Is therapy anartha-nivrtti?

The following discussion is a little bit esoteric and is aimed primarily (though not exclusively) at members of ISKCON (the International Society for Krishna consciousness). This discussion may not be of interest to those suffering the effects of trauma and who are seeking assistance in returning to health.

Nevertheless, I still feel it is useful since there seems to be some confusion in this regard. For reference, I am using the teachings of A.C. Bhaktivedanta Swami Prabhupada (the founder-acarya of ISKCON), the most prominent representative in recent times of the Gaudiya Vaisnava tradition.

Some people consider that certain kinds of therapy are a form of (or assistance to) the process in Gaudiya Vaisnavism called “anartha-nivrtti” (the cleansing of the heart from unwanted contamination). I suppose this idea comes from the experience that, after undergoing therapy, one becomes free from certain negative emotions or traumas. However, my understanding is that, although emotional and physical healing can help make material life less unpleasant and spiritual life less problematic, it is not part of the traditional meaning of anartha-nivrtti.

It might be useful to give a brief contextual description of the traditional understanding of anartha-nivrtti, the fourth stage in the process of devotional development from sraddha to prema (see below for a list of these stages). These stages of devotional development are progressive – i.e. one cannot go to a higher stage without first going through the lower ones.

Therefore, if one is in therapy, but does not have faith in God, does not associate with saintly persons, and does not practice the basic principles of Krishna consciousness, then one cannot reach the stage of anartha-nivrtti.

If anyone is uncertain as to whether they have reached anartha-nivrtti there are symptoms given for one who has attained this platform. If we do not find ourselves exhibiting these symptoms then we can safely conclude that we are in a lower stage of spiritual development. Here is a brief sample of the symptoms of someone in anartha-nivrtti:

i) Freedom from illicit sex, intoxication, gambling, and meat-eating.

ii) Freedom from the false sense of “I” and “mine”.

iii) Freedom from faultfinding and envy.

iv) Freedom from desire for profit, adoration, and distinction.

v) Freedom from involvement in materialistic politics and altruism.

vi) An increase in knowledge, detachment, and renunciation.

vii) A deep understanding that one is not the body, but a spiritual being.

viii) Regular and focused meditation on the Supreme Personality of Godhead.

It seems to me from the above discussion that it is clear that therapy is not, strictly speaking, the same as anartha-nivrtti.

Since this is already a long posting I think I will leave it there for now. If I have made any mistakes in my presentation of the traditional understanding of anartha-nivrtti, or have left out something of importance, I would be grateful to hear from you.

Sraddha to prema

i) Sraddha – faith in the Supreme Personality of Godhead (Lord Krishna).

ii) Sadhu-sanga – association with pure devotees.

iii) Bhajana-kriya – discharging devotional service, following the regulative principles, and chanting and hearing after initiation by, and under the guidance of, a bona fide spiritual master.

iv) Anartha-nivrtti – freedom from all unwanted contamination, a diminishing of all unwanted things (Srila Prabhupada says that this is the test of development in devotional service).

v) Nistha – being firmly fixed in devotional service.

vi) Ruci – an unmovable taste for devotional service.

vii) Asakti – a deep attachment for devotional service and the Supreme Personality of Godhead.

viii) Bhava – when the seed of love of Godhead awakens in the heart.

ix) Prema – the pure maturation of love of Godhead.