Let's think : By Dr.King, Swami Satyapriya

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   Perhaps, on this Earth, the only being that troubles itself with how it came here is the human being. All other creatures are busy struggling with just one concern — how to survive in this world!

In most religions, there are creation stories that explain that 'an all-powerful God' created this world. These stories take many forms. Humans imagine the creator to possess qualities similar to themselves — authority, compassion, generosity, and a sense of fatherhood.

In Chapter 49, Verse 13 of the Quran, Allah says:

"O mankind! We created you from a single male and a single female, and made you into nations and tribes so that you may know one another — not so that you may hate one another."

A similar story appears in the Bible as well. There, God creates Adam and Eve, and it is said that all of humanity descends from this original pair. In Hinduism too, there is the story of Brahma, the creator of the world.

According to all these stories, the creator is different from the creation. The creator is the original source, and creation is something that has emerged from that source.

However, there is an interesting point to note in these stories — they portray only humans as the direct descendants of God. All other living beings in the world are described as if they exist merely to serve human beings!

But this simple view of creation, which resembles a human-like act, did not satisfy the ancient Sankhya philosophers of India. They proposed their own theory of evolution.

According to them, there is no creator for this world. Instead, the world has taken shape as a result of a continuous process of evolution.

They said that in the beginning, there existed a primordial state called 'Pradhana'. In reality, this 'Pradhana' is not a substance, but a state of equilibrium among three competing qualities — Sattva, Rajas, and Tamas. Through processes of self-reproduction and recombination, this 'Pradhana' evolved into the entire physical world. The Sankhyas called it 'Prakriti'.

However, they then faced a fundamental question. What is the use of such a diverse and pleasure-giving Prakriti if there is no one to experience it? Therefore, they proposed the existence of 'Purusha' — a conscious principle that exists alongside Prakriti and is capable of experiencing it. Since Purusha is conscious, it can experience the world.

Thus, in Sankhya philosophy, the idea of a creator was rejected and replaced with the concepts of 'Bhoghya' (Object) and 'Bhoghi' (Subject). The physical world is the object to be experienced, while the embodied conscious beings — the Purushas — are the experiencers.

Yet, a deeper question remained unresolved. Where did this 'Pradhana' come from? Even though it does not possess the capacity to experience, what drove it to evolve into such a diverse world? Likewise, the origin of the Purushas remained a mystery. If there is no creator, how did they come into existence? Thus, the question remained unanswered.

The Vedanta philosophers of India rejected the Sankhya argument. They argued that an insentient and inert 'Pradhana' cannot, on its own, evolve into such a diverse world.

For such a profound process, there must be intelligence, an evolving intention, and a purpose. But none of these exist in inert 'Pradhana'. And the question of the origin of the Purushas still remained. Who created them?

The Vedic rishis deeply contemplated and debated these questions. Although they arrived at various answers, none gave them complete satisfaction. However, they knew that there existed a certain path that could answer all questions — that path was 'meditation'.

So, they entered into deep meditation. As expected, they found the answer. But this answer came only when they transcended the boundaries of the mind. After all, what is meditation if not going beyond the limits of the mind?

When they emerged from meditation, they found no adequate means to express the truth they had realized. They exclaimed:

"That cannot be seen, heard, or experienced through any of our senses. Nor can it be grasped by the mind. It is different from what we know, and beyond what we do not know. We have not fully understood It, nor do we know how to explain It to others."

But in this world, every experience must somehow be communicated to another — that is human nature. How can that be done?

In the Chandogya Upanishad, the father Uhddaalaka explains this to his son Shvetaketu and says:

"That which pervades this entire universe, that which gives consciousness to everything — that indeed is the Atman. That is the ultimate reality."

This means that both the inert world and all conscious beings are different expressions of the same Atman. In other words, each one of us is the very form of that Atman.

From here arises the famous Upanishadic statement — "Tut-twum-Uh-see — You are That."

Before making this final declaration, Uhddaalaka had tried to explain in detail how the world came into existence, using long experiments and reasoning.

Therefore, no one created this world. It was not created by any God. The simple truth here is that there is no distinction between creator and creation. That one reality itself has transformed into the world we see everywhere. However, the subtle point to note is this — even after this transformation, the original reality remains unchanged!

This is echoed in an Upanishadic mantra:

"That is whole. This world is also whole. For this world has emerged from that wholeness. Even after this whole world has come out of that wholeness, that source remains as complete as before."

Thus, the question now is no longer about the origin of the world — but about who we truly are!  Haga clic para españolKlicken Sie hier für die deutsche Versionहिंदी के लिए क्लिक करेंతెలుగు కోసం క్లిక్ చేయండిಕನ್ನಡಕ್ಕಾಗಿ ಕ್ಲಿಕ್ ಮಾಡಿ     --------------------------------------------------------------------

 

© Dr. King, Swami Satyapriya 2026

You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

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   ಕೇವಲ ಒಂದು ಪೀಳಿಗೆಯ ಹಿಂದೆ, ಕಥೆ ಹೇಳುವ ಒಂದು ಪದ್ಧತಿ ಇತ್ತು. ಪ್ರತಿಯೊಬ್ಬ ಮಗುವೂ ತನ್ನ ಅಜ್ಜಿಯ ಮಡಿಲಲ್ಲಿ ಬೆಳೆಯುತ್ತಿತ್ತು ಮತ್ತು ಆಕೆ ಅದ್ಭುತ ಕಥೆಗಳ ಮೂಲಕ ಮಗುವನ್ನು ಮಂತ್ರಮುಗ್ಧಗೊಳಿಸುತ್ತಿದ್ದಳು. ಈ ಕಥೆಗಳು ಮಗುವಿನ ಮೇಲೆ ದೀರ್ಘಕಾಲದ ಪ್ರಭಾವ ಬೀರುತ್ತಿದ್ದವು.

ಈ ಕಥೆಗಳು ಸಾಮಾನ್ಯವಾಗಿ ಒಂದು ನೈತಿಕ ಮೌಲ್ಯ ಅಥವಾ ಪಾಠವನ್ನು ಹೊಂದಿರುತ್ತಿದ್ದವು ಮತ್ತು ಅವುಗಳ ಸುತ್ತ ಆಸಕ್ತಿದಾಯಕ ಕಥನಗಳನ್ನು ಹೆಣೆಯಲಾಗುತ್ತಿತ್ತು. ಅವು ಸಕ್ಕರೆಲೇಪಿತ ಮಾತ್ರೆಗಳಂತೆ. ಮಾತ್ರೆಯಲ್ಲಿನ ಔಷಧಿಯು ರುಚಿಯಾಗಿಲ್ಲದಿದ್ದರೂ, ಸಕ್ಕರೆಯ ಲೇಪನವು ಅದನ್ನು ಇಷ್ಟಪಡುವಂತೆ ಮಾಡುತ್ತಿತ್ತು. ಮಗುವಿಗೆ ತಿಳಿಯದೆಯೇ ಅದು ಕಹಿ ಔಷಧಿಯನ್ನು ನುಂಗುವಾಗಲೂ ಕೇವಲ ಸಕ್ಕರೆಯ ಲೇಪನವನ್ನು ಆನಂದಿಸುತ್ತಿತ್ತು.You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

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    बस एक पीढ़ी पहले, कहानी सुनानेकी एक परंपरा थी। हर बच्चा अपनी दादीकी गोदमें बड़ा होताथा, और वह अद्भुत कहानियोंसे बच्चेको मंत्रमुग्ध कर देती थी। इन कहानियोंका बच्चेपर दीर्घकालिक प्रभाव पड़ताथा।

इन कहानियोंमें आमतौरपर एक नैतिक मूल्य या सीख होती थी, जिसे रोचक ढंगसे प्रस्तुत कियाजाता था। वे शक्कर चढ़ी हुई गोलियोंकी तरह थीं। भलेही भीतरकी दवा स्वादिष्ट न हो, लेकिन शक्करकी परत उसे आनंददायक बना देती थी। बिना जानेही बच्चा कड़वी दवा निगल लेताथा, और उसकी ऊपरी मिठासका आनंद लेताथा।You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

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   కేవలం ఒక తరం ముందు, కథలు చెప్పే ఒక సంప్రదాయం ఉండేది. ప్రతి పిల్లవాడు తన అమ్మమ్మ ఒడిలో పెరుగుతుండేవాడు, ఆమె అద్భుతమైన కథలతో పిల్లవాణ్ని మంత్ర ముగ్ధుడిని చేసేది. ఈ కథలు పిల్లవాడిపై దీర్ఘకాలిక ప్రభావాన్ని చూపేవి.

ఈ కథల్లో సాధారణంగా ఒక నైతిక విలువ లేదా పాఠం ఉండేది, వాటిని ఆసక్తికరమైన కథనాలతో నేసి చెప్పేవారు. అవి చక్కెరపూత ఉన్న మాత్రల లాంటివి. మాత్రలో ఉన్న ఔషధం రుచిగా లేకపోయినా, ఆ చక్కెరపూత దానిని ఇష్టపడేలా చేసేది. పిల్లవాడు తెలియకుండానే కఠినమైన ఔషధాన్ని మింగుతూ, కేవలం చక్కెరపూతనే ఆస్వాదించేవాడు.You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

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   Noch vor einer Generation gab es eine Tradition des Geschichtenerzählens. Jedes Kind wuchs im Schoß seiner Großmutter auf, und sie fesselte das Kind mit wunderbaren Geschichten. Diese Geschichten hatten eine nachhaltige Wirkung auf das Kind.

Diese Geschichten trugen meist einen moralischen Wert oder eine Lehre in sich, eingebettet in fesselnde Erzählungen. Sie waren wie zuckerüberzogene Pillen. Auch wenn die Medizin im Inneren nicht angenehm war, machte die süße Hülle sie genießbar. Ohne es zu merken, schluckte das Kind die bittere Medizin und genoss dabei die Süße.

You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

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   Hace apenas una generación, existía una tradición de contar historias. Cada niño crecía en el regazo de su abuela, y ella lo cautivaba con relatos maravillosos. Estas historias dejaban un impacto duradero en el niño.

Estas historias solían llevar un valor moral o una lección, entretejidos en narrativas atractivas. Eran como pastillas recubiertas de azúcar. Aunque el medicamento en su interior no fuera agradable, el recubrimiento dulce lo hacía disfrutable. Sin darse cuenta, el niño tragaba la medicina amarga mientras disfrutaba la dulzura.You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

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   Just a generation ago, there was a tradition of storytelling. Every child grew up in its grandmother's lap, and she would captivate the child with wonderful stories. These stories had a long-lasting impact on the child.

These stories usually carried a moral value or lesson, woven into engaging narratives. They were like sugar-coated pills. Even if the medicine inside was not pleasant, the sugar coating made it enjoyable. Without realizing it, the child would swallow the bitter medicine while enjoying the sweetness.

Our brain is skilled at imitating others. And these 'others', need not be real people; they can even be fictional characters from stories. So, the true purpose of stories is to shape personality under the guise of entertainment. Here, I am talking about shaping a child's behavior as it develops.

We often speak about inner voices that guide us, when we make decisions. Based on what seems to arise from within us, we act accordingly.
I am not denying the possibility of an innate inner voice that may be unique to an individual. But in most cases, as we grow up listening to these stories, these inner voices are gradually formed over a period of time.

These stories act as conditioners of our subconscious. When a similar situation arises in real life, even without conscious choice, the brain automatically suggests the appropriate course of action.

This shaping of personality may happen by portraying the hero of an epic as an role model. The hero may be highly idealized and surreal. Similarly, by focusing on the villain, and on the suffering that results from his actions, these stories convey unacceptable traits. Whether the epic has any historical basis or not, or whether it is fictional, does not really matter.

Almost every society has such stories, that prime our thinking process, under the garb of entertainment. Yet, we often fail to recognize the importance of such stories in our mental development.

I have seen people debate the historicity of great Indian epics like Ramayana or Mahabharata. On the other hand, I have also seen modern nationalists, being absorbed in proving their historicity. But in this confusion, we forget an important aspect of these stories.

Indian epics like Ramayana or Mahabharata are filled with deliberate narration. Their portrayal is more dramatic than realistic.
The hero is always admirable in every way, and the villain is always deserving of dislike. Such portrayal may make these stories appear unrealistic and fictional. Consequently, many people make the mistake of dismissing these stories as myths.

That is where we go wrong.

In reality, these stories are more valuable for their impact on the mind than for their historical accuracy.

This is not limited to India alone. Every society in the world, regardless of its religious leaning or history, has gone through this stage.
Many modern societies have left these stories far behind. They have rejected them as religious impositions, or as mere poetic imagination, without any substance.

Fortunately, in India, many people still enjoy storytelling. Even though the source of these stories has shifted from a grandmother's lap to television screens, they still retain the potential to serve the same purpose.
But unfortunately, modernization and new technologies have begun to place more emphasis on the entertainment aspect of these stories, rather than on their real purpose. This creates a void in the personality formation of the younger generation.

Any void is an open invitation to undesirable influences. It gradually gets filled with primitive tendencies, and as a result, they become strongly individual-centered. This can eventually come into conflict with the collective perspective that is essential for a healthy society.

There is another negative trend as well. Sometimes, these stories are used as tools to promote certain religiously distracted behaviors.
Ideally, right and wrong should be determined by the consequences of any action. But when they are judged based on how well they align with the commands of a religious text, living as part of a healthy society takes a back seat. Being subordinate to a deity becomes primary. That is when the 'inner voice' gets distorted.

Such a shift can lead to religion-driven hatred and conflicts.

It is time we recognize the risks of exaggerating the role of religion in our lives.The Storytelling Void: Why modern families are losing their moral compass

Fortunately, some people have begun to recognize these risks. The idea of "religion for humans" is replacing "humans for religion." That is a very encouraging development.

On the other hand, …

In developed parts of the world, family systems have already collapsed. Grandmothers have moved to old-age homes or are living alone. There is no storytelling, but only "telling stories of miseries" remain.
Inner voices are being guided by primitive tendencies.

Even in countries like India, nuclear families are rapidly becoming common, creating a void in the growing child's mind.

Any void is an open invitation to troubling tendencies. It is time we recognize these mistakes.

If possible, bring back grannies, and enjoy storytelling for its true value. And subject your children to that joy for their own benefit.  If this  resonated with you, I invite you to join my weekly readership. I publish a new deep-dive every Saturday, moving beyond the surface to look at the questions that truly matter. No paywalls, no "bait"—just a direct share from my mind to yours. Click to subscribe.  Haga clic para españolKlicken Sie hier für die deutsche Versionहिंदी के लिए क्लिक करेंతెలుగు కోసం క్లిక్ చేయండిಕನ್ನಡಕ್ಕಾಗಿ ಕ್ಲಿಕ್ ಮಾಡಿ   

 

© Dr. King, Swami Satyapriya 2026

You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

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 Focus. Calm. Clarity.  Responding to my lecture on the topic, "Meditation can be used to reduce aggressive behavior," a school teacher asked me two questions.

First, she wanted to know at what age children can be introduced to meditation practices.

Second, she asked whether I support her method of making children chant "Om" to calm a noisy classroom. According to her own experience, doing so calms the children at least for a short while.

Both these questions are very interesting and require a somewhat detailed answer. That is what we will look at in this section.

First — at what age should a child be taught meditation?

If, unlike many parents today, the child is not excessively exposed to the noise of the internet and mobile devices, the child's brain will be in an ideal state to receive any form of meditation practice. That young brain is like soft clay — very easy to shape. External disturbances that distract it are minimal compared to ours. That is precisely why this is the right time to begin meditation.

However, as seen in the second question, meditation should not be treated as a tool for temporary problem-solving. If proper meditation practice had already been cultivated, such situations would rarely arise.

So then, what is the right age to teach meditation?

From your name, it appears that you are Indian. If that is true, you should take pride in your ancestors, who studied this subject extensively.

In ancient India, when children entered school, they were initiated into a mantra called the Gayatri Mantra. This tradition is thousands of years old and is mentioned in the Vedas. It is a short mantra that must be chanted in a specific way, twice a day, for a specific duration. Its purpose is to stimulate the brain's capacity for perception.

It goes without saying that this helps children concentrate on their studies. Even later in life, a sharp mind proves highly beneficial.

Therefore, it is advised that this mantra be chanted throughout one's life. An important point to note is that even on days when other mantras are not permitted to be chanted, this one must not be missed.

Chanting any mantra regularly becomes a form of meditation. Though its primary purpose is to sharpen perception, it also calms the mind and brings clarity to thinking.

Even though this practice has continued for thousands of years, due to various misconceptions, this ancient meditation method is gradually being neglected. Let us address a few questions for clarity.

Question 1: At what age should this practice begin?

Traditionally, the age at which children are admitted to school is called Garbashtama — meaning eight years including the time spent in the mother's womb. Roughly speaking, this corresponds to about seven years after birth.

However, if you want to shape the child into a great scholar, schooling may begin as early as five years of age. Meditation practice can also begin at that age.

Question 2: Is this meditation limited to certain castes?

Today, it appears to be limited to Brahmins. But traditionally, not only Brahmins but people of other varnas were also required to receive education. Naturally, everyone was eligible for this meditation practice.

Question 3: Is this practice gender-specific?

Today, it appears to be limited to boys. But that was not the case earlier. This is a later distortion. In ancient India, girls, just like boys, were eligible to attend school. Therefore, both were expected to practice this meditation.

Over time, due to social changes, this practice was altered. The original scriptures do not prohibit education for girls. In some places, it is said that girls do not need education because their primary role is managing the household. This is not a strict rule — it is merely a division of roles. In today's context, there is no need to follow it rigidly.

Question 4: Does chanting the Gayatri Mantra harm the female reproductive system?

Nothing could be more absurd! If someone makes such a claim, ask them for evidence — whether scriptural, logical, or experimental.

They will not be able to provide any, because this is a baseless misconception.

Question 5: Can non-Hindus chant the Gayatri Mantra? Would it go against their religion?

Anyone who understands the meaning of this mantra will realize that it can apply to the concept of God in any religion. There is nothing in it that is restricted to a single religion.

I have discussed these topics in greater detail in my book "A Mantra to enhance your mental capabilities."

Therefore, all children can be taught to chant this mantra. However, to be effective, it must be practiced regularly, without fail, for a certain period.

How does this mantra work?

The sound structure of this mantra balances the attention system in the brain of the person chanting it, thereby enhancing concentration. However, it provides only the required level of concentration — not excessive concentration.

This level of concentration is what a child needs while studying different subjects. It also helps in handling various tasks later in life.

Excessive concentration, however, can cause a person to become completely absorbed in a single subject, making it difficult to handle multiple tasks simultaneously. What is needed is balanced concentration — not total absorption.

Doesn't chanting "Om" also increase concentration? Then why not use "Om" instead of the Gayatri Mantra?

Prolonged chanting of "Om" can lead to excessive concentration. Studies on certain meditation methods based on "Om," promoted by some teachers, suggest that excessive concentration may lead to certain adverse effects.

Traditionally, "Om" meditation was permitted only for those who had renounced worldly life and were fully dedicated to spiritual pursuit — the sannyasis. Their sole goal was liberation from worldly bondage. For such individuals, complete concentration is highly beneficial, as it quickly leads them to a fully stilled state of mind — what Patanjali calls "Niruddha Chitta." This ultimately leads to the supreme goal they seek.

However, for a person living a normal life, this same Niruddha Chitta state can become an obstacle rather than a help, because it does not support engagement in everyday activities. Let me repeat — concentration is needed, but not total absorption.

Therefore, teaching "Om" meditation to children is not the right choice. And once again — do not use meditation as a temporary solution to problems.

If children are noisy in your classroom, redirect their attention to some creative activity. This will not only calm them but also help their abilities blossom.

Teach children meditation — but not centered on "Om." Reserve "Om" for a specific purpose.  Haga clic para españolKlicken Sie hier für die deutsche Versionहिंदी के लिए क्लिक करेंతెలుగు కోసం క్లిక్ చేయండిಕನ್ನಡಕ್ಕಾಗಿ ಕ್ಲಿಕ್ ಮಾಡಿ  

 

© Dr. King, Swami Satyapriya 2026

You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

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   "ಧ್ಯಾನವನ್ನು ಆಕ್ರಮಣಕಾರಿ ವರ್ತನೆಯನ್ನು ಕಡಿಮೆ ಮಾಡಲು ಉಪಯೋಗಿಸಬಹುದು" ಎಂಬ ವಿಷಯದ ಮೇಲೆ ನಾನು ಮಾಡಿದ ಉಪನ್ಯಾಸದ ಬಗ್ಗೆ, ಪ್ರತಿಕ್ರಯಿಸುತ್ತಾ ಒಬ್ಬ ಶಾಲಾ ಶಿಕ್ಷಕಿ ನನಗೆ ಎರಡು ಪ್ರಶ್ನೆಗಳನ್ನು ಕೇಳಿದ್ದಾರೆ.

ಮೊದಲನೆಯದಾಗಿ, ಮಕ್ಕಳನ್ನು ಧ್ಯಾನಾಭ್ಯಾಸಗಳಿಗೆ ಯಾವ ವಯಸ್ಸಿನಲ್ಲಿ ಪರಿಚಯಿಸಬಹುದು ಎಂಬುದನ್ನು ತಿಳಿದುಕೊಳ್ಳಲು ಅವರು ಬಯಸಿದ್ದಾರೆ.

ಎರಡನೆಯದಾಗಿ, ಗದ್ದಲಮಯ ತರಗತಿಯನ್ನು ಶಾಂತಗೊಳಿಸಲು ಮಕ್ಕಳಿಂದ "ಓಂ" ಜಪ ಮಾಡಿಸುವ ತಮ್ಮ ವಿಧಾನವನ್ನು ನಾನು ಸಮರ್ಥಿಸುತ್ತೇನೆಯೇ ಎಂದೂ ಕೇಳಿದ್ದಾರೆ. ಅವರ ಸ್ವಂತ ಅನುಭವದ ಪ್ರಕಾರ, ಹಾಗೆಮಾಡುವುದು ಮಕ್ಕಳನ್ನು ಸ್ಚಲ್ಪ ಹೊತ್ತಿನಮಟ್ಟಿಗಾದರೂ ಶಾಂತಗೊಳಿಸುತ್ತದೆ.

ಈ ಎರಡೂ ಪ್ರಶ್ನೆಗಳು ತುಂಬಾ ಆಸಕ್ತಿದಾಯಕವಾಗಿವೆ, ಮತ್ತು ಸ್ವಲ್ಪ ವಿವರವಾದ ಉತ್ತರವನ್ನು ಅಪೇಕ್ಷಿಸುತ್ತವೆ. ಅದನ್ನೇ ಈ ಭಾಗದಲ್ಲಿ ನಾವು ನೋಡೋಣ.You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.

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  ఏకాగ్రత. శాంతి. స్పష్టత. "ధ్యానం ద్వారా ఆగ్రహ ప్రవర్తనను తగ్గించవచ్చు" అనే విషయంపై నేను ఇచ్చిన ఉపన్యాసానికి స్పందిస్తూ, ఒక పాఠశాల ఉపాధ్యాయురాలు నన్ను రెండు ప్రశ్నలు అడిగారు.

మొదటగా, పిల్లలను ధ్యానాభ్యాసాలకు ఏ వయస్సులో పరిచయం చేయవచ్చో తెలుసుకోవాలని ఆమె కోరుకున్నారు.

రెండవదిగా, గోలగా ఉన్న తరగతిని శాంతపరచడానికి పిల్లలతో "ఓం" జపం చేయించే తన విధానాన్ని నేను సమర్థిస్తున్నానా అని అడిగారు. ఆమె అనుభవం ప్రకారం, అలా చేయడం వల్ల పిల్లలు కొంతసేపైనా శాంతంగా మారుతారు.

ఈ రెండు ప్రశ్నలు చాలా ఆసక్తికరమైనవి, మరియు కొంచెం వివరమైన సమాధానం అవసరం. అదే విషయాన్ని ఈ భాగంలో చూస్తాం.You can borrow audio books directly from the author at https://tinyurl.com/mylibrary1234 at highly affordable prices.