The Vedic Theory of Clinical Social Work
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The Vedic Theory of Clinical Social Work
David B. Wolf, Ph.D., MSW
State of Florida, USA- Department of Health: Social Work Services Program Consultant
Published in The Indian Journal of Social Work, July, 2003 (vol. 64, issue 3)
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Abstract
Using Fischer’s model for the analysis and comparison of clinical theories of
induced change, a theory of clinical social work based on Vedic principles and practices
is presented and analyzed. Vedic theory is consistent with social work values, and the
theory provides, especially with regards to the three gunas as foundational psychological
constructs, a strong basis for empirical verification. Additional research on the
components of the Vedic model is encouraged, and application of Vedic philosophy and
principles to social work environments is suggested as being useful and valid for social
workers who are comfortable with the tenets of this model.
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The Vedic Theory of Clinical Social Work
Introduction
Fischer (1971) describes a framework for analysis of theories of therapy in social
work, with specific regard to the usefulness of a theory. This framework entails
evaluation of a theory in terms of structural characteristics, characteristics as a theory
specific to the function of therapy, empirical status, assumptions about the nature of man
and moral implications, and applicability for social work. Using Fischer’s dimensions of
assessment, this article describes a theory that is based on Vedic philosophy and practice.
A theory is a formalized, explanatory conceptualization of the relationship of variables,
and a critical function of theory is the potential for generating predictions (Fischer).
Herein we will demonstrate that a Vedic approach is consistent with a theory of therapy
that is practically useful for today’s social workers.
Vedic social work is an ancient practice, though the term “social work” may be
relatively modern. For hundreds of years, Vedic social workers have served community
and individual with a humble mood of selfless service. For example, Sri Caitanya, acting
in the Brahma disciplic succession, emphasized dedication to para-upakara, welfare
work for all, regardless of caste or creed (Prabhupada, 1975). This heritage has not only
continued in India, but has also been brought to the West (Goswami, 2000).
This paper analyzes the Vedic Theory of Clinical Social Work as an example of a
framework for spiritual interventions in social work practice. Canda (1988) emphasises
the essentiality for social workers to consider the spiritual dimension to ensure that the
completeness of the clients’ human dignity is respected in all helping situations. He
asserts that spirituality is relevant to all areas of social work practice. Many other writers,
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such as Bullis (1996) and Keefe (1996), have also emphasized the importance for social
workers to address the spiritual dimension with clients. Vedic psychology and sociology
provide an extensive spiritual foundation for a theory of social work that can be utilized
to induce positive change in clients.
Structural Characteristics
A major goal of a theory is explanation of the principles and procedures of
therapeutic behavior change (Fischer, 1971). Without being overly reductionistic or
simplistic, an effective theory needs to provide order for the observer from the
complexity of phenomena. In this section the structural characteristics of the Vedic
Theory of Clinical Social Work will be presented, demonstrating that this theory is
sufficiently abstract to be inclusive of a diverse variety of client situations, while also
adequately explicit to generate concrete predictive hypotheses and conceptual clarity.
Elements of the structure of the theory, including ontology, epistemology, the three
modes of nature, and the relationship of the Vedic theory to social science paradigms, are
delineated herein.
Vedic Ontology.
According to the Vedas, the self is an irreducible, non-material, personal entity.
This entity is covered by a subtle and gross material body. Mind, intelligence and false
ego the constituents of the subtle body. Thinking, feeling and willing are the functions of
the mind, and discernment is the purpose of intelligence. False ego links the self with the
material sphere, and serves to delude the self into misidentifying with the material body.
Due to the influence of the false ego, the self misidentifies with the body, thus thinking “I
am a man”, “I am a woman”, “I am White”, “I am Black”, “I am young”, “I am
American”, etc., although the self inherently has no connection with these designations.
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The material body is a vehicle that is meant to help the self on its journey (Prabhupada,
1972).
It’s important to maintain our vehicles, but to think that we are our vehicles is
illusion. This illusion is the root cause of suffering, and the Vedic social worker attempts
to dispel this illusion (Goswami, 1977). A dreaming person suffers or enjoys due to
identifying with the person in the dream. An awake observer, however, can see that the
dreamer lying on the bed is in no danger of being eaten by a tiger, nor is he enjoying in a
king’s palace, as the dreamer is imagining. When the person awakens he ceases to
identify with the person in the dream, and resumes his real life. Similarly, the current
identification with our body and extended body (family, nation, race, etc.) has no intrinsic
connection with the actual life of the self. These are temporary designations based on the
body. But the self is not the material body. If I’m riding in a Toyota, it would be a
mistake to therefore conclude that I’m Japanese. Tomorrow I may ride in a Volkswagen,
and then, based on bodily misidentification, I’d consider myself German (Prabhupada,
1972).
Though we perceive the material world falsely, it is real. To perceive it correctly
requires the original senses of the self. These senses, as described above, are currently
covered by material energy. To use an analogy, our shirt and overcoat have arms because
we have arms. Similarly, the material body has senses because the self has senses. When
the original senses of the self are uncovered, the self is able to accurately perceive itself
and the world. A natural quality of the self is bliss, and thus the uncovering process gets
at the constitutional happiness of the self. Therefore, objectivity and subjectivity are both
accommodated in this view. Our perceptions in the materially conditioned state are
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subjective and lack absolute validity. However, there is an objective reality, though it
categorically cannot be ascertained by material senses (Dasgupta, 1961).
In its natural condition the self has free will. As material covering increases, free
will decreases. Circumstances of birth provide boundaries, within the material sphere of
activities, for the self, though free will remains active. To illustrate, consider a person
who boards an airplane to New York. The airplane represents the boundary conditions of
birth. Once airborne he is limited. He can no longer choose to dine at his favorite
restaurant in the city of departure. Still, there are important choices available. For
example, while on the plane he may make a favorable business contact that results in
increased income for the next five years. Or, he may commit a heinous crime that results
in a lengthy prison sentence. A Vedic social worker assists the self to make the healthiest
choices from available options (Dasa, 1999).
The Vedas assert that there are three primary energies- spiritual, material and
marginal. Qualities of spiritual energy include bliss, consciousness and eternality, and
material energy lacks these qualities. We, the living entities in this world, belong to the
marginal energy. This means that we are essentially spiritual, but have the capacity to
identify with the material energy, thereby covering our spiritual qualities (Dasgupta,
1961).
Epistemology of the Vedic Theory of Clinical Social Work.
Knowledge is an innate quality of the self. In the material condition, knowledge is
covered. When the material coverings are dispersed, the natural knowledge of the person
manifests. The self, in its original state, knows its best interest. To foster the process of
self-revelation in others, gaining trust is a powerful process. Efficient tools to achieve this
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include empathy, warmth and genuine caring. When a client feels this from a helper, the
client’s actual self, full with knowledge, tends to manifest (Gosvami, 1977).
Since the material mind and senses are inherently defective, epistemologies based
on them are also defective. This does not mean that empirical methods are useless. Such
methods are less useful for objects of study with more consciousness. Scientific induction
assumes control of an object, whether it be a rock, an animal or a planet. One may argue
that we don’t control planets when we study them. However, by determining laws to
predict motion, we attempt to control nature for our purposes. This assumption of control
presumes subordination of the object of study. As the self is decreasingly covered by
material energy, its consciousness, and thus its free will, is increasingly apparent. This
makes the entity more difficult to control and predict. Thus, the empirical method works
better for rocks than for animals, and even less well for human beings. For beings with
developed consciousness, such as human beings, the best method to gain knowledge
about them is to gain their trust, such that they choose to reveal themselves to us.
However, this does not preclude the use of empirical methods, as they may be useful in
some instances, though their limited nature should be recognized.
Vedic theory regards free will as an inherent component of all living entities.
However, in the present conditioned state of material existence, the spiritual living
entities are covered by material energy. To the extent that the self is covered by the
material energy, it is subject to reductionistic and deterministic laws. The Vedas describe
the material energy as yantra, or a machine, and persons who have entered this machine
are moved by its workings (Prabhupada, 1972).
The Three Gunas as the Basis for Predictive Ability.
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According to the Vedas, the material world is made of the three modes of material
nature- sattva, rajas and tamas. All material elements are infused with these modes, or
gunas. From the Vedic perspective, our psycho-physical disposition consists of mixtures
of the gunas (Dasgupta, 1961). Since there are extensive descriptions of the attributes,
behaviors and cognitive inclinations for a person predominated by each guna, Vedic guna
theory is the basis for explanation and prediction of human behavior. For instance, if a
person is primarily influenced by tamas, it would be predicted that s/he is much more
susceptible to depression than one predominantly influenced by sattva. Guna theory lends
itself to empirical validation, and studies (e.g., Wolf, 1999; Pathak, N. S., Bhatt, I. D., &
Sharma, R., 1992; Rao, P. V. K. & Harigopal, K., 1979) have been conducted to verify
guna constructs.
Vedic theory delineates abstract concepts as well as clear manifestations in the
sphere of human psychological and social activity that purportedly derive from the
abstracted principles. This framework is internally consistent, though there needs to be
more work in testing its predictive ability. Concepts of Vedic theory are clearly defined
and amenable, with reference to the gunas, to operationalization and testable hypotheses,
though much still needs to be done to translate Vedic concepts into Western terminology
and methodology.
Vedic Theory in the Context of Social Science Paradigms.
To analyze the Vedic theory of social work with regards to its congruence with
other theories, I will assess its similarities and differences with the paradigms described
in Burrell and Morgan (1979). As described above, Vedic theory accepts the
deterministic view of objectivist paradigms, but only when the self is covered by the
modes of nature. In its original state, the self has free will, and thus is not susceptible to
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analyses based on deterministic paradigms. Vedic social workers attempt to uncover the
original, spiritual nature of the person, and this is basically opposed to objectivist
paradigms, such as radical structuralism and functionalism (Wolf, 2002b).
A Vedic practitioner would tend to focus more on individual consciousness than
societal structures. While the Vedic viewpoint acknowledges the existence of conflict and
injustice in this world, it proposes that the only viable means to lastingly alleviate discord
is transformation of consciousness. To the extent that individuals develop spiritual
consciousness, communities, societies and nations can resolve problems. If individual
consciousness remains impure, then exploitation will exist in any social or economic
structure. Obviously, social structures impinge on the individual. These structures are
driven by living entities, however, and the effectiveness, integrity and fairness of these
frameworks are determined by the consciousness of the living entities. Vedic social
workers, therefore, focus on purifying the consciousness of each individual, including
themselves. Without purification, no structure will succeed, and with spiritually realized
individuals, practically any system can succeed (Wolf, 2002b).
With regard to interpretivist theories and, to a large degree, all subjectivist
paradigms, the Vedic approach to social work shares a focus on the individual, though it
largely rejects the conception of relativity. However, a Vedic practitioner does accept
subjectivity within the sphere of material conditioning. Vedic theory is educational in
nature, though this education is predicated on the assumption that a person won’t learn
until he or she trusts the educator. More precisely, a Vedic social worker seeks to help
clients uncover knowledge that is within. This conception of a priori knowledge contrasts
the interpretivist paradigm. A Vedic therapist considers understanding the feelings and
perceptions of the client as being very important, but more for the purposes of gaining
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trust and demonstrating caring, than from the ontological framework that client
subjectivity represents truth (Wolf, 2002b).
Characteristics as a Theory of Therapy
Fischer (1971) states that a framework for therapeutic change should be evaluated
with regards to factors such as the role of the therapist in the process of change,
principles underlying improvement of symptoms, practices postulated to induce positive
change, the goal and process of therapy, conceptions of normative and pathological
behavior, and temporal focus, such as the emphasis on past or present. This sections
examines the Vedic Theory of Clinical Social Work with regard to these elements.
Vedic theory considers the self to need personal interaction for fulfillment, and thus
relationships are stressed. As described in the Structural Characteristics section, the
client, as well as the therapist, is a spiritual entity encased within a material body. Any
living entity who has accepted a material body is, to some extent, in a diseased condition
of life, because the material sphere is not the natural habitat of the spirit soul
(Prabhupada, 1970). As a fish cannot be happy outside of water, regardless of the
amenities it may possess, we cannot be satisfied in material consciousness. From the
Vedic view, spiritual fulfillment can be obtained in our present circumstances. It is not
required that the living entity must give up the body to achieve spiritual happiness. By
dovetailing our propensities, we can spiritualize our current existence, literally
transforming the material into the spiritual. Thus, except for those whose behavior is
completely on the spiritual platform, everyone, including those regarded by most theories
to be functional, is considered to be exhibiting disordered behavior, because our essence
is spiritual (Goswami, 2000).
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Primarily, the goal of Vedic social work is to assist clients to elevate their modes of
nature (from tamas and rajas to sattva), and ultimately to transcend all material modes
and attain the purely spiritual platform, suddha-sattva. Still, Vedic social workers begin
where the client is, and therefore the approach is oriented practically. For instance, if the
client is hungry, the worker will help him or her to obtain food. Material necessities are
understood to be essential if one is to focus on spiritual advancement (Dasgupta, 1961).
Consistent with the social work maxim “Start where the client is at”, Vedic social
workers assess and empathize with a client’s situation, and begin the helping process by
seeing the world from the client’s perspective. Vedic philosophy describes different states
of consciousness, such as anna-maya and prana-maya, which is consciousness of life’s
basic needs, such as food and shelter, vijnana-maya, philosophical realization, and
ananda-maya, realization of the blissful nature of the self and the Supreme. Though a
client may ultimately benefit from attaining stages such as vijnana-maya and anandamaya, the Vedic social worker meets the client where the client is situated, which may be
the platform of prana-maya. In this way, the social worker establishes a trusting
connection that serves as a strong foundation for problem-solving and self-exploration
(Prabhupada, 1972).
Generally, Vedic therapists focus on the present. Of course, antecedent conditions
are acknowledged as playing a role in the current situation. The Vedic worker emphasizes
techniques that will assist the client to solve current difficulties, while raising
consciousness to prevent future tribulations. Clear identification of causes is difficult, and
often not essential to induce positive change. To illustrate, suppose a room is filthy. We
could catalog each particle of dust before cleaning. However, a more fruitful course of
action would be to start cleaning. It is acknowledged in Vedic theory that insight often
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leads to improved action, and the Vedic approach includes many methods that produce
insight while changing unwanted behaviors (Dasa, 1994).
Practically any technique, from active listening to community organizing, can be
used within the framework of Vedic theory, provided the principle of consciousnessraising is not neglected. For instance, cognitive therapies, for clients who are able to
benefit from such approaches, fit well into Vedic theory, as self-understanding, with
regards to one’s existential and psychological position, is very important as a basis for
informed problem-solving. Behavioral techniques, such as contracting and reinforcement,
can also be very useful for the Vedic social worker. For example, japa, a form of mantra
meditation that can be an important component in raising one’s consciousness to higher
modes of nature, involves client commitment to regulated action. This can be facilitated
by behavioral techniques (Wolf, 2002a, 2001).
Vedic theory prescribes specific treatments for particular diagnoses. Generally,
treatment is founded on the principle of substituting a higher taste for a lower one. For
instance, if a child is misbehaving, simply commanding her or him to sit in the corner and
be quiet probably won’t be effective for very long. A better solution is to engage the child
in positive activity that is more enjoyable than the destructive activity. Then the child
won’t think about the negative behavior. As an example in the context of Vedic social
work, there’s the practice of japa, which involves engagement of the hands, mouth and
ears. This is often an effective technique for a client who can’t stop smoking, which also
engages the hands and mouth. Japa involves the same faculties, while simultaneously
providing spiritual pleasure that satisfies the self at the deepest level, thereby helping the
client to give up smoking (Wolf, 2001).
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Vedic social work is based on raising consciousness, and the process for achieving
this is conceived as an experiential science. The hypothesis for the experiment is Vedic
ontology and epistemology. The laboratory is one’s consciousness, and the procedures
are the techniques of bhakti-yoga, as delineated in the Vedic literatures. There are
hundreds of methods, expounded in texts such as the Bhakti-rasamrta-sindhu, for helping
a person rise to the spiritual platform of existence. Many spiritual scientists have
practiced these techniques and have recorded the results for the benefit of clients and
practitioners (Prabhupada, 1971).
Ultimately, according to the Vedas, change is based on desire. Therefore, the key
element in change is a person’s desire. Still, the therapist plays an important role in
creating an atmosphere that is conducive to choosing favorable modification. In this
endeavor, the character, sincerity and genuineness of the practitioner is extremely
important. To the extent that the therapist is on the spiritual platform, she or he will be
empowered to induce the client to change in a spiritual direction (Prabhupada, 1971).
Vedic therapy, like the philosophy, is non-sectarian. This approach does
accommodate cultural differences, but primarily the focus is on transcending them.
Essentially, Vedic theory asserts that we are not these bodies, and that the designations
connected with these bodies have no inherent connection with ourselves. Thus, to think
of ourselves as a particular gender, color, nationality, etc., is an illusion. Still, a Vedic
counselor will empathize with a client who is experiencing distress based on such
misidentification, but always with the goal of spiritual realization (Goswami, 2000).
Empirical Status
Practical significance of a theory is enhanced if its structural elements are
conducive to empirical testing (Fischer, 1971). Vedic social theory is consistent with this
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requirement for significance, and issues connected with the testing of the principles and
practices of the Vedic Theory of Clinical Social Work are discussed in this section.
Bhagavad-gita describes the process of Vedic therapy as pratyaksavagamam
dharmyam- realized by direct experience (Prabhupada, 1972). Clearly, empiricism is a
key element in the Vedic approach. Many facets of Vedic theory and methodology are
receptive to Western-style empirical studies. For instance, Pathak, Bhatt and Sharma
(1992), Rao and Harigopal (1979), and Wolf (1999, 1998) have found strong evidence for
the guna constructs, in terms of psychometric characteristics such as reliability and
validity, upon which Vedic conjectures about material reality are built. Also, many
techniques, such as meditation and japa, have been demonstrated effective in treating
conditions such as excessive stress, substance abuse, and depression (Shapiro, 1994;
Snaith, Owens, & Kennedy, 1992; Wolf, 2001, 2002a). Keefe (1996) comments “In the
last thirty years, meditation began its marriage to the rational-empirical tradition of
Western science. In this most recent alliance it is being tested, objectified, stripped of its
mystical trappings, and enriched with empirical understanding.” Many meditative
methods are key elements of the Vedic approach, and thus empirical support for these
methods strengthens the scientific basis of the theory. Several studies, such as Wolf
(2001, 2002a), Keefe (1975, 1979), Sweet and Johnson (1990), and Pearl and Carlozzi
(1994), on the effects of meditation have been conducted, with encouraging results.
In principle, guna theory is very conducive to measurement and empiric testing.
Consequently, the Vedic approach, whose methods theoretically result in guna
transformation, should be responsive to scientific investigation. Additional work is
required to operationalize Vedic concepts and formulate and implement research designs.
Some work in this direction, studying the effects of the modes on individuals, was
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mentioned above. Research at the community and society level could also be conducted.
For instance, guna theory predicts that locales that neglect cleanliness will have more
crime (Wolf, 1999). Recently, it has been shown that high-crime communities that focus
on cleaning their neighborhoods and maintaining an attractive appearance of homes and
streets, show a marked decrease in crime. In fact, this method works better than more
conventional approaches, such as increased police or alarm systems (Gladwell, 2000).
Such phenomena support Vedic social theory, and could be further researched.
Assumptions About the Nature of Man and Moral Implications
In assessing the appropriateness of a theory for clinical social work, it is important
to consider the importance in the theory of the dignity of the individual, the degree to
which the disease model is used in diagnosis, and the medical model is utilized in
treatment, and views towards the nature of human beings, such as whether they are
inherently good or bad. These factors must be considered with respect to their
compatibility with social work ethics (Fischer, 1971), and this section assesses the Vedic
Theory of Clinical Social Work from that perspective.
Ultimately, Vedic theory views humans positively, as inherently possessing the
qualities of felicity, consciousness and eternality, as well as countless other desirable
attributes that naturally derive from these traits. Therapy is conceived as a process of
uncovering. As a diamond may be covered by mud, the original self is considered to be
covered by the three modes of material nature. As these modes are dispersed, the original
brilliance of the living entity shines forth. So, in conditioned material life living beings
tend to manifest undesirable qualities, though intrinsically and potentially everyone’s
nature
is
good
(Goswami,
2000).
Consequently,
the
medical
and
disease
conceptualizations are applicable in terms of deviation of the client from her or his
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authentic self, though intrinsically the Vedic clinical social worker perceives clients as
inherently worthy, with this goodness covered to varying degrees by the modes of nature.
According to the Vedas, we are each responsible for our situation in life. Although
immediate analysis may reveal apparent victimization, everyone is responsible for
choices leading to their condition. We chose to abandon our spiritual nature and associate
with the modes of material nature. Once in material existence, we are subject to miseries
inherent in this realm, such as old age, disease, and death. When we associate with
material nature, we are limited by its workings (Gosvami, 1977). This philosophical
understanding of personal responsibility does not minimize the importance of helper
compassion for the client. Also, although we are each responsible for our life situation,
this does not absolve wrongdoers from the consequences of their actions, which are
enacted within the frame of the laws of karma (Goswami, 2000).
According to Bhagavad-gita, every living entity is eternally a unique individual
(Prabhupada, 1972). Therefore, a Vedic social worker appreciates the distinctiveness of
each client, and attempts to bring out the specialness of every person, which is conceived
to exist on the spiritual platform. Vedic theory asserts that liberation from material
bondage entails manifestation of spiritual personality, not merely negation of material
qualities (Dasa, 1999).
As indicated above, practically all techniques, methods and models can be
incorporated into the Vedic approach. For example, the psychological model is
applicable, though the Vedic social worker, with reference to Vedic theory, will expand
the model to include all elements of the subtle body delineated in the Vedas. Specifically,
the subtle body is composed of mind, intelligence and false ego. Functions of each
component are described at the beginning of the Structural Characteristics section. A
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Vedic social worker must know and realize the dynamics of the interactions of these
subtle components, which are key to Vedic personality theory and behavioral prediction.
Applicability for Social Work
Fischer (1971) emphasizes the importance for social workers to determine the
consistency of a potential theory with the values of the profession of social work. This, as
well as teachability of the theory, is discussed in this section in connection with the Vedic
Theory of Clinical Social Work.
A Vedic social worker is expected to teach by personal example. Thus, not only
does a social worker provide services, network, counsel and educate, but she or he should
exhibit impeccable character. Association, or the principle of sanga, according to the
Vedas, is an important factor influencing consciousness. We are affected by those with
whom we associate. In a relationship of dependence, such as that between social worker
and client, the client will often be influenced by the social worker’s consciousness and
behavior. Therefore, the quality of behavior of the worker is of at least equal importance
as the therapeutic procedures (Goswami, 2000). Example is a better teacher than precept.
This is in accord with the social work value of professional comportment (National
Association of Social Workers, Inc., 1990). Furthermore, a Vedic social worker
scrupulously seeks to fulfill all ethical obligations, including those to clients, colleagues
and employing organizations. Of course, as with most social workers, it is often
challenging to balance all these obligations. Self-determination, a central value for the
social work profession (National Association of Social Workers, Inc., 1990), is honored
by the Vedic practitioner, as free will is a prime component of Vedic ontology. There is a
strong educational component to Vedic practice, as the social worker sometimes needs to
share information with the client for the purpose of helping the client to access his or her
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original nature. At times, social workers from other orientations may regard this
educational approach as an interference to the principle of self-determination. Another
fundamental value for social workers is promotion of the general welfare of society
(National Association of Social Workers, Inc., 1990). This value is also emphasized in
Vedic literature. For instance, about five hundred years ago Sri Caitanya Mahaprabhu, a
leader in the Gaudiya-Vaisnava tradition, instructed all Vedic followers to perform
welfare work for all persons, regardless of social status (Goswami, 2000).
In applying principles of Vedic social work, A. C. Bhaktivedanta Swami often used
the phrase “utility is the principle,” indicating that the expert worker knows how to utilize
all facilities, methods, techniques and personalities, for the benefit of others (Prabhupada,
1976). Accordingly, Vedic theory gives the worker full facility to use his or her creativity
to advance the causes of client and community.
Vedic theory and techniques are clearly delineated in Vedic texts, and thus teaching
this form of social work is facile. However, realizing how to apply the techniques is often
complicated. This requires years of experience, or internship, under the guidance of an
expert teacher. Additionally, misapplication of principles can be detrimental, to client and
practitioner. For the social worker to be effective with this approach, she or he needs, at
least to some extent, to incorporate the principles into his or her life. That is, effective
practice is not merely a detached, objective activity, though results can be assessed
objectively. For instance, a Vedic social worker with deep realization of his or her own
spiritual nature will be more successful in conveying spiritual realization to the client
than a practitioner immersed in the modes of material nature (Dasa, 1994).
Vedic practice looms as an attractive methodological and theoretical framework for
social workers. Many of its tenets could at least be incorporated into other systems and
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models of social work. Furthermore, social workers are increasingly recognizing the
importance of diverse approaches. Gergen, Gulerce, Lock and Misra (1996) have
suggested exploration of Vedic psychology with emphasis on the spiritual ontology of
personhood. This is an important perspective, as the Vedas describe the self as a nonmaterial entity that cannot be reduced into parts.
Conclusion
A theory of clinical social work based on Vedic principles can augment and enrich
discussion of social work and social science issues, and can provide practical guidance
for social work scenarios. For instance, in addressing the matter of voluntarism versus
determinism (Burrell and Morgan, 1979), the Vedic approach harmonizes polarities with
the ontology of the gunas and the spiritual self.
Vedic systems and techniques can be usefully applied in many areas, and social
workers who are inclined to the principles and practices of the Vedic Theory of Clinical
Social Work are encouraged to utilize them. As these techniques are increasingly verified
by empirical research, the Western world will be inclined to adopt these practices.
Examples and ideas for study of japa meditation were described earlier (Wolf, 2002a,
2001). Caturvedi (2000) applied guna theory to research and intervention with stutterers.
Additionally, Ayurveda contains many mental health interventions, for conditions such as
neuroses, psychotic disorders, addictions and memory loss, that can be similarly
researched. Treatment of mental imbalances is based on adjustment of vitiated sattva
guna, and further study of the gunas can therefore be valuable for social workers and
other mental health professionals (Frawley, 1997).
Also, the personal emphasis of Vaisnava philosophy can provide a guiding ethic for
social workers. Attempting to remove the covering of the material modes, the Vedic
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practitioner seeks to reinstate the original spiritual personality of each individual. Without
such restoration, relationships are mechanically conducted on the basis of the gunas.
Within the realm of material nature, the Vedas recommend governing relationships
according to scriptural regulation, as delineated in the varnasrama system. This ethic is
based on material propensity and duty. Genuine compassion, however, is based on
spiritual relationship, unfettered by the gunas. Jane Addams, a founding mother of the
social work profession, is cited by philosophers (Beauchamp, 1982) as a person for
whom compassion, a quality that clearly guided her life, was not a matter of duty. Rather,
it derived from spontaneous concern for others. Thus, social philosophers recognize the
value of ethics based on pure relationship. According to Vedic philosophy, this can only
be achieved when the gunas are absent. Consequently, investigating and instituting
methods for freeing the self from the gunas is relevant for the social work profession.
<end>
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21
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