(This is a literal translation of an essay originally written in Tamil under the title Mana Irukkam by Sri Swamigal. This appeared as three parts in the June, July and August 1999 issues of Madhura Murali Magazine.)     Part I                Part II                Part III Part I Many people approach me for solution to their worldly problems and spiritual guidance. But, of late, a lot of people afflicted with mental depression come to me for solace. Based on this, I present this article. - Sri Swamigal Mind is inert. As per the advaita philosophy there is in fact no such thing as mind. I do accept this. However, in day-to-day life one has to accept the existence of mind. The mind is something wonderful and strange. One who is able to control the mind gains mental strength and succeeds in doing rare and great feats. One who is able to destroy the mind becomes a Gnani (man of wisdom). And the one who is unable to control the mind gets confused and becomes sick both physically and mentally. A man's face reflects his happiness and sorrow vividly. In happiness his physical health improves and in sorrow it is adversely affected. So there is a connection between the mind and the body. A man with a disturbed mind cannot sit quiet even for a while. And he is always found to be fidgeting with something or moving about restlessly. A man who has control over his mind is able to sit quietly for a long period. Therefore, those who are unable to control their minds directly, practise aasanas (postures as shown in the Yoga) for long hours and thus control their minds through body control. Raja Yoga aasanas help in spiritual progress. Hatha Yoga aasanas help strengthen both mind and body. One-pointedness of the mind is totally different from the state of mind gained (strengthened) through Hatha Yoga. One who has strengthened his mind carries out feats which create awe and wonder. For example, he is found to possess the power of an elephant in him. He will be able to break a big rock with his bare hands. But his mind will be bereft of feelings such as joy, sorrow, devotion and knowledge. Likewise, a tender heart (mind) is different from a weak mind. Sattvic feelings like devotion, knowledge are reflected only in the former while the latter (weak mind) lacks steadfastness. If someone advises him that 'Ganesha pooja' is good then he would at once conduct this pooja. If on the other hand he happens to read that pranayama (control of breath) is the only way he would at once start this practice. He would try all ways and means that he sees, hears or reads but would drop it all as soon as begun. It is not so in spiritual matters alone. He behaves likewise in worldly matters, too. Cinema, music or any other subject for that matter attracts him very easily. Such a person would take to self-pity quite suddenly. His inability manifests itself as anger, hatred and tears. His mind then is like a cauldron. He then uses abusive and authoritative words in self-defence. There is a connection between mind and food. It is seen that some kind of food make the mind sattvic (calm) some make it rajasic (active) and yet others make it tamasic (dull). For example, food which are not fresh when taken makes the mind dull. Liquor makes one loose control of his senses and even makes him unconscious. From this it is evident that there is connection between food and mind. In most cases of mental sickness there is no definitive treatment in allopathy (English medicine). Our scriptures categorises the diseases as those afflicting the body as vyadhi and those afflicting the mind as aadhi. Ayurvedha (ancient Indian medicine) prescribes medication even for mental illnesses. The ayurvedic practitioners opine that these illnesses are the outcome of heated up brain. Whereas, the allopathic doctors hold the opinion that they are due to nervous breakdown. So, they try to calm down the mentally ill patients through sedatives, electro-convulsive therapy (shock treatment). However, even these doctors agree that their system of medicine only pacifies the patient but does not cure them. My opinion in this matter is totally different. Epilepsy, nervous breakdown, mental disorder, mental depression are the result of the trouble caused by spirits. The chances of such mental afflictions are more in families where there have been unnatural deaths (suicide, murder, accident, etc.). Also, such afflictions prevail in families where pithru karmas (religious rites to be done for one's dead parents) have not been adhered to. Also, one who accepts gifts offered during pithru karmas becomes vulnerable to such mental diseases. Use of black magic also affects mental stability. Such diseases can be cured only by counter mantras, the power of upasana (worship) doing angapradakshina (circumambulation not by foot but by lying down and rolling on the ground) to Tirupathi Srinivasa Perumal and never by medicines. Philosophers say that when one desires to achieve something in life one should imagine/dream of having achieved that status. Only those who have such dreams succeed in life. I neither accept this view totally nor reject it. One should have dreams but dream itself should not become one's life. A man toils in the scorching sun. Even as he works he imagines, "I would be paid my wage on completion of this work. I shall buy good food for my wife and children and make them happy". This sweet imagination lessens the burden of his work. Arduous labour without such sweet imagination would have only weighed him down. But only imagination without work would make him lazy with no end purpose in life. That is why I say that our dreams and imaginations should be combined with effort (work) and be within reasonable limits. Imagination and superstition take hold of some to the extent that it chains them down with no way of escape. Yet there are those who are bogged down by other notions. For example, a man might have received a good news on a Monday and a bad one on the following day, i.e. Tuesday. At once his mind imagines that a good and a bad news would alternate. And if this man awaits some news on the following Friday he would imagine that it would be a favourable one and that which would be received on the next day, Saturday, would be otherwise. Likewise, a man might have got into the routine of visiting the Ganesha temple every day enroute to his office. If on any day he is unable to make it and happens to face some problem on that very day in his office he would blame it all up on his missed visit to the temple. If by any chance he happens to see a picture of Ganesha in any of his office files or pads he would imagine that Ganesha is reminding him of his missed visit. Likewise, when he misses the visit yet on another day he would anticipate some trouble in his office. The mind of such a man gradually looses its strength. This becomes quite obvious as he starts suspecting everything (PARANOID). For example, when he finds two people conversing he thinks that he is being talked about (IDEAS OF REFERENCE). He becomes careless in his dress, wearing dirty and torn clothes. He then imagines afflictions of various diseases (HYPOCHONDRIAC). He starts speaking incessantly. All these are sure signs of self-pity. There are always two sides to a coin. For a depressed man everything will appear contradictory. He starts feeling neglected - that none understands him, none praises him, none respects him and none has any affection for him. When he learns of the symptoms of various diseases through books, radio, like if one feels frequently thirsty it is a sure sign of diabetes, he would feel that he has such symptoms and so is afflicted with that particular disease. Similarly, in devotional matters, if he happens to read the life history of a saint he would imagine that he, too, undergoes similar experiences. Part II A man is disease prone when he is immunodeficient. Nobody's life is exempt from success, failure, joy, sorrow, expectations and disappointments. Just as a man with a weak immune system suffers frequently from diseases, so, too, does a man with a weak mind suffer from depression. The only medication for the weak minded is proper spiritual practice. Those who are weak of mind can easily be mesmerized or hypnotized. But those who are strong minded cannot be mesmerized or hypnotized as easily. A lot of people are moved to tears while listening to the so-called Nama Sankeerthanam, set to modern music. This is not due to devotion. This is also a kind of hypnotism. This is similar to people getting ecstatic while listening to pop or rock music. There is absolutely no semblance of devotion in these. Nama Sankeerthanam should conform to the norms set by Saints. Just as a physically powerful man enslavens the weak man so does the strong minded enslaven the weak minded. In the name of meditation if one just stares vacantly into space, fixes the vision on a mirror or concentrates on a black dot/electric lamp the mind gets self-hypnotised. One should learn meditation directly from the Guru and adhere to His instructions strictly without any compromise. Until such time one finds a suitable Guru the safest way is to chant Hari Naama ceaselessly. Psychologically, women are more vulnerable to mesmerism/hypnotism. This is the reason that it was not in our tradition for the women to mix freely in the society. The kumkum applied between the two eyebrows and the 'kaajal' applied to the eyes protect them from mesmerisers and hypnotisers.(provided the kumkum and kaajal are prepared in the traditional way). These days we hear of hundreds of young boys and girls, leaving their homes and moving into various ashramas, practising spiritual sadhanas. Lord Dakshinamurthy himself had only four disciples. Adi Shankara, too, had only four disciples and Jesus Christ had only twelve principal disciples. It is not a wonder if crores of people come to have darshan of a Saint. It is also but only natural to be devoted to him. To follow his commandments even while living in a family is also quite natural. But how is it that so many people give up their families and take to ascetic life just on seeing some swamijis? This is beyond any logic! It goes against nature and does not appear rational. But you may question that such spiritual aspirants never involve themselves in worldly affairs. How then can one find fault with them? But they are like those in semi-conscious state. They cannot involve themselves deeply in their sadhanas, too. Though they may seem to be meditating for long periods it is only a semi-conscious state. Their mind is always in a trance. You may wonder how then such people claim to have had divine visions, seen divine light, while meditating? In fact even they doubt their own experiences. Those with a family history of mental illness, those with nervous weakness, those who are constantly worrying over something, those who are poor eaters and poor sleepers, those who are filled with fear, such people suffer from insomnia. Their body needs rest. But the mind refuses to slip into deep sleep. This state mid-way between sleep and wakefulness is mistaken to be dhyana (meditation) A person can be in two different states at a time. For eg. A man may appear to be asleep. But he may be dreaming. Somnambulism (sleep walking) is a condition wherein the person is simultaneously in a wakeful and sleeping state. Similarly, those in depression are at the same time in wakeful and dream state. Just as we see totally see unconnected scenes in our dreams these people see unconnected scenes in their meditative state. Just as a few of our dreams turn out to be true, so too, do some of their 'visions'. Hence, this leads to confusion. The fine line of demarcation between reality and dream state is lost and they are pushed into emotional imbalance. Let's say we have had a divine vision. Standing in front of a picture of God we think that if a flower placed on the picture were to fall then it would confirm the authenticity of the vision seen. Now there is nothing surprising even if the flower were to fall down, for, it is but a natural occurrence for a thing to fall down. If the vision were authentic the flower should move up! This is not an exaggerated statement. When Sri Ramakrishna Paramahamsa had had his first darshan of Devi he prayed that if what he had seen were true the sword placed beside the deity should jump thrice. And it did! Our divine visions should be confirmed in this manner without place for any doubt. There is a general opinion that those involved in spiritual practice are prone to mental illnesses. This is not true. On the contrary when those already suffering from depression take to spiritual practice the chances of the depression flaring up is more. The life histories of 'divine' sadhaks (those who pursue spiritual practices) talk of extraordinary experiences. When weak minded people read these books they get confused and tend to believe that they, too, have had such divine experiences. In the initial stage it is difficult for a person to sit for dhyana for more than, say, twenty minutes. However, lust, anger, etc. can be conquered only through prolonged practice. This is only but natural. If even in the initial stage a person is able to sit for dhyana for a long period he must either be a yoga prashtha (one who had practised spiritual disciplines in his previous birth) or someone who has taken to a wrong path in the name of dhyana. It is only with the help of a genuine Master can one know if the dhyana is being done in the right way. Part III The first two sections of the article titled 'DEPRESSION' has had tremendous reception. In this connection, many have raised a lot of queries and sought suggestions/guidance to come out of depression. To feel low in spirit quite often or to get highly excited is a sign of depression. (Psychiatrists term it as 'manic depressive psychosis') Such people cannot tolerate others being happy when they are in low spirit and others feeling low when they are happy. At such times they become a real nuisance to those around. They expect others to dance to their tune. It is quite common amongst these people to resolve to observe a fast, a vow of silence, to avoid television, etc. only to break them as soon as resolved. Yet they make such resolutions quite frequently. At times they believe that they are capable of performing even impossible tasks (psychiatrically known as 'Mood congruent delusion of physical strength') while at other times they slump into deep inferiority complex. Their moods alternate between such extremes. Such people are loquacious. People in depression tend to draw illogical, foolish conclusions from day-to-day happenings. For example, they would relate a bad day to seeing a particular person on waking up or a good day to wearing a particular person's shirt. Thus, they get caught in a whirlpool of imagination and are unable to get out of it. When such people enter spiritual life one can well imagine their situation. Life histories of great saints and incarnations speak of their extraordinary nature. When depressed people read such life histories they tend to believe that they, too, have a lot in common with such incarnations. They tend to think that they know what is happening and what would happen to them. They interpret natural events to suit their mental make-up. For instance, if they miss a bus while going to an interview they immediately conclude that they would not get the job. Herein, it is but natural, that a doubt arises regarding the rationale behind our belief in Jyothisham (astrology), Nimitham and Saguna shasthra (omen) as described by our Shasthras (scriptures). Jyothisha shasthra, Saguna shasthra and Nimitha are paths shown by great saints. It is true that these shasthras are pointers towards future events. There is a great deal of difference between our drawing conclusions from daily events and our interpreting events based on shasthras. Moreover, for the right understanding of the predictions through Jyothisham, etc. one needs deep tapas/upaasana balam (spiritual strength). Generally, depressed people hold on to one particular subject. For instance, if in their office their boss likes another person, they get obsessed with it. Their inability to do certain things due to fear or doubt may depress them. The list of things that would precipitate depression in a person is endless. So, ways and means of overcoming this state of mind may now be discussed. Those in the early stages of depression can easily come out of it on their own. However, those in the advanced stage cannot be brought out even through counselling. Even if told they will only question why they were not advised earlier. Moreover, they do not possess enough strength to follow the counselling given. It needs a lot of patience on the part of those around to bring them out of depression. Our shasthras discipline our daily routine. For example, though bathing is only to cleanse the body, our shasthras tell us when to and when not to bathe. And also bathing is described as a virtuous act. Similarly, though food is taken to appease hunger, our shasthras tell us when and what type of food to be had. Having food and offering food to others (anna dhana) are considered as worship. As never seen anywhere else it is only here in our land that shasthras have been made even for kaama. All these only go to show that our feelings/emotions need to be properly channelised. Depressed people yearn to be like the experts in various fields - to be like the good musician when they listen to a good music performance, to be like the cricketer when they watch a cricket match and so on. This trait is also a mental weakness and is sheer foolishness. In each there is a latent talent. There is none in this world who is 'UTTERLY USELESS'. One should recognize one's own latent talent and nurture it. A bird in hand is worth two in the bush. Each one should find satisfaction, joy and have interest in his/her own life. Idleness and garrulousness are dangerous. Big talkers are small doers. Mental strength and thinking capacity increases when one reduces talking. An idle mind is devil's workshop. Swami Vivekananda said to an idler, "I shall give you a knife. Go, kill someone. It is better than remaining idle!" One should always be cheerful and pleasant. One should be in the company of good friends and sadhus. Good books also make good company. One should always be positive in thought, word and deed, as these have power. For instance, when someone enquires after your well being one should respond cheerfully/positively. One should not dwell on negative things and keep cribbing about them. To feel things turn negative even though one thinks positively does not constitute "positive thinking". One should have a concrete goal in life. Adoption of a child by childless couples is only to bring meaning into their lives. In spiritual life realization is the goal. At the same time one should put in constant effort. Though festivals like Sri Ramanavami, Vinayaka Chathurthi, Gokulashtami, Navarathri, etc. are basically religious in nature, they are also meant to overcome idleness, bring in cheerfulness and promote social interaction. Our religious concepts have sound logic as basis. We should avoid the company of people who have negative attitude, who always find fault with others and who are idle because negative qualities are very contagious. Equality is to respect another's right without compromising on our own. For example, if a person who observes a fast on Ekadasi visits a friend who does not, he should neither compromise on his fasting nor stop his friend from having food. If we follow the mantra 'ADJUST, ADAPT AND ACCOMMODATE' the world would be a better place to live in. Rather than pray for things that we like, we should pray for maturity of mind to like what has been given. Mind is both wonderful and dangerous. Reading the essay on 'DEPRESSION' would probably have made many people believe they, too, fit into the description of many symptoms of depression. It is not so. As long as the mind exists, such imaginations and thoughts are unavoidable. Only when such imaginations cross the threshold can we term it, 'DEPRESSION'. To put it in a nutshell, one should have a definite purpose in life one should not waste a single moment one should talk less one should cultivate good thoughts and be in good company one should have a practical approach towards life, and one should believe in God Observing these simple guidelines will enable us to lead a healthy life interpreting events based on shasthras.