Same phenomena were used in our traditional system of medicine to cure certain mental and physical illnesses
Cultural Specific Psychotherapy
Same phenomena were used in our traditional system of medicine to cure certain mental and physical illnesses as they believe that certain unseen forces are responsible for certain above mentioned conditions similarly mentioned in Bhutha Vidya Thanthraya in one of the eight branches in Ayurvedic medicines..According to Hela weda or Sri Lankan system of traditional medicine there are two types of mental illnesses .Dhoshonmada and Bhuthonmada.Dhosha unmada is cause due to biological reasons such as imbalances of three humors or dhoshas in the body or brain. Bhutha unmada refers to psychiatric disorders cased due to unseen spiritual forces or one’s brain is affected by micro organisms . To eradicate these bhutha unmada we follow a unique procedure and healing rituals such as devil dancing reciting of sthothra or manthras called Bali Thovil as cultur specific psychotherapies. Many research are being done in many prestigious local and international universities and proven the different psycho therapeutic influences and actions of these culturally specific rituals. Apart from being its therapeutic actions. there has been many discussions by anthropologists and sociologist to see how theses rituals protected patients from social stigmatization.
The "Kalukumaraya" or Black Prince Concept
I have presented a such theory in one of my Pg Diploma thesis as ‘Kukumara capsulization theory”.In this theory I have discussed , one of the Sri Lankan healing ritual concept known as “Kalukumara Sankalpa” or Black prince concept. The “Kalukumaraya” is a symbolic concept or a representation among ancient Sri Lankans which reflects repressed emotions in unconscious particularly in young unmarried females. This is a clear indication where it shows ancient Sri Lankans knowledge of an subconscious mind leading to psychological disturbances and psychiatric disorders. According to this concept the patients is not responsible for being affected by this kind of an illness as according to culture. these conditions are caused by black prince or kalu kumaraya . Had its pathology and underlying root cause is known to the outside society, it would have been a social stigma for many patients, once they come to the socialization process after complete cure. This is what I have been trying to discuss in my Kalukumara capzulization theory as this black prince concept protect and capsulated the pathology and the root cause of her psychiatric condition being exposed to the outside world .In Sri Lankan Society pre marital sex is a taboo for females.
Even royal personages practiced the traditional, native medicine of Hela-Veda, which drew its cures from the rich diversity of the island’s flora. The people of Sri Lanka have relied on nature for herbal health remedies, not only for physical health but also for mental illnesses since olden days. These natural remedial secrets have been embedded in ancient ola-leaf known as “Puskola” and the knowledge passed down from generation to generation, creating an invaluable herbal heritage
Dehi kapima දෙහි කැපීම (Lime Cutting)
Traditional healing practices within traditional Sri Lankan Ayurveda, including the concept of “Dehi Ke Puma” or “line cutting,” as well as the categorization of treatments into “Yukthi Viypashra,” “Daiwa Viyapashra,” and “Sathwawa Jaya.”
This practice is not a well-known or widely recognized term in traditional Ayurveda or holistic healing. It’s possible that it refers to a specific local or regional healing practice. In order to provide more information and context, it would be helpful to have additional details about what “Dehi Ke Puma” entails and where it is practiced.
Categorization of Ayurvedic Treatments
Yukthi Viypashra:
This category likely includes treatments that are based on principles of Ayurveda and holistic healing, which can involve herbal remedies, dietary adjustments, and lifestyle changes tailored to an individual’s constitution (dosha) and specific health concerns. –
Daiwa Viyapashra:
This category appears to involve spiritual or metaphysical treatments within Ayurveda. It may encompass practices such as mantra chanting, meditation, the use of yantras (sacred geometric diagrams), and gemstone therapies (mani darma) to address psychological and spiritual aspects of health.
Sathwawa Jaya:
This term could refer to treatments that focus on mental and emotional well-being, as “Sathwa” in Sanskrit often relates to purity and balance of the mind. It’s important to note that Ayurveda is a holistic system of medicine that considers the interconnectedness of the body, mind, and spirit. While herbal remedies and dietary recommendations are well-known components of Traditional Sri Lankan Ayurvedic treatment, some individuals may also seek spiritual or psychological healing within the framework of Ayurveda.
"Sanni Yakuma: Unraveling the Mysteries of Ancient Healing"
“Sanni Yakuma” and “Daha Ata Sanniya” are traditional Sri Lankan rituals, often associated with exorcism or spirit banishing. While these rituals are deeply rooted in Sri Lankan culture and have been practiced for generations, it’s important to clarify that their therapeutic effects are understood within a cultural and spiritual context, and they are not considered conventional medical or psychological treatments. Here are some of the perceived therapeutic effects associated with Sanni Yakuma and Daha Ata Sanniya:
1. Spiritual Cleansing: Both rituals are believed to cleanse individuals or spaces from perceived malevolent spirits, curses, or negative energies. This spiritual cleansing is thought to alleviate spiritual distress and restore a sense of balance and well-being.
2. Psychological Comfort: Participation in these rituals can provide psychological comfort to individuals who may be experiencing fear, anxiety, or psychological distress attributed to perceived spiritual or supernatural influences. Belief in the ritual process can offer a sense of control and relief from distressing thoughts and feelings.
3. Community Support: Sanni Yakuma and Daha Ata Sanniya often involve the participation of the community. This communal aspect can provide individuals with a support network, reducing feelings of isolation and vulnerability. The presence of a community can contribute to a sense of emotional well-being.
4. Symbolic Healing: The use of rituals, chants, and symbolic actions in these rituals can have a placebo-like effect. This means that individuals may experience a sense of healing and well-being through their belief in and participation in the ritual process.
5. Cultural and Spiritual Connection: Engaging in Sanni Yakuma or Daha Ata Sanniya can strengthen an individual’s connection to their cultural and spiritual heritage. This connection can provide a sense of identity and belonging, contributing to overall well-being.
6. Psychosomatic Relief: Some individuals may experience psychosomatic symptoms, which are physical symptoms with underlying psychological causes. These rituals may alleviate such symptoms through psychological and placebo effects. It’s essential to recognize that the therapeutic effects of Sanni Yakuma and Daha Ata Sanniya are subjective and vary from person to person. While they can provide comfort and relief within a cultural and spiritual context,
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