Friday, January 30, 2026

ABBA - Move On - "නොසන්සුන් ශරීරය" සහ "සාමකාමී ආත්මය" පිළිබඳ කථිකාව




ප්‍රභාෂ්වර සිත ආගන්තුක උපක්ලේශවලින් නිදහස්ව තිබෙන සිතකි. ප්‍රභාෂ්වර සිත සහ  සතිය (mindfulness ) පිලිබඳව ABBA  සංගීත කණ්ඩායම විසින් ගායනා කරන Move on ගීතය සංගීත විචාරකයන් ගේ අඩු අවධානයට ලක් වූ ගීතයකි. මෙම ගීතය ජීවිතයේ සදාකාලික චලිතය සහ වෙනස වැළඳ ගැනීමේ අවශ්‍යතාවය පිළිබිඹු කරන අතර වෙනස් වීම  සාගරයේ රළ පහර මෙන්  නො වැළැක්විය හැකි සහ පැවැත්මට අත්‍යවශ්‍ය සාධකයක් බව  බව යෝජනා කරයි. ජීවිතය යනු චලනයයි. ගීතය ආරම්භ වන්නේ "නොසන්සුන් ශරීරය" සහ "සාමකාමී ආත්මය" පිළිබඳ කථිකාවකිනි. හමන සුළඟක් මෙන්, ජීවිතය ගලා යයි. මෙම ගීතය ලියන ලද්දේ  Benny Andersson and Björn Ulvaeus,  Stig Anderson. තිදෙනා විසිනි.   මෙම ගීතය දර්ශනය ස්වභාව ධර්මය සහ පැවැත්ම පිලිබඳ කරන විමසුමකි. 


Move On 

They say a restless body can hide a peaceful soul
A voyager and a settler, they both have a distant goal
If I explore the heavens, or if I search inside
Well, it really doesn't matter as long as I can tell myself I've always tried
Like a roller in the ocean, life is motion
Move on
Like a wind that's always blowing, life is flowing
Move on
Like the sunrise in the morning, life is dawning
Move on
How I treasure every minute, being part of, being in it
With the urge to move on
I've travelled every country
I've travelled in my mind
It seems we're on a journey
A trip through space and time
And somewhere lies the answer
To all the questions why
What really makes the difference
Between all dead and living things, the will to stay alive
Like a roller in the ocean, life is motion
Move on
Like a wind that's always blowing, life is flowing
Move on
Like the sunrise in the morning, life is dawning
Move on
How I treasure every minute, being part of, being in it
With the urge to move on
The morning breeze that ripples
The surface of the sea
The crying of the seagulls
That hover over me
I see it and I hear it
But how can I explain
The wonder of the moment
To be alive, to feel the sun that follows every rain
Like a roller in the ocean, life is motion
Move on
Like a wind that's always blowing, life is flowing
Move on
Like the sunrise in the morning, life is dawning
Move on
How I treasure every minute, being part of, being in it
With the urge to move on.


BBC හි ස්ටුවට් වේවල් යටතේ පුහුණු වීම


 


1985 අපොස උසස් පෙළ විභාගය ලිවීමෙන් පසු ප්‍රතිඑල එන තෙක් මා තාවකාලික පදනම මත ශ්‍රී ලංකා ගුවන් විදුලි සංස්ථාවේ ඉංග්‍රීසි අංශයේ බාහිර නිෂ්පාදකයෙකු ලෙස සේවය කලෙමි. මෙලෙස  සේවය කරන විට බීබීසීයේ කීර්තිමත් නිවේදකයෙකු වු ස්ටුවර්ට් වේවල් මහතා විසින් පැවැත්වීමට නියමිතව තිබු පුහුණු වැඩසටහනට මාව තෝරාගෙන ඇති බව වීරමන් මහතා ඉංග්‍රීසි සේවයේ අධ්‍යක්ෂක සරත් ප්‍රනාන්දු මහතා මාර්ගයෙන් මට දැනුම් දුන්නේය. එය සෑම මාධ්‍යවේදියෙකුගේ සිහිනයකි. මෙම පුහුණු වැඩසටහනට බර්ටි ගලහිටියාව වැනි ජ්‍යෙෂ්ඨ ගුවන් විදුලි ශිල්පින් ද පැමිණ සිටියහ. එහි සිටි ලාබාලම තැනැත්තා වුයේ පාසල් අධ්‍යාපනය නිම කොට මාස හයක්වත් නොඉක්මවූ මා ය.      

අපගේ පුහුණුව පැවත් වු ස්ටුවර්ට් වේවල් මහතා සහ එච් එම් ගුණසේකර මහතා අපට අසන්නන් ගේ සිත් ඇදගන්නා ලෙස දේශන කරන අයුරු ඉගැන්විය. පුහුණුව නිම කිරීමෙන් පසු වේවල් මහතා මට ඔහු විසින් ලියූ Art of Radio පොත තෑගි කල අතර එහි ඔහුගේ අත්සන සහිතව සටහනක් ද කලේය.   

BBC පුහුණුවේ වටිනාකම මට වැටහුනේ පසු කාලයකදී ය. 2006 වසරේදී මම ඇමරිකා එක්සත් ජනපදයේ කැන්සාස් හි වොෂ්බර්න් විශ්ව විද්‍යාලයේ යුද ආතතිය පිළිබඳව ආරාධිත දේශනයක් කලෙමි. එසේම 2008 වසරේ ලෝක සෞඛ්‍ය සංවිධානය විසින් කොළඹ පවත්වන ලද මානසික සෞඛ්‍ය ප්‍රවර්ධන වාර්ෂික සම්මේලනයේදී පුත්තලම් දිස්ත්‍රික්කයේ ප්‍රජා මානසික සෞඛ්‍ය ගැටළු පිලිබඳ දේශනයක් කලෙමි. මෙම දේශනයෙන් පසු සෞඛ්‍ය සංවිධානයේ මානසික සෞඛ්‍ය පිලිබඳ උපදේශක වෛද්‍ය ජෝන් මැහෝනි මගේ දේශනය පිළිබඳව මට ප්‍රසංසා කළේය. එම දේශන සාර්ථකව කිරීමට මට පදනම මම ලබා ගත්තේ 1985 වසරේ ස්ටුවර්ට් වේවල් සහ එච් එම් ගුණසේකර යන මහතුන් ගෙන් ලැබුණු මගපෙන්වීම මගිනි. එම නිසා මම ඔවුනට අද පවා කෘතඥ වෙමි. 

Tuesday, January 27, 2026

සිත් උපදනා තැන හෘධය ද ?

 



විඥාන ධාතු සතෙකි...

එයින් චක්ෂුර් විඥානධාත්වාදි පස ප්සාද රූප පසෙහි උපදී. ප්සාද රූප පස ඒ විඥාන ධාතු පසට නිඃශ්ය වස්තු වේ.
මනෝ ධාතුව හා මනෝවිඥාන ධාතුව ඒ ප්සාදයන්හි නූපදී.
ඒ ධාතු දෙකට නිඃශ්ය වන රූපය හෘදය රූපය ය. එයට වස්තු රූපය යි ද, හෘදය වස්තු රූපය යි ද කියනු ලැබේ.
ප්සාද නාමයෙන් නො කියන නමුදු එය ද එක්තරා ප්සාදයෙකි.
පඤ්චවෝකාර භවයෙහි සත්ත්වයකු උපදනා කල්හි ප්තිසන්ධි චිත්තය සමඟ ම එය හා බැඳී එයට නිඃශ්ය වෙමින් හෘදය රූපය ද පහළ වේ.
එය පහළ වන්නේ මහාභූත සතර හා වර්ණ ගන්ධ රස ඕජා රූප සතර ද ජීවිත රූපය ද සමඟ ය. ඒ රූප පිණ්ඩයට වස්තු දසක කලාපය යි කියනු ලැබේ.
එය කලලාදි අවස්ථාවල සුදුසු පරිදි පැවතී, ශරීරය වැඩුණු පසු හෘදය කෝෂය තුළ පිහිටි ලෙය ඇසුරු කොට පවත්නට වන්නේ ය.
හෘදය කෝෂයෙහි ස්ථිර ව පිහිටි ලෙයක් නැත. නිතර එයින් පරණ ලෙය බැහැර වන්නේ ය. අලුත් ලේ එයට පැමිණෙන්නේ ය.
හෘදය රූපය එතැනට පැමිණෙන ලෙය ඇසුරු කොට ම පවතිනවා මිස ඉන් බැහැරට නො යන්නේ ය.
මනෝධාතු මනෝවිඥාන ධාතු දෙකට නිඃශ්ය වන බව එහි ලක්ෂණය ය.
මොළය ශරීරයේ සිත් උපදනා තැන සැටියට බොහෝ දෙනා පිළිගනිති.
අභිධර්මයේ සැටියට නම් කේශාදි ස්පර්ශය නො දැනෙන තැන් හැර මුළු සිරුරේ ම සිත් උපදනා බව කිය යුතුය.
බෙහෙවින් සිත් උපදනා තැන සැටියට ද, ක්රියා සාධක සිත් උපදනා තැන සැටියට ද, ප්ධාන සිත් උපදනා තැන සැටියට ද, මූල චිත්තය උපදනා තැන සැටියට ද අභිධර්මයේ දැක්වෙන්නේ හෘදය රූපය ය.
ක්රෝධය හා බිය ඇති වූ කල්හි හෘදය තදින් සැලෙන්නට වන බව ද, ශෝකය ඇති වූ කල්හි එය දැවෙන බව ද සෑම දෙනාට ම ප්කට ය.
එසේ වන්නේ ක්රෝධ භය ශෝකයන් හෘදයේ ඇති වන නිසා විය යුතු ය.
ක්රෝධය හා භය ඇති වූ විට ශරීරයේ පැහැය කළු හෝ රතු වේ.
ප්රීති ශ්ද්ධා ප්රේමාදිය ඇති වූ කල්හි ශරීරය පැහැපත් වේ.
ශෝකය ඇති වූ කල්හි වියළේ.
එසේ වීමට හේතුව සිත හා ලෙයෙහි ඇති සම්බන්ධය විය යුතු ය.
එයින් සිත ලෙය ඇසුරු කොට පවත්නක් බව හැඟේ.
සිත් උපදනා තැන මොළය යයි කියන්නවුන්ට ද නොයෙක් හේතු යුක්ති තිබේ.
මනෝධාතු මනෝවිඥාන ධාතූන් ගේ නිඃශ්ය හෘදය රූපය යි ගැනීමෙන් එය කොහි තිබුණත් වැරදීමෙක් නොවේ.
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(අතිපූජ්ය රේරුකානේ චන්දවිමල හිමි රචිත අභිධර්මයේ මූලික කරුණු ග්රන්ථයෙන්)

රේරුකානේ චන්දවිමල හිමි රචිත අභිධර්මයේ මූලික කරුණු ග්‍රන්ථයේ දැක්වෙන පරිදි සිත් උපදනා තැන හෘධය බව පැවසේ.  අභිධර්මයට  අනුව හදවත හැඟීම්වල හෝ අධ්‍යාත්මික විඥානයේ මධ්‍යස්ථානය ලෙස යෝජනා කෙරෙන නමුත් විද්‍යාත්මක පරියේෂණ මගින් සනාත වන්නේ විඥානයේ  (consciousness)  මධ්‍යස්ථානය මෂ්තිෂ්කය බවත් විඥානය සඳහා  මෂ්තිෂ්කය,  මස්තිෂ්ක බාහිකය (cerebral cortex) තැලමික් න්‍යෂ්ටි ( thalamic nuclei) මධ්‍ය මොලයේ reticular formation (MRF) විවූහ  වැදගත්  වන බවයි.    

මිනිස් විඥානය  (consciousness) යනු තමන්ගේම පැවැත්ම, සිතුවිලි සහ වටපිටාව පිළිබඳ දැනුවත්භාවය ඇතුළත් සංකීර්ණ හා බහුවිධ සංසිද්ධියකි. මිනිස් විඥානය මිනිස් අත්දැකීම් සඳහා පදනම ලෙස සේවය කරන අතර, පුද්ගලයන්ට තමන් වටා ඇති ලෝකය වටහා ගැනීමට, අර්ථ නිරූපණය කිරීමට සහ අන්තර් ක්‍රියා කිරීමට ඉඩ සලසයි. මිනිස් විඥානය  හෘදය තුළ නොව මොළයේ සංකීර්ණ ජාල තුළ  ආරම්භ වන අතර, ස්නායු විද්‍යාවේ (Neurology)   පර්‍යේෂණ මගින් සනාත කොට තිබේ.     

මස්තිෂ්ක බාහිකය, විශේෂයෙන් පූර්ව ඉදිරිපස බාහිකය, එය තීරණ ගැනීම, ස්වයං දැනුවත්භාවය සහ සමාජ සංජානනය වැනි ඉහළ පෙළේ කාර්යයන් සඳහා සම්බන්ධ වේ. තැලමසය මෂ්තිෂ්ක බාහිකයට සංවේදක තොරතුරු සම්ප්‍රේෂණය කරයි. එසේම සංවේදක අත්දැකීම් ඒකාබද්ධ කිරීමට පහසුකම් සපයයි. මොලයේ ඇති reticular activating system, (located in the brainstem) සමස්ත විඥාන තත්ත්වයට බලපෑම් කරයි.  ඉන්සියුලාව සහ සින්ගුලේට් බාහිකය (insular and  Cingulate cortex) හැඟීම් සහ ශාරීරික දැනුවත්භාවය පිළිබඳ  අත්දැකීමට සම්බන්ධ වන අතර, චිත්තවේගීය තත්වයන් සහ සවිඥානක චින්තනය අතර අන්තර් ක්‍රියාකාරිත්වය ඉස්මතු කරයි. Insula and anterior cingulate cortex are implicated in the subjective experience of emotions and bodily awareness, highlighting the interplay between emotional states and conscious thought. 

මිනිස්  විඥානය විවිධ ජීව විද්‍යාත්මක හා පාරිසරික සාධකවල වඩාත් සංකීර්ණ අන්තර් ක්‍රියාකාරිත්වයකින් පැන නැගිය හැකිය.  විඥානය මොළයට පමණක් සීමා නොවන බවත්, ශරීරය සහ එහි වටපිටාව තුළ පුළුල් අන්තර්ක්‍රියා ජාලයකින් මතුවන බව සත්‍යකි. නමුත් හදවත, දැනුවත්භාවයේ හෝ සංජානන ක්‍රියාකාරිත්වයේ විඥානයේ කේඳ්‍රස්ථානය ලෙස ක්‍රියා නොකරයි. විඥානය ප්‍රධාන වශයෙන් මොළය ආශ්‍රිතව පවතින අතර  එය  සිතුවිලි, සංජානන සහ අත්දැකීම් සංවිධානය කරයි. හෘධය රුධිරය පොම්ප කිරීමෙන් සහ ශාරීරික ක්‍රියාකාරකම් නියාමනය කිරීමෙන් ජීවිතය පවත්වා ගැනීම සඳහා  තීරණාත්මක කාර්‍යභාරයක් ඉටු කරන අතර, තොරතුරු සැකසීමට හෝ ස්වයං දැනුවත්භාවය ජනනය කිරීමට අවශ්‍ය ස්නායු විවූහයන්  හෘධයට නොමැත. අවට ලෝකය පිළිබඳ අපගේ සවිඥානික අත්දැකීම් සහ අවබෝධය   පාලනය කරන්නේ මොළයයි. හදවත විඥානයේ කේඳ්‍රය යන සංකල්පය මිනිස් විඥානයේ ස්වභාවය වැරදි ලෙස නිරූපණය කරනවා පමණක් නොව, මනස-ශරීර සම්බන්ධතාවයද නොසලකා හරියි.

හදවත විඥානයේ කේඳ්‍රස්ථානය ලෙස ක්‍රියා කරන බවට ඇති වැරදි මතය බොහෝ විට එන්නට ඇත්තේ ඊජිප්තු චින්තනය හරහා විය යුතුය​. ඊජිප්තුවරුන් හදවත චින්තනයේ සහ හැඟීමේ මූලාශ්‍රය ලෙස සැලකීය​. ඇරිස්ටෝටල් වැනි දාර්ශනිකයන් ද මෙම සංකල්පයට දායක විය​. හදවත ශරීරයේ ක්‍රියාකාරිත්වයේ කේඳ්‍රස්ථානය සහ මිනිස් චින්තනයේ මූලාශ්‍රය බව අභිධර්මයේ සඳහන් වීම ඊජිප්තු හෝ ග්‍රීක බලපෑම ඔස්සේ සිදු  වන්නට ඇත​. 






Monday, January 26, 2026

Hitler's Sexual Orientation




Hitler's sexual orientation remains a subject of historical debate, with limited conclusive evidence.   The complexities surrounding Adolf Hitler's sexuality have sparked considerable debate among historians and scholars. There were allegations of inappropriate behaviour towards his niece, Geli Raubal, with some suggesting that he subjected her to sadistic treatment, which ultimately led to her tragic suicide. 

Despite living together with Eva Braun for extended periods, they often occupied separate rooms, raising questions about the nature of their relationship. Domestic staff later reported that they found no evidence of sexual intimacy between the two, further fueling speculation about Hitler's sexual orientation. Some experts propose that he may have repressed his sexuality or even concealed homosexual tendencies, particularly in light of his close affection for Albert Speer, a young architect he admired. This affection stands in stark contrast to Hitler's vehement disdain for the LGBTQ+ community, exemplified by his denunciation of Ernst Röhm, a prominent figure in the Nazi Party known for his homosexuality. The question of whether Adolf Hitler harboured animosity towards Ernst Röhm due to his homosexual lifestyle is a complex one, particularly when considering the psychological dynamics often associated with repressed sexual identities. Historical analysis suggests that individuals who struggle with their own sexual orientation may project their internal conflicts onto others, leading to a heightened sense of homophobia. In the case of Hitler, who is often speculated to have had latent homosexual tendencies, his relationship with Röhm, a prominent openly gay figure within the Nazi Party, could have been fraught with tension. 

Renowned psychologist Henry Murray from Harvard University suggested that Hitler grappled with profound confusion regarding his sexual identity. Additionally, historian Lothar Machtan, in his book "The Hidden Hitler," posits that Hitler may have had homosexual inclinations, adding another layer to the already intricate narrative of his personal life. 



Thursday, January 22, 2026

Child Soldiers - by Dr Ruwan M Jayatunge and Professor Daya Somasundaram (Published by Cambridge University Press)




Jayatunge, R.M., Somasunderam, D. (2014). Child soldiers. Essentials of Global Mental Health (Published by Cambridge University Press Section 4 (23).

The chapter "Child soldiers" was co-authored by Dr. Ruwan M. Jayatunge and Professor Daya Somasundaram and published by Cambridge University Press in 2014 as Chapter 23 of Essentials of Global Mental Health, edited by Samuel O. Okpaku.

The phenomenon of child soldiers can be found manifesting in situations of horizontal inequalities between groups with clearly defined cultural or ethnic identities. In war and violent conflict, children are traumatized by such common experiences as frequent shelling, bombing, helicopter strafing, round-ups, cordon-off and search operations, deaths, injury, destruction, mass arrests, detention, shootings, grenade explosions, and landmines. The impact of war on their growing minds and the resulting traumatization and brutalization are decisive in making them more likely to become child soldiers. Apart from death and injury, the recruitment of children becomes even more abhorrent when one sees the psychological consequences. Reintegration of the former child soldiers can be challenging. Some children have no families; either they have fled the country, or they have been killed in the war. Child soldiers often face psychological and social problems.

The authors examine the recruitment, traumatization, and reintegration of children involved in armed conflict from a global mental health perspective. The authors describe child recruitment as a form of abuse and note that it often happens in environments with significant inequalities between groups. They conclude that despite available rehabilitation processes, many former child soldiers still experience the negative impacts of war. The authors assert that effective reintegration and prevention depend on addressing the underlying socioeconomic and political factors contributing to recruitment. 

LINK ; https://www.cambridge.org/core/books/abs/essentials-of-global-mental-health/child-soldiers/C868557CA43324AB571DDF9E3DD54F06


Handagama's "Take This Road"




Sri Lankan film director Asoka Handagama's "Take This Road"  is an artistic testimony of the prolonged armed conflict in Sri Lanka. The film portrays the destiny of three families from three different ethnic backgrounds affected by the war. Although the cultural roots are different, their suffering is universal. 

A Sinhala family goes to Jaffna via the newly opened A9 road to see the Northern Peninsula. The Sinhala family consists of a father, mother, daughter, and son. Their father is a psychological casualty of the 1996 Central Bank bombing that took place in 1996, in which nearly 90 civilians lost their lives. The father suffers from startling reactions, hypervigilance, and flashbacks. Sometimes he goes into pathological dissociation and disconnects from reality. 

The Muslim family is visiting the North after many years, and they intend to see the lost property. In 1990, they were forcibly expelled from the North along with their community by the LTTE, which was an act of ethnic cleansing. The family lost their livelihood, identity, and dignity. They came to Puttlam and lived there for many years as refugees. When they come to their village, the houses are in ruins and uninhabited. What they labored for a lifetime had gone. Vanished without a trace. 

The Tamil family, which lives in the North, underwent many hardships as a result of the armed conflict. The head of the family, a retired government servant, witnessed how his enriched Tamil culture turned into a totalitarian cyanide culture. One of his sons joined the LTTE and became obsessed with hate and retaliation. The family undergoes war trauma that is beyond the usual human experience. Ruined infrastructure, land mines, fear, and uncertainty become the critical components of their lives. They have a foreshortened future now. 

The war in Sri Lanka has traumatized the people and made communities dysfunctional. People became suspicious of each other and lived in fear, maintaining a deep conspiracy of silence. The war affected every layer of society and every ethnic group, mostly up to the individual level. Although the film recounts human trauma and social maladies, Take This Road gives a powerful message to the viewers. Despite the suspicion, ethnic rivalry, and deep-rooted hatred, people from different ethnic groups.

As Ashoka Handagama, I sought to explore the consequences of the three-decade-long armed conflict in Sri Lanka through my book, Shell Shock to Palali Syndrome. In reference to my book,  Professor Richard N. Lalonde from the Department of Psychology at York University, Canada states, " A key point in this book is the initial and long-standing denial of PTSD by Sri Lankan authorities, who often dismissed it as an 'American illness." The book highlights the painful process of overcoming this official reluctance to acknowledge combat-related trauma, which left countless victims untreated for years.  The work documents the vast number of psychological casualties—far beyond the combatants—that include civilians, child soldiers, and war widows. The book illustrates these different presentations with narrative case examples, making the abstract concept of PTSD more relatable. " 

While I have made efforts to raise awareness about the impact of war trauma and its repercussions, I believe that Handagama's contributions stand out as particularly distinctive and effective. His work offers compelling and unparalleled insights into the armed conflict in Sri Lanka, provoking deeper reflection on the subject.





Tuesday, January 20, 2026

Taking Things for Granted



We often take things for granted around us, including our material possessions, services, natural resources, our relationships, our loved ones, family, and friends; everything. We foster certain entitlement and demand things. We don't care or feel the importance of it until we lose it. Its human tendency that we frequently overlook the significance of the various elements that surround us, including our material belongings, essential services, natural resources, and the relationships we cherish with family and friends. It is often only in the face of loss that we come to recognize the true importance of these aspects of our lives, from the very air we breathe to the moments of tranquillity we experience. While we may be acutely aware of the monetary value assigned to our possessions, we often fail to grasp their deeper significance and the impact they have on our well-being. In other words, we know the price of everything, but we don't know its true value. I think Oscar Wilde clearly stated, 'What is a cynic? A man who knows the price of everything and the value of nothing. This lack of appreciation extends to our physical and mental health, which we may take for granted until it is compromised. Cultivating a sense of gratitude is a practice that deserves our daily attention, as it allows us to acknowledge and honour the richness of our experiences and the people who contribute to our lives. I think gratitude is a virtue that we should practice every day. By fostering this virtue, we can enhance our awareness of the world around us and develop a more profound appreciation for the blessings we often overlook.



Sunday, January 18, 2026

Application of Artificial Intelligence in Mental Health ( Presentation )





Application of Artificial Intelligence in Mental Health ( Presentation )

By Dr Ruwan M Jayatunge, M.D. PhD 

LINK ;  https://odysee.com/@LearnHub:5/Application-of-Artificial-Intelligence--in-Mental-Health:d




Saturday, January 17, 2026

Immanuel Kant on Mental Disorders

 



 

 Dr.  Ruwan M Jayatunge, M.D. PhD

Immanuel Kant's exploration of mental disorders is extensively articulated in his later work, Anthropology from a Pragmatic Point of View (1798). Unlike the predominant medical or biological perspectives of his era, Kant adopted a pragmatic approach, emphasizing the impact of mental illness on an individual's cognitive and moral agency rather than merely its physiological origins.

His philosophy underscores the importance of self-understanding and resilience in the face of psychological challenges. For Kant, a sound mind is characterized by the harmonious functioning of the three faculties—cognition, feeling, and desire—under the guidance of reason. Disruption in this balance, where one faculty becomes dysfunctional or unruly, is what he identifies as the root of mental illness.

Kant's perspective on mental illness is a philosophical rather than solely a medical issue, emphasizing the mind's failure to adhere to its own logical and judgmental norms. He offers profound insights into the essence of mental disorders, suggesting that individuals bear some responsibility for their mental well-being, even as he recognizes that certain conditions may be hereditary or beyond cure.

Kant identifies the "only universal characteristic of madness" as the substitution of shared, rational reasoning with an individual's private logic. He categorizes mental pathologies through a tripartite framework encompassing cognition, feeling, and desire, distinguishing between weaknesses (deficiencies) and illnesses (active derangements). In his view, the philosopher, as an expert in reason, is best equipped to assess the nature of madness, which he sees fundamentally as a breakdown of rational thought.

Kant’s theory of mental disorder is a sophisticated philosophical framework defining mental illness as a breakdown of the conditions for objective experience (Frierson, 2009).  Kant argued that mental disorder is the transition from "common sense"   to a "private sense." For Kant, "common sense"   is a normative tool for testing the truth of our perceptions and judgments against the world. Kant defined a healthy mind not by the absence of biological disease, but by its normative functioning—specifically, its ability to align with the universal rules of logic and a shared social reality.

Kant explicitly stated that madness can be hereditary, referring to "germs of madness" that develop alongside physical reproduction. He believed certain physical states, such as issues with the digestive system or a naturally "melancholy" temperament, could make an individual susceptible to mental derangement. Kant argued that nature might provide the "predisposition" for illness, social life, and personal habits, which often act as the catalysts. He stated that societal pressure could break the natural balance of the mind’s faculties. Kant emphasized that even a sound intellect can fall into illness because human reason is fragile and depends on constant social communication to remain healthy.

Kant indicated a profound connection between mental illness and the historical evolution of society (Falcato, 2025). This indicates that Immanuel Kant did not view mental illness merely as a biological malfunction. Kant's assertion that humans possess an inherent inclination toward social interaction, or sociability, alongside a simultaneous tendency to seek isolation and act in self-interest, creates a psychological conflict.

As society progresses, it generates artificial needs that can lead to mental strain. Kant discussed issues such as hypochondria and mood disorders, arguing that culture plays a role in shaping and moralizing human behaviour. He suggested that human nature inherently resists societal constraints, which in turn exerts pressure on the mind. Kant posited that as society progresses towards greater civilization and intelligence, individuals become more susceptible to mental anxieties, a condition he referred to as hypochondria, as well as various cognitive disorders.

Van den Berg (2025) highlights that Kant's theory of mechanical explanation remains relevant and aligns with contemporary mechanistic paradigms.  It provides a robust philosophical framework for the current biological turn in psychiatry and neuroscience. Kant strongly believed that the mind must be studied through its physical manifestation. Mental health professionals today assert that mental disorders stem from dysfunctions within brain circuits. This is a direct application of the Kantian mechanical explanation.

Kant rejected the binary choice of viewing madness as either purely a spiritual/moral failing or purely a biological disease (Polianskii, 2023). However, Kant insisted that the symptom itself is a disorder of judgment and reason. Kant adopted a moderate stance: Madness is a medical problem in its origin (requiring a physician for the body), but it is a philosophical problem in its manifestation (requiring a rational approach for the mind).

Kant’s "tripartite psychology" identifies specific failures of the mind that mirror modern psychotic symptoms. For Kant, a healthy mind is one that successfully synthesizes sensory data into a coherent experience of reality (Annett, 2023). Therefore, "mental dysfunction" is not just behaving oddly, but a structural failure of cognition—the mind's inability to perform the necessary "synthesis" to construct a stable, shared reality. Kant argued that true mental illness (dysfunction) occurs when the mind steps outside the "bounds of sense"—producing thoughts that have no possible connection to objective experience.

Kant’s classification of mental illness extends beyond individual health into the realms of public order and legal accountability (Ferrara, 2022). Kant used mental illness to define the boundaries of legal agency. A person suffering from a "malady of the head" is classified as "incapable”, meaning they lose the legal standing to represent themselves in court or enter into contracts. Kant argued that because a mentally ill person is governed by a "private sense" rather than universal reason, their actions are not "free" in the moral sense. He emphasized that they cannot be punished for crimes in the same way as a rational citizen, as they lack the capacity to recognize the law they have broken.

Kant's work from 1798 serves as a pivotal link between the traditional, often supernatural interpretations of mental illness and the emerging framework of modern medical psychiatry. Kant should be seen as a forerunner of the trends in modern psychiatry (Tényi, 2019).  Kant was truly a visionary for his era. During his lifetime, mental illness was frequently seen as a result of demonic possession or a moral shortcoming. In such a rudimentary understanding of mental health, Kant's progressive views on the subject were remarkably advanced, reflecting a deeper insight into the complexities of the human mind.

  

References

Annett, N. (2023). The concept of mental dysfunction: A Kantian critique [Doctoral thesis, University of East Anglia]. UEA Digital Repository. https://ueaeprints.uea.ac.uk/95747/1/Final%20copy%20-%202023AnnettNBPhD.pdf

Falcato, A. (2025). Kant’s early diagnosis: The maladies of the head as a cultural phenomenon. Philosophy Today, 69(1), 131–147. doi.org.

Ferrara, I. (2022). The political dimension of pathology: Kantian mental illnesses between fragility, freedom, and imputation. Estudos Kantianos, 10(1), 119–138. doi.org.

Frierson, P. (2009). Kant on mental disorder: Part 1. An overview. History of Psychiatry, 20(3), 267–289. doi.org.

Polianskii, D. V. (2023). Kant's concept of madness, psychiatry and anti-psychiatry. SHS Web of Conferences, 161, 07007. doi.org.

Tényi T. (2019).  [Immanuel Kant's concept of mental disorders]. Psychiatr Hung. 2019;34(3):325-326. Hungarian. PMID: 31570664.

Van den Berg, H. (2025). Kant’s essentialism and mechanism and their relevance for present-day philosophy of psychiatry. European Journal for Philosophy of Science, 15(1), Article 7. doi.org.



Friday, January 16, 2026

Do the Buddhist Jataka tales Describe the Disorders Found in the DSM?

 



 

Dr. Ruwan M Jayatunge, M.D. PhD

Buddhist Jataka tales are a rich collection of fables that encompass a total of 550 narratives, each designed to impart moral lessons and illustrate the virtues of perfection. These narratives were gathered and documented during the period spanning from 300 BCE to 400 CE.

Buddhist Jataka tales serve as a profound repository of narratives that can be likened to an ancient diagnostic manual, akin to a historical version of the DSM (Diagnostic and Statistical Manual of Mental Disorders), offering insights into various mental ailments and emotional conditions. (The Diagnostic and Statistical Manual of Mental Disorders (DSM) is published by the APA, or the American Psychiatric Association, and it provides broad symptomatology and standard criteria for the classification of mental disorders. It has been considered the Bible of psychiatry.

The Jātaka tales made their way into Europe at the close of the medieval era through Arab intermediaries, subsequently being translated into major languages such as Greek, Spanish, German, Italian, French, and English. T.W. Davids, a British scholar and expert in Pāli and Indology, noted that these Buddhist Jātaka stories significantly influenced Western fables and narratives. Professor E. B. Cowell, Professor of Sanskrit in the University of Cambridge, brought out the complete edition of the Jātaka stories between 1895 and 1907.

Buddhist Jataka tales explore a range of mental health issues, including neurodevelopmental disorders, schizophrenia and other psychotic disorders, as well as bipolar and related conditions. They also address depressive and anxiety disorders, obsessive-compulsive disorders, and those related to trauma and stress. Additionally, the tales delve into dissociative disorders, somatic symptom disorders, feeding and eating disorders, sleep-wake disorders, and substance-related and addictive disorders. Furthermore, they encompass neurocognitive disorders, personality disorders, and issues related to disruptive, impulse-control, and conduct disorders.

Two significant works explore the Buddhist Jataka tales and their connection to DSM-based mental health issues: "Psychiatric Aspects of Jataka Stories" by Dr. D.V.J. Harischandra and "Psychological Aspects of Buddhist Jātaka Stories" by Dr. Ruwan M. Jayatunge. These texts provide an in-depth analysis of the mental ailments outlined in the DSM as they relate to the narratives found in the Jataka tales.

In this context, Dr. Timothy Ness poses a significant inquiry: Did ancient Buddhist tales foreshadow the DSM-5? The Jataka tales narrate essential stories that can be compared to various disorders outlined in the DSM, such as hysteria, sexual dysfunction, gender dysphoria, paraphilias, substance abuse, personality disorders, psychosis, schizophrenia, depression, autism, and even disruptive mood dysregulation disorder and intermittent explosive disorder. Rolf B. Gainer, PhD, suggests that Jātaka tales were designed to shed light on human nature and to deepen the understanding of the thought processes and behaviours that contribute to psychological distress.

The Jātaka Tales depict various characters exhibiting a range of psychotic behaviors. One notable example is the Labha-Garu Jātaka, which portrays an individual displaying signs of insanity. In these narratives, the term "Umathu" is employed to describe such madness, highlighting characteristics like abnormal conduct, a disconnection from reality, and flawed reasoning and decision-making. The Jātaka Tales serve as illustrative cases of psychotic behaviour, providing insight into the complexities of mental disturbances.

Numerous Jataka tales illustrate the clinical symptoms of depression. In the Assaka Jātakaya, a king falls into a deep depression following the death of his queen. The storyteller provides a vivid account of the king's emotional turmoil, aligning closely with contemporary DSM criteria for depression. After the queen's passing, the king is engulfed in profound sorrow, which seems unending, leading to a disinterest in his royal duties. Similarly, in the Panditha Jātakaya, King Vasudeva succumbs to depression after the loss of his son, highlighting the pervasive impact of grief on mental health.

The Chethiya Daddara Jātaka narrative depicts a monk suffering from Intermittent Explosive Disorder, characterized by his propensity for violent outbursts triggered by minor provocations. This monk frequently resorts to both verbal and physical abuse against his fellow monks, creating a toxic environment that significantly disrupts the community. His uncontrollable rage not only harms those around him but also poses serious challenges to the harmony and stability of monastic life.

The Ummaga Jātakaya tells the story of Count Gorimannda, who experiences mental retardation characterized by a lack of social and emotional reciprocity, poor motor coordination, excessive salivation, and atypical speech patterns. Similarly, the Achari Jātakaya and Nangulisa Jātakaya also depict characters with mental retardation, highlighting cognitive delays, limited intellectual capabilities, and difficulties in social adaptation. These narratives provide insight into the challenges faced by individuals with such conditions.

The Jātaka tale reveals a remarkable story of a young prince, Themiya, who exhibits behaviors associated with autism as a means to outsmart the king and the royal physicians. Disillusioned by his father's oppressive rule and the suffering of the subjects, Themiya seeks to distance himself from the kingdom. In his quest for escape, he displays typical autistic traits, such as avoiding eye contact, failing to engage in social interactions, and ignoring those around him. Through these behaviors, the little prince cleverly crafts a facade that allows him to break free from the constraints of his royal life.

The Thila Mutti Jātakaya, part of the Jātaka tales, narrates the story of a prince exhibiting traits associated with conduct disorder. He frequently disregards societal norms, displaying temperamental outbursts and aggressive tendencies. When his mentor reprimands him for his theft, the prince reacts with intense anger and a vengeful resolve against the teacher.

The Jātaka tales provide a nuanced exploration of various psychological conditions through their characters. In the Dummbala Katta Jātakaya, a monk exhibits symptoms consistent with PTSD, including fear, flashbacks, hyperarousal, avoidance, and exaggerated startle responses. The Chula Panthaka Jātaka addresses learning disabilities, while the Kudhala Jātakaya tells the story of an individual fixated on a mammoty, illustrating obsessive behavior. The Kusa Jātakaya delves into body dysmorphic disorder, and the Maha Supina Jātakaya presents a clear case of sleep terror disorder. Additionally, the Surapana, Punna Pathi, and Bddraghataka Jātakas highlight health and behavioral issues linked to alcoholism. The Darmadavaja Jātaka reveals a tragic narrative of a king suffering from alcohol-induced psychosis, culminating in the horrific act of killing his infant son and compelling the royal chef to prepare the child's flesh. Lastly, the Thakari Jātaka features Thundila, a pathological gambler, further illustrating the diverse psychological themes woven throughout these ancient stories.

The character Pandit Kavinda in the Ummaga Jātakaya narrative appears to experience Dissociative Trance Disorder, specifically a possession state that manifests monthly during full moons. During these episodes, he loses both bodily control and consciousness. The Jātaka tales further explore various psychological conditions, such as the young man Pinguthara, who displays clear signs of Hypoactive Sexual Desire Disorder. Another character, Kema, illustrates the concept of fetishism, while the Maha Kunala Jātakaya features Princess Krishna, who exhibits traits suggestive of Nymphomania. The story of Kundala Keshi introduces the Bonnie and Clyde Syndrome, depicting a wealthy girl drawn to a criminal. In the Bahiya Jātaka, a voyeuristic king finds sexual gratification through observing a woman in private moments. Additionally, Queen Mallika in the Jātaka tales demonstrates Zoophilia through her sexual encounter with an animal. Lastly, the Andha Butha Jātakaya presents a young wife who derives sadistic pleasure from physically and emotionally humiliating her blindfolded husband while engaging with her lover.

Buddhist Jataka tales explore a wide range of mental health issues, presenting various case studies that illustrate the impact of these ailments on individuals, their families, and society at large. These narratives not only depict behavioral patterns associated with mental challenges but also convey moral lessons and compassionate insights related to these experiences. Through storytelling, the Jataka tales offer a profound understanding of the human condition and the interconnectedness of personal struggles and communal well-being.

The impact of Buddhist Jataka tales is profound and far-reaching. For centuries, these narratives have fostered a compassionate perspective towards individuals experiencing mental illness. In stark contrast, during the medieval period in Europe, those deemed mentally ill often faced brutal treatment, including execution by burning, as they were wrongly accused of being in league with Satan. However, in regions influenced by the teachings of the Jataka tales, such inhumane acts were notably absent

Buddhist Jataka tales present ancient narratives that intriguingly align with modern psychological principles, particularly those outlined in the Diagnostic and Statistical Manual of Mental Disorders (DSM). These stories, rich in moral and ethical lessons, offer insights into human behavior and mental states, reflecting themes that resonate with contemporary understandings of psychological conditions. By exploring the complexities of the human experience, the Jataka tales serve as a bridge between ancient wisdom and current psychological frameworks, highlighting the timeless nature of mental health issues.

 

 

 

 

Wednesday, January 14, 2026

Does Donald Trump embody the Nietzschean concept of Overman?

 


 

Dr. Ruwan M Jayatunge 

The question of whether Donald Trump embodies Friedrich Nietzsche's concept of the Übermensch, or the Overman, invites a complex analysis of both Nietzschean philosophy and Trump's public persona.

Friedrich Nietzsche introduced the concept of the Overman primarily in his philosophical novel Thus Spoke Zarathustra. The Overman is in a state of perpetual self-mastery, continually striving to transcend human limitations and internal obstacles. The Overman does not look to external religious or societal codes but instead acts as a "poet of his life," establishing independent principles. He does not follow Slave Morality but has his own Master Morality. The Overman is a radical self-legislator who creates their own morals. He is a radical value creator.  He categorically denies societal "herd" morality. He is a "sovereign individual" who has completely liberated himself from external authority. He derives his own laws and rights.

In many ways, Trump’s approach to leadership and public discourse reflects a rejection of traditional political decorum, often positioning himself as a figure who defies established norms and challenges the status quo. His unapologetic self-promotion and ability to galvanize a devoted following can be seen as a manifestation of the Overman’s characteristics, as he often prioritizes personal ambition and charisma over collective consensus.

Over the years, Donald Trump has made a series of radical decisions that have significantly influenced both domestic and international landscapes. Throughout his political career, Donald Trump has made a series of bold and often controversial decisions that suggest a desire to position himself as a figure of exceptional authority and influence, akin to the concept of an "overman." Trump's consistent flouting of established diplomatic norms underscores his belief in his exceptional capacity to transform global politics through personal charm and direct interaction, suggesting that he operates by his own set of rules.

Donald Trump's interest in intervening in Venezuela and his controversial proposal to acquire Greenland illustrate his broader ambition to assert dominance on the global stage. These actions reflect a desire not only to expand American influence but also to position himself as a formidable leader capable of reshaping international relations.

The transformation of Donald Trump into a figure often described as an "overman" can be traced back to a complex interplay of childhood experiences and psychological factors. Growing up in Queens, New York, Trump was the fourth of five children in a family led by a domineering father, Fred Trump, who instilled in him a relentless drive for success and a competitive spirit. This environment fostered a sense of entitlement and a belief in his own superiority, which would later manifest in his business ventures and political aspirations.

Donald Trump's personal family tragedy prompted him to adopt a more dominant persona like " overman". Donald Trump's older brother, Fred Trump Jr., struggled with alcoholism, which ultimately led to his untimely death. This tragic experience left a significant psychological impact on Trump, shaping his worldview and personal ambitions. Unbeknownst to him, the memory of his brother's struggles serves as a constant reminder of the dangers of addiction and failure. As a result, Trump has been driven to avoid repeating those mistakes, channelling his energy into a relentless pursuit of success and self-improvement. This quest for excellence can be seen as an unconscious effort to transcend the limitations that plagued his brother, as he strives to embody an idealized version of himself, often referred to as the "overman."

However, this comparison is not without its critiques; Nietzsche's Overman is also a figure of profound creativity and philosophical depth, qualities that some argue are not fully embodied in Trump's rhetoric or policies.

Despite his prominence in American politics, Donald Trump does not embody the characteristics typically associated with an archetypal overman. An overman, as conceptualized by philosophers, often possesses exceptional qualities such as profound wisdom, moral integrity, and an unwavering commitment to the greater good. In contrast, Trump has frequently been criticized for his impulsive decision-making, lack of depth in policy understanding, and a tendency to prioritize personal interests over collective welfare.


එච්.සී.පී.බෙල්



එච්.සී.පී.බෙල් ( Harry Charles Purvis Bell ) බ්‍රිතාන්‍ය ලංකාවේ (Ceylon) ප්‍රථම පුරා විද්‍යා කොමසාරිස්වරයා විය. මෙරට පැරණි ස්මාරක ආරක්‍ෂා කිරීම හා සංරක්‍ෂණය කිරීම සඳහා ප්‍රාථමික ගවේෂණ කටයුතු රාශියක් බෙල් විසින් කරනු ලැබුවා. වර්‍ෂ 1895 වසරේ ආරම්භ කරන සිගිරිය ආශ්‍රිත කැණීම්වලින් ගල පාමුල පිරී තිබූ පස් ඉවත් කර සිංහ පාදය පාදා ගැනීම ඔහු විසින් කල සේවයක්. ඔහු මිය යන්නේ 1937 වසරේ. H.C.P බෙල් යනු ශ්‍රී ලංකාවේ පුරා විද්‍යාවට ඉමහත් සේවයක් කල අයෙක්. පසුව ලංකාවේ මෝඩ කොස්න්පිරසි තියරිකාරයන් බෙල් සීගිරියේ රහස් දොරටුවක් සොයා ගත්තා , රන් මුතු මැනික් නැව් වලින් එංගලන්තයට යැව්වා යනාදී වශයෙන් කතා ගෙතුවා. පුරා විද්‍යාව යන්තමින් කට ගා ගත් කොටස් බෙල් පිලිබඳ සෙන්සේෂනල් කතා නිර්මානය කොට විචාර බුද්ධිය අඩු කොටස් වලට ත්‍රිල් එකක් දුන්නා. මට පසුගිය වසරේ බෙල් ගේ මුණුපුරා ක්ලිෆඩ් බෙල් හමු වුනා. ඔහු ඉන්නේ ඕස්ට්‍රේලියාවේ. තම සීයා වූ H.C.P බෙල් ගෙන් ශ්‍රී ලංකාවට සිදුවූ සේවය අවතක්සේරු කොට ඔහු පිලිබඳ අසත්‍ය කටකතා නිර්මානය කිරීම පිලිබඳ ඔහු දැඩි කනසල්ල පල කලා. පුරා විද්‍යාව පිලිබඳ ප්‍රමුඛයන් පවා මේ කටකතා තමන් ගේ දැනුමෙන් නිශ්ප්‍රභ කලේ නෑ. මොකද ඔවුන් පවා බොරුව මත පදනම් වූ ජනප්‍රිය මතවාද වලට චැලෙන්ජ් කරන්න බයයි.

Tuesday, January 13, 2026

The Application of Artificial Intelligence (AI) in Mental Health

 


 

 Dr. Ruwan M Jayatunge, M.D. PhD

Artificial intelligence (AI) is used in a vast and rapidly expanding range of areas. AI entered healthcare in the 1960s and 1970s with the development of early expert systems. In 1950, Alan Turing published his influential work, titled "Computing Machinery and Intelligence," laying the foundational concepts for the field. The phrase "artificial intelligence" was coined by computer scientist John McCarthy in 1955, marking a significant milestone in the discipline.

In 1956, the term "artificial intelligence" was officially introduced at the Dartmouth Conference, marking the establishment of the field of study. Subsequent advancements, such as IBM's Deep Blue in 1997 and the emergence of machine learning in the 1990s, further boosted the development of AI technologies.

As humanity progresses, we find ourselves in the era of artificial intelligence, a reality envisioned by thinkers such as Jules Verne, Isaac Asimov, Arthur C. Clarke, and Carl Sagan.

Artificial Intelligence (AI) is the field of computer science focused on creating systems that can perform tasks demanding human intelligence, like learning, reasoning, problem-solving, perception, and decision-making, often by analyzing vast data to recognize patterns and act independently or with minimal human input.

The integration of artificial intelligence (AI) into mental health care has evolved from early theoretical work in the mid-20th century to a range of modern applications, largely to improve accessibility, efficiency, and diagnostic support for mental health conditions. AI has become an essential operational tool in mental healthcare.

AI supports mental health by improving early detection, providing accessible 24/7 support, personalizing treatment plans with real-time data, and offering tools for self-management, all through analyzing speech, text, and behaviour to identify patterns, suggest coping mechanisms, and reduce barriers like stigma or cost. 

As mental health professionals, we recognize that stigma significantly impedes individuals with mental health challenges from seeking the treatment they need. Artificial intelligence has the potential to eliminate this barrier, facilitating a more supportive environment for those in need of care.

Inability to maintain the patient's records is another hindrance we faced. I worked for 16 years in Sri Lanka as a medical doctor serving in various hospitals. There, I observed a significant lack of an accurate data management system in our government hospitals regarding patient information, their conditions, and treatment progress. This deficiency forced us to rely on traditional methods, such as maintaining paper records, which were often inefficient and prone to errors. It would have been great if we'd had AI technology back then.

The integration of artificial intelligence in mental health care enhances speed, precision, and complete effectiveness. By utilizing electronic health records, healthcare providers can prioritize individuals at high risk, enabling early detection of conditions such as depression, psychosis, and suicidal thoughts.

AI tools help predict patients' behaviour patterns and risks associated with them. We can forecast potential suicides, self-harm, or homicidal tendencies. Here, I recall a special case study. This particular patient was referred to me by Dr. Neil Fernando for a psychological assessment. He was a combatant with a traumatic brain injury and drastic personality changes. We found that this combatant had unstable moods and a potential risk for violence. Therefore, we advised the authorities to place him under observation and to refrain from issuing any weapons to him. However, these recommendations were not taken into consideration. The time passed, and within 8 months, we heard that this person committed several murders, and eventually the police arrested him. While in custody, he took his own life in the remand prison. If we had potential AI tools, we could put more pressure on the authorities and convince them. Moreover, we could have evaded a major disaster.

Some AI systems are capable of forecasting declines in mental health up to a year ahead with an impressive accuracy rate of 84%. Additionally, these systems offer personalized treatment recommendations while ensuring accessibility and confidentiality for those hesitant to seek traditional in-person care due to stigma.  

As I mentioned earlier, stigma creates fear of judgment, leading to shame, isolation, and discrimination, which delays or prevents people from seeking help, reduces treatment adherence, worsens symptoms, and leads to poorer health outcomes. Artificial intelligence (AI) helps eliminate the barrier of mental health stigma by providing anonymous, non-judgmental, and accessible platforms for seeking help.

I am delighted to say that I am now integrated into the AI-based health care monitoring system. My family physician in Toronto utilizes AI technology to provide more precise and insightful predictions regarding my health. With access to my comprehensive blood work and medical history, he is well-equipped to alert me to any emerging health risks.

AI enhances our ability to utilize psychometrics with greater effectiveness and efficiency. It allows high-precision screening tools, particularly for conditions like Depression PTSD, ADHD, Schizophrenia, etc., to achieve accuracy rates of up to 89%, and importantly, they eliminate racial and gender biases in diagnosis and treatment. We know that racial and gender biases in mental health lead to misdiagnosis, under-treatment, and mistrust. AI can help eliminate racial and gender biases in mental health by standardizing diagnostic processes, analyzing large and diverse datasets to identify and correct disparities, and offering a neutral, non-judgmental digital interface for initial screenings.

AI-driven tele-therapy and mobile applications help dismantle geographical and logistical barriers, allowing mental health services to manage millions of interactions simultaneously. Triage tools powered by AI have been shown to cut wait times by as much as 50% by effectively prioritizing high-risk patients for immediate clinical intervention.

AI has greatly enhanced the efficacy of Virtual Reality (VR) therapy by establishing secure and controlled settings for diverse therapeutic methods. This AI-driven Virtual Reality technology supports exposure therapy, effectively addressing various phobias. Additionally, it integrates Eye Movement Desensitization and Reprocessing (EMDR) to enhance trauma processing and offers modules for Cognitive Behavioural Therapy (CBT), resulting in improved treatment effectiveness.

AI-based mindfulness and stress management apps reduce stress by offering guided practices (breathing, meditation, body scans) that build present-moment awareness, helping users observe thoughts non-judgmentally to shift from reacting to responding. They improve emotional regulation, increase self-awareness of triggers, and foster self-compassion, making it easier to manage challenging situations, improve focus, and promote calmer states, thereby lowering cortisol and enhancing overall mental resilience. AI can support and enhance aspects of spiritual practice and personal growth.

Although there are new advancements associated with AI, many individuals harbour concerns that artificial intelligence may replace the human element. However, this notion is not entirely accurate; AI serves as a co-pilot, with humans maintaining leadership. Rather than replacing people, AI is designed to enhance their abilities and support their decision-making processes. While humans are prone to errors and may overlook certain blind spots in their work, AI acts as a corrective measure, positioning itself as a tool for empowerment. Although fears of a dystopian future, reminiscent of the "rise of the machines," may lead us to seek a saviour figure like John Connor, it is essential to recognize that AI is fundamentally projected to assist, not to dominate. AI is to augment human factors.

While the benefits of AI are numerous, it is important to recognize that it is not a magic bullet. AI comes with its own set of drawbacks and limitations. Therefore, I want to clarify that I do not idolize AI.  It is not a divine or superior entity.

The use of AI in mental health care presents several significant downsides. One major concern is the absence of genuine human empathy; while AI can mimic empathetic responses, it cannot grasp emotional cues or establish the therapeutic rapport that human clinicians naturally develop, which is essential for effective therapy. AI cannot establish a genuine therapeutic relationship.  

Today, many individuals rely on AI-driven virtual assistants like Siri and Alexa for their convenience. But Siri and Alexa cannot give us the human touch. Siri and Alexa do not love you.

Here, I remember one incident that occurred in February 2006 in Philadelphia. I was on my way to California, and my flight was cancelled due to a snowstorm. The blizzard grounded all the airplanes. I had to find a way to go to LA, and I was looking for possible flight options. When I called United Airlines, a young female answered me. I explained my dire situation, and she gave me several options. However, while I was talking to her, I realized that I was not talking to a human but to a robotic machine, and I became disappointed. I wanted a human connection. Despite the heavy snowfall, I went to the Philadelphia airport to seek human assistance. This indicates how we crave a human connection.

In the realm of mental health, the significance of emotional connection and trust is imperative. However, artificial intelligence lacks the capacity for empathy, compassion, and moral responsibility, which are crucial elements in fostering genuine human relationships.

Additionally, there are safety issues associated with AI-powered software that simulates human conversation, as unregulated usage can unintentionally reinforce harmful thoughts or worsen symptoms, particularly in vulnerable populations.

Privacy and data security also pose critical challenges, given that mental health data is highly sensitive, and the reliance on extensive personal information raises ethical concerns regarding misuse and breaches.  For instance, there was a significant breach of former Toronto Mayor Rob Ford's health records in 2014 when staff at multiple hospitals, including Mount Sinai, inappropriately accessed his confidential medical information while he was being treated for cancer

Furthermore, algorithmic bias is a risk, as AI models trained on non-representative data may produce biased outcomes, perpetuating inequalities for marginalized groups. Algorithms trained on Western data may fail to recognize cultural variations in symptom expression. For example, a model might flag outward sadness as the primary indicator for depression while missing "somatic" expressions (like fatigue or pain) more common in non-Western cultures.

The unregulated nature of many AI tools means they often lack clinical validation, leading to potentially inaccurate or unsafe advice. As a matter of fact, AI is ill-equipped to handle critical emergencies, such as suicidal ideation, where immediate human intervention is vital. In response to these issues, some regions, like Illinois, have begun to impose restrictions on AI use in mental health therapy, emphasizing the need for professional oversight.

There were some instances where AI failed to recognize complex and serious mental health situations. AI cannot intervene in real time, and AI cannot be held morally or legally accountable like humans. AI cannot replace trained professionals. AI can support mental health services, but it cannot replace human judgment, empathy, or responsibility.

The use of AI in the mental health field does have its limitations; however, completely discarding it in favour of traditional approaches is not a viable option. Embracing a balanced integration of both AI and conventional methods may yield more effective outcomes for mental health care.

There are shortcomings in using AI in the mental health field. But we cannot totally remove AI and go back to the old system. We cannot "throw the baby out with the bathwater. “We can't go back to the old school method.

 AI is still a developing tool, and whenever there are glitches, it has to be rectified and modified. AI would play a greater role in the mental health field, and it will be an essential and helpful tool. The future of AI in mental health involves transformative improvements in personalized, pre-emptive, and accessible care.





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