NATURAL HYPNOSIS
ATHARVA VEDA
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Rig veda
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In hypnosis all the seven octillion cells in one team up, making one exhale
and express vocally mainly in hypnotizing messages, converting the other
life forms into teaming up emotionally. Free and healthy nature has the
basic feature of hypnosis on every life form. Symbiotic living with
emotional bonding with nature, takes one to symbiotic paradigms of
perception, where nature pours answers even without the need for questions.
Nature’s mothers continuously. YMji
KR: The Vedas are the first texts in the library of mankind. They
are universally acknowledged to be the most precious Indian Heritage. The
antiquity to the Vedic civilization is debated to a great extent but indeed
there is no civilization known to humanity with such antiquity as Vedic
Aryan Civilization. Especially the Vedic views revolve around the concept
of nature and life. The visions of the beauty of life and nature in the
Vedas are extremely rich in poetic value. Perhaps nowhere else in the world
has the glory of dawn and sun-rise and the silence and sweetness of nature,
received such rich and at the same time such pure expression. The
symbolical pictures projected there remain close to life and nature. The
most authoritative among the four Vedas is called the Rigveda. Each Vedic
verse has one or more sages (Rishis) and deities (Devatas) associated with
it. Generally, Rishis are supposed to be the recipient of knowledge
revealed in the verses and Devatas are supposed to be the gods in whose
praise verses are revealed.
The approach of Vedic seers is truly comprehensive. They do not
visualize in parts. They do not elaborate subjects as is done in current
education. But at the same time, grandeur and brevity of the Vedas are not
found in the disciplines of modern science. The Vedas and disciplines of
modern science are rather complementary and not contradictory. If modern
science is seen or read through Vedic eyes, the students will be much
benefited. Students of science may search the earliest of the ideas about
any discipline in the Vedic literature. In recent days, environmental
science and ecology are disciplines of modern science under which study of
the environment and its constituents is done with minute details. As
Science, they are established in the 20th century, but their origin can be
seen long back in the Vedic and ancient Sanskrit literature. The concepts
of environment differ from age to age, since it depends upon the condition,
prevalent at that particular time. In this paper, an effort is made to find
out the awareness of ancient Indian people about the environment. As
Sanskrit literature is so wide we refer here mainly to Vedic texts,
particularly the Vedic Samhitas.
In modern Sanskrit, the word Paryavarana is used for environment,
meaning which encircles us, which is all around in our surroundings. But in
the Atharvaveda words equivalent to this sense are used; such as
Vritavrita,6 Abhivarah,7 Avritah,8 Parivrita9 etc. Vedic view on the
environment is well-defined in one verse of the Atharvaveda where three
coverings of our surroundings are referred as Chandamsi : ‘Wise utilize
three elements variously which are varied, visible and full of qualities.
These are water, air and plants or herbs. They exist in the world from the
very beginning. They are called as Chandansi meaning ‘coverings available
everywhere.’ It proves the knowledge of Vedic seers about the basic
elements of the environment. According to one indigenous theory established
in the Upanishads, the universe consists of five basic elements³viz.,1.
earth or land, 2. water, 3. light or lustre, 4. air, and 5. ether.11 The
nature has maintained a status of balance between and among these
constituents or elements and living creatures. A disturbance in percentage
of any constituent of the environment beyond certain limits disturbs the
natural balance and any change in the natural balance causes lots of
problems to the living creatures in the universe. Different constituents of
the environment exist with set relationships with one another. The relation
of a human being with the environment is very natural as he cannot live
without it. From the very beginning of creation, he wants to know about it
for self-protection and benefit.
I. VEDIC APPROACH TO ENVIRONMENT The Vedic Aryans were children of
nature. They studied nature’s drama very minutely. Sand-storms and
cyclones, intense lightning, terrific thunderclaps, the heavy rush of rain
in monsoon, the swift flood in the stream that comes down from the hills,
the scorching heat of the sun, the cracking red flames of the fire, all
witness to power beyond man’s power. The Vedic sages felt the greatness of
these forces. They adored these activities. They appreciated these forces.
They worshiped and prayed to them due to regard, surprise and fear. They
realized instinctively that action, movement, creation, change and
destruction in nature are the results of forces beyond men’s control. And
thus, they attributed divinity to nature.
Origin of Environmental Science from Vedas
Divinity to Nature: Rigvedic hymns could be divided into
many parts, but their main part belongs to Natural hymns, the hymns related
with natural forces. Yet Vedic gods are explained in different ways by the
scholars of India and West, but speaking generally, the hymns addressed to
deities (Devata) are under the influence of the most impressive phenomenon
of nature and its aspects. The word Devata means divine, dignity which is
bright, strong, donor, and powerful. In these hymns we find prayers for
certain natural elements such as air, water, earth, sun, rain, dawn etc.
The glorious brightness of the sun, the blaze of the sacrificial fire, the
sweep of the rain-storm across the skies, the recurrence of the dawn, the
steady currents of the winds, the violence of the tropical storm and other
such natural energies, fundamental activities or aspects are glorified and
personified as divinities (Devata). The interaction with nature resulted in
appreciation and prayer but, indeed, after a good deal of observation.
Attributes assigned to deities fit in their natural forms and activities,
as Soma is green, fire is bright, air is fast moving and sun is dispenser
of darkness. The characteristics of these forces described in the verses
prove that Vedic seers were masters of natural science. In Vedic view, this
world consists of Agni i.e., fire or heat and Soma i.e. water. Sun (Surya)
is the soul of all which is moving and also of which is not moving. Indra
is most powerful god who kills Vritra, the symbol of cloud to free waters.
Vritra means one who covers and is derived from the root vri, to cover.
R.R.M. Roy opines that the main force of expansion in the Vedic cosmology
is Indra, and his chief adversary, the main force of contraction, is
Vritra. Muruts are Indra’s associates. Vedic seers pray boldly to these
natural forces and aspects for bestowing plenty and prosperity on them.
Aditi is praised as Devamata; the mother of all natural energies and she
symbolizes the Nature. A famous geologist S.R.N. Murthy has written on the
earth sciences in the Vedas. He has somehow a different opinion about Vedic
gods and hence states, ‘the natural geological aspects have been described
as Indra, Agni, Vayu, Varun, Usas etc.15 (2) Cosmic Order ‘Rita’ and
Varuna: In the Vedas, the order of the Universe is called ‘Rita.’ Rita
reduces chaos to the cosmos, and gives order and integration to matter. It
also gives symmetry and harmony in the environment. Hence the conception of
Rita has an aesthetic content too; it implies splendour and beauty. It is
for this reason that the Vedic gods, upholding Rita, are all lawful, and
beautiful and good. Their beauty is a significant attribute. Rita is
defined variously by scholars in different Vedic contexts, but in general
sense it has been elaborated as great ‘cosmic order’ which is the cause of
all motion and existence, and keeps the world in order.
No one can ignore it, even gods are abided by the ‘Rita’ and they
are born of Rita. It is controlling and sustaining power. It sustains sun
in the sky. Rita as Universal Law governs everything in the cosmos. The
whole of the manifested universe is working under Rita. S.R.N. Murthy
assumes it as a law of gravitation in simple form. According to H.W.Wallis
‘The principle of the order of the world, of the regularity of cosmic
phenomena, was conceived by the Rishis to have existed as a principle
before the manifestation of any phenomena. The phenomena of the world are
shifting and changeable, but the principle regulating the periodical
recurrence of phenomena is constant; fresh phenomena are continually
reproduced, but the principle of order remains the same; the principle,
therefore, existed already when the earliest phenomena appeared.’ In the
Vedas, Varuna is depicted as the Lord of Rita, the universal natural order.
He is sovereign god, great king, law-maker and ruler of cosmos and even of
the gods. Basically, he is regarded as the Lord of water and ocean but
chiefly he controls and keeps the world in order. From his throne on high
he looks down upon all that happens in the world, and into the heart of
man. ‘By the law of Varuna heaven and earth are held apart. He made the
golden swing, the sun to shine in heaven. He has made a wide path for the
sun. By his ordinances the moon shining brightly moves at night, and the
stars placed up on high are seen at night but disappear by day. He causes
the rivers to flow. As a moral governor Varuna stands far above any other
deity. Thus, the concept of Varuna represents the consciousness of Vedic
seers in respect to controlling and balancing the natural forces in the
environment.
(3) Division of Universe:
Vedic seers have a great vision about the universe. The universe is made on
scientific principles, and that’s why it is well measured. The universe
consists of three intertwined webs, Prithivi, Antariksha and Dyau. Vedic
scientists dividedOrigin of Environmental Science From Vedas 161 even the
length in three calling them upper, medium and lower. The tripartite
division of the universe into three regions³Prithivi, the earth,
Antariksha, the aerial or intermediate region which is between heaven and
earth, and Dyau, the heaven or sky is very well established in the Vedic
literature. Prithavi can be given a scientific name ‘observer space.’ It is
our space, the space in which we live and die, whatever we can see and
observe. From one end of the universe to the other end is the expanse of
Prithivi, and that is what the name Prithivi means: the broad and extended
one. Dyau can be termed ‘Light space’ because light propagates in this
space. Antariksha can be termed as ‘Intermediate space’ as this space
exists in between observer space and light space. A verse from the
Yajurveda states that the division of universe was done on a subtle level,
and not on gross level. The Vedic sages had the capability of looking at
such a subtle level, which is beyond the reaches of modern science. Here;
in reference to environmental study, we regard the division of the universe
as the most important concept of the Vedas. Though a large number of gods
are described in the hymns, and it is very difficult to arrange them in
different classes, Yaska in his Nirukta talks about three Gods: Agni in
earth, Vayu or Indra in atmosphere and Sun in heaven. Each one of them is
known by various names depending on the different actions performed. These
three gods are three major forms of energy, fire on earth, air in
intermediate space and light in the upper region. Other energies of those
regions are related to or under them. So generally, gods are classified in
three groups called upper, middle and lower, and, therefore, provide a
system to study the atmosphere and its all aspects. Regarding global
harmony, Vedic seers always pray for the welfare of all creatures and all
regions.
CONCEPT OF THE EARTH ‘PRITHVI’
The concept of the form of the earth in the Rig-veda is most
fascinating. It is mostly addressed along with the heaven into a dual
conception (Rodasi, Dyavaprithivi). There is one small hymn addressed to
Prithivi, while there are six hymns addressed to Dyavaprithivi. Prithivi is
considered the mother and Dyau is considered the father in the Vedas, and
they form a pair together.
One of the most beautiful verse of the Rig-veda says, ‘Heaven is my
father, brother atmosphere is my navel, and the great earth is my mother.’
Heaven and earth are parents: Matara, Pitara, Janitara in union while
separately called as father and mother. They sustain all creatures. They
are parents of all gods. They are great (Mahi) and widespread. Earth is
described as a goddess in Rig-veda.
In the Atharvaveda, the earth is described in one hymn of 63
verses. This famous hymn called Bhumi Sukta or Prithvi Sukta indicates the
environmental consciousness of Vedic seers. The seers appear to have
advanced understanding of the earth through this hymn. She is called
Vasudha for containing all wealth, Hiranyavaksha for having a gold bosom
and Jagato Niveshani for being the abode of the whole world. She is not for
the different races of men alone but for other creatures also.25 She is
called Visvambhara because she is representative of the universe. She is
the only planet directly available for the study of the universe and to
realize the underlying truth. This is wide earth which supports varieties
of herbs, oceans, rivers, mountains, hills etc. She has at places different
colours as dark, tawny, white. She is raised at some places and lowered at
some places. The earth is fully responsible for our food and prosperity.
She is praised for her strength. She is served day and night by rivers and
protected by sky. The immortal heart of earth is in the highest firmament
(Vyoma). Her heart is sun. ‘She is one enveloped by the sky or space and
causes the force of gravitation. She is described as holding Agni. It means
she is described as the geothermal field. She is also described as holding
Indra i.e., the geomagnetic field. The earth is described then as being
present in the middle of the oceans (sedimentary rocks) and as one having
magical movements.’ The hymn talks about different energies which are
generated from the form of the earth. ‘O Prithibi! thy centre, thy navel,
all forces that have issued from thy body- Set us amid those forces;
breathe upon us.’ Thus, the earth holds almost all the secrets of nature,
which will help us in understanding the universe. She is invested with
divinity and respected as a mother. ‘The earth is my mother and I am Her
son.’ The geographical demarcations on this earth have been made by men and
not by nature.
The knowledge of Vedic sciences is meant to save human beings
from falling into an utter darkness of ignorance. The unity in diversity is
the message of Vedic physical and metaphysical sciences. Essence of the
environmental studies in the Vedas can be put here by quoting a partial
Mantra of the Ishavasyopanishad ‘One should enjoy renouncing or giving up
others part. Vedic message is clear that the environment belongs to all
living beings, so it needs protection by all, for the welfare of all. Thus,
the study proves the origin of environmental studies from the Vedas.
K Rajaram IRS 10125
On Fri, 10 Jan 2025 at 06:57, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*The Symbiotic Hypnosis
>
>
>
> Hypnosis means total relaxation and focused attention and response to
> suggestions. In free and healthy nature one gets into total hypnosis
> because of nature and nature takes over the role of continuous symbiotic
> suggestions. Understanding as feeling, under the hypnosis of nature, makes
> one part of nature and participate with the Biosphere as a limb of the
> Biosphere. Nature becomes one’s own macro body.
>
> The love bond with nature, takes to healthy Physiology, making the body
> responsive to the healthy nature. One becomes healthy and happy because
> nature is healthy and happy. One yearns more for nature and less for
> machines, as machines actually substitute nature and machines have no
> feelings and emotions.
>
> In hypnosis all the seven octillion cells in one team up, making one
> exhale and express vocally mainly in hypnotizing messages, converting the
> other life forms into teaming up emotionally. Free and healthy nature has
> the basic feature of hypnosis on every life form. Symbiotic living with
> emotional bonding with nature, takes one to symbiotic paradigms of
> perception, where nature pours answers even without the need for questions.
> Nature mothers continuously.
>
> The minimum every University has to do is to start free nature without
> human Tampering’so that the basic feature of nature, the symbiotic
> biosphere that creates the symbiotic hypnosis among the life forms
> germinates, sprouts and grows. When the macro hypnosis of organisms, takes
> over as a feature of Geography, one voyages into new and new discoveries,
> discoveries that often take to spell binding revelations, making education
> the experiencing of the unending spell, the wonderful hypnosis.
>
> Imagine now our situation where to be scientific you have to detach
> yourself from nature, convert nature into a subject matter in which you
> have no role, employ technology so that your emotional indifference to the
> subject matter or nature gets fortified. This scientific indifference has
> become the fatal scientific insensitivity. We live in the era of Darwinian
> Economics, where we destroy nature continuously and count the destruction
> as profit. Every nation state has entered the frenzy industrialization,
> which certainly results in the destruction of nature. Nature lost or almost
> lost its basic power hypnotic symbiosis.
>
> It is for every university to revive the power of hypnosis by nature, from
> whatever is still alive, by starting the Free Nature Parks.
>
> Individually you can do your micro bit in reviving free nature, if you
> take the revival of free nature, the mission of your life. In your own
> small garden you can experience the hypnotic spell of the
> plants,trees,birds,bees etc and develop the natural paradigms of education.
>
> YM Sarma
>
> Chat GPT
>
> The passage you shared seems to be a philosophical reflection on the
> relationship between humans and nature, exploring the idea of symbiosis and
> hypnosis. It suggests that in a natural, unaltered state, the environment
> plays a role similar to hypnosis by offering continuous suggestions that
> guide life forms to live in harmony with each other and the Biosphere. This
> "hypnosis" is characterized by a profound emotional bond with nature, which
> leads to health and well-being.
>
> According to the text, the disconnect from nature—exemplified by
> technological advancements and industrialization—has caused a loss of this
> symbiotic relationship. The author stresses that universities and
> individuals have a role in revitalizing this bond by promoting "free
> nature" parks or spaces where humans can reconnect with nature and
> experience its hypnotic influence. The ultimate aim is for people to
> perceive the world through the "symbiotic paradigms of perception" shaped
> by nature’s inherent wisdom and nurturing force.
>
> The author seems to argue that modern scientific and technological
> approaches often foster emotional detachment from nature, which can have
> negative effects, especially when industrialization leads to the
> destruction of the environment. Reviving the natural hypnotic bond, on both
> a personal and institutional level, is presented as essential for restoring
> the balance and health of both individuals and the planet.
>
> It’s a call to action for both universities and individuals to contribute
> to restoring the symbiotic relationship with nature, whether through
> establishing natural spaces or fostering a mindset that appreciates and
> nurtures our connection to the environment.
>
> Do you want to explore any specific part of this message in more detail?
>
>
>
>
>
--
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