IMPERIALISM AND NAMASMARAN: DR. SHRINIWAS KASHALIKAR

The racial, ideological, cultural, economic and political aggressions, invasions, expansions ;are either deceptive, illusive, disguised, surreptious, concealed, covert; or blatantly barbaric and coercive; or both; and have been taking place in many parts of the world, for millennia.

These have been usually associated with corrupt distortion of historical facts of philosophy, religions, ideologies, sociology, politics and even art and literature and science and gullible submission to; and admission of; them.

This is born out of the instincts of racial, religious, ideological, cultural, economic and political supremacy; on the one hand; and helpless submission to them; on the other. These are natural and understandable; but have to be defeated; as they are undoubtedly retrogressive, exploitative, oppressive, coercive, brutal and destructive and/or suicidal.

If we introspect and try to understand and appreciate our own deepest aspirations, then we would realize that the basic desire of ownership, and possessions when multiplies cancerously; it culminates into all types of imperialism and expansionism.

When billions of people begin to practice NAMASMARAN; their craving of ownership; or listless submission; are consumed into inner growth and internal unity. The rabid competition and the indiscriminate violence get dissolved in unity, cordiality. The corrupt distortion of historical facts; gets rectified. The art, science, ideologies, philosophies, religions, literature and laws get revitalized, rejuvenated, remodeled, holisticized and globally blossoming.

STRESS, DHARMA, COSMIC DYNAMICS AND NAMASMARAN
DR. SHRINIWAS KASHALIKAR

The microcosmic and macrocosmic manifestations of movements, colors, sounds, rhythms, melody, behaviors and the emotional relationships; amongst the nonliving and living forms; are intricate and subtle. They are beyond one’s intellectual comprehension and even imagination.

All that we see and even perceive; is defined and restricted by the characteristics of our sensory receptors and the limitations of cerebral cortex and hence; forms a small fraction of what actually “exists” around!

Actually the concept of “existence” has also been born from our physiologically limited; though cumulative framework of intelligence; through the civilizations. We are entrained to assume; that whatever we “perceive” or “experience”; exists, and what we do not; does not “exist”! Thus we have “learnt” to conceptualize birth and death separated by existence!

It is kind of addiction to such belief that we feel extremely uncomfortable and sorry with even the thought of nonexistence or death.

Hence; truly speaking; even the fraction we perceive; may not be in congruence or in consonance with the core of nature. This alienation or separation from the core of the nature or cosmic consciousness; is the cause of inherent restlessness in most of us.

This separation from the core; and the addiction of individual “existence” or “living” manifests in the behavior; as; e.g. struggle for existence, which is apparently governed and directed by physical needs.

The separation from the core; manifests later, in the struggles and wars motivated by instincts and passions, aspirations, and ambitions of imposing, possessing, controlling, and owning and so on.

This separation from the core of nature; also manifests at personal levels in the dissatisfaction, from moment to moment; and dissatisfaction in different personal interactions.

The separation from the core of nature gives rise to strong or weak prejudices and likes and dislikes; in our minds; and these manifest in different walks of life we work in!

The process of study and practice of Total Stress Management involves; the understanding of our alienation or separation from the core of the nature or cosmic consciousness (our true self) first; and our reunification with it subsequently. I call this; “conscious evolutionary transformation” or individual and global blossoming.

Such clear vision and appreciation of the universe; is a blossoming experience. The individuals get freed from the subjectivity; and blossom into objective “existence” and merge with the core of nature! With such merger the “struggle” for individual existence ends! This is the root of DHARMA as well as soul of DHARMA.

The traditions, customs, conventions, and even manners and etiquettes are evolved in congruence and consonance with this essence of DHARMA.

Through such blossoming experience; we realize that individual subjectivity, constitutions, capabilities and skills are different. Intellectual, emotional, instinctual and physical needs are variable. This is so according to the different stages of evolution, in different people, ages and situations.

Different individuals do different so that the natural or divine orchestra; or the cosmic dance continues; with all its splendor, melody and charm; while simultaneously opening all the possibilities and opportunities for every individual to blossom to his/her fullest potentials! This is called his or her SWA-DHARMA implying the expression of the innate core!

This is why; DHARMA and SWADHARMA have such paramount importance in our life. If we understand this; then we would be able to transcend the conflicts, controversies, chaos and confusion; over different ideologies, theism, atheism, organized religions, conversions and so on!

From another point of view; all the subjectivity is contingent in the “objectivity in and around, which is the eternal master and manager of the cosmic orchestra”! The universe is filled with this innate harmony; vibrant with orchestrated rhythm!

DHARMA and SWADHARMA; embody emulation of this cosmic orchestra at individual, social, global and universal levels, by identifying and performing the respective roles! The greater the accuracy in emulation, the greater would the rhythm, harmony and melody in universe and vice versa.

This state of identification of one’s role and its assertion; marked by victory over restlessness (born out of separation from the core of nature), is implied in the preaching of Marathi saints; “THEVILE ANANTE TAISECHI RAHAVE, CHITTI ASO DYAVE SAMADHAN” (Perceive the divine plan of the Almighty i.e. the comic consciousness; and live and blossom happily in it)!

In view of the “fall of the leaves” of the tree of DHARMA; i.e. decline and disappearance of most of the traditions and customs; there is a need for new traditions, new customs and new way of life; which can be developed with global consensus; through realization of the innate unity. The immortal gurus have been preaching for millennia; that NAMASMARAN and its ecstatic, subjective and objective experience; bring about rejuvenation of DHARMA and are; the core of DHARMA!

STRESS, SPEECH AND COMMUNICATION: DR. SHRINIWAS KASHALIKAR

One of the causes of STRESS; is speech, for one who uses it; whom it is addressed to; and with whom it is shared! Thus inadvertent use of words; their quantity, frequency, tone, pitch, loudness, expressions, in our speech (talk, letters, articles, books, mails, SMS etc) can cause widespread STRESS! But is also true that appropriate speech can mange stress and heal ourselves; and others!

Total Stress Management includes appropriate comprehension and expression of written, spoken and even unspoken communication in any form, which has healing and rejuvenating characteristics!

It is interesting to see how speech reflects the mind of a person and in turn how speech can influence us; beneficially or detrimentally!

One of the shlokas (verses in Sanskrut) says;

PAPENAIVA NRUNAANAM VAANEE BHAVET KATUKABHASHINEE
DAINYA MAATSARYA PARAMAA SHUBHAASHUBHAVIVARJITA
Meaning:
It is because of diseased mind with utmost lowliness and jealousy that the speech becomes scalding with no concern whatsoever for about the welfare or otherwise of the listener.

In other words; this implies that; if we mismanage STRESS, because of lack of training and practice of Total Stress Management; then our talk reflects and perpetuates STRESS!

In Geeta it is said,
ANUDVEGAKARAM VAAKYAM SAYAM PRIYA HITAN CHA YAT
SVAADHYAAYAABHYASAN CHAIVA VANGMAYM TAPA UCCHYATE
GEETA 17.15

Meaning:
Speech which does not humiliate and thereby hurt the listener; and is true, pleasant and beneficial; is really the product of penance involving the entire exercise and training of the neurophysiological and neuromuscular processes of speech and articulation respectively.

There is another shloka; which advocates silence during certain physiological acts.
UTSARGE MAITHUNE CHAIVA
PRASTRAVE DANTADHAAVNE
SHRAADDHE BHOJANAKALE CHA
SHATSU MAUNAM SAMAACHARET
Meaning:
During defecation, urination, removal of secretions (dirt) of nose, skin, ear and eyes; during sexual intercourse, during bleeding, during cleaning of teeth, during SHRAADDHA (ritual performed to commemorate and pay homage to the forefathers, on the occasion their death anniversary); and while eating food one should observe silence i.e. speechlessness.

Plausible explanation:
During defecation usually there is breath holding and contraction of abdominal muscles. This is essential for building adequate pressure in the abdomen so as to move the feces towards anus. Due to talking the breath holding ceases and the abdominal muscles also relax and distraction is caused creating difficulty in defecation.

Urination also involves increase in pressure in the abdomen and also in the urinary bladder. Talking can alter these pressures and hence the urinary flow can be disturbed.

When we are removing the secretions from nose [respiratory secretions], skin, ears and eyes we should be careful to remove the dirt carefully so as to avoid trauma to theses structures

In general, all the excretory processes, viz. defecation, urination, respiratory secretions, sweating, secretions in the ear and eye involve autonomic nervous activity linked with reticular formation in the brain. Talking can alter respiration, activity of reticular formation, and activity of mind, autonomic nervous activity, endocrine and metabolic activity and also the excretory activity.

Sexual intercourse invariably involves autonomic activity and hence it is strongly recommended that silence is observed during sexual intercourse. It is important because the intensity of the emotional integration and depth of ecstasy are apparently hindered due to talking during sexual intercourse.

Bleeding can either be physiological bleeding as in case of menstrual bleeding or trauma (injury).

The process of bleeding and arrest of bleeding are tremendously influenced by cardiovascular activity, which in turn is influenced by autonomic nervous activity. Hence talking that disturbs autonomic activity is recommended to be avoided.

During cleaning of the teeth there is a prayerful attitude with respect to the plants or herbs used in the process. So talking is avoided. But from practical point of view, talking during cleaning of teeth and gums can cause inadvertent biting of fingers or injury to the oral cavity.

During SHRAADDHA silence is probably advised solely for maintaining pious atmosphere, which is understandable.

During eating the silence advised to avoid vulgar and even mundane thoughts being articulated [thereby hindering the sanctity of the eating] on the one hand and to avoid accidental regurgitation of food in the trachea on the other.

It can be seen how thoughtful our ancestors were; with respect to understanding of life! It has to be appreciated these are relatively superficial aspects of keeping silence. There may be more explanations as well.

Learning to keep silence in terms of avoiding talk is a very preliminary process of achieving real silence, which is called KARMANI AKARMA in Geeta [4.18], and which is full of peace and activity. It is very real and deepest personal experience; and also the cosmic phenomenon that links one with the universe.
MANAHPRASAADAH SAAUMYATVAM MAAUNAM AATMAVINIGRAH
BHAAVASAUNSHUDDHIRITYETAT TAPO MAANASAMUCCHYATE
GEETA 17.16

Inner harmony associated with vocal silence; that emanates life-giving joy; is indicator of inner purification or evolution and referred to as MANASAM TAPA.

If we keep quiet for sometime, then we can easily observe the turbulence of thoughts, which keep on crowding our minds. This observation tells us that the thoughts are neither our creation nor are restricted to our body. They are the results of the interactions between cosmos and us and illustrate the continuity between an individual and the universe.

Keeping silence has a humorous and practical implication also.
AATMANO MUKHADOSHENA BADHYANTE SHUKA SAARIKA
BAKASTATRA NA BDHYANTE MAUNAM SARVAARTHA SAADHANAM
Meaning:
Inappropriate (too long, too harsh, stupid, meaningless, too enticing) speech is a cause of slavery, imprisonment or other type of losses. Ability to remain silent is extremely beneficial. This is clear from the examples of SAARIKA and parrot that are caught and kept in cage whereas crane is left free! Hence while negotiating in business or in politics or even playing cards, silence can play a pivotal role!

Thus; Total Stress Management; involves; not only what, how to, how much, when, with whom, why and where to talk but also when NOT to talk!

Let us appreciate that; the nature of our speech as well as our response to others’ speech; is determined by; how well; the holistic perspective, policies, plans, programs and actions are effectively implemented in our social and personal life!

NAMASMARAN is advised by immortal souls for millennia and is an integral core of Total Stress Management. But it better not to believe or disbelieve casually and/or blindly; in anything written here; but verify it by study and practice.