Thursday, 14 May 2015

Dr. Schneider on New Model of Vedic Psychiatry

Dr Schneider recently introduced a new paradigm of Total Mental Health based on Vedic psychiatry to international audiences at the World Ayurveda Congress in India and the International Ayurveda Congress in the Netherlands.

"One's state of mental health is as important a risk factor for heart disease as high blood pressure, cholesterol, and diabetes," said Dr. Schneider, dean of the Maharishi College of Perfect Health.

He said that in traditional Ayurveda, the mind is found within the heart. In order to heal the physical heart, one needs to heal his or her emotional heart.

Dr. Schneider presents a total approach to mental health based on ancient principles of Maharishi AyurVeda that takes into account the four domains of mind, body, environment, and consciousness.

Dr. Schneider says that Vedic psychiatry includes dealing with physiological influences on mental health through Maharishi AyurVeda and environmental influences on mental health through Maharishi Vastu®, Maharishi Jyotish(SM), and Maharishi Yagya® performances.

Vedic psychiatry simultaneously elaborates on the mind approach in unique ways. There are three levels of direct mental health intervention, going from relative to absolute. 
These are: 
  1. supportive and behavioral therapy that operate on the emotional, psychological, cognitive, and behavioral level; 
  2. deeper spiritual knowledge (gyan and vigyan) that fulfill more profound needs for understanding the meaning of life; and 
  3. transcending and memory (samadhi and smriti).
Then Vedic psychiatry also provides deeper, spiritual knowledge to the individual, broaching topics such as how the world works and the meaning of life, with examples from the counseling sessions reported in the Bhagavad Gita and Ramayana.

Finally, Vedic psychiatry restores memory of one's perfectly healthy self through transcending via the Transcendental Meditation technique.


Tuesday, 9 December 2014

United be your minds


The climax of the Rk Veda is enshrined in the verse below, whereby in the togetherness of infinity of the unbounded universal reality along with the point value of relative experience [as well as in the togetherness of those who engage in unfolding pure consciousness in coherent groups], then a reality of a wholeness which is more than the sum of the parts is created. An incredible concept, and a great truth. 
This is a foundation for all knowers of reality, and an inspiration for all those seeking that level of truth.
Our good fortune, through Maharishi’s generosity and gifting of pure knowledge, is having received both the understanding of this as well as the means to attain it. Armed with this potent combination, it gives the impetus for all who strive to realise the fullness of this wisdom in their own consciousness.
Below this shloka Maharishi gives a commentary on this verse, with excerpts from the Constitution of India book, emphasising the wholeness of human consciousness in great detail.

Rk Veda, 10th Mandala

Sam-sam id yuvase vrishann Agne vishvāny arya ā
ilas pade sam idhyase sa no vasuny ā bhara

Sam gachchhadhyam sam vadadhvam sam vo manāmsi jānatām
Devā bhāgam yathā purve sanjānanā upasate

Samāno mantrah samitih samāni samānam manah saha chittam eshām
samanām mantram abhi mantraye vah samānena vo havishā juhomi

Samāni va akutih samānā hridayāni vah
samānam astu vo mono yathā vah susahāsati
Rk Veda 10.191.14

[This last Sukta of Rk Veda indicates the climax of the evolution of Law. Here all the specific laws that constitute the Ultimate Reality are in unified state. It is the sequentially evolving dynamism of the specific Laws of Nature where total dynamism inherent in total silence has been expressed]

Agni—showerer (of all life, of all benefits), thou who art the supreme source, course, and goal of all creation, thou verily combinest with all creatures, thou art kindled upon the footmark of ILA (the unmanifest dynamism (of I), the dynamic basis of all life); bring unto us riches.

Go together, speak together, know your minds to be functioning together from a common source in the same manner as the impulses of Creative Intelligence, in the beginning, remain together united near the source.

Integrated is the expression of knowledge, an assembly is significant in unity; united are their minds in the silent dynamism of All Possibilities. For you (says the Seer Samvanana) I make use of the integrated expression of knowledge. By virtue of unitedness, and by means of that which remains to be united, I perform action to generate WHOLENESS of life; (this means that the consciousness of the seer Samvanana, whose qualities are illustrated by the letters of his name, reverberating in the form of this hymn and producing the cognition, proclaims that consciousness, or the pure nature of life, continues to create newer and newer WHOLENESS, newer and newer Rkall the time maintaining WHOLENESS—all the time united in one grand WHOLENESS).

United be your purpose, harmonious be your feelings, collected be your mind (the phrase “collected be your mind” calls for integrated neurophysiological functioning), in the same way as all the various aspects of the universe exist in togetherness, WHOLENESS.

Monday, 3 November 2014

Purusha Sukta from Rigveda, with lecture by Maharishi

The Purusha Sukta is a poetic and profound insight into the ancient Vedic understanding of the unbounded transcendental reality and its relative expressions. It describes the ultimate reality towards which we all strive, as expressed in the AyurVedic shloka: “Yatha pinde, tatha brahmande”; “As is the atom, so is the universe; as is the individual body, so is the cosmic body, as is the human mind, so is the cosmic mind, as is the microcosm, so is the macrocosm.” 
Within the nature of our individual human physiology is the entire capacity and knowledge necessary to rise to our cosmic Self. The understanding of this relationship comes from Maharishi, who made available the techniques on how to make it a reality.
The Purusha Sukta elegantly describes the vastness of infinite consciousness, how relative existence is but a portion of this, and how the nature of individuality is mirrored in cosmic universality.
Below is the Purusha Sukta in full, followed by a lecture by Maharishi where he talks on 'Purusha administration', in which he gives the insights on how individuals in groups practising his advanced technologies of consciousness (or individuals who rise to unity consciousness) gain the capability to have cosmic influence, to direct the trends of time for the world in an evolutionary direction.

Purusha Sukta

Sahasra shirsha purushaha sahasrakshas sahasrapatsa bhumim vishvato vritva atyatishthad dhashangulam

Purusha, who has a thousand heads, a thousand eyes, a thousand feet, investing the earth in all direction, exceeds (it by a space) measuring ten fingers.
purusha evedagam sarvam yadbhutam yaccha bhavyam
utamritatva syeshanaha yadanne natirohati
Purusha is verily this (visible world), all that is, and all that is to be, he is the lord of immortality; for he mounts beyond (his own condition) for the food (of living beings).
etavanasya mahima ato jyayagamshcha purushaha
padosya vishva bhutani tripadasya mritam divi
Such is his greatness; and Purusha is greater than this; all beings are one quarter (part of) Him; his other three-quarters, being immortal (abide) in heaven.
tripadurdhva udaitpurushaha padosyeha bhavatpunaha
tato vishvajya kramat sashana ashane abhi
Three-quarters of Purusha ascended; the other quarter that remained in this world proceeds repeatedly, and, diversified in various forms, went to all animate and inanimate creation.
tasmad viradajayata virajo adhi purushah
sa jato atyarichyata pashchad bhumimatho puraha
From him was born Viraj, and from Viraj Purusha; he, as soon as born, became manifested, and afterwards (created) the Earth (and) then corporeal forms. 
yatpurushena havisha deva yajnam atanvata
vasanto asyasidajyam grishma idhmash sharaddhavihi
When the gods performed the sacrifice with Purusha as the offering, then Spring was its ghee, Summer the fuel, and Autumn the oblation.
tam yajnam barhishipraukshan purusham jatamagrataha
tena deva ayajantaha sadhya rishayashchaye
They immolated as the victim upon the sacrificial grass Purusha, born before (creation), with him the Devatas who were Sadhyas and those who were Rishis sacrificed.
tasmad yajnat sarvahutaha sambhritam vrishadajyam
pashugamstya gashchakre vayavyan aranyan gramashcaye
From that victim, in whom the universal oblation was offered, the mixture of curds and butter were produced, (then) he made the animals over whom Vayu presides, those that are wild, and those that are tame.
tasmad yajnat sarvahutaha richassamani jijignire
chandhagamsi jijignire tasmat yajus tasmad ajayata
From that victim in whom the universal oblation was offered, the Richa and Samans were produced, from him the metres were born, from him the Yajus was born.
tasmadashva ajayata ye ke cobhaya dataha
gavo ha jijignire tasmat tasmad jnata ajavayaha
From him were born horses and whatsoever animals have two rows of teeth; yea, cows were born form him; from him were born goats and sheep.
yatpurusham vyadadhuhu kadhita vyakalpayan
mukham kimasya kau bahu kavuru padavuchayate
When they immolated Purusha, into how many portions did they divide him? What was his mouth called, what were his arms called, what his thighs, what were his feet called?
brahmanosya mukhamasit bahu rajanyah kritaha
uru tadasya yadvaishyaha padhyagam shudro ajayata
From His mouth came the Brahmanas, his arms became the Rajanya; from his thighs the Vaishya; the Shudra was born from his feet.
chandrama manaso jataha chakshoh suryo ajayata
mukhad indrash chagnishcha pranadvayur ajayata
 The Moon was born from his mind; the Sun was born from his eye; Indra and Agni were born from his mouth; Vayu from his breath. 
nabhya asidanta riksham shirshno dyauh samavartata
padbhyam bhumirdishash shrotrat tada lokagamm akalpayan
From his navel came the firmament, from his head the heaven was produced, the Earth from his feet, the quarters of spaced from his ear, so they constituted the world. 
saptasyasam paridhayas trih sapta samidhah kritah
Deva yad yagyam tanvana abadhan Purusham pashum

Seven were the enclosures of the sacrifice, thrice seven logs of fuel were prepared, when the gods, celebrating the rite, bound Purusha as the victim.

yajnena yajnam ayajanta devaha tani dharmani pradhamanyasan
te ha nakam mahimanas sacante yatra purve sadhyah santi devaha


By sacrifice the gods worth sipped him who is also the sacrifice; those were the first duties. Those great ones became the partakers of the Heaven where the ancient Devatas, the Sadhyas, abide.

-Purusha Suktam, Rk Veda, 10.90

Saturday, 5 July 2014

The twelve Jyotirlingas of India ­­– Seats of Silence for the World

A Jyotirlingam (Sanskrit: ज्योतिरिनगम ) is a focal point, or seat, of silence, and represents the great deity Shiva, the embodiment of silence. Jyoti means 'radiance' and lingam the 'mark or sign' of Shiva, or a symbol of the pineal gland; Jyotir Lingam thus means the The Radiant sign of The Almighty. There are twelve traditional Jyotirlinga shrines in India.
It is believed that Lord Shiva first manifested himself as a Jyotirlinga on the night of the Ardra Nakshatra. It is assumed that a person who reaches a higher level of spiritual attainment can see these lingas as columns of fire piercing through the earth.
Vedic Literature on Jyotirlingas
According to Śiva Mahāpurāṇa, once Brahma and Vishnu had an argument over their relative supremacy. To test them, Shiva pierced the three worlds as a huge endless pillar of light, the jyotirlinga. Vishnu and Brahma split their ways to downwards and upwards respectively to find the end of the light in either directions. Brahma lied that he found out the end, while Vishnu conceded his defeat. Shiva appeared as a second pillar of light and cursed Brahma that he would have no place in Vedic Yagya (ceremonies) while Vishnu would be worshipped till the end of eternity.
The jyotirlinga is the supreme partless reality, out of which Shiva partly appears. The jyothirlinga shrines thus are places where Shiva appeared as a fiery column of light. Originally there were believed to be 64 jyothirlingas while 12 of them are considered to be very auspicious and holy. Each of the twelve jyothirlinga sites take the name of the presiding deity, each considered a different manifestation of Shiva. At all these sites, the primary image is lingam representing the beginningless and endless Stambha pillar, symbolizing the infinite nature of Shiva.

Locations of the 12 Jyotirlingams


Vedic sloka 

The following sloka (द्वादश ज्योतिर्लिंग स्तोत्रम् Dvādaśa Jyotirliṅga Stotram) describes the 12 Jyotirlingas:

Sanskrittransliterationtranslation
सौराष्ट्रे सोमनाथं च श्रीशैले मल्लिकार्जुनम्।Saurāṣṭre Somanāthaṃ ca Śrīśaile MallikārjunamSomanath in Saurashtra and Mallikarjunam in Shri-Shailam;
उज्जयिन्यां महाकालमोङ्कारममलेश्वरम्॥Ujjayinyāṃ Mahākālam Oṅkāram AmaleśvaramMahakaal in Ujjain, Omkareshwar in Amleshwar;
परल्यां वैद्यनाथं च डाकिन्यां भीमशङ्करम्।Paralyāṃ Vaidyanāthaṃ ca Ḍākinyāṃ BhīmaśaṅkaramVaidyanath in Paralya and Bhimashankaram in Dakniya;
सेतुबन्धे तु रामेशं नागेशं दारुकावने॥Setubandhe tu Rāmeśaṃ Nāgeśaṃ DārukāvaneRamesham (Rameshwaram) in Sethubandh, Nagesham (Nageshwar) in Darauka-Vana;
वाराणस्यां तु विश्वेशं त्र्यम्बकं गौतमीतटे।Vārāṇasyāṃ tu Viśveśaṃ Tryambakaṃ GautamītaṭeVishwa-Isham (Vishvanath) in Vanarasi, Triambakam at bank of the river Gautami;
हिमालये तु केदारं घुश्मेशं च शिवालये॥Himālaye tu Kedāraṃ Ghuśmeśaṃ ca ŚivālayeKedar (Kedarnath) in Himalayas and Gushmesh (Gushmeshwar) in Shivalaya (Shiwar).
एतानि ज्योतिर्लिङ्गानि सायं प्रातः पठेन्नरः।etāni jyotirliṅgāni sāyaṃ prātaḥ paṭhennaraḥOne who recites these Jyotirlingas every evening and morning
सप्तजन्मकृतं पापं स्मरणेन विनश्यति॥saptajanmakṛtaṃ pāpaṃ smaraṇena vinaśyatiis relieved of all sins committed in past seven lives.
एतेशां दर्शनादेव पातकं नैव तिष्ठति।eteśāṃ darśanādeva pātakaṃ naiva tiṣṭhatiOne who visits these, gets all his wishes fulfilled
कर्मक्षयो भवेत्तस्य यस्य तुष्टो महेश्वराः॥:karmakṣayo bhavettasya yasya tuṣṭo maheśvarāḥand one's karma gets eliminated as Maheshwara gets satisfied to the worship.

Friday, 9 May 2014

Transcendental India - images of deep meditation & communing with divinity

The oldest living spiritual wisdom on earth, the Veda, emerges from reverberations of transcendental consciousness, available to anyone through Transcendental Meditation. Cognised in holistic completeness as coherent formulae by the great seers of India to guide humanity for eternity, and preserved by the Vedic families of India for millennia, the deep silence of self-referral consciousness is the means to unfold enlightenment for any individual and create heaven on earth.


Mother India plays a special role in the family of nations as the heart and soul of all spiritual traditions by virtue of the timeless preservation of its ancient spiritual truths. Below are images which are evocative of the natural inclination towards spirituality here in India in its numerous expressions.



Maharishi - very early picture


Maharishi Pandits meditating at Brahamasthan, Madya Pradesh 

Varanasi ghat

Monday, 31 March 2014

Uttaranchal: Switzerland of India - Part 1

Nanda Devi

Excerpts from Capt. M.S. Kohli’s book

The enchanting land of Uttaranchal, with legends of lord Shiva,Guru Gobind Singh and goddess Nanda Devi, has all the Himalayan assets—nurnerous snow—clad peaks, enchanting rivers and glacial lakes, ancient shrines, ski slopes, beautiful hill stations, national mountaineering institute, camping meadows, and hundreds of trekking trails.

Uttaranchal, comprising of the Garhwal and Kumaon Himalaya, interlocked in an eternal embrace that in the adventurer’s eye all demarcatjng lines disappear making it djfficult to discover where one ends and the other begins. The single uniting factor is the snowline that rums along the horizon in the north like a golden wave, west to east. No surprise our ancestors divined in this scrawl the signature of God and named it as Dev Bhumi, Land of Gods.

Saturday, 1 March 2014

The Himalayas and the Ganges


In 1929, Mahatma Gandhi took time out from the freedom struggle to visit the Himalayas and wrote in his inimitable biblical simplicity of language:
"In these hills, Nature's hospitality eclipses all man can ever do. The enchanting beauties of the Himalayas, their bracing climate and the soothing green that envelope you leaves nothing more to be desired. I wonder whether the scenery of these hills and the climate are to be surpassed, if qualified, by any of the beauty spots of the world."

Home of the Ganga

'Sindhu' is the word used for a big river - 'Sapta Sindhu' - the land watered by the seven big rivers, the main streams of the Ganga flowing in the Garhwal. The seven are: The Vishnu Ganga (Alakananda), The Dhauli Ganga, The Nandakini, The Pinder, The Mandakini, The Bhagirathi and The Nayar.  The confluence of the seventh river, Nayar with the mainstream of the Ganga has been called 'Sapta Samudrik Teerth' in the Skanda Purana. 

Jawaharlal Nehru (The Discovery of India) wrote:

'They move silently and majestically like the seven streams of the Ganges. Rising in the icy heights of Himavat, at Gangotri, the Ganges girdles the region for nearly 500 kilometres, before it enters the plains, encompassing, since aeons, the life of the people of Garhwal. Cradle of the Ganga, and with the climate favourable for the development of terrestrial life. 
Through narrow winding gorges, the mighty river carries the message of the snows into the distant plains, the sacred life giver of toiling millions, while in the mountain ranges, waterfalls break into a thousand-cornered spedorama of colours and relentless glaciers wind their way down into dark precipices. The riches of natural beauty, as are found in the Himalayas are not to be seen anywhere here on this earth.  
The Ganga, above all (other rivers), is the river of India, which has held India's heart captive and drawn uncounted millions to her banks since the dawn of history. The story of the Ganga, from her source to the sea, from old times to the new, is the story of India's civilization and culture, of the rise and fall of empires, of the great and proud cities, of the adventure of man, of the quest of the mind which has so occupied India's thinkers, of the richness and fulfillment of life as well as its denial and renunciation, of ups and downs, of growth and decay, of life and death.'
Nehru in Bhutan on a yak, 1958


PILGRIMAGE  


"He who thinks of the Himalayas, though he should not behold them, is greater than he who performs all worship in Kashi... As the dew is dried up by the morning sun, so are the , sins of mankind by the sight of the Himalayas."
Skanda Purana. 

In the Bhagavata Gita, Lord Krishna commanded his disciple Uddhava to go to Badrikasrama and contemplate on Him. The shastras state that no pilgrimage is complete unless a yatra is performed to the Shrine of Sri Badrinath.


For thousands of years pilgrims have braved the snows and dangers of every mountain pass to reach Kailash, fabulous abode of Shiva, and the eternal waters of the Mana lake, a region of sublime beauty.



See my more in-depth site on world peace at http://worldpeacesolutions.blogspot.in


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