of the story, encouraging the use of fantasy in conflict resolution, and

mnemonic aid for future situations. The stories, adapted from classical eastern literature, present

possible solutions as they deal with personal, interpersonal or social conflict. Peseschkian explains

that stories help the person/client to tackle his own problems by relating with the characters of the

story and absorbing their experiences into his own and put him at ease to relax and reflect on the

themes and issues presented. The stories, parables are adopted from Persian literature and there is a

moral behind each story. Furthermore, in a study called” The use of Māori mythology in clinical

settings: Training issues and needs”, it was argued that Māori mythology must have a place in the

kete of Māori psychology which points towards the insight that other cultures have also started

using the mythological stories in the therapy and is acknowledging the relevance of the wisdom

contained in the mythological stories.

While in India, many keep promoting the need to develop the Indian model of

psychotherapy, many continue as mere listeners of the these extensive call for action and most of

the people try to or stay away from the hassle of the adaptation and adoption of an Indian model of

psychotherapy, which is based on the scientific wisdom provided in the ancient scriptures. Is it

because, as Surya and Jayaram (1964) commented, Indians are more ready to expect and accept

dependency relationship? Or that the concepts of mental health in India are much more complex

and covert oriented that cannot be explained objectively and scientifically many of the times? This

along with the over concern for not to be extremely patriotic and thus biased lead to a lack of belief

and confidence in one’s own culture and heritage.

Interestingly, the western system of psychology and psychotherapy is now turning to eastern

wisdom for assistance .This can be easily confirmed and corroborated by the increasing demand and

use of yoga and Buddhism in psychotherapy. Someone said, “One day you might see yourself

walking alone on a new path. No one seems in the sight. No one seems to have walked it earlier.

Don’t give up midway as you are in the right track. The reason why you do not see anyone is
because the world is following you...”Let us hope that the Indian mental health professionals

realise the potential of the wisdom in the Indian literatures and adapt and adopt this into the clinical

practice and thus excel as an epitome of innovativeness in psychotherapy .