Peace Pilgrims Guidelines = Pujya Gurudev

Peace Pilgrims Guidelines to Individual and Collective Peace

=Pt.ShriRam Sharma Acharya

Peace is much more than the temporary absence of war. It is the absence of causes of wars, which are so much still with us in the world today.

1.                The situation in the world around us is just a reflection of the collective situation. Only as we become more peaceful people will we be finding ourselves living in more peaceful world. 2. Humanity, with fearful, faltering steps walks a knife-edge between abysmal chaos and new renaissance, while strong forces push toward chaos. Yet there is hope.

2.                I see hope in the tireless work of a few devoted souls; I see hope in the real desire for peace in the heart of humanity, even though the human family gropes toward peace blindly, not knowing the way.

3.                 Knowing that all things contrary to Gods laws are transient, let us avoid despair and radiate hope for a warless world.

4.                 Let us never say hopelessly, "This is the darkness before a storm." Let us rather say with faith, "This is the darkness before the dawn of a Golden Age of peace which we cannot now even imagine." For this let us hope and pray.

5.                  My prayer is that this war-weary world of ours will somehow find the way to peace before a holocaust descends.

6.                 Peace and freedom these things shall be. How soon these things shall be whether now or whether after great destruction and new beginnings and aeons of time is up to us.

7.                 All people can be peace workers. Whenever you bring harmony into any un-peaceful situation, you contribute to the total peace picture. Insofar as you have peace in your life, you reflect it into your world.

8.                . We people of the world need to learn to put the welfare of the human family above the welfare of any group.

9.                 A few really dedicated people can offset the ill-effects of masses of out-of-harmony people, so we who work for peace must not falter.

10.             We must continue to pray for peace and to act for peace in whatever way we can. We must continue to speak for peace and live the way of peace.

11.             To inspire others, we must continue to think of peace and to know it is possible. What we dwell upon we help to bring into manifestation.

12.             What people really suffer from is immaturity. Among mature people war would not be a problem. It would be impossible.

13.             If we were people who had done a full growing up, not only the mental and emotional but also the spiritual growing up, we wouldn't have wars. We would have learned the lesson of sharing and the lesson of non-killing.

14.             If I am killed, it destroys merely the clay garment, the body. But if I kill, it injures the reality, the soul.

15.             This immaturity, which the world suffers from, manifests in things like greed, grabbing more than our share; in things like fear, which causes to build up armaments against one another. These are the direct symptoms of our immaturity.

16.             War is really a symptom of a symptom. It is a symptom of the fear, which causes us to build up armaments, which results in war.

17.             Starvation is a symptom of symptom. It is a symptom of greed, which causes some to grab more than their share while others are starving.

18.             In our immaturity we want, at the same time, peace and the things which make war.

19.             The price of peace is obedience to the higher laws: evil can only be overcome by good and hatred by love; only a good means can attain a good end.

20.             The price of peace is to abandon fear and replace it with faith - faith that if we obey Gods laws we will receive Gods blessings.

21.             The price of peace is to abandon hate and allow love to reign supreme in our hearts love for all our fellow human beings over the world.

22.             The price of peace is to abandon greed and replace it with giving, so that none will be spiritually injured by having more than they need while others in the world have less than they need.

23.             In a conflict situation you must be thinking of solution, which is fair to all concerned, instead of a solution, which is of an advantage to you. Only a solution, which is fair to all concerned, can be workable in the long run.

24.             There is magic formula for resolving conflicts. It is this: Have as your objective the resolving of the conflict not the gaining of advantage.

25.             There is a magic formula for avoiding conflicts. It is this: Be concerned that you do not offend, not that you are not offended.

26.             The key word for our time is practice. We have all the light we need; we just need to put it into practice.

27.             Physical violence can end even before we have learned the way of love, but psychological violence will continue until we do. Only outer peace can be had through law. The way to inner peace is through love.

28.             A world language would be the biggest single step we could take toward world understanding, and a long stride toward world peace. When we can talk together we will realize that our likenesses are much greater than our differences, however great our differences may seem.

                       (Also See a brief note about Peace Pilgrim’s life in may-Jun, 2004 issue)

Thanks GOD,Thanks Sadguru,

Shiv Sharma

Own reflected images = Pujya Gurudev

We hear our own echoes and see our own reflected images

=Pt.ShriRam Sharma Acharya

Happiness is normally sought in worldly objects, relationships, incidents and circumstances. Such a search is misplaced. Had this been true, people who possessed ample resources and who did not have to face any adversities, should have been always happy and satisfied. On the other hand, people who are poor and who are living against heavy odds should all have been unhappy. Happiness is an attitude of mind, which is determined by a persons viewpoint towards life.

A person endowed with true humility has an attitude of glad acceptance of all that life brings to him; and this is what self-refinement and self-transcendence mean. More a person cultivates this attribute, happier he will be.

One who has the habit of faultfinding, negativity and seeing evil in others will remain a captive of this self-destructive attitude regardless of favorable circumstances as for as outer life is concerned. It is like dirtying ones own clothes by himself throwing mud on them. On the other hand, mind can definitely be so trained as to see the good, even though covered, in all persons and situations. It is ones own echo that is returned by the dome.

A ball thrown against the wall rebounds to the place from where it was thrown. It is ones own personality that is reflected by others and gives pleasant or unpleasant impressions accordingly. That is why this world has been given the analogy of a mirror. The mirror honestly reflects the image of the view

Thanks GOD,Thanks Sadguru,

Shiv Sharma

Sadguru : Pujya Gurudev

Guru: The True Protector

=Pt.ShriRam Sharma Acharya

It is an old story, but the truth contained in it is ever relevant. A Guru and his disciple were extremely tired due to continuous walking. Seeing a proper place, the master stopped for taking rest. When the disciple was fast asleep, the master was awake. Suddenly a black serpent came hissing and moving towards the disciple. Moving aside, the master tried to divert it, but the serpent had come very close to the sleeping disciple. When the master tried to stop it, the serpent spoke in human tongue, "Oh! Great Sage, I have to bite this disciple of yours; so do not stop me." "After all you must have some reason to bite him," the master asked.
The serpent put forth the reason. "In the previous birth he had drunk my blood; now I have to drink his. In the previous birth he had tortured me a lot. It is in order to take revenge that I have taken birth as a serpent. So you please don't stop me. If you now stop me, I will come at some other time in your absence and do my job".

The serpent continued - "In the previous birth, I was a sheep. In order to satisfy his selfishness, he mercilessly slaughtered me with a sword and drank my blood. In front of his eyes I fluttered in agony and died." "Is the ire of previous birth is still there?" The master asked, as if immersed in deep contemplation. The sage thus explained to the irate serpent bent upon taking revenge, the eternal secret of spiritual wisdom. "Dear One! Our own soul is our enemy and no one else. If you bite him, hatred towards you will be generated in his heart. After leaving this body, he will take a new one and take revenge.

You will again die bearing hatred and after death take revenge in the next birth. Then it will be his turn. In this way the chain of hatred will go on forever. And what will be the gain?" "Oh! Great Master, what you say is true, but I am not as spiritually enlightened as you are. Please excuse me, I will not leave him without taking revenge," the serpent said. When, even after repeated persuasions and pleadings, the serpent did not give up his resolve for revenge, the sage said, Would your blind urge for revenge be satisfied, if I take out his blood and give it for you to drink?" The serpent agreed to the sages suggestion.

The wise sage then sat on the disciples chest and holding a cup made of leaves he made a slit in his throat with a knife. Collecting the blood in the cup, he began to feed it to the serpent. No sooner did the knife touch his throat, the disciple woke up, but seeing his master he remained calm and assured. Sitting on the chest, the master was taking out blood from the throat and feeding the serpent. Seeing all this he immediately closed his eyes and lay calm. When the serpent drank the blood to its satisfaction, it went off. Like a surgeon, the master closed the slit and after applying herbal medical paste, bandaged it. When he got off the disciples chest, the latter sat up. Scoldingly, the master asked him, "How deep is your sleep?" "Yes master, under your protection, I was calmly seeing everything. You were sitting on my chest.

You had a cup of leaves in your hand. Making a slit in the throat, you were taking out blood. As soon as the knife touched the throat I became awake", the disciple said humbly. "Yes, my son! Why didn't you speak then?" Asked the master.

The disciple said "I have unshakable faith in you.
I have surrendered myself completely body, mind, and soul at your feet. On hearing the serpents talk, seeing its deed and listening to your advice to renounce the feeling of hatred my blind urge for revenge, too, was calmed down like that of the serpent. I am blessed." He continued "No other harm can touch me as I have taken refuge under your protection. You are not only my spiritual guide, but also the protector of my body. Everything of mine is yours body as well as life. You can use them, as you deem proper. How can I, a mere novice, understand your supreme wisdom? I have fully surrendered myself to you. I have no worry about my well-being and safety." Hearing these words of the disciple, blessings poured out from deep within the masters heart.

Thanks GOD,Thanks Sadguru,

Shiv Sharma

Upasana = Pujya Gurudev

The Occult Science of Upasana

=Pt.ShriRam Sharma Acharya

Upasana (practice of divine worship and devotion) is of paramount importance for spiritual refinement and elevation. Depending upon ones intrinsic faith, conviction, mental make up and religious training his/her mode of upasana might vary. It begins with a simple practice of worshiping and praying to the Almighty. With the piety and depth of emotions and surrender of the devotee to the Deity of worship, upasana could gradually become a sublime source of living linkage between the upasaka (worshiper, devotee) and the upasya (the divine object of reverence or worship, God).

These majestic effects are not just mythological, occult or mysterious magic; rather, these are natural outcome of the scientifically affirmed immense potentials of upasana in relation to human psychology, intrinsic tendencies and the inner mind. Noted medical expert and healer Dr. Henry Lindlehar mentions in his book "Practice of Natural Therapeutic" that the mental and emotional state of a person has significant impact on his health. One can improve his physical and mental health by making a mental and emotional connection with the cosmic consciousness force, or with the evolved consciousness of angelic beings or elevated souls.

He further explains that deep meditation on any conscious-object activates (sets) the linkage on ones mind with it, as of a radio or TV set with the selected broadcasting center or channel. Whether we are awakened or dreaming in a state of sleep, our mind constantly receives good or bad thought-waves or consciousness-signals according to what it is tuned for at that moment. During upasana, we concentrate on divinity, divine grace of God, so our conscious and unconscious minds also get purified and naturally attuned to corresponding vibrations; the elevated flow of our thoughts and sentiments orients accordingly and also our inner mind receives and registers the sublime impressions.

The intensity and continuity of these enlightened effects depends upon that of our intrinsic faith and engrossment in upasana. Whatever be our mental or spiritual level at present, our regularity and sincerity in this devotional practice certainly results in gradual progress and also awakens our hidden virtues, thereby cleansing of our psyche of negativities. The much applauded book "Mental Radio" by U. Sinclair highlights some higher levels and expanded potentials of deep mental engrossment. It is illustrated therein by examples that a person can send his thoughts not only by the physical modes of communication; he can also do so by invisible, subtle means e.g. telepathy. Great yogis and siddhas attain this supernatural faculty and can send their thoughts in the cosmic expansion through the sublime realms of consciousness; deserving souls (people whose minds are sensitive and attuned to the vibrations of those realms) receive those subtle vibrations and inspirations.

Each one of us has this capacity to grasp such sublime vibrations; we only need to condition our agile mind and awaken its otherwise dormant powers. Upasana is a simple, safe and sure means for this purpose. What kind of upasya one would select naturally depends upon his intrinsic tendencies and psychological makeup. Upasana transforms the devotees personality as per the nature and qualities of upasya. This is a natural psychological effect, as also pointed out in the "Yogasutra" what becomes of one depends upon what he thinks and does (ones thoughts and deeds make him what he is).

The Gita (Ch. 17, Shloka 3) elaborates this fact more elegantly
  Satvanurupa Sarvasya shraddha Bhavati Bharata | Shraddhamayoayam Purusho Yo Yachchhadra Sa Eva Sa || One is attracted towards the characters or objects according to his own values and inner inclinations. This is what accounts for his compatibility with the colleagues, his selection of friends and ideals in life. As the above shloka points out, ones devotion to the object of natural reverence depends upon his inner sentiments and nature. The deeper this Shraddha (intrinsic reverence and faith) is, the more intense and effective will be the influence of devotion in ones psychological transformation. That is what is implied by " Yo Yachchhadra Sa Eva Sa" (one is what ones Shraddha is).
The principles of implicit autosuggestion and corresponding emotional conjunction in terms of modern psychology also reflect this fact. These theories rely on the consideration that the unconscious mind tries to contact the soul by some sublime process.

The subtle aspirations of the deepest core of the inner mind shape ones ideals for which one has natural reverence. Engrossment of the inner mind in this sublime object (may be, by concentrating the mind on the Deitys physical manifestation or image) during meditation sets up an active linkage between the two.
The above process at the level of the inner mind could be understood by the example of similar experiences at the level of the conscious mind. The engrossment of our conscious mind in reading a book of our liking or listening to our favorite music is a familiar example of this sort. While watching a sports event of their choice, the viewers mood and excitement are driven by that of the game. More so, look at the instantaneous emotional unification of a viewer with that of his preferred character while watching a movie.! But these kinds of emotional linkages, being at the level of the conscious mind are temporary and vary with the agility of the latter. It is only by long term practice and awakened inner force that the unconscious mind overcomes the conscious and gets engrossed in deep meditation; but once it does, the impressions of its inner emotional connections with the focus of meditation are far more intense and lasting.

The supramental attainments through yoga-meditation are consequences of these kinds of sublime effects. The highest stage of this engrossment is realized in the state of trance in upasana when the devotees individual identity unifies with its upasya; the devotee and the deity become one. Meera Bais devotion to Lord Krishna stands as an immortal example of complete immersion of devotees self into the supreme consciousness. Thuleson has cited the example of Saint Katherine in "Psychology of Religion" which illustrates that intensity of this effect could be experienced in its manifestation in the physical body as well. In specific moments of her devotional state of semi-unconsciousness, Saint Katherine used to feel the same injuries and pains in her body as Jesus Christ might have at the time of his crucification.

On several occasions, the doctors on duty had found that the pains experienced in her body in this state were indeed real. In view of its sound foundation in terms of the authentically established positive psychological effects, upasana is affirmed to be a scientific process of mental and emotional healing and refinement and transformation of personality.
The effects normally experienced in the initial stages of upasana, include awakening of the devotees self-confidence and courage to boldly and wisely face the challenges of human life. With the depth of the devotees faith and sincerity, it gradually awakens virtuous faculties and talents hidden in his inner mind and eventually leads to transmutation of his ego into the limitless Divine Self. Amongst the founders of modern psychology, Carl G. Jung had strongly advocated incorporation of devotional practices as part of psychological healing and personality development. He also opined that the positive effects of devotional practices in mental healing far outweigh what even all the psychotherapists and psychiatrists of the world together might provide. His views indeed prove insightful if we analyze the real nature of human life. A human being is not just a psychosomatic system of the mind and the body. Neither are the dimensions of human life confined only to the individual self, family, society, nation or the visible world. Its emotional and spiritual existence is most consequential and preeminent. Emotional depth and spirituality are the distinct keys to the fulfillment of the quest for peace and joy in human life.

These alone can satisfy the natural aspiration of the inner self for ultimate bliss and beatitude. Without realizing this origin, we remain driven by the cravings of the conscious mind and keep searching for happiness in the illusive mirage of worldly pleasures and egotist satiation. This is the reason why, despite the amazing advancement of science and technology and the plethora of comforts gained thereby, most of us are most often trapped in the feelings of insecurity, skepticism, fear, anger, jealousy, gloom and despair. Happiness remains a dream, a mirage for us.
The materialistic societies and the societies deprived of religious faith and spiritual knowledge are experiencing an alarming rise in psychosomatic disorders and complexities because there is no place of devotional practices or any other mode of emotional soothing and caring for the inner self in peoples life. Upasana is certainly the simplest and most effective method for fulfilling this soul-hunger and hence inducing mental peace and lasting joy. Man remains dissatisfied and deluded mainly because of the ignorance of his own true identity. His domain of acquisition of knowledge is, in general, determined by the perceptions of the physical body, conscious mind and intellectual reasoning as per his education, training and experiences in the extrovert ambience of the family, society and schools.

Learning from the encounters in the physical world also has its limitations. Neither of these, nor the gamut of high-tech accessories enable understanding of the origin and purpose of life; none has a reach in realization of the true "self" and the spiritual nature of life. For want of the inner light and spiritual strength one often fails in facing the adversities and struggles of life, or, on the other extreme, keeps running after more and more possessions and higher and higher worldly achievements. The end-result? Unbearable suffering and agony leading to a sort of insanity, anguish, ill health and untimely death or a stressful, desperate, discontented, superficial life in an illusive search out there for joy and peace which remain ever attainable. Dr. R.K. Mukherji draws a touching picture of the pathetic scenario of todays society in "Sequence of Civilization".

He points out that our single-tracked materialistic thinking in the scientific, socioeconomic and other fields of civilization and progress has not only neglected but also injured and deformed our spiritual nature and thus ruined all the possibilities of inner peace. In this blind race of progress, the developed nations are exploiting the poor ones and are engaged in a devastating game of grabbing global power, thus endangering the future of the world. The entire human society is suffering as a consequence, in the form of ever-new tensions and psychosomatic ailments without a ray of hope. He calls this age of discontent, suffering and insanity as a simultaneous outcome of the ascent of modern civilization.

The attempts of the concerned savants and the forums for reformation are also superficial and appear more of intellectual exercises only. If at all, devout efforts of spiritual awakening and enlightenment of human psyche alone would be able to rescue the world from these dark dungeons of devilish urges. According to the Indian Vision of Spirituality, the human self is endowed with all the attributes of divinity; the source of immense knowledge, power and beatified bliss is hidden deep within the inner-self. Realization, awakening and expansion of this inner light is the ultimate key to resolve all the problems, howsoever daunting they might be, of life. Upasana is a scientific mode to accomplish this. It is suitable for all men and women in all circumstances of life. It gradually induces spiritual progress, which begins from within and also encompasses all dimensions (including the worldly spheres) of life. Whatever be ones faith and religion, emotionally dedicated endeavor of upasana leads to projection of the entirety of the soul in the upasya god or ideal of reverence.

The process of inner awakening, enlightenment and spiritual transmutation begins with the devotees deep faith, emotional and harmonious consonance (of the devotees inner mind) with the upasya. Daily practice of devotion intensifies ones faith and accelerates the pace of progress. It fulfils the otherwise unnoticed void in ones life and bestows unique strength and sense of security and optimism; and gradually it awakens the otherwise dormant folds of the inner mind and eventually fulfills the eternal quest of the inner-self.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

environmental crisis = Pujya Gurudev

Only The Rishi Vision of life will solve the environmental crisis

=Pt.ShriRam Sharma Acharya

Environment means that which envelops us on all sides, the Nature all around us, the surroundings. Everything is included in it. While man influences environment, the latter, too, casts a wide and deep impact on him. Indeed, the story of man?s progress is the story of his smooth and organic adjustment with nature. Nature has made invaluable contribution in making human life rich and joyful by bestowing upon it innumerable gifts. At the root of this benevolence, there has been man?s love, goodwill and reverence for nature. In Indian culture, special sanctity has been accorded to environment ? conservation. Here, human life, in tangible and intangible forms, has always been seen as existing in harmony with the earth, water, air, space, the sun, moon, rivers, trees, birds and animals. The Indian rishis (seers) had deeply understood the mutually inter-dependent relationship between man and nature.

 That is why the concept of environment-protection in Indian thought is as old as the human existence itself; although its nature and form have been different from today?s concept. In those times, there were no social or non-governmental organizations to work in the field of environment protection, nor was there any national policy as such. There was perhaps no need for this. This value was inculcated in public-psyche since childhood by the sages and seers, and the Brahmin-priests. For this reason, a strong sense of environment-protection suffused our whole existence and became a part and parcel of the routine activities of daily life. The very first lesson our rishis taught the people was that there exists a relationship of essential oneness between every sentient and so-called insentient entity in this creation; one Cosmic Spirit permeating them all.

Here, the different organs of nature were never seen in isolation of man; nay, every entity was invested with divinity and this sanatan (eternal) tradition has had its own profound philosophic and spiritual basis. To perceive God?s existence as all - pervading and to experience this Immanent Being in every animate and inanimate object ? this is the essence of Indian spirituality. On this philosophical underpinning, a healthy respect for nature has been blossoming, and glimpses of the Divine were perceived in its myriad manifestations. In this backdrop, the sages and seers of India, sitting in the sylvan surroundings of nature, discovered the mystery of atma and Parmatma (the individual self and the Cosmic Self). That is why, in ancient India, the scriptural texts were created in the forests, or on mountains and river banks, and our rishis remained ever conscious about awakening and emphasizing the bond of reverential faith (shraddha), regard and cooperation between man and nature in its full grandeur and radiance.

For this reason, rivers, mountains, woods and lakes were regarded as the ideal centers for spiritual sadhana (enquiry). It was the height of shraddha that rivers were accorded the exalted status of mother, mountains were looked upon as divine, and trees were considered objects of worship. Deification of the elements of nature reflects this Sublime Height of the vedic thought. Among the vedic literature, the Aranyakas occupy an important place. Bhaskaracharya, the commentator of Aitareya Aranyaka writes that the Aranyakas were called so because their teaching and studying were done in Aranyakas (forests). These are serious and thought-provoking works on Brahmavidya, the knowledge of Brahman. In them, God has been perceived as the all-pervading and immanent power in every atom of the creation. Such a perception naturally leads to the establishment of a cordial bond of kinship between man and nature. For this reason, the Indian rishi prays for peace ? from the depths of his antah-karana (the internal sense) for every sentient and insentient constituent of the universe. At the same time, he also prays to the Almighty that he himself be an instrument of peace. The Upanishadic rishi says: "Yo devoagnau yoapsu yo vishvam bhuvanamavivesha / Ya oshadhishu yo vansapatishu tasmai devaya namo namah" // Meaning ? "I bow to the God who indwells the fire and the water, by whom the entire world is permeated, who swells in the herbs and the flora". With this lofty vision, the Indian seers recognized Nature as a means to spiritual progress and self-development. There has always been a sense of reverence and respect towards Nature here.

Lord Krishna proclaimed this very eternal truth when he called himself ritu1 personified, tree personified, river personified, and mountains personified in chapter X of the Bhagwadgita ? Vibhuti Yoga. The Indian scheme of four-fold division of life, too, is based on the Indian rishi?s holistic vision of nature. Of the four ashramas2 (stages of life), three were spent wholly in the company of nature. The first stage of brahmacharya ashrama (as student), was spent in the teacher?s ashrama or retreat which used to be located in forest regions by river banks, where one always remained close to nature. The third stage of vanaprastha ashrama, too, makes clear its role by its nomenclature. In this stage of life, mainly devoted to study, sadhana and contemplation on the nature of self, the major part of the loka-sevi?s (public servant?s) time was spent in forest regions (vana). And the sanyasa ashrama stage was the path of single pointed sadhana for spiritual awakening which required a person to relinquish all worldly responsibilities and retire to the seclusion of mountain caves. Thus the Indian culture is suffused with deep affinity with and unbounded reverence for nature. Glimpses of the Divine in diverse constituents of the earth is reflected in the utterance of the Upanishadic seer when he says: "O Lord, sands are your semi-digested food; rivers are your veins and arteries; mountains and hills are your heart-region; all the flora, trees and herbs are like your cutaneous hair. Be they all our Shiva. We respect and conserve the rivers and the trees etc. beholding these as your body organs". It is high time to wake up and be aware of this lofty and insightful life-vision of our rishis.

The modern developmental model of the society and the world is diametrically opposed to the view propounded by the rishis. To call it a product of demonic culture will not be entirely wrong. Its ideal is reckless abuse of nature and maximum exploitation of its resources. In this model, nature is merely a resource to be utilized. It has no vision to regard nature even as its friendly companion and complementary power let alone having a healthy esteem for it. The present crisis of environment ? degradation is the direct result of this merciless exploitation and ravishment of nature. As long as a sense of love and respect for nature is not developed all materialistic efforts at environment protection would remain superficial and futile. This is not possible without glimpsing the Immanent Presence of the Supreme Being in each atom of the creation. This, in the words of the Yugrishi, is the process of straightening up (ulte ko sulta karna) the inverted. There can be no solution to the environmental ? crisis without bringing about a fundamental change in our outlook. Notes: 1. Ritu = the cosmic order; cycle of seasons. 2. The four successive ashramas (lit. ? ?hermitages?) are ? brahmacharya (as student), grihastha (as householder), vanaprastha (forest anchorite) and sanyas (ascetic or mendicant).

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Neuro-chemicals-II = Pujya Gurudev

The Wonders Of Neuro-chemicals-II

=Pt.ShriRam Sharma Acharya

The group of such hormones includes ACTH (acetylcholine) and epinephrine. Significant amount of cholesystiqunine  responsible for controlling acidic secretions in the stomach and glucoverticoides, secreted by the adrenal gland, is detected in the brain too. Scientific studies suggest the possibilities that these hormones might also be reacting as neuro-spinal transmitters whose excess in the brain may cause different psychosomatic disorders. The psychosomatic diseases which manifest as peptic ulcer, cardiac arrest, mental instability, irritation, Bowels syndrome, ulcerative colitis, etc, are believed to be caused by the imbalance in the concentrations of above hormones. It should be noted that the occurrences of these types of diseases are increasing at a rapid rate and at present almost three-fourths of the world population  especially in the developed and developing countries - is suffering from such abnormalities. Little perturbation in the normal secretion pattern of the hormones such as the dopamine, gawa, serotonine etc, causes deformation in very sensitive centers of the brain and the nervous system and gives rise to amnesia, mental instability, Parkinsons disease, etc.
A healthy, well-educated, multi-talented scholar might also lose his memory and intelligence during the transition period of aging when such hormonal disorders are more likely to occur. Those who remain cheerful and keep themselves active in creative tasks  and thus naturally restrain the secretion and negative effects of the MAOs and inhibitors, do not risk such hormonal problems in old age. Neurochemists have found that the hormones secreted by the pineal and pituitary glands not only control the sex related activities, but, more importantly, they also affect and regulate ones decision making capabilities, thinking and sense of time and space etc.

Thus, the hormonal secretions associated with puberty serve multiple purposes. Scientific studies have shown that the level of androgen  sex hormone in males that is responsible for manhood and body-characteristics including the shape of testicle etc  and the ability of time and space recognition and grasping power of men are interrelated. Lesser the level of androgen more would be the possibility of impotency and mental dullness. Similar interrelationships  between mental sharpness, sex related functions of the body and mind, and specific hormonal secretions  are found to exist in the females too.
The complexity of neurohormonal chemistry is so high that only a small fraction of the related reactions and functions has so far been analyzed in the laboratories. Collaborative research in psychology, endocrinology and neurology has become essential for identifying some of the latent activity and sensory centers in the human brain. The collective efforts of researchers at the Michael Ridge Hospital, Chicago, Massachusetts General Hospital and the Stanford Research Center are progressing well in this direction.

Let us hope that deeper investigations in this regard would one day provide the knowledge of the subtle centers like  sahastrara, brahmrandhras, anandmayakosha, agya chakra, etc, described in the ancient science of yoga, in a manner comprehensible to the modern scientists. Findings of the above kinds of research would explain, in new scientific light, the mechanisms of rousing or suppressing the development of personality and transforming human behavior with the help of activation or inhibition of these subtle centers of consciousness in human brain.
Elucidation of psychosomatic disorders and knowledge of controlling related mental complexities would be the other benefits of these developments. The now available knowledge of the sensitivity and multiplicity of neurochemical reactions gives us a glimpse of how the disciplined experiments of different sadhanas could awaken the internal powers of the brain. Practicing of many spiritual sadhanas is easy, harmless and inexpensive. Everybody can benefit from them in a natural way. Adopting them in day-to-day life can bestow manifold benefits on human society. The sincere practices of specific sadhana can transmute an ailing human life into one of immense peace and creative bliss.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Neuro-chemicals-1 =pujya Gurudev

The Wonders Of Neuro-chemicals-1

=Pt.ShriRam Sharma Acharya

The anatomy of the body, the weight and size of the brain are almost the same in all humans. God has been uniformly kind to everybody in this respect. The white and the black, the tall and the short, the savage and the sage  all have brains of similar size and shape with same anatomical structure. In spite of that, we find startling diversity and difference in the emotional, intellectual and mental faculties, talents and skills in individual human beings. Some people are wise and exceptionally brilliant, while others, despite living under same socioeconomic conditions and having similar physical health and appearance, find it difficult to efficiently perform even the ordinary tasks and essential duties of life. Some are altruists, generous, affectionate and kind, while others are apathetic, selfish and cruel. Some have cheerful temperament and enthusiastic fervor to perform their duties and daily chores; some enjoy playing and have special talents in sports; still there are many who are not interested in any game, they live a lethargic, dull and aimless life...., and life is a burden for them. Why this contrast?

How the mental, emotional and intellectual levels of people vary so drastically? These questions have always motivated research in the areas of behavioral psychology and neurochemistry. The quest for scientifically probing the magical world of human-brain has been going on ever since the advent of human civilization. The scientists of yore had adopted the approach of subtle science of spirituality to gain knowledge about human mind and to creatively control the functioning of the brain. Modern scientists have adopted an approach beginning from the gross analysis of the physicochemical reactions and study of their effects manifested in behavioral changes. Progress of this research is now opening newer dimensions of the subtle aspects of human brain. The study of hormones has offered amazing information to the researchers who consider physiological and biochemical processing to be the basic cause of different functions of the brain.
The front-line researchers now believe that the root cause of secretion of the enormous varieties of hormones are yet unknown because of the subtle nature of different levels of consciousness affecting the mind. Even a single drop of some hormones secreted within the brain is found to bring about drastic changes in the body-functions.

The temperament and the emotional manifestations too are found to vary because of the fluctuations in specific hormonal levels. Many hormones and neurochemicals  contained in the tiny neurons, have now been identified and analyzed in the laboratories. These include; those found to be associated with fatigued or energetic state of the body and the alacrity of mind, and those which can stimulate or suppress the expressions of love, compassion, cheerfulness etc.
The hormone-secreting glands seem to offer even newer wonders before the endocrinologists to further accelerate research in the related areas of neuroscience. It is a surprising coincidence that the existence of the mysterious neuro-chemicals came into light through the study of some diseases like aboulia and amnesia in which the mind goes into depression or becomes dull and dormant by losing memory and intellectual sharpness. Some scientists at the American National Institute of Mental Health had found that the activity or inhibition of an enzyme called MAO (Mono Amine Oxidase) is largely responsible for the changes in peoples temperaments.

The normal as well as the unusual emotional expressions of different persons - cheerfulness and irritation, alacrity and accede etc. - are found to depend on the inhibition or activation  by other enzymes and chemicals  of the neurohormonal secretions of MAO. According to Dr. Andrew Baptist, a behavioral psychologist by profession, there are two major classes of neuro-chemicals: one, the group of MAO-enzymes and the other, that of different neurotransmitters such as, epinephrine, dopamine, serotonine, etc. The MAOs suppress the functions of the neurotransmitters.

A third group of neurotransmitters has also been discovered which preserves the activity and blood-level of the neurotransmitters. This helper group mainly consists of the enzymes of endorphin category. The research findings of Dr. Andrew and others indicate that excessive secretion of MAO often triggers lethargy, dullness, mental restlessness and tension. The activation of the second group can suppress the effects of MAO and induce alacrity, enthusiasm, relaxation and cheerfulness.
The enzymes like encephalon etc of the endorphin group further enhance the activity of the neurotransmitters and accelerate positive effects on mental and emotional conditions. People are found to show greater mental concentration and efficiency in their tasks-in-hand when the secretion and activities of the neurotransmitters and hormones of the latter groups are on. Dr. Kraftsman and Dr. John Crookschank of Baltimore University have carried out intensive research on human psychology and psychosomatic diseases.

The results of their studies suggest that whenever the activity of MAO increases, it inhibits the normal secretion of the neurotransmitters in the brain. This gives rise to mental restlessness, gloom and distress. Similar effects are induced by the rising toxicity in the environment. In view of the analysis of positive effects of some anti-depression drugs, these scientists prescribe the hormones of endorphin family as the inhibitors of the negative effects of MAO. Persons having substantial levels of active endorphins enjoy an open, happy and healthy mentality  free from emotional complexes and stresses. Such temperamental traits can be triggered to some extent by balanced doses of anti-depressant medicines and steroids, which stimulate the secretion of different neurotransmitters. Apart from the medications, some behavioral psychologists also found use of autosuggestion, hypnotism and biofeedback techniques as effective.

They opine that the steroids, though useful in inducing positive effects by activating the secretion of the corresponding hormones, are not harmless. The side effects of steroids are often so severe that they create other serious physiological and mental problems that require further stronger drug medication.In order to avoid this vicious cycle, these and many other researchers are now investigating the alternative techniques  of autosuggestive biofeedback based counseling etc to maintain healthy functioning of neurotransmitters in a natural manner. Considering the fast increasing pollution in physical, mental and emotional spheres of life and the associated rise in the occurrence of mental stress, hypertension, depression and other psychosomatic disorders, investigations of this kind appear all the more important and necessary. Stanford Research Centre in USA has a separate department for studies on oriental meditation-based psychotherapies.
The scientists of this centre have found that the above mentioned three major types of hormones/ neuro-chemicals  responsible for inducing gloom and despair or energy and joy etc, express the reactions of internal emotions through the medium of the secretions of the pituitary gland and the hypothalamus in the brain. Their experiments show that these neurohormonal secretions can be regulated by the practices of dhyan, dhara, yoganidra and other sadhanas of mental and emotional control.

The results of initial research on a few hormones  whose secretion in the blood manifests remarkable reactions and effects  had excited the scientific community towards further research on these astonishing biomolecules. Hormonal effects on physical structure of the body, complexion and beauty, youthfulness and aging, puberty, concupiscence etc, and the fight or flight type reactions against mental stress and strain, etc have been the focus of research in neurochemistry and endocrinology. Growing research in the fields of brain-chemistry or neurohormonal secretions has offered deeper insight into many aspects of behavioral psychology and personality- development, which were unknown to the modern scientists until recently. Although, the science of spirituality and associated yoga-sadhana had detailed mentions of the subtle aspects of human mind-body relationships, the modern scientists were not attracted to study them owing to the lack of visible evidences.

The laboratory research on the micro world of hormones and recognition of the tremendous effects of mental and emotional levels on neurohormonal secretions has now opened up new frontiers of collaborative research in associated fields of the ancient and modern sciences. According to the experts of neurochemistry and neurohistopathology, the chemistry of brain is quite peculiar and arcane. Several hormones that were believed as secreted by the glands in the digestive system and were found present in the corresponding portions of the body have now been discovered to be present in the brain as well.

Thanks GOD, Thanks Sadguru,

Shiv Sharma