Baba
Curbing mental disorders
Namaskar,
In this present era, we are step-by-step witnessing the spread of various mental disorders etc. This outbreak is most drastic in our so-called first-world nations.
Around the globe, and especially in the materialistic communities, many medical professionals and psychologists are under the impression that all such disorders fall within the realm of brain diseases. Whether one has brain cancer or clinical depression, western medical specialists are treating all mental disorders as brain diseases, using traditional allopathic medicines.
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Brain diseases & mental diseases are not the same
In Ananda Marga, however, our approach is different. Baba clearly guides us that within the realm of so-called “mental disorders” there are both (a) brain diseases and (b) psychic diseases. Yet these two problems are worlds apart. According to Baba, brain diseases and psychic diseases are not of the same nature.
Ananda Marga philosophy teaches us, "Psychic disease and brain disease are not the same thing; they are quite different." (1)
So in His above teaching Baba is clearly differentiating between brain disease and psychic disease. And here below Baba explains how they are different.
Ananda Marga philosophy guides us, "Brain disease occurs due to some disorder in a part of the brain, or due to a congenital defect, or perhaps due to hereditary causes which hamper the proper formation of the brain. Mental disease is different. It arises due to a disorder in the objectivated mind." (2)
As per Baba's aforementioned teaching, brain disease means a physical disorder or biological defect in the brain such that the brain is unable to function properly. Some examples of brain disease are strokes, Alzheimer’s disease, Parkinson's disease, brain cancer, metabolic brain diseases, autism, brain tumors, brain trauma etc. These all come within the scope of brain diseases.
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In contrast, psychic diseases comes from a "disorder in the objectivated mind", or defective style of thinking, such as depression, mania, phobia, inferiority complex, hallucination, so called being 'possessed' by certain deities, superiority complex, fear complex, melancholia, schizophrenia, maha'many'ta' (superiority complex) melancholia etc. These all due to a defective way of thinking.
So by these above examples it is evident that brain diseases and psychic diseases are two clearly different categories. Already it has been explained that brain diseases result from a structural defect or biological problem in the physical brain organ. Whereas mental diseases or psychic disease occur in the mind due to a defective style of thinking. So the root cause of a psychic disease is a defective way of thinking. And if this defective style of thinking persists over time, the brain chemistry is altered. In that state, that initial psychic disease has become both a brain disease and a psychic disease. This happens with long-term cases of depression, inferiority complex, and the psychic disease of hatred etc. But in all these cases, the trigger point was the mind. That is why doctors should provide both types of medicines to treat those patients: medicine for the brain and psychic medicine which is meditation.
You know the brain is a physical organ whereas the mind is not something physical. It is abstract. You can neither see it nor touch it. You can only feel it. Here below we will discuss more how psychic diseases develop.
Simple analogy: How your mind thinks & sees
In the mind, there are two chambers: The objectivated mind and the subjectivated mind. Now, suppose in real life you saw a cat walking in the grass. And then you closed your eyes and you recollected that cat. In that case, one part of the mind creates the image of the cat and another portion of the mind sees that image. So the part of the mind that took the shape of the cat is the objectivated mind, and the part of the mind that is watching that cat is the subjectivated mind.
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Everyone has an objectivated mind: It is that chamber or part of the mind which contains one's object of thinking. So the first step is to look at how the objectivated mind works. If someone is thinking about the post office then the post office is in their objectivated mind. And if a frog is thinking about a mosquito then a mosquito is in its objectivated mind. So anyone's object of thinking is what comprises their objectivated mind.
This objectivated mind functions in two ways. Suppose your eyes are open and you see a cat in front of you. Then when you close your eyes and see the cat in your mind, then the picture of the cat in your mental sphere is your objectivated mind. The second way the objectivated mind works is as follows. Let's say you start imagining something that does not exist - like a ghost. That ghost has no basis in reality. In truth, it does not exist. Yet you start thinking that there is a spider monster in the room which has big fangs and twisted feet, and lives in the dark. This is completely imaginary, but when you start thinking of that spider monster then it takes shape in your objectivated mind. And your subjectivated mind is watching that fictitious image of the ghost.
Let’s take it a step further. Suppose you are awake and thinking that there is a spider monster in a dark room then in that awakened state you will rationalise with the help of your conscious mind that it is just a fleeting thought and you will not take it seriously. And you will not be terrified. But if that same thought occurs when you are “sleeping” then at that point the conscious mind is sleeping so without the help of your conscious mind you will think that it is real. You will see the fangs of the spider monster coming towards you. and you will be terrified. That is called a nightmare. The thought which was not so serious in the daytime due to the awakened stage of your conscious mind becomes deadly at night when you are dreaming, because the conscious mind is inactive or “sleeping.”
How mental 'ghost' becomes real 'ghost'
If you are thinking about a ghost in broad daylight when your conscious mind is active, then you will conclude this is just your imagination. Because your conscious mind is active, so you will not be terrified. But in that same awakened stage, if your thinking is strong due to repeated thought, “There is a ghost, there is a ghost, there is a ghost, there is a ghost, there is a ghost, there is a ghost,” then due to fear, your conscious mind will be stunned and stop functioning. Then that mental ghost will become a real ghost for you. And you will see with your eyes open. That ghost could order you to do something and you might end up committing a heinous act. For example, if that ghost orders to beat your spouse then you will do that. So those diseased people who say they have seen a fake ghost are not liars. They are telling the truth. Because of the repetition of that defective thought, their conscious mind became stunned and they started visualizing that ghost in broad daylight. Sadly, this is a very serious psychic disease, like schizophrenia. That can also be treated by both brain medicines and sadhana. Just doing one form of treatment is not enough.
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Conclusion
How to keep the mind free from psychic disease
For the situation to be remedied, allopathic medical science has to accept the existence of mind and then treat ailments related with the objectivated mind as psychic diseases - not brain diseases. Baba guides us that sadhana alone is the proper treatment for psychic diseases.
Sadguru Baba says, "Most psychic diseases, if not all, grow out of the defective control over the objectivated mind. If one is alert, any trouble can be avoided. Those who regularly practise Iishvara pran'idha'na or dhya'na (meditation) can remain free from these diseases, as their minds will remain in a balanced state. One of the numerous benefits of sa'dhana' is that it keeps the mind free from psychic disease and encourages the natural growth of the mind." (3)
Namaskar,
In His Service,
Shriideva
By ideating on Him we can overcome all defects and become pure and pristine - physically, psychically, and spiritually.
Ananda Marga ideology teaches us, "In Brahma, the Entity who liberates one from all mundane ailments and the cycle of rebirth, lies the total cessation of all afflictions, the freedom from all ailments. He is the only dependable panacea for microcosmic distortions and imperfections; there is none other than Him - Na'nyah pantha' vidyate ayana'ya." (4)
~ In-depth study ~
Ananda Marga philosophy states, “Psychologists cannot treat the mental diseases which inflict born criminals all alone; the cooperation of physicians and sociologists is essential. Psychologists will diagnose the mental disease and explain its origins, and they will also play a role in helping cure it as far as possible.”
“Doctors will be responsible for curing the disease through medicine or surgery, insofar as it is caused by physiological abnormalities. Then sociologists will have to arrange for the social rehabilitation of the criminal after he or she has recovered. If psychologists only describe the nature of the disease, or if doctors only diagnose the physiological disorders and nothing more, it will not be possible to accomplish anything productive.” (5)
Both types needed - permanent cure
Ananda Marga philosophy states, “A disease can be mental or can be physical. Similarly, medicine may be mental or may be physical; hence it is most desirable and productive if both kinds of medicine are administered simultaneously in all diseases, whether they are physical or mental. Those who only believe in psychological treatment for mental disease know from experience that such treatment will not permanently cure the disease and the patient will soon relapse. Only where, along with psychological treatment, guidance concerning diet, bathing and behaviour is given, and to normalize the diseased glands of the body medicines prepared from the five fundamental factors are prescribed, can the disease be permanently cured.” (6)
Ego is really a mental ailment
Ananda Marga ideology states, “After having analysed the various types of ahaḿkára and their evil effects, we need to examine the ways and means of getting rid of these defects. Chaitanya Mahaprabhu has offered a psychological method to save oneself from the malady of ahaḿkára. Ahaḿkára is really a mental ailment, and a person suffering from this disease requires psychological treatment.” (7)
Cure epilepsy
Ananda Marga philosophy, “Epilepsy arises when a person comes in sudden contact with something or some event completely outside the realm of his or her experience. Through proper counselling, attacks of this disease can be checked and through psychic treatment along with the use of small amounts of medicine the disease can be treated.” (8)
How exorcists expel “ghosts”
Ananda Marga philosophy states, “Knowing full well that a person who is possessed by a ghost is suffering from a mental disease and a disease of the nervous system, exorcists generally beat a "possessed" person to reactivate his or her nerves, make him or her inhale the smoke of burnt chillies in order to return him or her to consciousness.” (9)
References
1. A Few Problems Solved Part 7, 'Faculty of Knowledge-3'
2. A Few Problems Solved Part 7, 'Faculty of Knowledge-3'
3. A Few Problems Solved Part 7, 'Faculty of Knowledge-3'
4. Ananda Marga Ideology & Way of Life - 6, The Only Way to Salvation
5. Human Society Part 1, Justice
6. Human Society Part 1, Various Occupations
7. Ananda Vacanamrtam - 23, Safeguards against the Defects of Jiṋána and Karma
8. Shabda Cayaniká Part 1, Disc: 2
9. Human Society Part 2, The Vipra Age
* * *
The below section is an entirely different topic, unrelated to the above material.
It stands on its own merit as a point of interest and ideological awareness.
* * *
== Section 2: Prabhat Samgiita ==
PS Intro: The relationship between the bhakta and Parama Purusa is eternal - it has been going on since the very dawn of creation. However, the bhakta was not always aware of this truth. Ages and ages passed when the sadhaka did not realise his unique and intimate connection with Parama Purusa. So when any sadhaka does get initiated and starts doing strong sadhana and becomes linked with Parama Purusa and feels His divine love and becomes drenched in His bliss, then that sadhaka feels repentant for not developing his relationship with Parama Purusa sooner. This song expresses this very notion of repentance and wishful thinking. Because in this song the sadhaka is expressing the following directly to Parama Purusa:
'In the past I was not aware about my relation with You. So now, when I have been blessed to come in Your contact and feel in my heart that You are my nearest and dearest One, then I feel sad that why did I not call You before, in the past - long, long back. Because even when I was a non-margii then that very time also You were with me. But I never look towards You those days and I never called You back then. Why did I not do so. Why did I not recognise You back then, it would have been so blissful to have had Your proximity all these years, but instead so much time passed in vain.'
So this song expresses the feeling of repentance of each and every devotee who has become linked with Parama Purusa as they reflect back on their life before becoming a margii. They wonder, 'Why did I remain oblivious of You - it would have been blissful if I had deep intimacy with You sooner'.
“Tumi a'ma'r kata a'pan a'ge bujhi ni…” (Prabhat Samgiita #0241)
Purport:
Parama Purusa, You are very close to me; You are my Dearest One. Before, in the past, I was oblivious to this sacred truth: That You are my eternal Companion. All along, You were side by side with me - near me always and with me wherever I was, in all endeavours. But it was so unfortunate that I remained unaware of Your divine presence. I never thought that You love me so much. My Dearmost, why did I not talk to You and have Your intimate closeness.
Baba, since time immemorial You have been with me in all my works - small or big, meaningful and meaningless. But unfortunately that time I did not look towards You. Baba, You were with me in my song, rhythm, and tune. There was never any occasion when You were not there right by my side. And the string of that viina was vibrating then and resonates even today. And now I can hear it. But it is so sad and painful how that time in the past I remained oblivious of You. I did not pay heed to the call of Your viina, so I did not hear it. My Dearmost, Alas, it would have been so blissful if I had known that You love me so much, and You are with me always.
Divine Entity, You were with me on this journey of life, even when I was submerged in the deep cimmerian darkness. And now that very memory remains awake in my mind always. It comes again and again in my mind that You are my close and You are always by my side, in my heart. But alas, for so long I remained oblivious and did not call You. I remained distant; on the point of bhakti I could not come close, although You were always accompanying me. Only now do I realize You are present and I can call and talk to You. Today I understand this truth; but, in the past I did know. O’ Supreme One, why did my spiritual life not start at the very outset. I feel so repentant that I did not beckon You in those early days. Due to neglect, You went away, leaving me alone in isolation in an unknown place and distant land. That time, why did I not keep You in my heart and hold Your feet. How come did I not wipe away all my dilemmas and hold You in dhyana and make You mine. To this day I still wonder about this. It is so sad that time passed, and You remained distant. No doubt today we are close, yet I repent how my life would have been so blissful having Your proximity earlier. This pain I carry in my heart, O' my Dearmost…
== Section 3: Important Teaching ==
Ananda Marga ideology says, “Human life is a mission; life itself is a mission; one’s very existence is a mission. A’tmamoks’a'rtham’ jagaddhita’ya ca: ‘Whatever one is to do, one is to do for a’tmamoks’a– for their own liberation– and for the elevation of the entire world, elevation of the entire human society’. One is to do both of these things; that is, these two things are one’s mission.” (1)
Note: By Baba’s above teaching it is clear that the AMPS organisation is not the mission. But for certain reasons, some try to misguide or take advantage of the margiis by making them think that AMPS is the mission. But that is not correct. In His above guideline, Sadguru Baba explicitly tells us what is the mission.
Reference
1. Ananda Vacanamrtam – 30, The Four Kinds of Service
== Section: Important Teaching ==
Key tip for pracara
Ananda Marga philosophy guides us, "Even in private life when a person behaves with you badly or uses harsh words, don't behave with him in the same manner. You shall explain to him his duties gently. In case, anyone has a wrong impression, you shall show him the right path without scolding (abusing) him. Make it clear to him if possible with practical demonstration how harmful may be the effect of such habits. But always keep this in mind that in such cases your behavior must be like that of a friend, and never like that of an instructor. Your only object will be to get your advice accepted by him. The idea that he is fool and you are wise is not desirable in any party." (1)
Note: In His above teaching Baba is outlining an important pracar technique. Specifically, when speaking with non-margiis, we should talk with them in a soft and gentle manner, using a friendly, supportive tone. By this way they will gradually learn Ananda Marga ideals. Baba also addressed non-margiis in this manner. And then with more established sadhakas - i.e. experience Ananda Margiis - Baba was more firm to best enhance their progress.
References
1. Ta'ttvika Diipika': Dvitiiya Parva
== Section: Important Teaching ==
Find out what is needed to make a flower garland
Ananda Marga philosophy states, “Not only the gods are fond of the fragrance of flowers; devotees also want to string garlands for their beloved Iśt́a with the fragrant flowers of the devotion of their hearts. If a flower has no fragrance, it has no value for a devotee. One should remember that the fragrance of a flower and the tender sweetness of a devotional heart together make a perfect combination. What does the perfume of the flower represent? The worldly activity which a devotee does with a heart filled with love is the perfume of the flower, and the overflowing devotion for one's Iśt́a is the tender sweetness in the devotee's heart. With these two together, the devotee makes a garland. Now, if there are fragrant flowers, but there is no sweetness in the devotee's heart, then the devotee cannot make a garland for his or her Iśt́a – then there is no question of garlanding Him at all, and though the flower basket may be full of flowers, they wither with the pain of emptiness and the agony of unfulfilled yearning. Then if the Beloved does not accept the garland, what is the use of holding the basket full of flowers." (1)
Reference
1. Namah Shivaya Shantaya, Shiva in the Light of Philosophy
== Section: Important Teaching ==
Analogy of string instrument and human life
Ananda Marga philosophy states, “The common people, let alone the master artists, know that sound is not emitted if the strings are loosened too much and the soft and delicate strings snap if they are tightened too much. Human life is also like this. If one practises too much austerity (in some cases, if one makes a parade of austerity), tender human sensitivities snap and break into smithereens’ the soft, delicate parts of the mind get charred and petrified. On the other hand, if life is made akin to a loose string, the nobler yearnings of life will never be fulfilled. In other words, that kind of life degenerates into the life of an animal characterized only by bathing, eating and sleeping. Hence one must never allow the string of life to be loose. But also the string of life should not be left to snap due to excessive strain. The ideal course of life is neither left-oriented nor right-oriented. This kind of life will be conspicuous by the absence of strife, mayhem or horror of the leftists and of toleration of injustices by the rightists in their loose, careless and sloppy life. It is this ideal course that will usher in a life worth yearning for a super-human existence, divinely exquisite and shining brightly on the banner of gold.” (1)
Reference:
(1) Saḿgiita: Song, Dance and Instrumental Music, Invention of Various Musical Instruments
== Section 4: Links ==
Other topics of interest
