Baba
For mental health
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.
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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 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.
Simple analogy: How mind thinks it sees fake ghost
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.
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.
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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.”
Mental disease of superiority complex
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.
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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 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.
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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 crude 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.
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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 mind free of 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. 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.
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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 by 'modern materialistic living’.
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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 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 ==
Overflowing with optimism
"Esecho esecho tumi esecho, mamatá ujáŕ kare esecho..." (Prabhat Samgiita #1215)
Purport:
My Parama Purusa, You have blessed me and come here. With Your abundant and overflowing prema, You showered Your infinite love. It is due to Your endless affection. Baba, now You are here because of Your infinite charm and kindness towards me. Your exquisite presence has exalted everything. By Your august arrival the dry desert and dead trees have been transformed into a lush, green forest. Your smile is expressing through their happiness. This is all nothing but Your special blessing.
Parama Purusa, You have compassionately filled this earth with Your sweet flow of warmth and bhakti and placed smiles on the faces of those who were depressed and sad. Now, by Your kindness, they are radiant with joy. And to those weeping hearts that were engulfed in sorrow, suffering, and misery, You have filled their lives with sweetness and bliss. Today they are overflowing with optimism and humming in happiness. By Your tender touch, the flowers have become saturated with nectar. Your mercy knows no bounds.
Baba, in this moment, due to Your arrival the heavenly aroma of the blossoming flowers from the bountiful garden and forest is floating and permeating all around. The melodious chirping of the dancing birds is coming and filling the air with song. The full moon's soft smile is pouring its radiant light: It comes wandering in all directions. The whole universe is getting bathed in that refulgence. You have ensconced everything with Your love and inundated this entire cosmos with Your presence and divine nectar. Everything is drenched in Your bliss.
Baba, You are ever merciful; Your grandeur cannot be explained...
== Section: Important Teaching ==
Ananda Marga ideology states, “Átmánátman viveka will teach you that the Singular Eternal Entity in the form of Consciousness should be your only object of ideation. You will see the colours of religion fade before your eyes as the pure white effulgence of dharma shines with ever-increasing brilliance.”
“All the “isms” prevalent in today’s world can easily be included in the category of religions. All the defects of religions exist in the “isms” too. None of the political, social or economic “isms” are free from superstition none are straightforward; all are full of rampant hypocrisy. In all “isms”, doctrines and religions, the scriptural authority is supreme. There is no scope for the functioning of the five types of conscience, no place for service, love or devotion. With the help of falsehood and immorality, these “isms,” doctrines and religions slander and make accusations against each other. They make attractive promises to the people while hiding their own internal sins. In fact, false piety is not the path of dharma, leading to welfare, but the opposite of dharma, the negation of welfare. They can be likened to asses wearing lion skins: take away the lion skins and their true form will be revealed. They have no other purpose than to grab votes and usurp power. The mentality to grab the votes first and then serve the people is not the true spirit of selfless social service; rather, it is the mentality of power craving materialists.”
“You will have to advance with the true spirit of genuine social service, because the very characteristic of dharma is to promote the cause of welfare. Dharma and welfare are inseparable.” (1)
Reference
1. Ananda Marga Ideology and Way of Life - part 7, The Five Kinds of Conscience (Viveka)
== Section: Important Teaching ==
Who has right of management
Prout philosophy states, "The universe is our common patrimony. This patrimony has to be managed by the Proutists because others may suffer from selfish sentiments or groupism. To enjoy a right and to enjoy the right of management are not the same thing. Since human beings are mostly followers and not leaders, the right of management should be vested in a select few. In every sphere of life – social, economic, political, etc. – a very few intellectualcum-intuitional workers should have the right to manage property and to safeguard the rights of others."
"Each and every individual has the inborn right to enjoy our common patrimony, the mundane property. Anyone who violates this fundamental law is a vested interest. Nobody should be allowed to go against this patrimony. If anybody does so, they should be cured of their psychic ailments. The process of curing them may be termed “Dharma Yuddha”."
"It is the duty of each Sadvipra to protect the ignorant masses from the fatal hunger for mundane property which is encouraged by self-seeking exploiters. These self-seekers try to hide themselves and their naked brutality under the camouflage of democracy. Really speaking, democracy is a counterfeit bronze coin engoldened by the elixir of high-sounding words." (1)
Reference
1. Prout in a Nutshell - 15, Talks on Prout
== Section: Prabhat Samgiita ==
== Section: 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: 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
== Section 3: Links ==
