STRESS AND DEHABUDDHI: DR. SHRINIWAS KASHALIKAR

The stimuli come from external or internal environment. If these are troublesome; then these are called VYADHI in Sanskrit. In Ayurveda these are classified holistically into ADHYATMIK, ADI DAIVIK and ADI BHAUUTIK. Thus physiological and pathological are ADHYATMIK, the psychological and para-psychological are ADI DAIVIK and the physical stimuli such as heat, cold, accidents, physical assaults, war wounds etc are called ADI BHAUUTIK.

Their impact on brain, autonomic and somatic nerves, endocrine secretions, metabolism and the other cellular activities (both at unconscious and conscious levels); produces physical, metabolic, endocrine and neuro psychiatric disorders and/or lust, craving, petty pleasures, guilt, fear, suffocation, pride, repentance and misery!

Together this is called STRESS, which prevents of our blossoming into our true self! We yield to this stress because of DEHABUDDHI, i.e. our involvement in our body consciousness.

Reading, analysis, imagination, discussions, explanations, experimentations with various techniques and procedures can only build our convictions. Also; practice of different rites and rituals can give us some satisfaction and solace. Moreover; physical pleasures and material provisions also have their role in pacifying us temporarily.

But; NAMASMARAN involves riding over these floods of extremely rapid tornados of stimuli; and their invisible and deceptive; yet harmful; metabolic, endocrine and neuro-physiological (and pathological) effects! This is victory over DEHABUDDHI!

This �upward� impetus, evolutionary transformation, conscious sublimation or freedom; obviously involves enormous inner empowerment through connection with the true self or cosmic self!

Isn�t the awareness of �past� and �future�; the function of neuro-physiological (and pathological) effects of physiological stimuli?

Doesn�t the �living in present�; actually imply living beyond �time� by actually being (cognition, affect and conation); beyond the impacts of physiological sensations?

Isn�t this a supra-physiological plane of existence?

Isn�t such living equivalent to being in �causal� plane; by going beyond the level of �effects�?

Is this not �going beyond MAYA�, �going to one�s own core� �going to the center of universe�, or �going beyond time�?

Isn�t this the same as STHITAPRAJNA? Isn�t this associated with the blissful cosmic romance; benevolent to the universe? Is this not the conquest of DEHABUDDHI and the dawn of HOLISTIC RENAISSANCE?

It is for us to find out the answer!

STRESS AND HEAD MASSAGE: DR. SHRINIWAS KASHALIKAR

Actually; the belief that the eyes, face, head, hair, related muscle groups, neck etc are benefited by head massage; has been prevalent for millennia.

But we, often ignore, neglect or actually despise the age old wisdom! If we admit our mistake sportingly, then we would change over to head massage once again!

If we massage our head ourselves we get the advantage of head massage as well as exercise to our arms, forearms, hands and fingers!

Further; the dryness of the palms (which many of us suffer from); also vanishes.

We can stroll or watch the news on TV simultaneously when we massage head and hence save time also.

If we are lucky and/or living in joint family; then we can give head massage to our parents, children, brothers, sisters, in laws; and so on. Serving our near dear ones builds a close and warm bond and is rejuvenating to the spirit of both, one who serves and one who gets served.

After the head massage; we can take warm or cold bath as may be comfortable. STRESS is vast. But simple customs and traditions; such as head massage and massage, prevalent in religious festivals such Diwali; are refreshing and underline the importance of ancient wisdom.

The traditional massage and the intricate skills involved in it; and the wisdom born through experiences; such as use of mustard oil, sesame oil etc (not merely the massage as taught in physiotherapy); can be beneficially included in mainstream medical education, practice and research; also.

This would rejuvenate and promote the traditional art and wisdom of massage and play a major role; creating meaningful employment opportunities in holistic healing.

Last but not the least; we can practice NAMASMARAN; (which is also a traditional practice and hence looked down upon by many of us); during every possible activity; including massage; and experience how we begin to overcome our own shortcomings and achieve blossoming of one and all!

STRESS AND SATISFACTION: DR. SHRINIWAS KASHALIKAR

Physical intercourse is a biological necessity and ensures propagation of species as well as happiness. But since we are much more than; mere individual bodies; much remains to be achieved even at the end of hundreds of successful physical intercourses. Hence there is a nagging feeling of incompletion.

This causes stress!

What is true about physical intercourse is also true about acquiring other sensuous pleasures, through material pursuits. Hence in spite of every achievement, glamour, glitter and power; our mind is unsatisfied, restless and in stress.

Hence most of us need support systems; and are in search of solace!

Due to this experience of incompletion; and stress; some spiritualists; tread the path of celibacy and asceticism. We don�t know how many of them succeed in this; and get fulfillment. But some of them advocate celibacy and asceticism.

But celibacy and asceticism; are neither convincing nor easy to practice; for many of us.

The saints have suggested that we try to remain focused on God, through NAMASMARAN, while we are engaged in our day to day personal, professional and social life; and pains and pleasures. The ways of satisfaction are said to open through this simple measure.

STRUGGLE: DR. SHRINIWAS KASHALIKAR

We are involved in struggle perennially! The history of mankind and all living beings is marked by the phenomenon of struggle!

But what have been the purpose and the nature of struggle?

Indeed; purpose of struggle and its nature have been and are; different!

The plants struggle with the physical nature to survive, through processes such as phototaxis, acclimatization etc. The animals struggle for existence, through processes such as migration.

The children struggle; for their share of toys, sweets, play and so on.

Later the struggle is of competitions for admission to good school/college, getting good job, starting and succeeding in business, procuring good contracts, assignments etc. and so on.

We are also in struggle for more money, more power, more fame, more popularity, more respect and so on.

Besides the struggle in personal life; we often get involved in different kinds of struggle for a social cause. These struggles vary from person to person; depending on different tendencies, aptitudes and/or attitudes; and different situations.

Thus we may be involved in the movements of landless labors, workers, uplifting of physically and/or mentally challenged individuals, litigations in public interests, establishment of cooperative mills/factories, philanthropic institutions and so on.

Alternatively we may be involved in struggle of language, caste, religion, region, race and so on.

All these struggles require many qualities, such as dashing nature, bravery, determination, patience, tenacity, intelligence, creativity and in many cases; forbearance to go through humiliations, hardships and different trials and tribulations!

Instead of commenting on these struggles; one feels like asking; �How many of us want to break open the shackles of pettiness and/or sectarianism; and breathe the freedom of; holistic perspective, policies, planning and actions; through the time tested and selfless practice of NAMASMARAN?�

TOTAL STRESS MANAGEMENT AND HOLISTIC MEDICINE: DR.
SHRINIWAS KASHALIKAR

The Total Stress Management or Holistic Health incorporates blossoming of an individual and universe; and the various efforts in achieving this; include holistic perspective, accurate and appropriate policies and effective implementation at individual and global level in different fields of life; and these efforts in case of medicine; constitute holistic medicine.

The concept of holistic medicine emerges as a result of realization of the underlying unity, continuity and complementarity; amongst the apparently different disciplines of healing and preventive and social medicine (In fact it emerges from the realization of the universal unity, continuity and complementarity). This is emergence of SATVIKA JNAANA (Geeta 18.20).

Promoters and supporters of holistic medicine; accept and welcome; the healing products and services from all the walks of life; for can restoring and promoting holistic health.

It is usual for most of us to get stuck to the differences (in the study of different fields) as and when they strike our senses; and build our concepts; based on these isolated observations of ours. The knowledge and understanding of different fields or disciplines as separate disjointed or disconnected entities; is called RAJASA JNAANA (Geeta 18.21).

Those who either practice mixed or integrated medicine or are not averse to dialogue or advocate it, may fit in this category.

The third variety is ignorance about every other medical discipline and adamant adherence to any given medical discipline alone; is a state of darkness called TAMASA JNAANA (Geeta 18.22).

Most of the warring factions from different medical disciplines; opposing the emergence of holistic medicine can fit in this category.

The word holistic is derived from the Greek word holos which literally means a) Taking in the whole of something b) Whole of organism is a more fruitful field of study than its parts or symptoms.

It can be stated for the sake of simplicity and further clarity; that:

The holistic medicine is trans-religious (not religious or not non religious i.e. neither holy nor unholy), trans-national (neither national nor non-national/anti-national), trans-cultural (neither of a particular culture nor against any particular culture), trans-intellectual (neither bound in a particular intellectual framework nor opposed to a particular intellectual framework), trans-ideological (neither committed to a particular ideology nor opposed to a particular ideology) and trans-scientific (neither unscientific nor locked in rigid criteria of physical sciences)!

Study of holistic medicine constitutes efforts to understand, visualize and realize the multi-charactered, multifaceted, multidimensional and multi-layered complex nature of life (in addition to what is learnt in allopathy or what is learnt in any one discipline).

The intention of the study is to comprehend the agreement, continuity and validity (or otherwise) of the concepts of different disciplines (allopathy, Ayurveda, SAANKHYA philosophy, homeopathy, yoga, Chinese medicine etc.), which emerge and get evolved from different levels of consciousness; of differently constituted individuals; in different regions; at different time periods; with different backgrounds.

The approach of holistic medicine; can not be classified merely; as eclectic, analytical, synthetic or reductionist etc. The holistic approach embodies all these as means to �see� the unity and continuity in different phenomena.

The holistic medicine is therefore not a new system or a new discipline of medicine. It is a way to see things as they are rather than how they appear; and thereby preserve and promote holistic health and healing.

Studying holistic medicine; simultaneously makes us aware of possibilities as well as limitations. For example understanding the ayurvedic concepts such as DOSHA, DHATU, MALA, their balance, their imbalance, the concept of PRAKRUTI i.e. constitution etc. with holistic approach, add new dimension to the knowledge of the student of physiology as well as to the diagnostic skills of a clinician from the discipline of allopathy.

Understanding of the concepts of panchakarma, naturopathy, yoga etc. with holistic approach makes the treatment also more effective because several different modalities and remedies in the repertoire act at different levels or different points and complementarily.

Study of holistic medicine; also makes us aware of the importance of the analytical approach inherent to allopathy. This is why a student of holistic medicine is unprejudiced, open and objective.

Besides; the holistic understanding of human existence (which is fundamental to the study of holistic medicine); gives us insight into the enormous healing powers; inside patient, in the environment; and helps us to help him/her to use those powers beneficially. This is a great benefit in terms of empowerment of the clinician as well as the patient.

Thus; holistic medicine relieves us (health care providers such as doctors and paramedics) and all others; from the unhealthy patronizing and condescending attitude! It gives us; the courage to see their ignorance and admit it. It imparts intellectual honesty to admit the ignorance hidden under the Greek, Latin, Sanskrit or other esoteric/mystifying terms, characteristic to many branches of science in general and medicine in particular.

Take for example hysteria. We do not know any physiological mechanisms underlying this condition. But the ignorance is hidden under the term. Another example is that dreams, thoughts, emotions etc. The ignorance about the physical dimensions of dreams, thoughts, emotions etc, even as we can not dispute or disprove their existence; is hidden under several terms! Holistic medicine discourages and disapproves knowingly or unknowingly practiced hypocrisy and imparts humility.

Some more examples from the disciplines of medicine are as follows. Holistic approach enables us to see the limitations intrinsic to the concept of standardization of weight, height and possible errors in interpretation of biochemical parameters and calculations of regimentalized doses of drugs; because of the lack of due consideration to variations in the constitutions.

Holistic medicine cautions us against indiscriminate use of ayurvedic drugs without due consideration to the variation in the quality, nature, source etc. of the ingredients of the drug as well as the constitution of the patient and the type of climate.

Holistic medicine gives us insight into the possible mechanism of the action of homeopathic drugs on the one hand and cautions about the ambiguity in the method of diagnosis arising out of subjective factors related to the doctor as well as the patient, on the other. Holistic medicine indicates the complementarity between the actions of different remedies from different disciplines of medicine and improves the healing process.

Holistic medicine reveals to us the possibility of �cosmic homeostasis� on the one hand; while simultaneously exposing the possible fallibility; intrinsic to the tall claims and sectarian practice of distance healing, gemology, astrology, numerology etc. which have different approaches and interpretations, without sufficiently convincing reasons; and which oppose the science blindly.

Beside all above, implication of the holistic medicine is; its readiness to change and accommodate new ideas, i.e. not getting shackled in dogmas of any kind.

But possibly the most important implication is development of proper perspective about the health and healing, which would help in development of proper policies of services, education, research, and production in the field of mainstream medical care, education, research and coordination of all these; with policies in the other fields (influencing the health directly and indirectly) such as education, industry, environment, agriculture etc.

From practical point of view, the syllabus, practice and research of holistic medicine; in every healing center besides all hospitals and medical colleges; should incorporate; NAMASMARAN, prayers, water therapy, proper food (diet), mud packing, massage, yoga, music, colors, aroma and other appropriate healing methods (so much recommended by Mahatma Gandhi)! Holistic medicine is a major tool for individual, national and universal blossoming!