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Catch22

Well-Known Member
#31
Why we all need to practice emotional first aid

http://www.ted.com/talks/guy_winch_the_case_for_emotional_hygiene


We'll go to the doctor when we feel flu-ish or a nagging pain. So why don’t we see a health professional when we feel emotional pain: guilt, loss, loneliness? Too many of us deal with common psychological-health issues on our own, says Guy Winch. But we don’t have to. He makes a compelling case to practice emotional hygiene — taking care of our emotions, our minds, with the same diligence we take care of our bodies

Transcript -I grew up with my identical twin, who was an incredibly loving brother. Now, one thing about being a twin is that it makes you an expert at spotting favoritism. If his cookie was even slightly bigger than my cookie, I had questions. And clearly, I wasn't starving. (Laughter)

When I became a psychologist, I began to notice favoritism of a different kind, and that is how much more we value the body than we do the mind. I spent nine years at university earning my doctorate in psychology, and I can't tell you how many people look at my business card and say, "Oh, a psychologist. So not a real doctor," as if it should say that on my card. (Laughter) This favoritism we show the body over the mind, I see it everywhere.

I recently was at a friend's house, and their five-year-old was getting ready for bed. He was standing on a stool by the sink brushing his teeth, when he slipped, and scratched his leg on the stool when he fell. He cried for a minute, but then he got back up, got back on the stool, and reached out for a box of Band-Aids to put one on his cut. Now, this kid could barely tie his shoelaces, but he knew you have to cover a cut, so it doesn't become infected, and you have to care for your teeth by brushing twice a day. We all know how to maintain our physical health and how to practice dental hygiene, right? We've known it since we were five years old. But what do we know about maintaining our psychological health? Well, nothing. What do we teach our children about emotional hygiene? Nothing. How is it that we spend more time taking care of our teeth than we do our minds. Why is it that our physical health is so much more important to us than our psychological health?

We sustain psychological injuries even more often than we do physical ones, injuries like failure or rejection or loneliness. And they can also get worse if we ignore them, and they can impact our lives in dramatic ways. And yet, even though there are scientifically proven techniques we could use to treat these kinds of psychological injuries, we don't. It doesn't even occur to us that we should. "Oh, you're feeling depressed? Just shake it off; it's all in your head." Can you imagine saying that to somebody with a broken leg: "Oh, just walk it off; it's all in your leg." (Laughter) It is time we closed the gap between our physical and our psychological health. It's time we made them more equal, more like twins.

Speaking of which, my brother is also a psychologist. So he's not a real doctor, either. (Laughter) We didn't study together, though. In fact, the hardest thing I've ever done in my life is move across the Atlantic to New York City to get my doctorate in psychology. We were apart then for the first time in our lives, and the separation was brutal for both of us. But while he remained among family and friends, I was alone in a new country. We missed each other terribly, but international phone calls were really expensive then and we could only afford to speak for five minutes a week. When our birthday rolled around, it was the first we wouldn't be spending together. We decide to splurge, and that week we would talk for 10 minutes. I spent the morning pacing around my room, waiting for him to call -- and waiting and waiting, but the phone didn't ring. Given the time difference, I assumed, "Ok, he's out with friends, he will call later." There were no cell phones then. But he didn't. And I began to realize that after being away for over 10 months, he no longer missed me the way I missed him. I knew he would call in the morning, but that night was one of the saddest and longest nights of my life. I woke up the next morning. I glanced down at the phone, and I realized I had kicked it off the hook when pacing the day before. I stumbled out off bed, I put the phone back on the receiver, and it rang a second later, and it was my brother, and, boy, was he pissed. (Laughter) It was the saddest and longest night of his life as well. Now I tried to explain what happened, but he said, "I don't understand. If you saw I wasn't calling you, why didn't you just pick up the phone and call me?" He was right. Why didn't I call him? I didn't have an answer then, but I do today, and it's a simple one: loneliness.

Loneliness creates a deep psychological wound, one that distorts our perceptions and scrambles our thinking. It makes us believe that those around us care much less than they actually do. It make us really afraid to reach out, because why set yourself up for rejection and heartache when your heart is already aching more than you can stand? I was in the grips of real loneliness back then, but I was surrounded by people all day, so it never occurred to me. But loneliness is defined purely subjectively. It depends solely on whether you feel emotionally or socially disconnected from those around you. And I did. There is a lot of research on loneliness, and all of it is horrifying. Loneliness won't just make you miserable, it will kill you. I'm not kidding. Chronic loneliness increases your likelihood of an early death by 14 percent. Loneliness causes high blood pressure, high cholesterol. It even suppress the functioning of your immune system, making you vulnerable to all kinds of illnesses and diseases. In fact, scientists have concluded that taken together, chronic loneliness poses as significant a risk for your longterm health and longevity as cigarette smoking. Now cigarette packs come with warnings saying, "This could kill you." But loneliness doesn't. And that's why it's so important that we prioritize our psychological health, that we practice emotional hygiene. Because you can't treat a psychological wound if you don't even know you're injured. Loneliness isn't the only psychological wound that distorts our perceptions and misleads us.

Failure does that as well. I once visited a day care center, where I saw three toddlers play with identical plastic toys. You had to slide the red button, and a cute doggie would pop out. One little girl tried pulling the purple button, then pushing it, and then she just sat back and looked at the box, with her lower lip trembling. The little boy next to her watched this happen, then turned to his box and and burst into tears without even touching it. Meanwhile, another little girl tried everything she could think of until she slid the red button, the cute doggie popped out, and she squealed with delight. So three toddlers with identical plastic toys, but with very different reactions to failure. The first two toddlers were perfectly capable of sliding a red button. The only thing that prevented them from succeeding was that their mind tricked them into believing they could not. Now, adults get tricked this way as well, all the time. In fact, we all have a default set of feelings and beliefs that gets triggered whenever we encounter frustrations and setbacks.

Are you aware of how your mind reacts to failure? You need to be. Because if your mind tries to convince you you're incapable of something and you believe it, then like those two toddlers, you'll begin to feel helpless and you'll stop trying too soon, or you won't even try at all. And then you'll be even more convinced you can't succeed. You see, that's why so many people function below their actual potential. Because somewhere along the way, sometimes a single failure convinced them that they couldn't succeed, and they believed it.

Once we become convinced of something, it's very difficult to change our mind. I learned that lesson the hard way when I was a teenager with my brother. We were driving with friends down a dark road at night, when a police car stopped us. There had been a robbery in the area and they were looking for suspects. The officer approached the car, and he shined his flashlight on the driver, then on my brother in the front seat, and then on me. And his eyes opened wide and he said, "Where have I seen your face before?" (Laughter) And I said, "In the front seat." (Laughter) But that made no sense to him whatsoever. So now he thought I was on drugs. (Laughter) So he drags me out of the car, he searches me, he marches me over to the police car, and only when he verified I didn't have a police record, could I show him I had a twin in the front seat. But even as we were driving away, you could see by the look on his face he was convinced that I was getting away with something.

Our mind is hard to change once we become convinced. So it might be very natural to feel demoralized and defeated after you fail. But you cannot allow yourself to become convinced you can't succeed. You have to fight feelings of helplessness. You have to gain control over the situation. And you have to break this kind of negative cycle before it begins. Our minds and our feelings, they're not the trustworthy friends we thought they were. They are more like a really moody friend, who can be totally supportive one minute, and really unpleasant the next. I once worked with this woman who after 20 years marriage and an extremely ugly divorce, was finally ready for her first date. She had met this guy online, and he seemed nice and he seemed successful, and most importantly, he seemed really into her. So she was very excited, she bought a new dress, and they met at an upscale New York City bar for a drink. Ten minutes into the date, the man stands up and says, "I'm not interested," and walks out. Rejection is extremely painful. The woman was so hurt she couldn't move. All she could do was call a friend. Here's what the friend said: "Well, what do you expect? You have big hips, you have nothing interesting to say, why would a handsome, successful man like that ever go out with a loser like you?" Shocking, right, that a friend could be so cruel? But it would be much less shocking if I told you it wasn't the friend who said that. It's what the woman said to herself. And that's something we all do, especially after a rejection. We all start thinking of all our faults and all our shortcomings, what we wish we were, what we wish we weren't, we call ourselves names. Maybe not as harshly, but we all do it. And it's interesting that we do, because our self-esteem is already hurting. Why would we want to go and damage it even further? We wouldn't make a physical injury worse on purpose. You wouldn't get a cut on your arm and decide, "Oh, I know! I'm going to take a knife and see how much deeper I can make it."

But we do that with psychological injuries all the time. Why? Because of poor emotional hygiene. Because we don't prioritize our psychological health. We know from dozens of studies that when your self-esteem is lower, you are more vulnerable to stress and to anxiety, that failures and rejections hurt more and it takes longer to recover from them. So when you get rejected, the first thing you should be doing is to revive your self-esteem, not join Fight Club and beat it into a pulp. When you're in emotional pain, treat yourself with the same compassion you would expect from a truly good friend. We have to catch our unhealthy psychological habits and change them. One of unhealthiest and most common is called rumination. To ruminate means to chew over. It's when your boss yells at you, or your professor makes you feel stupid in class, or you have big fight with a friend and you just can't stop replaying the scene in your head for days, sometimes for weeks on end. Ruminating about upsetting events in this way can easily become a habit, and it's a very costly one. Because by spending so much time focused on upsetting and negative thoughts, you are actually putting yourself at significant risk for developing clinical depression, alcoholism, eating disorders, and even cardiovascular disease.

The problem is the urge to ruminate can feel really strong and really important, so it's a difficult habit to stop. I know this for a fact, because a little over a year ago, I developed the habit myself. You see, my twin brother was diagnosed with stage III non-Hodgkin's lymphoma. His cancer was extremly aggressive. He had visible tumors all over his body. And he had to start a harsh course of chemotherapy. And I couldn't stop thinking about what he was going through. I couldn't stop thinking about how much he was suffering, even though he never complained, not once. He had this incredibly positive attitude. His psychological health was amazing. I was physically healthy, but psychologically I was a mess. But I knew what to do. Studies tell us that even a two-minute distraction is sufficient to break the urge to ruminate in that moment. And so each time I had a worrying, upsetting, negative thought, I forced myself to concentrate on something else until the urge passed. And within one week, my whole outlook changed and became more positive and more hopeful. Nine weeks after he started chemotherapy, my brother had a CAT scan, and I was by his side when he got the results. All the tumors were gone. He still had three more rounds of chemotherapy to go, but we knew he would recover. This picture was taken two weeks ago

By taking action when you're lonely, by changing your responses to failure, by protecting your self-esteem, by battling negative thinking, you won't just heal your psychological wounds, you will build emotional resilience, you will thrive. A hundred years ago, people began practicing personal hygiene, and life expectancy rates rose by over 50 percent in just a matter of decades. I believe our quality of life could rise just as dramatically if we all began practicing emotional hygiene.
an you imagine what the world would be like if everyone was psychologically healthier? If there were less loneliness and less depression? If people knew how to overcome failure? If they felt better about themselves and more empowered? If they were happier and more fulfilled? I can, because that's the world I want to live in, and that's the world my brother wants to live in as well. And if you just become informed and change a few simple habits, well, that's the world we can all live in.
Thank you very much. (Applause)

From-- http://www.ted.com/talks/guy_winch_the_case_for_emotional_hygiene
 

Catch22

Well-Known Member
#32
Quiet: The Power of Introverts in a World That Can't Stop Talking. –Susan Cain

A book -Suggested by a wonderful friend belonging to a higher order . It sure will be a great read .

http://www.ted.com/talks/susan_cain_the_power_of_introverts


Our world prizes extroverts — but Susan Cain makes a case for the quiet and contemplative.

At least one-third of the people we know are introverts, notes Cain in her new book

Although our culture undervalues them dramatically, introverts have made some of the great contributions to society – from Chopin's nocturnes to the invention of the personal computer to Gandhi’s transformative leadership. Cain argues that we design our schools, workplaces, and religious institutions for extroverts, and that this bias creates a waste of talent, energy, and happiness. Based on intensive research in psychology and neurobiology and on prolific interviews, she also explains why introverts are capable of great love and great achievement, not in spite of their temperaments -- but because of them.



http://www.ted.com/talks/susan_cain_the_power_of_introverts
 

Catch22

Well-Known Member
#33
http://www.ted.com/talks/arthur_benjamin_does_mathemagic

In a lively show, mathemagician Arthur Benjamin races a team of calculators to figure out 3-digit squares, solves another massive mental equation and guesses a few birthdays. How does he do it? He’ll tell you.
Using daring displays of algorithmic trickery, lightning calculator and number wizard Arthur Benjamin mesmerizes audiences with mathematical mystery and beauty.
 

Vertigo_1985

Well-Known Member
#34
"Appreciate unawareness while aware enjoy awareness, and while unaware enjoy unawareness.Nothing is wrong, because unawareness is like a rest.
Otherwise awareness would become tension.If you are awake twenty-four hours, how many days do you think you can be alive? Without food a man can live for three months; without sleep,within three weeks he will go mad, and he will try to commit suicide.
In the day you are alert;in the night you relax,and that relaxation helps you in the day to be more alert, fresh again.Energies have passed through a rest period so they are more alive in the morning again.
The same will happen in mediation: for a few moments you are
perfectly aware,at the peak and for a few moments you are in the valley, resting. Awareness has disappeared, you have forgotten. But what is wrong in it?
It is simple. Through unawareness awareness will arise again,fresh,
young, and this will go on.If you can enjoy both you become the
third, and that is the point to be understood:if you can enjoy both,
it means that you are neither awareness nor unawareness- you are the one who enjoys both. Something of the beyond enters.
" -OSHO
 

Catch22

Well-Known Member
#35
I’d not read ‘ An Autobiography Or the Story of My Experiments with Truth -- by Mahatma Gandhi Had hesitated .Rather ,had this opinion of Gandhiji ,as a father to a son , to whom [I saw ] as less of a father .
Began reading to day out of curiosity ,The poignancy , honesty , and the spiritual growth of a Human to becoming Mahatma’ ,I know now why he was what he was known for through the world , probably for generations to come .


Excerpts from An Autobiography Or the Story of My Experiments with Truth -- by Mahatma Gandhi

Numerous example have convinced me that God ultimately saves him whose motive is pure -

I never had a bad certificate . My own recollection is that I had not any high regard for my ability. I used to be astonished whenever I won prizes and scholarships. But I very jealously guarded my character. The least little blemish drew tears from my eyes. When I merited, or seemed to the teacher to merit, a rebuke, it was unbearable for me. I remember having once received corporal punishment. I did not so much mind the punishment, as the fact that it was considered my desert.

Dorabji Edulji Gimi was the headmaster then. He was popular among the boys, as he was a disciplinarian,a man of method, and a good teacher. He had made gymnastics and cricket compulsory for boys of the upper standards. I disliked both. I never took part in any exercise, cricket or football, before they were made compulsory. My shyness was one of the reasons for this aloofness, which I now see was wrong. I then had the false notion that gymnastics had nothing to do with
education.


Man, as soon as he gets back his consciousness of right, is thankful to the Divine mercy for the escape. As we know that a man often succumbs to temptation, however much he may resist it, we also know that Providence often intercedes and saves him in spite of himself. How all this happens--how far a man is free and how far a creature of circumstances--how far free-will comes into play and where fate enters on the scene--all this is a mystery and will remain a mystery.




I have still to relate some of my failings during this meat-eating period and also previous to it,which date from before my marriage or soon after.
A relative and I became fond of smoking. Not that we saw any good in smoking, or were enamoured of the smell of a cigarette. We simply imagined a sort of pleasure in emitting clouds of smoke from our mouths. My uncle had the habit, and when we saw him smoking, we thought we should copy his example. But we had no money. So we began pilfering stumps of cigarettes thrown away by my uncle. The stumps, however, were not always available,
and could not emit much smoke either. So we began to steal coppers from the servant's pocket money in order to purchase Indian cigarettes. But the question was where to keep them . We could not of course smoke in the presence of elders. We managed somehow for a few weeks on those stolen coppers. In the meantime we heard that the stalks of a certain plannt were porous and could be smoked like cigarettes. We got them and began this kind of smoking.
But we were far from being satisfied with such things as these. Our want of independence began to smart. It was unbearable that we should be unable to do anything without the elders' permission. At last, in sheer disgust, we decided to commit suicide! But how were we to do it? From where were we to get the poison? We heard that Dhatura seeds were an effective poison. Off we went to the jungle in search of these seeds, and got them. Evening was thought to be the auspicious hour. We went to Kedarji Mandir , put ghee in the temple-lamp, had the darshan and then looked for a lonely corner. But our courage failed us. Supposing we were not instantly killed?
And what was the good of killing ourselves? Why not rather put up with the lack of independence? But we swallowed two or three seeds nevertheless. We dared not take more. Both of us fought shy of death, and decided to go to Ramji Mandir to compose ourselves, and to dismiss the thought of suicide. I realized that it was not as easy to commit suicide as to contemplate it. And since then, whenever I have heard of someone threatening to commit suicide, it has had little or no effect on me. The thought of suicide ultimately resulted in both of us bidding good-bye to the habit of smoking stumps of cigarettes and of stealing the servant's coppers for the purpose of smoking. Ever since I have been grown up, I have never desired to smoke and have always regarded the habit of smoking as barbarous, dirty and harmful. I have never understood why there is such a rage for smoking throughout the world. I cannot bear to travel in a compartment full of people smoking. I become choked. But much more serious than this theft was the one I was guilty of a little later. I pilfered the coppers when I was twelve or thirteen, possibly les
s. The other theft was committed when I was fifteen. In this case I stole a bit of gold out of my meat-eating brother's armlet. This brother had run into a debt of about twenty-five rupees. He had on his arm an armlet of solid gold. It was not difficult to clip a bit out of it.



I decided at last to write out of the confession, to submit it to my father, and ask his forgiveness. I wrote it on a slip of paper and handed it to him myself. In this note not only did I confess my guilt, but I asked adequate punishment for it, and closed with a request to him not to punish himself for my offence. I also pledged myself never to steal in future.
I was trembling as I handed the confession to my father. He was then suffering from ill health and was confined to bed. His bed was a plain wooden plank. I handed him the note and sat opposite the plank.
He read it through, and pearl-drops trickled down his cheeks, wetting the paper, For a moment he closed his eyes in thought and then tore up the note. He had sat up to read it. He again lay down. I also cried. I could see my father's agony.

If I were a painter. I could draw a picture of the whole scene today. It is still so vivid in my mind.Those pearl-drops of love cleansed my heart, and washed my sin away. Only he who has experienced such love can know what it is. A s the hymn says:
'Only he Who is smitten with the arrows of love,
Knows its power.' This was, for me, an object-lesson in Ahimsa . Then I could read in it nothing more than a father's love, but today I know that it was pure Ahimsa . When such Ahimsa becomes all-embracing, it transforms everything it touches. There is no limit to tits power. This sort of sublime forgiveness was not natural to my father. I had thought that he would be angry, say hard things, and strike his forehead. But he was so wonderfully peaceful, and I believe this was due to my clean confession. A clean confession, combined with a promise never to commit the sin again, when offered before one who has the right to receive it, is the purest type of repentance. I know that my confession made my father feel absolutely safe about me, and increased his affection for me beyond measure.
*****

Perhaps only a Hindu wife would tolerate these hardships, and that is why I have regarded woman as an incarnation of tolerance. A servant wrongly suspected may throw up his job, a son in the same case may leave his father's roof, and a friend may put an end to the friendship. The wife, if she suspects her husband, will keep quiet, but if the husband suspects her, she is ruined. Where is she to go? A Hindu wife may not seek divorce in a law court. Law has no remedy for her .. And I can never forget or forgive myself for having driven my wife to that desperation The canker of suspicion was rooted out only when I understood Ahimsa/1/ in all its bearings. I saw then the glory of Brahmacharya /2/and realized that the wife is not the husband's bondslave but his companion and his helpmate, and an equal partner in all his joys and sorrows--as free as the husband to choose her own path. Whenever I think of those dark days of doubts and suspicions, I am filled with loathing of my folly and my lustful cruelty, and I deplore my blind devotion to my friend.



A Gujarati didactic stanza likewise gripped my mind and heart. Its precept--return good for evil--became my guiding principle. It became such a passion with me that I began numerous experiments in it. Here are those (for me) wonderful lines:
For a bowl of water give a goodly meal;
For a kindly greeting bow thou down with zeal;
For a simple penny pay thou back with gold;
If thy life be rescued, life do not withhold.
Thus the words and actions of the wise regard;
Every little service tenfold they reward.
But the truly noble know all men as one,
And return with gladness good for evil done


I was very uneasy even in the new rooms. I would continually think of my home and country. My mother's love always haunted me. At night the tears would stream down my cheeks, and home memories of all sorts made sleep out of the question. It was impossible to share my misery with anyone. And even if I could have done so, where was the use? I knew of nothing that would soothe me. Everything was strange--the people, their ways, and even their dwellings. I was a complete novice in the matter of English etiquette,and continually had to be on my guard. There was the additional inconvenience of the vegetarian vow. Even the dishes that I could eat were tasteless and insipid. I thus found myself between Scylla and Charybdis. England I could not bear, but to return to India was not to be thought
of. Now that I had come, I must finish the three years, said the inner voice.

The recluse in the fable kept a cat to keep off the rats, and then a cow to feed the cat with milk, and a man to keep the cow and so on. My ambitions also grew like the family of the recluse.

This shyness I retained throughout my stay in England. Even when I paid a social call, the presence of half a dozen or more people would strike me dumb.



Let no one imagine that my experiments ,marked a stage of indulgence in my life. The reader will have noticed that even then I had my wits about me. That period of infatuations was not unrelieved by a certain amount of self-introspection on my part. I kept account of every farthing I spent, and my expenses were carefully calculated. Every little item, such as omnibus fares or postage or a couple of coppers spent on newspapers, would be entered, and the balance struck every evening before going to bed. That habit has stayed with me ever since, and I know that as a result, though I have had to handle public funds amounting to lakhs, I have succeeded in exercising strict economy in their disbursement, and instead of outstanding debts have had invariably a surplus balance in respect of all the movements I have led. Let every youth take a leaf out of my book and make it a point to account for everything that comes into and goes out of his pocket, and like me he is sure to be a gainer in the end.

Towards the end of my second year in England I came across two Theosophists, brothers, and both unmarried. They talked to me about the Gita
. They were reading Sir Edwin Arnold's translatio--The Song Celestial
--and they invited me to read the original with them. I felt ashamed, as I had read the divine poem neither in Sanskrit nor in Gujarati. I was constrained to tell them that I had not read the Gita , but that I would gladly read it with them, and that though my knowledge of Sanskrit was meagre, still I hoped to be able to understand the original to the extent of telling where the translation failed to bring out the meaning. I began reading the Gita with them.
The verses in the second chapter If one
Ponders on objects of the sense, there springs
Attraction; from attraction grows desire,
Desire flames to fierce passion, passion breeds
Recklessness; then the memory--all betrayed--
Lets noble purpose go, and saps the mind,
Till purpose, mind, and man are all undone
made a deep impression on my mind, and they still ring in my ears. The book struck me as one of priceless worth. The impression has ever since been growing on me, with the result that I regard it today as the book par excellence for the knowledge of Truth. It has afforded me invaluable help in my moments of gloom. I have read almost all the English translations of it, and I regard Sir Edwin Arnold's as the best. He has been faithful to the text, and yet it does not read like a translation. Though I read the Gita with these friends, I cannot pretend to have studied it then. It was only after some years that it became a book of daily reading.

The brothers also recommended The Light of Asia by Sir Edwin Arnold, whom I knew till then as the author only of The Song Celestial , and I read it with even greater interest than I did the Bhagavadgita
. Once I had begun it I could not leave off. They also took me on one occasion to the Blavatsky Lodge and introduced me to Madame Blavatsky and Mrs. Besant. The latter had just then joined the Theosophical Society, and I was following with great interest the controversy about her conversion. The friends advised me to join the Society, but I politely declined, saying, 'With my meagre knowledge of my own religion I do not want to belong to any religious body.' I recall having read, at the brothers' instance, Madame Blavatsky's Key to Theosophy . This book stimulated in me the desire to read books on Hinduism, and disabused me of the notion fostered by the missionaries that Hinduism was rife with superstition.

About the same time I met a good Christian from Manchester in a vegetarian boarding house. He talked to me about Christianity. I narrated to him my Rajkot recollections. He was pained to hear them. He said, 'I am a vegetarian. I do not drink. Many Christians are meat-eaters and drink, no doubt; but neither meat-eating nor drinking is enjoined by Scripture. Do please read the Bible.' I accepted his advice, and he got me a copy. I have a faint recollection that he himself used to sell copies of the Bible, and I purchased from him an edition containing maps, concordance, and other aids. I began reading it, but I could not possibly read through the Old Testament. I read the book of Genesis, and the chapters that followed invariably sent me to sleep. But just for the sake of being able to say that I had read it, I plodded through the other books with much difficulty, and without the least interest or understanding. I disliked reading the book of Numbers.
But the New Testament produced a different impression, especially the Sermon on the Mount, which went straight to my heart. I compared it with the Gita
. The verses 'But I say unto you, that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
And if any man take away thy coat let him have thy cloke [=cloak] too', delighted me beyond measure, and put me in mind of Shamal Bhatt's 'For
a bowl of water, give a goodly meal' etc. My young mind tried to unify the teaching of the Gita , the Light of Asia , and the Sermon on the Mount. That renunciation was the highest form of religion appealed to me greatly.
This reading whetted my appetite for studying the lives of other religious teachers. A friend recommended Carlyle's Heroes and Hero-Worship
. I read the chapter on the Hero as a Prophet, and learnt of the Prophet's greatness and bravery and austere living.
Beyond this acquaintance with religion I could not go at the moment, as reading for the examination left me scarcely any time for outside subjects. But I took mental note of the fact that I should read more religious books and acquaint myself with all the principal religions.


NIRBAL KE BALA RAMA'
Though I had acquired a nodding acquaintance with Hinduism and other religions of the world, I should have known that it would not be enough to save me in my trials. Of the thing that sustains him through trials man has no inkling, much less knowledge, at the time. If an unbeliever, he will attribute his safety to chance. If a believer, he will say God saved him. He will conclude, as well he may, that his religious study or spiritual discipline was at the back of the state of grace within him. But in the hour of his deliverance he does not know whether his spiritual discipline or something else saves him. Who that has prided himself on his spiritual strength has not seen it humbled to the dust? A knowledge of religion, as distinguished from experience, seems but chaff in such moments of trial

I did not then know the essence of religion or of God, and how He works in us. Only vaguely I understood that God had saved me
On all occasions of trial He has saved me. I know that the phrase 'God saved me' has a deeper meaning for me today, and still I feel that I have not yet grasped its entire meaning. Only richer experience can help me to a fuller understanding. But in all my trials--of a spiritual nature, as a lawyer, in conducting institutions, and
in politics--I can say that God saved me. When every hope is gone, 'when helpers fail and comforts flee,' I find that help arrives somehow, from I know not where. Supplication, worship, prayer are no superstition; they are acts more real than the acts of eating, drinking, sitting, or walking. It is no exaggeration to say that they alone are real, all else is unreal.

Such worship or prayer is no flight of eloquence; it is no lip-homage. It springs from the heart. If, therefore, we achieve that purity of the heart when it is 'emptied of all but love,' if we keep all the chords in proper tune, they 'trembling pass in music out of sight.' Prayer needs no speech. It is in itself independent of any sensuous [=sensory]effort. I have not the slightest doubt that prayer is an unfailing means of cleansing the heart of passions. But it must be combined with the utmost humility.

--
There is a lot more in this wonderful book ...To understand Gandhiji's philosophy.
 
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Catch22

Well-Known Member
#36
I shared this mental churning with my Christian friends whenever there was an opportunity, but their answers could not satisfy me.
Thus if I could not accept Christianity either as a perfect, or the greatest, religion, neither was I then convinced of Hinduism being such. Hindu defects were pressingly visible to me. If untouchability could be a part of Hinduism, it could but be a rotten part or an excrescence. I could not understand the raison d'etre of a multitude of sects and castes. What was the meaning of saying that the Vedas were the inspired Word of God ? If they were inspired, why not also the Bible and Koran?

--- Mahatma Gandhi
 

DSM

Well-Known Member
#37
Catch,

Unless one is a BLIND devotee, a person can read any of the great books, and find many faults. But pointing out these will unnecessarily generate arguments and controversy. Having said that, it is always good to read from ANY of the scriptures and practice what good they find there. These are the essence of scriptures that I have found :

The Bhagavad Gita :

* The body is temporary, but the soul is permanent, and death leads to a transition, as we move on to other form.
* That one must do their duty, without running away from it or expecting any reward.
* One must over come desire of senses and be calm in the mind.
* That attachment is the cause of suffering.

The Bible :

* That the greatest is love. And one must love their enemies themselves. (Very difficult to follow)
* Be humble and serve fellow man.

The Quran :

* Allah (or God) is merciful (and in my view) exhorts HIS followers to be and do the same.

* To set aside 10% of one's income for the poor and for charitable work.

***

Having said the above, one can see that religion as what it is supposed to be is far, far apart in the way it is practiced. Hence in today's world, the delusion of many with religion, seeing the blind faith, zealotry as well as bigotry of the some which again gives religion a bad name.

My 2C.

I shared this mental churning with my Christian friends whenever there was an opportunity, but their answers could not satisfy me.
Thus if I could not accept Christianity either as a perfect, or the greatest, religion, neither was I then convinced of Hinduism being such. Hindu defects were pressingly visible to me. If untouchability could be a part of Hinduism, it could but be a rotten part or an excrescence. I could not understand the raison d'etre of a multitude of sects and castes. What was the meaning of saying that the Vedas were the inspired Word of God ? If they were inspired, why not also the Bible and Koran?

--- Mahatma Gandhi
 

DSM

Well-Known Member
#40
A must watch, science mystery : The double slit experiment.

https://www.youtube.com/watch?v=DfPeprQ7oGc

I think it is safe to say that no one understands quantum mechanics. Noble Prize winning Physicist, Richard Feynman
 

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