Applying the Tri-Guna Model to Screen for PTSD Susceptibility
Abstract
Adam Gadhvi
The Indian subcontinent has a vast history of endeavouring to understand and interpret human psychology. How one may act in certain situations and why they behave a particular way are some of the many questions the tri-guna model hopes to answer. The model contains a unique framework which has the potential for application within the sphere of mental health. The model will be discussed from variables of wellbeing, specifically, cognition, social and emotion. Through discussion of the models unique qualitative approach to personality and wellbeing, data from existing literature in regards to wellbeing and PTSD will be compared to the model to identify correlation and consider practical application, such as a possible screening tool for individuals expected to face traumatic situations.
This analysis has identified protective features of cognition (good memory, processing thoughts and tolerating stressors), social (positive social interactions and relationships) and emotional stability that correspond to descriptions of traits under sattva. Contrary presentations of the reviewed variables that may increase PTSD likelihood relate to both tamas and rajas descriptions respectively.
Through the tri-guna model, we can produce a thorough picture as to what personality traits and wellbeing variables are associated with a person and in doing so, we can formally produce their guna composition. Once the dominating gunas are known, we can estimate their susceptibility to PTSD. The more variables of wellbeing in the tri-guna model that are assessed, then a more detailed composition can be produced. An avenue of screening could be a standardised PTSD tailored tri-guna questionnaire that would be based on the variables of cognition, emotion, motivation, social, physical, living conditions and behaviour. The use of multiple choice answers could be selected that resonate as sattvic, rajasic or tamasic. After identification of at risk individuals, the next phase would be intervention. This could be achieved through activities and recommendations that enhance wellbeing, emphasising sattvic qualities which has been explored in other literature.