STRESS AND SEMANTICS: DR. SHRINIWAS KASHALIKAR
Posted by on Thursday, 12th April 2012
STRESS AND SEMANTICS: DR. SHRINIWAS KASHALIKAR
The experiences are for sharing. But some experiences are very difficult to articulate! Hence the experience of self realization is described as indescribable! Inability to articulate and share the experiences amicably; produces stress, desperation and violence and realization of universal dialogue; beyond semantics; produces ecstasy. Let us see some examples.
The intellectual conclusion of the “beginning” of universe and the spiritual insight in the “creation” of universe are worded differently; and often cause misunderstanding and conflict.
This stress can be conquered if we grow from within and appreciate that intellectual and spiritual explanations are actually different expressions of differently encephalized persons.
Similarly BRAHMA is “described” as indescribable and without any attributes, but it is described also as “motionless”. The ATMAN, of which the physical characteristics and dimensions are not known; is often described, in terms of “coming” and “going”. These descriptions produce stress initially.
But through experience; these semantics become redundant.
Similarly God is described as benevolent and merciful; but the disturbing phenomena such as exploitation, institutionalized crimes, natural disasters and indiscriminate violence; are contradictory to the omniscient and omnipotent nature of God, yet conceded as fate (PRARABDHA).
This creates confusion and conceptual stress! We begin to feel that the idea of mercy of God is naive, inert, unintelligent and false. Our feeling becomes stronger when we compare “God’s failure”; with victorious crookedness!
But if we rise above the subjectivity; then these issues become trivial and stop bothering us!
We often misinterpret the words like ANUSANDHAN as idle mental state; hence they cause stress and agony; in view of active efforts required (according to us) to solve social maladies.
But as we evolve; we pleasantly realize; that ANUSANDHAN involves going to the root of circumstances (the consciousness, which is transtemporal; and more active than all possible activities in the universe); and mastering them!
ANUSANDHAN emerges through NAMASMARAN; and holistic blossoming of intelligence, emotions and instincts (in fact the whole being); and NEVER through; individualistic, escapist and mercenary “stress Management workshops” and “meditation techniques”; hyped, marketed and forced down; the gullible gullets!
ANUSANDHAN is complete wakefulness (unlike the usual wakefulness, which is partial and vitiated by and inaccurate, deceptive and hence disturbing anxiogenic perceptions of the surroundings), is beyond of time and frees us from stressful anxiety of past, present and future; and ignorance of SWADHARMA (our objective and accurate role; congruent with cosmic consciousness; BRAHMA)!
SANKALPA SHOONYATA or SANKALPA SANYASA; means lack of personal ambitions and preferences and likes. Initially this concept appears to be really unnatural, coercive and stressful!
But gradually realize that our SANKALPA; results from physiological limitations (called DEHABUDDHI) and “imperfect sensations of past, future and present” embodied in them. Hence we get rid of such pursuits and restlessness as we go beyond DEHABUDDHI. Our SANKALPA gets sublimated; in cosmic consciousness (BRAHMA).
In short; semantics are important in amicable dialogue; up to a certain limit, beyond which the common subtle and unspoken experience beyond semantics; lets us realize the unity and harmony. It is said that this happens through NAMASMARAN.
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TOTAL STRESS MANAGEMENT AND HOLISTIC MEDICINE: DR. SHRINIWAS KASHALIKAR
Posted by on Thursday, 12th April 2012
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!
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TOTAL STRESS MANAGEMENT AND MALA : DR. SHRINIWAS KASHALIKAR
Posted by on Thursday, 12th April 2012
TOTAL STRESS MANAGEMENT AND MALA : DR. SHRINIWAS
KASHALIKAR
The dosha, dhatu and mala together are called tridosha. They imply three aspects of life.
The concept of dosha broadly implies the controlling forces and elements including bioelectricity, anabolism and catabolism. The doshas can also be imagined to be a link between the external and internal universe and the various phenomena of life. Dosha; thus can be imagined to be akin to the seed, root and leaves; of the life tree. Doshas helps this tree to internalize the water, manure, fertilizers and oxygen; leading to growth, development, optimal activity and time bound decomposition and death. They represent dynamic, moving or controlling aspects of life.
The dhatu implies the more stable elements such as various secretions, substrates, blood, muscles, depot fat and other forms of fat, bones and other cartilaginous and keratinous structures and elements, marrow or inner parenchymal elements and semen or resultant energy represented by it; in an individual. The dhatus are stable aspects such as stem, branches and the other components of these structures. These represent a more stable stage of the life process.
The concept of mala implies the less dynamic, less stable elements. They are the effects or functions of the interactions amongst the doshas and dhatus. These elements resulting from above interactions; leave the body in timely manner on moment to moment, day to day, month to month and longer periods of time such as life time; basis. But what is important to appreciate is that; they stay for some specific time and serve specific functions; before they leave the body. Hence the formation of mala and the processes and time of their exits are characteristic and vital to body health!
One can take the examples of sweat, urine, feces, CO2, water, urea, NH3, H+ and last but not the least the semen; and such many so called “waste products”; and observe carefully to confirm their vital role in physiology.
These products may serve to neutralize, detoxify, kill germs, lubricate and many possible aspects of homeostasis hitherto not sufficiently studied and researched.
This observation is probably is the basis of “Shivambu Chikitsa” i.e. drinking of one’s own urine, Gomutra Chikitsa, i.e. drinking of cow urine, Gomaya Chikitsa, i.e. eating of cow dung; for therapeutic purpose. There are other examples also in Ayurveda such as bile of tiger.
The purpose of this article is to rethink and if necessary; revise the concept of “waste products” in the light of concept of MALA.
Total Stress Management; (the core of which is NAMASMARAN) embodies; asking questions boldly, uninhibitedly and humbly. This either lets us know new things; or helps us revise the prevalent concepts and opens new vistas of knowledge and overcome our casual intellectual approach, superficiality and arrogance; and resultant; cacophony, chaos, conflicts and stress.
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STRESS AND KUMBHA: DR. SHRINIWAS KASHALIKAR
Posted by on Wednesday, 11th April 2012
STRESS AND KUMBHA: DR. SHRINIWAS KASHALIKAR
The Kumbha Mela (gathering) takes place in four places in India viz. Ujjain, Kashi, Haridwar and Varanasi (Allahabad). The auspicious period repeats itself every twelve years. Millions of people collect and take bath in Ganga.
What is so special about this period?
The explanation of salvation from sins is inexplicable in scientific terms, because science does not conceive the meaning of “paap and punya” i.e. “sin and good deed” respectively.
The alternative explanation is probably as follows.
All paap or sin is that which takes us away from our true self, i.e. disorients us from ourselves. All punya is that, which enhances our orientation to our true self.
The kumbha period, by virtue of the characteristic constellation (The specific constellation during this time is Sun enters the Mesha rashi, Moon enters the Dhanu rashi and Guru enters the Kumbha rashi); according to Indian or the lunar calendar) seems to influence certain and places and rivers; beneficially; making them conducive to orientation to cosmic self.
Since the human beings are subtly connected with rest of the universe, these places and rivers probably enhance the orientation of human beings also; to their true self.
This is broadly analogous to the help one gets from the wind while sailing. The external and internal environment when favorable, one can get reoriented to the true self and experiences self realization!
The kumbha period (parva) probably signifies such a period full of benevolence!
It is essential to explore and appreciate; the subtle links between different physiological and anatomical phenomena in the human beings and the Kumbha Parva; and also links between the subtle changes in the rivers and some places; responsible for transcendental benefit during this specific period; and Kumbha Parva.
The sociological, economic and other explanations (such as microbiological) offered are simplistic; and hence conceal the truth that can blossom the whole world!
Is it possible; to explore this truth; through NAMASMARAN, which is said to blossom us from within; while we are keenly involved in our pursuit of exploring the reality hidden in astronomy and astrology?
PANCHANG:
Indian calendar is called panchang [pancha = five anga= aspects or parts; viz. tithi, war, nakshatra, karan and ayan].
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GIZMO AND NAMASMARAN: DR. SHRINIWAS KASHALIKAR
Posted by on Wednesday, 11th April 2012
GIZMO AND NAMASMARAN: DR. SHRINIWAS KASHALIKAR
Gizmo; commanded love and pampering! His presence, which exuded his emotions without words, was extraordinarily cheerful, vitalizing; and elevating. His every gesture exuded immense love and involvement in us. His looking, His licking, his rubbing, his asking for food, his asking for going out; and in fact everything; had a subtle power to exalt us beyond our linguistic prison.
I can never pin point the element that captivated us in his love and care. He became the most important “person” of attention and adoring of all of us!
When Gizmo was transferred to kennel everyone felt as if a lump of his/her flesh was lost! Tears gathered in my eyes, with deep sense of loss!
Gradually and with great difficulty I articulated my own feelings and dialogued with myself. I tried to decipher my relationship with Gizmo; and re-explored the genuine, innocent and spontaneous love, to which the deep shelf of my heart had been deserted. Because of Gizmo; I could now breathe the unspoken and hidden spring of unconditional and unhesitating love in my heart.
I realized the petty subjectivity, vanity and mediocrity; in my indifference to; and trivialization of animals.
In my craving to do something for Gizmo; after his demise; I began to remember the name of God; for universal justice and welfare; and especially for all the living beings, which cannot speak!
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