SPIRITUALITY SCIENCE – CLINICAL MEDICINE CAN VERIFY ANAND, PURE JOY, AND PURE BLISS
As student of Medical Science involved in investigating Man, I use Medical Principles of Dynamic Equilibrium shared by Dr. Claude Bernard, Father of Physiology, and Dr. Walter B. Cannon who coined the phrase ‘Homeostasis’ to verify Man’s Living Condition at any given time. Indian Tradition developed philosophical concept of “ANAND” often described as Pure Joy, or Pure Bliss. I can verify the same using Medical Concept of Equilibrium. Students of Physics easily understand the Concept of Equilibrium and Balance.
For example, if Clinical Examination of Man reveals rapid pulse rate, respiration rate, high blood pressure, excessive perspiration, tremors and other signs and symptoms of physical, or mental imbalance, I will be able to easily rule out Condition or State called “ANAND.” In Clinical Medicine, Final Diagnosis is always arrived after conclusively eliminating other possible conditions.
Ann Arbor, MI 48104-4162 USA
FROM: DEVINDER SINGH GULATI
ANAND (Sanskrit. Anand, from nand meaning “to rejoice” or “to delight”) denotes mystical experience, spiritual bliss or a state of consciousness such as that of a Jivan Mukta, i.e. one released while still in body. Anand in the Upanishadic texts is taken to be one of the three inherent attributes of Atman or Brahman, the other two being Sat and Chit. In the Taittiriya Upanishad (II. 15), it acquired this meaning of Pure Bliss.
The Self at the lowest or first stage of its evolution is defined as the Annamaya Kosa (the matter) which evolves successively into Pranamaya Kosa (life), Jnanamaya Kosa, man (mind or perceptual consciousness), Vijnanamaya Kosa (Self consciousness, The Knowing Self) and Anandamaya Kosa, Nondual Bliss. In SIKH theology too, Anand is one of the attributes of the Supreme Self; so it can be the state of the Individual Soul as well. GURU Amar Das`s composition Anandu, in the measure Ramkali, gives an exposition of the experience of Anand, of the Union with the Immaculate Hari attained through absorption in “Nam”, i.e. repetition of Divine Name.
That, indeed, which is Jīva (individual soul) is the all-blissful
Divine in disguise, descended to enjoy the self-luminous World
Brahman. This which is the experience of suffering is an experience made of bliss. The All-Blissful enjoys its bliss only.
Who indeed could dare enjoy that which is devoid of bliss? He
only could dare it who is all-blissful. As for him who is devoid of
bliss, he while enjoying the blissless, would still not enjoy it, would
rather perish without bliss. Who can become weak? He only can
who is all-powerful. The weak one indeed invaded by weakness
would not endure, but would perish without force. Who could enter Ignorance? Only He who is omniscient could enter it. As for
the ignorant, he could not endure in that darkness, non-being
would remain non-being only. It would perish without knowledge.
Ignorance is the play of knowledge, concealing itself in itself.
Weakness is the play of power, blisslessness the play of bliss, the
concealment of itself in itself.
Blissfully laughs the Jīva, blissfully cries, sheds tears, blissfully
throbs as if shining in dark Ānanda, agitated by tortures, blissfully
throbs agitated by violent pleasures. For the full enjoyment of the
dark ignorant portion of that Ānanda he (Jīva) conceals It, becoming obscure and ignorant.
Sri Aurobindo echos the Gurbani:
There is Brahman alone, the One without a second. Being and non-being are its forms and It is also beyond Being and Non-Being. There is nothing else except That. All that is contained in the three times and all that is beyond the three times is indeed that One Brahman alone. Whatever is in the universe, small or large, noble or mean, is Brahman alone, Brahman alone. The world is also Brahman. It is true, not false.
That alone is the Transcendent Being, beyond all the three times, beyond all the worlds, penetrating all the worlds, beyond Being, beyond Non-Being, All-Being, All-Consciousness, All-Bliss, without beginning and end, the eternal Divine.
He is without quality and supports all qualities. He has qualities, infinite qualities, and enjoys the state of being without quality. He Himself transcends the state of being without qualities and the state of being with qualities. He is neither without quality nor with quality because He is One and Single.
MIND AND FACE RELATIONSHIP:
From very ancient times, medical practitioners all over the world, recognized the connection between Mind and Face. The conditions that affect human body and mind can be diagnosed by careful examination of clues offered by Facial Appearance or Countenance.
For example, Indian tradition describes or uses the term “ANTAHKARANA” that includes four, different attributes of Mind. These are, 1. Manas or Manah associated with Thinking, Thoughts, or Power of Imagination, 2. Buddhi associated with Knowledge and Intellect, 3. Chitta associated with Mood such as Kindness, Love, Compassion, Anger, Fear, etc., and 4. Ahamkara associated with Self-Pride or attributes like Arrogance. Each of these Mental Conditions, States or Mental Faculties are often associated with expression of their contents on Face.
While practicing Clinical Medicine in Armed Forces, I gained practical experience of The Art of Diagnosing Positive, Good Health. Armed Forces demand that men and women should be physically and mentally fit at all times. In military practice, the doctor spends more time in conducting medical examination of people to assess their physical and medical fitness as compared to the time spend on examining people to diagnose Ill health, Sickness, or Disease. Observation of Facial Appearance provides important clues about Man’s mental and physical health. On several occasions, I have diagnosed or suspected serious medical conditions when patient simply arrives in the Clinic or Hospital for medical evaluation. People can be very good actors but it is not easy to express things on Face as the facial expression is not always directed by conscious mental activity like thinking or thoughts. For example, a good actor can project sense of Fear and generate facial expression of Fear but in reality it is not the same as Fear expressed on the face of a victim of Heart Attack or Myocardial Infarction.
I agree that it will not be easy to diagnose Mental State, Physical State or Condition by simply examining one photo image. During Medical Examination, I keep the patient distracted and would not let him or her know that I am simultaneously evaluating Facial Expression while performing tests to recognize symptoms and signs caused by various health conditions. I want to assure you that your ‘inner experience’ of truth or reality can be verified by using The Art of Facial Diagnosis.
Indian tradition describes mental condition called ‘ANAND’ or Joy, or Bliss as Sign and Symptom of Self-Realization. Self-Realized Soul can be medically diagnosed by careful examination of Facial Countenance.
Ann Arbor, MI 48104-4162 USA
FROM: DEVINDER SINGH GULATI
The ‘Spirit’ is not mind, for Spirit is beyond the Gunas. The mind is made of Satogun, Rajogun and Tamogun. To ‘experience the Spirit you have to silence the mind.
What is mind?
Mind Proper – is three-fold, consisting of Thinking Mind, dynamic Mind, externalising Mind. It constitutes the sum of one’s thoughts, opinions, ideas, and values, which guide conscious thinking, conceptualizing and decision-making processes, and is transformed, widened, and spiritualised through the practice of Integral Yoga.
- Thinking Mind – the highest aspect of the mind proper, concerned with ideas and knowledge in their own right. It is equated with the Ajna Chakra
- Dynamic Mind – that aspect of the ordinary mind that puts out of mental forces for realisation, acting by the idea and by reason. It is also equated with the Ajna or Brow center.
- Externalising Mind – the most “external” part of the mind proper, concerned with the expression of ideas in speech, in life, or in any form it can give. It is equated with the Vishuddha or Throat Chakra
Thinking Mind is concerned with ideas and knowledge in their own right
[Sri Aurobindo, Letters on Yoga vol 1, pp.326 (Sri Aurobindo
What Sri Aurobindo calls the Thinking Mind would seem to be equivalent in part with Cognition in Faculty Psychology, and the Jungian “thinking” or “intuitive thinking” faculty i.e. thinking primary and intuition secondary (Thinking Type).
The following further quotes of Sri Aurobindo are from the “Divine Plan” website (no longer online)
A well-trained intellect is a good preparation of the mind for greater knowledge, but it cannot itself give the yogic knowledge or know the Divine – it can only have ideas about the Divine, but having ideas is not knowledge. Intellectual activities are not part of the inner being – it is the outer mind.