This section is from the book "Holistic Medicine", by Shriniwas J. Kashalikar.
It may be appreciated that this interpretation tallies with the concept of ahimsa, concept of sthitapradnya. and also the concept of rebirth (as shall be discussed latter) and concept of yoga in Bhagavadgeeta.
However, this profound meaning of ahimsa b eing difficult to appreciate, the precepts of non-violence (which actually should be the result of or the function of comprehension of the universal concept of indestructibility) became prevalent and popular in restricted sense i.e non-violence Thus, extreme degree of non-violence at times turned into irrational dogm a.
Even Mahatma Gandhi apparently pressed it in the form of arbitrary egalitarian ethic of non-hurting, non-killing etc rather than in its true perspective viz result of divine wisdom and enlightenment and self realization.
This does have sense however. This is because, killing is usually due to ignorance and for petty selfishness resulting there from. Non killing therefore does help an individual to liberate himself from his own petty identity and bigobry.
Thus, the process of being truthful is in harmony with observance of non-violence, because both are conducive to transformation of an individual and society into higher state of existence.
Ho wdoes this characteristic awareness and responsiveness affect the total being of an individual?
Continuous and prolonged practice of the principle of ahimsa would act as abehavioral therapy for the individual for overcoming subjective lowliness and becoming kind.
The clues for probable mechanisms involved in the effects of ahimsa include the following:
1 Cerebral morphogenebc radiation (CM R) system responsive to extraneous electromagnetic field as hypothesized by Roger Coghill (1938, 1989). It is certainly probable that final perspective of ahimsa sets an appropriate state of equilibrium between 'internal' world and consciousness of the individual and the cosmic external' world in every conceivable dimension, thus leading to neuroendocrine and neuro-immuno-endocnnological effects The details of these are however to be found in textbooks of respective disciplines Suffice it to say that many physiological phenomena and clinical conditions including Sudden Infant Death Syndrome and AIDS are thought by Coghill to be influenced by CMR
2 The field of developmental neuroimmunoendocrinology developed by Norman Geschwind is remarkable in this respect and established brilliant correlation between psychic, neural, embryological, immune and endocrine phenomena in body and elucidates intricate relationship between apparently unrelated systems.
3 Electromagnetic field [EM.F], through variable coherence may affect bio logical organisms including man Harold Burr and Northrop expounded Electrodynamic Field Theory of Life The field is also called Field" Leonard Ravits a pupil of Burr's maintains that EMF pattern the nervous system and regulate every component part of it from within and without and define living matter in terms of four dimensional time-space and energy. (Smith C , Electromagnetic Man, Pg 38-39).
Thus not in the crude sense of die word 'behavior", which behaviorist Watson used but in broader and realistically profound sense of die word, thoughts, feelings, attitudes, perspective etc. probably constitute Irving' aspects of physics .
One may call them physical aspects of life or consciousness as HI, or super or supra physical or transphysical entities Ambitious theory of Supersbing' expounded by Green and Schwars attempts to prove these phenomena mathematically Moreover, modem concepts of physics with the proposition of eleven dimensions also support this vie wof continuum with higher levels of consciousness "existing" in peculiar "non- yes, non-no existence", (quite dissimilar to perceptible existence) incorporating everything in the universe.
If ahimsa is not understood properly, it can be turned into meek and disastrous submission or listless and dangerous prostration in front of die enemies of mankind One of the greatest forces assisting conscious evolution of mankind gets, transformed in this way, into a worst possible self destructive weapon The arbitrary precept -of non violence can lead to confusion, disbelief, frustration and sometimes worst violence as a result of explosion of suppressed aspirations and injustice imposed by enemies of mankind.
"Asteya" means non stealing; in routine sense of the word. The deeper meaning however is conviction that one's own self is such that nothing can be added or no tiling can be removed from it.
With this conviction the petty desire of stealing can no more seise the person.
The social significance of this is obvious One performs his day-to-day activities and professional activities without bringing in petty motivations and vested interests But he does it as a service to the universal will or Gods will. Exploitation gradually ceases due to practice of asteya.
Asteya has many psycho-physio logical influences which are beneficial to the yoga practitioner, (though these are not scientifically show).
In absence of asteya one constantly dwells in the illusory petty identity of one's self This leads to a) Fear or dreams of future, b) Guilt or pride about the past, c) Fear of death, d) Worry about the progeny, e) Fear of thefts. All these and many other such feelings constitute the causes of stress and affect the body of the person adversely.
The mechanisms underlying are not clear. But may involve Central Partem Generators (CPG|, limbic system, hypothalamus, autonomic nervous system and endocrine glands etc affecting metabolic activities in different parts of body.
Asteya in true sense can avert psychosomatic disturb ances such as hyperacidity .insomnia, lassitude, pains ft aches of unknown origin, cervical spondylitis S bronchial asthma.
However, when arbitrarily imposed or practiced, asteya can cause confusion, disbelief and value crisis.