Traditional European Medicine

This space is designed to help you learn, grow, and understand yourself. Explore your strengths, values, and personal goals. Build new skills, plan your career steps, or improve your work habits. This space is designed to help you learn, grow, and understand yourself. Explore your strengths, values, and personal goals. Build new skills, plan your career steps, or improve your work habits. Your potential is limitless. Rise above Life’s challenges. Gain the strategies to navigate even the toughest of challenges with Vedic Psychology.

Vedic psychology as an educational, and complementary approach program at the Institute, Ayur Ashram, under the guidance of mentor Prof. dr. Smajo Safić Gupta, is designed to introduce participants to traditional approaches to understanding consciousness, mind, behaviour identity, lifestyle, and holistic well-being. The program is intended for individuals interested in personal development and preventive approaches to well-being health, (the patients of Dr. Gupta’s therapy program Sushiveda) as well as for those seeking education in traditional and complementary systems and their possible application within their professional or community environment. Education in Vedic psychology may provide an introduction to areas such as:

• traditional psychological and philosophical concepts
• self-observation and introspection
• meditation and contemplative practices
• understanding the Guna’s
• exploration of mental and behavioural patterns
• traditional approaches to lifestyle and well-being
• counselling and educational applications within an appropriate professional scope
• research and further study of traditional systems of knowledge.

The program should be understood within the appropriate professional and legal framework of each country. Education in Vedic psychology does not, by itself, confer a license to practice regulated psychological, psychiatric, or medical professions. Continuing education and self-modelling after receiving a diploma show that a person wants to grow in their job. The builds new skills and adapts to changes in their field. Quality of life is influenced by numerous psychological, social, behavioural, environmental, and physical factors. Psychological excessive stress and life satisfaction are important dimensions of overall well-being. The traditional framework education of the Guna’s (qualities human of nature / behavioural identity) offers one philosophical model for exploring how different mental tendencies may influence perception, motivation, emotional responses, behaviour, and lifestyle.

Within this framework, educational practices may encourage individuals to recognize patterns associated with Tamas and Rajas Guna’s and cultivate qualities traditionally associated with Sattva Guna’s, such as clarity, balance, awareness, compassion, discipline, and inner stability. The purpose of such education is to support self-awareness and personal development rather than to assign fixed psychological labels to individuals. The Guna’s are traditionally understood as dynamic qualities that can vary according to circumstances, habits, environment, lifestyle, and conscious practice.

Mental health and contemporary public health

Mental health is an essential component of overall well-being. According to the World Health Organization (WHO), mental health is more than the absence of mental disorders; it includes a state of well-being that enables people to cope with life’s stresses, recognize and develop their abilities, learn and work effectively, and contribute to their communities. Mental health is influenced by a complex interaction of biological, psychological, social, environmental, and economic factors. Protecting mental health therefore requires more than treating symptoms after a condition has developed. It also involves prevention, promotion of well-being, resilience, supportive social environments, early intervention, and access to appropriate professional care.

Contemporary public-health data also demonstrate the significant burden of mental health conditions across Europe and elsewhere around the world, and the continuing need for effective prevention, education, early support, and accessible mental-health services. For this reason, traditional and complementary approaches to well-being may be explored as part of broader educational and preventive frameworks, while people experiencing significant psychological distress or mental-health conditions should be encouraged to seek appropriate qualified healthcare and mental-health support.

Vedic psychology provides a philosophical and contemplative framework for exploring consciousness, the mind, identity, behaviour, and the deeper dimensions of human experience. Through concepts such as Atman, Purusha, Prakriti, Manas, Buddhi, Ahamkara, Citta, Samskaras, Karma, Dharma, and the Guna’s, it offers a traditional vocabulary for understanding the relationship between inner experience and human behaviour. Its educational approach emphasizes self-observation, awareness, meditation, ethical development, breath practices, and the cultivation of inner balance.

It is an introspective approach to understanding the mind and consciousness, with particular attention to the relationship between the individual self, mental processes, behaviour, and the wider universe. Within education concepts in knowledge from as the Guna’s provide a framework for understanding human experience. The Institute for Traditional, Complementary and Integrative Medicine, Ayur Ashram under the leadership of Prof. dr. Smajo Safić Gupta presents these traditional teachings as part of an educational and complementary approach to personal development and holistic health well-being, while recognizing the importance of contemporary scientific psychology and qualified medical and mental-health care where clinically indicated.

Vedic psychology and classical Western psychology

Vedic psychology and contemporary Western psychology arise from different historical and philosophical traditions. Contemporary psychology is primarily an empirical scientific discipline that studies behaviour, cognition, emotion, development, and mental processes through systematic observation, research, clinical assessment, and evidence-based methods. Depending on the field, contemporary psychological practice may include clinical interviews, psychological assessment, psychotherapy, behavioural interventions, cognitive approaches, statistical research, and other scientifically evaluated methods.

Vedic psychology, by contrast, originates from ancient Eastern philosophical and contemplative traditions. It places greater emphasis on consciousness, self-knowledge, introspection, spiritual development, and the relationship between the individual self and universal reality. The two approaches therefore differ in their philosophical foundations and methodologies, while certain practices derived from contemplative traditions may also be studied within contemporary psychological research. Vedic psychology approaches mental well-being through the development of awareness, self-understanding, emotional balance, ethical living, and healthy relationships with oneself and the surrounding environment. Its educational and therapeutic framework may include:

• meditation
• self-observation
• self-inquiry
• breath awareness and traditional breathing practices
• understanding the Gunas
• exploration of Samskaras and behavioural patterns
• development of emotional awareness
• cultivation of healthy daily routines
• practices aimed at strengthening attention and inner stability.

These approaches can be presented as complementary methods for promoting well-being and personal development. They should not be presented as a replacement for professional psychological or psychiatric assessment and treatment when such care is indicated.

In Vedic psychology, learning is oriented toward Atma-jnana (self-knowledge) and understanding consciousness as the foundation of identity

Vedic psychology refers to ancient systems of philosophical, contemplative, and spiritual thought originating primarily in the Indian tradition and rooted in the Vedas, Upanishads, Yoga, and related philosophical schools. The Sanskrit word Veda means “knowledge.” Vedic psychology explores the nature of reality, consciousness, the mind, the self, human experience, and the path toward inner freedom and self-realization. In this context, Vedic psychology seeks to address the deeper causes of psychological suffering through self-observation, ethical development, meditation, self-inquiry, breath practices, and the cultivation of awareness. Its ultimate philosophical aim is not merely symptom reduction, but the development of self-knowledge, inner balance, and, traditionally, liberation (Moksha).

Vedic psychology views a human as a mix of a spiritual soul and a material mind

The word psychology originates from the Greek words psyche (soul or life principle) and logos (study or discourse). In Vedic philosophical traditions, the concept of consciousness and the self is explored through concepts such as Atman (the eternal soul) and Purusha. According to Samkhya philosophy, reality can be understood through the distinction between Purusha, pure consciousness, and Prakriti, material nature. In the Bhagavad Gita, a related distinction is expressed through the concepts of Kshetra (the field) and Kshetrajna (the knower of the field).

The human experience therefore involves an interaction between consciousness and the material and psychological dimensions of existence. The body, senses, mind, intellect, and ego are understood as aspects of the field of experience, while consciousness is regarded as that which illuminates and witnesses experience. Vedic psychology describes several interconnected functions of the inner instrument (Antahkarana – the “inner instrument” or “internal organ”). Our perception of the world is therefore influenced not only by present circumstances but also by previous experiences and deeply established mental patterns. Through self-observation and contemplative practices, individuals may become more aware of these patterns and develop greater freedom in responding to them.

• Manas – the processing aspect of the mind, associated with sensory information, likes, dislikes, doubts, and everyday mental fluctuations.
• Buddhi – the discriminative intellect, associated with understanding, discernment, decision-making, and the ability to distinguish between beneficial and harmful choices.
• Ahamkara – the sense of “I-ness,” individuality, identity, and personal ownership of thoughts and actions.
• Citta – the deeper field of mental impressions and memory, traditionally understood as the storehouse of experiences and Samskaras.
• Samskaras are subtle mental impressions formed through experiences, thoughts, emotions, and actions. According to Vedic philosophy, these impressions influence perception, habits, emotional responses, and patterns of behaviour.

Prana is traditionally described as the vital life force associated with the functioning of life and the body. In yogic and Ayurvedic traditions, various forms of Prana are described as supporting physiological and psychological functions. Within the Vedic philosophical framework, consciousness is regarded as fundamental, while the mind and body are understood as instruments through which conscious experience is expressed. The Guna’s are three fundamental qualities of Prakriti described in Vedic literature: Sattva, Rajas, and Tamas. They are used as a framework for understanding tendencies in mental states, behaviour, motivation, and perception.

Sattva Guna is associated with clarity, harmony, balance, knowledge, compassion, truthfulness, self-discipline, and inner peace. A predominantly Sattvic state is traditionally associated with:

• mental clarity
• emotional balance
• calmness and stability
• compassion and selfless service
• greater ability to concentrate
• discernment and self-awareness.

Rajas Guna is associated with activity, movement, desire, ambition, passion, and change. A predominantly Rajasic state may be associated with:

• restlessness
• strong desires and attachment
• excessive activity
• ambition and competitiveness
• impatience
• difficulty maintaining inner calm.

Tamas Guna is associated with inertia, heaviness, ignorance, confusion, resistance to change, and reduced mental activity. A predominantly Tamasic state may be associated with:

• lethargy
• apathy
• mental rigidity
• lack of motivation
• confusion
• feelings of being psychologically “stuck.”

Within the traditional framework of Vedic psychology, practices such as regular routines, appropriate nutrition, physical activity, meditation, self-observation, and adequate rest may be used to cultivate greater balance and gradually support a movement from states dominated by Tamas toward Rajas and ultimately toward Sattva. Rajas can also express itself positively through enthusiasm, creativity, determination, productivity, and constructive action.

The perfect balance of mind, body and soul is considered as complete health in Ayurveda medicine

In Ayurveda, the Guna’s are traditionally associated with the psychological dimensions of human experience, while the three Doshas – Vata, Pitta, and Kapha – describe fundamental principles associated with physiological functioning. The Guna’s and Doshas therefore represent different conceptual frameworks: the Guna’s are primarily used to describe qualities of the mind and consciousness, while the Doshas are used to understand physiological constitution and function. From the traditional Ayurvedic medicine perspective, mental and physical well-being are interconnected. This is especially evident in Ayurvedic medicine therapies – psychological excessive stress, lifestyle, diet, sleep, environment, behaviour, and emotional patterns may all influence a person’s overall sense of well-being.

• Atman refers, within several Vedic and Upanishadic traditions, to the true or deepest Self. In Advaita Vedanta, Atman is ultimately understood as non-different from Brahman ((universal consciousness), the ultimate reality.
• Purusha is a central concept in Samkhya philosophy and refers to pure consciousness or the witnessing principle, distinguished from Prakriti, material nature.
• Prakriti refers to primordial material nature and the source of the physical and psychological processes described within Samkhya philosophy.
• Manas is associated with sensory processing, mental activity, preferences, doubts, and everyday fluctuations of thought.
• Buddhi represents the discriminative and decision-making faculty, associated with discernment, understanding, and the capacity to recognize what is appropriate or beneficial.
• Ahamkara refers to the sense of individuality or “I-ness,” through which experiences and actions become associated with a personal identity.
• Citta refers to the field of mental activity, memory, impressions, and psychological patterns. In yogic philosophy, the fluctuations of the mind are described as Citta Vrittis.
• Dharma refers to duty, ethical responsibility, right conduct, and the appropriate way of living in harmony with one’s nature and circumstances.
• Karma refers to the principle of action and consequence. In traditional Indian philosophies, karma is also associated with the ongoing cycle of action, consequence, birth, and rebirth.
• Moksha means liberation or freedom. In many Indian philosophical traditions, it represents liberation from ignorance, attachment, and the cycle of rebirth through self-realization.
• Brahman refers, particularly in the Upanishadic and Vedantic traditions, to ultimate reality – infinite, eternal, and beyond ordinary conceptual limitations.

Vedic and classical Eastern philosophical traditions developed several major systems of thought, traditionally known as the six orthodox (Astika) schools for the development of Vedic psychology and into the very understanding of the existence of identity in life.

• Samkhya – analyses reality through the distinction between consciousness (Purusha) and material nature (Prakriti).
• Yoga – emphasizes disciplined practice, meditation, ethical development, and the stilling of mental fluctuations.
• Nyaya – focuses on logic, reasoning, knowledge, and valid means of knowing.
• Vaisheshika – analyses the nature and categories of reality, including matter and its constituent principles.
• Mimamsa – emphasizes Vedic interpretation, ritual, duty, and Dharma.
• Vedanta – explores the Upanishadic teachings concerning Brahman, Atman, consciousness, and ultimate reality.

In the tapestry of human existence, where the threads of the mind, body, and soul intertwine, a Vedic psychologist emerges as a weaver of ancient wisdom and contemporary knowledge. This unique breed of mental health practitioners seamlessly integrates the profound insights of ancient scriptures with the evidence-based practices of modern psychology, creating a holistic approach that honours the complexity of the human experience. By bridging the gap between the timeless truths of Vedic knowledge and the scientific rigor of contemporary psychology, Vedic psychologists unlock new avenues for mental well-being, offering a path that resonates with the deepest essence of our being.

By immersing themselves in these foundational principles, Vedic psychologists develop a perspective that acknowledges the interconnectedness of all aspects of life, seeing the individual as a microcosm of the universal macrocosm. Vedic psychology and Jyotish (spiritual astrology) an integral part of a Vedic psychologist’s knowledge may be presented as complementary elements within a broader therapy programs and spiritual framework focused on self-awareness holistic guidance and find deep balance in life.

The Synthesis of Vedic Knowledge and Modern Psychology

Vedic counselling, Graduate practitioner takes a holistic approach to mental health that addresses the root causes of imbalance rather than just the symptoms. The importance of Self-care, mindfulness, and spiritual practice in promoting mental & emotional well-Being. Vedic Counselling can be especially helpful for individuals who are interested in a more natural & holistic approach to mental health and who’re open to incorporating lifestyle changes. Vedic counselling & Western medicine counselling are two different approaches to mental health support that have their own unique strengths & limitations. While Western medicine counselling focuses on evidence-based therapies & medication management, Vedic counselling draws on ancient Eastern wisdom & holistic healing practices to promote mental & emotional well-Being.

The study period for the Vedic Counselling, Practitioner Diploma:/

1. The initial process is purchasing – The Book Through Despair, Hope, Faith, and Love is also a Handbook for mental and spiritual health.
2. Book / Handbook is an important material for learning Vedic Psychology – This purchase includes a two-hour interview via Messenger or WhatsApp.
3. After the interview, we determine the individual’s status through their CV, resume (sent to your email: info@ayur-ashram.in, after purchasing the Book / Handbook), and a motivation letter about their intention to study as a Vedic psychologist.
4. We agree about the possibility and method of payment, and on the level at which they will begin their education and at what level they will Graduate as a Practitioner in Vedic Psychology.
5. Foundation Period for Vedic counselling, Practitioner Diploma – First Level (one year).
6. We must not forget that learning depends on your academic education and knowledge of traditional, complementary and integrative medicine (TCIM).
7. Specialized education those pursuing a Doctorate in the Vedic counselling, in TCIM generally requires an additional three to for five years of focused study.

The majority of education is conducted through online communication platforms such as WhatsApp or Messenger.
However, in the final part of the learning process, practical learning is extremely important!