Baba
Way to save oneself
Namaskar,
In this present era, we are step-by-step witnessing the spread of various mental disorders etc. This outbreak is most prevalent in those so-called first-world nations.
Around the globe, and especially in the materialistic communities, many medical professionals and psychologists are under the impression that most mental disorders fall within the realm of brain diseases. Whether one has brain cancer or clinical depression, western medical specialists are treating certain mental disorders as brain diseases, using traditional allopathic medicines. This is their standard approach.
But brain diseases and psychic diseases are not the same. Here following are some thoughts on this distinction between brain diseases and psychic diseases.
Negative thinking is the cause
So then how do psychic diseases occur? Often times people harbour thoughts which are figments of their imagination or which are untrue ideas. People can think that there is a ghost in their house, or that others hate them; or that they are better than everyone else; or, people can be afraid of the dark etc. And when any of these types of ideas dominate one's thinking and flood the objectivated mind, then that results in a psychic disease.
Here Baba explains further how such psychic diseases like superiority complexes and inferiority complexes develop.
Ananda Marga philosophy states, "A defect in the objectivated mind may also cause inferiority complex or superiority complex. When the objectivated mind becomes large enough to pamper one's ego, one develops a superiority complex. One starts considering oneself to be superior to others in points of knowledge, the capacity to act, organizational calibre and other qualities of leadership, and unnecessarily slights others. Such a person expects preferential treatment, VIP status, and unquestioning obedience. If by accident their ego is hurt even slightly, they become violently angry. This is another kind of mania." (1)
And here Baba describes another type of psychic disease.
Ananda Marga philosophy states, "Moreover, because of problems in the objectivated mind, people suffer from various psychic complexes. For example, there are those who are inclined to think that no one, neither their friends and relatives nor even their domestic animals, cares to think of them. They unnecessarily think that everyone deliberately avoids them, dislikes them, or ignores them, and therefore they become disappointed, dejected, and dispirited. Life loses all its charm and attraction for them, and they may even commit suicide. This type of mania is called melancholia." (2)
Remedies for mental diseases
There are various kinds of psychic diseases such as inferiority complex, superiority complex, phobias, manias, depression, etc.
(a) If the psychic disease is relatively mild and the brain has only been slightly affected, then it can be cured exclusively with psychically, i.e. through kiirtan, sadhana, and even satsaunga etc.
(b) Whereas if the psychic disease is more severe and the brain has been affected to a high degree, then some type of physical medicine will be needed to help cure the brain of whatever chemical imbalances it has, and, side by side, treatment should also be done in the psychic plane with meditation etc.
So some psychic diseases can be treated purely in the psychic realm and some need physical medicine to complement the healing in the psychic stratum. Unfortunately now according to material science, everything is treated as a brain disease and they do not recognise the existence of psychic diseases.
For that reason, if someone is suffering from even a very mild case of depression, western doctors and psychologists often prescribe some type of strong allopathic medicine for that patient. Because those doctors think the patient is suffering from a physical problem in the brain, when in fact that patient is suffering from a very slight defect in their thinking - not a defect in the biological structure of their brain. Therefore, if it is a mild case, the patient can be cured with sadhana etc. If the situation is more grave, the patient will need physical medicine to treat the brain’s illness that was caused by defective thinking; and side by side, psychic treatment like meditation is also needed to completely solve the problem. Then both mind and brain will be cured.
Mistreatment of psychic diseases in the west
Unfortunately though, in countless cases, material science addresses psychic diseases exclusively as brain diseases. That is why some doctors prescribe medications to a grieving widow or a child who is afraid or nervous. But if those cases are relatively mild, and the patient does not have a serious organic problem in the brain, then it can be addressed purely psychically.
At present, the manifestation of psychic diseases is growing exponentially due to the fast-paced, imbalanced way of life. A large percentage of the population is feeling tension and stress and harbouring defective ideas in the mind like 'I am shelterless', 'nobody loves me', 'I am inferior', 'nobody cares about me', 'people hate me', 'I am ugly', 'I am alone' etc. This type of defective thinking creates depression and other types of psychic diseases.
By this way, psychic disease has become rampant yet these patients are being treated with medicine. Patients are given various steroids or drugs in order to treat the problem. But if the case is moderate or mild, then the problem can be resolved in the psychic plane with meditation etc.
But when the psychic disease is so severe that the patient cannot eat or sleep nor be taught or guided because they have been so severely traumatised, then medicines are needed to help cure the person. And when they have regained some ability to function on a basic level, then they can be guided in the psychic realm as well, whereby they can be taught and benefited by sadhana etc.
How to keep the mind free from 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. And the main treatment for psychic diseases is sadhana. That is beyond the arena of present day medical science. They think that belongs to theology. But 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)
The culminating idea is that we should be clear on the difference between brain disease and psychic disease and such ailments should be treated accordingly. And as Baba describes above, psychic diseases are best treated through sadhana and spiritual practice.
Ananda Marga ideology states, “Now everywhere, in cent per cent of the cases, there is wastage of human psychic potentiality. The psychic potentialities of human beings are immense, but people do not utilize them because most of their valuable time is wasted in undesirable thoughts, in psychic extravaganza….This psychic extravaganza should be checked either by physical approach, or psychic approach, or by spirituo-psychic approach…From the psychic sphere also, unnecessary waves are to be removed. This will remove many burdens from the mind. “I must not bother about petty things, because that will waste my time” – people should remember this. This removal or rather withdrawal of unnecessary and undesirable thoughts emanated from the mind will help you.” (4)
Conclusion
It is our dharmic duty to propagate sadhana and proper thinking to save this situation because with the development of science, psychic diseases are spreading more and more, especially amongst our younger generations. With them it is becoming rampant. Psychic diseases are far more prevalent in areas dominated 'modern materialistic living’.
As Ananda Margiis we should be vigilant and remember that sadhana and proper thinking are the remedy for psychic diseases:
Namaskar,
in His service,
Shriideva
We should propagate sadhana in order to build up a healthy humanity. Baba has blessed us with a human framework whereby one can perfect themselves through sadhana.
Ananda Marga ideology states, "The entire universe has the grace of Brahma, but human beings enjoy greater grace. They are endowed with the privilege of practising sa'dhana'." (5)
References
1. Ananda Marga Philosophy in a Nutshell - 5, 'Faculty of Knowledge-3'
2. Ananda Marga Philosophy in a Nutshell - 5, 'Faculty of Knowledge-3'
3. Ananda Marga Philosophy in a Nutshell - 5, 'Faculty of Knowledge-3'
4. Subhasita Samgraha - 18, The Cult of Spirituality – the Cult of Pinnacled Order
5. Subhasita Samgraha - 1, The Call of the Supreme
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
One sadhaka wants shelter at Your lotus feet
Note: In this song one bhakta is using indirect language and explaining about his condition on the spiritual journey, pleading to Parama Purusa for mercy.
"Sharan'a'gat snaran'e kla'nta d'a'kiche toma're saka'tare..." (Prabhat Samgiita #1375)
Purport:
My Parama Purusa, one sadhaka wants shelter at Your lotus feet. This person is very fatigued and tired, crying and calling for You desperately; he is helpless. Lord, please look towards him with Your compassionate eyes and listen to his tales with deep love and affection. Kindy understand his desperate situation.
In his journey of trying to reach You, he is facing huge thunderstorms, cyclones, hurricanes - so many obstacles are crossing and blocking his path of sadhana. All along the way, he is encountering such types of serious problems and crises, surrounded by pitch darkness. Still he is confronting those challenges and marching towards You.
My Divine Entity Baba, do not forget that You called him by the resonance of Your exquisite music. Because of that attraction, he is desperately seeking You. But on the way, huge hindrances like mountains are making the journey very difficult and tiring. So he is very exhausted. Please understand his situation. This fellow is struggling with so many worldly attractions, even then he is moving towards You slowly, struggling to cross so many obstacles and knots of nets. Smashing them slowly, gradually he is moving on Your path by Your grace. Will You not look upon him with Your loving eyes; he is surrendering and calling You in fatigued and tired voice. Baba please look his direction and shower Your grace...
==
Section 3: Prabhat Samgiita ==
== Section 4: Important Teaching ==
तुमको मैं दिल की सारी बातें सुनाऊँगा
“Tomáy ceyechi ámi gopane,niirave maneri gahane...” (Prabhat Samgiita #3047)
Purport:
बाबा ! तुमसे मैं एकांत में मिलना चाहता हूँ , मेरे मन के निर्जन एक कोने में तुम आ जाओ वहीं पर तुमको मैं दिल की सारी बातें सुनाऊँगा। बाबा, तुम्हारे सिवा इस संसार में कोई मेरा अपना नहीं है जो मेरे सुख दुःख में सदा साथ रहे।
हे प्रभु, मैंने अपने जीवन में कितने लांछना निंदा झूठा आरोप आदि सहा है, जिसके कारण दुख से कष्ट से आँसू बहाए है, मेरे उन आँसुओं को पोछनेवाला और कोई नहीं था, सिर्फ़ तुम थे । बाबा, तुम्हारे सिवा मेरा कोई नहीं है।
बाबा ! तुम तीनों लोकों में सदा विराजमान हो, पहले भी थे आज भी हो भविष्य में भी सदा रहोगे। अन्य लोग आते हैं जाते है पैदा होते हैं मरते है तुम हमेशा विराजमान हो, तुम मेरे हो इसलिए मैं तुम्हें पाना चाहता हूँ। बाबा, तुम्हारे सिवा इस दुनिया में कोई मेरा अपना नहीं है।
हे प्रभु, अनादि से अनंत तक तुम हो, जीवों को प्यार से भरपूर करते हो, इसलिए मैं सुख दुःख में तुम्हारा गुण गाता हूँ। बाबा, तुम्हारे सिवा इस दुनिया में कोई मेरा अपना नहीं है, सिर्फ़ तुम मेरे हो।...
“Tomáy ceyechi ámi gopane,niirave maneri gahane...” (Prabhat Samgiita #3047)
Purport:
बाबा ! तुमसे मैं एकांत में मिलना चाहता हूँ , मेरे मन के निर्जन एक कोने में तुम आ जाओ वहीं पर तुमको मैं दिल की सारी बातें सुनाऊँगा। बाबा, तुम्हारे सिवा इस संसार में कोई मेरा अपना नहीं है जो मेरे सुख दुःख में सदा साथ रहे।
हे प्रभु, मैंने अपने जीवन में कितने लांछना निंदा झूठा आरोप आदि सहा है, जिसके कारण दुख से कष्ट से आँसू बहाए है, मेरे उन आँसुओं को पोछनेवाला और कोई नहीं था, सिर्फ़ तुम थे । बाबा, तुम्हारे सिवा मेरा कोई नहीं है।
बाबा ! तुम तीनों लोकों में सदा विराजमान हो, पहले भी थे आज भी हो भविष्य में भी सदा रहोगे। अन्य लोग आते हैं जाते है पैदा होते हैं मरते है तुम हमेशा विराजमान हो, तुम मेरे हो इसलिए मैं तुम्हें पाना चाहता हूँ। बाबा, तुम्हारे सिवा इस दुनिया में कोई मेरा अपना नहीं है।
हे प्रभु, अनादि से अनंत तक तुम हो, जीवों को प्यार से भरपूर करते हो, इसलिए मैं सुख दुःख में तुम्हारा गुण गाता हूँ। बाबा, तुम्हारे सिवा इस दुनिया में कोई मेरा अपना नहीं है, सिर्फ़ तुम मेरे हो।...
== Section 4: Important Teaching ==
Dangerous way to eat
Ananda Marga Yogic Treatments states, "In order to digest starches and carbohydrates, the saliva of the mouth must help at the preliminary stage. Chewing food brings an adequate quantity of saliva into the mouth. No sooner does the food mixed with saliva enter the stomach than the liver and the pancreas are enabled to start secreting their bile and digestive fluids. So unless food is chewed well, the liver can never function properly." (1)
Note: In the fast-paced life of this 21st century, people no longer give themselves proper time to attend to their basic life duties, such as eating food. Instead people just rush off from one appointment to another and "grab a bite to eat" along the way. In their hectic pace, instead of chewing their food properly they just take a bite or two and swallow it. Or they nearly inhale their meal, without chewing it at all. As Baba warns us, this way of "eating" is terribly hazardous to the health and invites many diseases.
Reference
1. Yogic Treatments, Dyspepsia (Indigestion)
== Section: Important Teaching ==
Way to relate with and evaluate others
Ananda Marga Caryacarya states:
"40) You should try to get advice from everyone, but accept only the best. One whose advice you were unable to accept should not feel internally that he/she is trifling or insignificant to you, to society, or to the organization."Reference
"41) Do not judge anyone to be good or bad hastily, nor express your opinion. Even a small mistake in your decision or in your expression may result in collective harm to society."
"42) Remember, with every person you have a relationship of love and not of fear; those who love you will certainly give you recognition."
"43) Do not hurt an honest person even slightly."
1. Caryacarya, Part 2, Society, Points #40 - 43
== Section: Important Teaching ==
Buddha’s ambiguity put followers in quandary
Ananda Marga philosophy states, "It is true that Buddha did not explicitly mention Iishvara, but it is also true that he never denied Iishvara. He was once asked, Kim Bhagavata atthi [“Does God exist”]? Buddha did not answer. He was again asked, Kim Bhagavata natthi [“Then does God not exist”]? Again Buddha remained silent. At this, three types of people formed three different ideas about Buddha. One group thought that since Buddha did not answer the question about the existence of God, he must be an atheist. Another group thought, since Buddha did not answer the question, “Does God then not exist?” then he must be a theist, a believer in God. And yet another group, the third group, thought, “God’s existence is beyond the saḿkalpa and vikalpa of the human mind, and so beyond the scope of atthi and natthi [existence and non-existence], and for that reason Buddha preferred to remain silent.”"
"Regarding jiivátmá [unit consciousness], Buddha did not use the term jiivátmá or any such word, but he uttered one sentence, Attáhi attánaḿ natha. This sentence may have two meanings. One meaning is, “One is the lord of one’s own self,” and the other is, “Átman is the lord of átman.” The second meaning perhaps is more acceptable because in the Prákrta language the word appan is generally used to indicate one’s own self, while the word attá is mainly used in the sense of átman, or soul. Thus one cannot conclusively prove that Buddha did not accept the existence of átman; there is sufficient scope for controversy on this point."
Ananda Marga philosophy states, "It is true that Buddha did not support the Vedas. But while preaching his philosophy he remarked, Eśa dhamma sanantana – “This is the eternal dharma.”" (1)
Reference
1. Namah Shiváya Shántáya, Shiva in the Light of Philosophy
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