Sensitivity is awareness

 Sensitivity is Awareness

One of the greatest deficiencies of modern humanity is the absence of sensitivity—a quintessential quality that defines what it truly means to be human. Although we proudly identify ourselves as human beings, we often fail to cultivate the awareness that gives humanity its deepest meaning.

To understand sensitivity, it is first necessary to distinguish it from sentimentality, two concepts that are frequently used interchangeably despite being fundamentally different. Sentimentality is an emotional reaction driven by attachment, whereas sensitivity is a state of awareness guided by understanding and wisdom.

For example, when someone dies, grief and tears are natural expressions of sentimentality because they arise from emotional attachment. Sensitivity, however, does not deny grief; rather, it enables one to perceive death from a broader perspective. From many spiritual traditions, death is not viewed as an end but as an inevitable transition in the continuous journey of existence. Awareness allows an individual to accept this transition with equanimity instead of becoming completely consumed by anguish. Sensitivity, therefore, is not emotional indifference—it is the ability to respond with understanding rather than unconscious reaction.

The same distinction applies to love. Love itself is not the cause of suffering; attachment and dependency are. When our happiness becomes entirely dependent upon another person, our sense of self gradually diminishes. Expectations increase, fear of loss intensifies, and love may eventually transform into resentment. This is why relationships founded solely on dependency often become fragile. Genuine love, however, is one of the most profound experiences of human life. It flourishes when accompanied by awareness, freedom, and mutual respect rather than possessiveness.

Many people experience loneliness not because they are physically alone but because they remain disconnected from themselves. A person who cannot appreciate their own company constantly seeks external validation to fill an internal void. Self-criticism frequently replaces self-acceptance, causing individuals to overlook the inherent worth of their own existence. Learning to value oneself is not selfishness; it is the foundation of healthy relationships. Only those who are at peace with themselves can truly love another without making that love a source of dependency.

It is often said that we attract what we are. While this statement is not universally true, our level of awareness significantly influences the relationships we cultivate. Individuals who lack self-awareness may repeatedly form relationships characterized by insecurity, dependency, and emotional instability. Personal growth, therefore, begins with becoming conscious of one’s own patterns before attempting to transform others.

Animals often develop strong attachments to their caregivers, whereas human relationships are shaped by far more complex cognitive, emotional, and social processes. Human beings possess the unique capacity for self-reflection, reasoning, and conscious choice. These capacities enable us not only to experience emotions but also to examine and refine them. Sensitivity is therefore not merely emotional intensity; it is the conscious ability to understand emotions without becoming enslaved by them.

One of the most prevalent challenges in contemporary society is relationship breakdown. Upon closer examination, many failed relationships reveal patterns of insecurity, emotional dependence, and lack of self-awareness. When one partner becomes the sole source of identity, purpose, or happiness, the relationship ceases to be balanced. Instead of complementing one another, both individuals become emotionally handicapped by excessive dependency. Healthy relationships are not founded upon possession but upon interdependence, where both individuals retain their individuality while growing together.

This naturally raises an important question: How does one become aware?

Awareness is cultivated through conscious living. Throughout history, enlightened beings such as Mahavira, Krishna, Buddha, and Jesus exemplified extraordinary compassion, equanimity, and wisdom. Their sensitivity arose not from emotional vulnerability but from profound awareness of themselves and reality. Such awareness is nurtured through meditation, self-observation, living fully in the present moment, resilience, adaptability, acceptance, and the willingness to let go of what cannot be controlled.

A central insight of Indian philosophy is the distinction between the Self (Ātman) and the non-self (Anātman). Much of human suffering arises because we attempt to control that which is inherently beyond our control. Even the physical body, which we consider our own, is ultimately composed of the Pañca Mahābhūtas—earth (Prithvi), water (Jala), fire (Agni), air (Vayu), and ether (Akasha). These elements belong to the universe and are merely borrowed for a brief period of existence. Clinging to them as permanent possessions inevitably creates suffering because everything material is subject to change.

The more we attempt to dominate the uncontrollable, the more restless and dissatisfied we become. Awareness teaches us to distinguish between what lies within our sphere of influence—our thoughts, intentions, and actions—and what belongs to the natural order of the universe. Acceptance is not weakness; it is wisdom born of clarity.

Ultimately, sensitivity is far more than emotional expression. It is heightened awareness, conscious perception, compassionate understanding, and the ability to respond wisely rather than react impulsively. A sensitive person is not one who merely feels deeply, but one who sees deeply. As awareness expands, attachment transforms into love, fear into acceptance, and suffering into understanding.

To become truly human is not merely to possess intelligence or emotion, but to cultivate sensitivity. And sensitivity, in its highest form, is awareness.

Impact of brahmari pranayama on post Partum depression

 

Title:

Impact of Pranayama (Bhramari Pranayama) on Women Suffering from Postpartum Depression

Author:

Ishani Singh Bartwal, Student of Psychology and Yoga

Abstract:

The present study examines the effect of pranayama—specifically Bhramari Pranayama (also known as the Humming Bee Breath)—on women experiencing postpartum depression. Six women aged between 26 and 32 years were randomly selected from a yoga and wellness centre and participated in a two-week pranayama intervention. The Edinburgh Postnatal Depression Scale (EPDS), developed by Cox, Holden, and Sagovsky (1987), was administered both before and after the intervention to assess changes in depressive symptoms. Results revealed a significant reduction in EPDS scores following regular practice of Bhramari Pranayama, indicating an improvement in emotional well-being. The findings suggest that Bhramari Pranayama can serve as an effective complementary approach for alleviating symptoms of postpartum depression.

Introduction:

Postpartum depression (PPD) is a prevalent psychological condition that affects many women following childbirth. Although it is common, its symptoms can be distressing and debilitating, impacting both maternal and child well-being. Conventional treatment often involves antidepressant medications, which may produce unwanted side effects or may not be suitable for all women.

In recent years, mind–body interventions such as yoga and pranayama have gained recognition for their therapeutic benefits in managing emotional distress. Among these, Bhramari Pranayama—a breathing technique characterized by gentle humming during exhalation—has been associated with promoting relaxation, reducing anxiety, and balancing the autonomic nervous system.

This study aims to explore whether consistent practice of Bhramari Pranayama can significantly reduce depressive symptoms among women suffering from postpartum depression.

Hypothesis:

Women who practice Bhramari Pranayama consistently for two weeks will show a significant reduction in postpartum depression levels, as reflected by decreased scores on the Edinburgh Postnatal Depression Scale (EPDS).

Participants:

The study involved six women aged between 26 and 32 years, all of whom were experiencing mild to moderate symptoms of postpartum depression. Participants were recruited from a yoga and wellness centre and provided informed consent before participation.

Procedure:

Participants attended daily 30-minute sessions of guided pranayama for two consecutive weeks. Each session primarily focused on Bhramari Pranayama, accompanied by Shanti Path (a traditional Sanskrit peace chant). The sessions were conducted in the morning between 5:00 a.m. and 8:00 a.m. under the supervision of a certified yoga instructor. Participants were encouraged to maintain consistency and report their daily practice experiences.

Measures:

The Edinburgh Postnatal Depression Scale (EPDS) was administered before the beginning of the intervention and after the two-week practice period. The EPDS consists of 10 items assessing emotional well-being, with higher scores indicating greater depressive symptoms.

Results:

Analysis of the pre-test and post-test EPDS scores indicated a notable reduction in depression levels among participants following the two-week pranayama intervention. Women who practiced Bhramari Pranayama consistently reported improved mood, emotional stability, and reduced anxiety symptoms.

Discussion:

The results support the hypothesis that Bhramari Pranayama has a positive impact on reducing postpartum depression. The calming vibrations and deep breathing involved in this practice may stimulate the vagus nerve, enhancing relaxation and reducing stress-related physiological responses.

This aligns with prior research suggesting that yogic breathing exercises improve mood, promote emotional regulation, and balance hormonal activity associated with postnatal changes.

Given its accessibility, safety, and non-pharmacological nature, Bhramari Pranayama can be recommended as a complementary therapy for postpartum women, alongside traditional psychological or medical interventions.

Conclusion:

Regular practice of Bhramari Pranayama for just two weeks led to a significant reduction in postpartum depressive symptoms. This suggests that integrating pranayama into postnatal care routines may enhance mental health and overall well-being among new mothers.

References:

Cox, J. L., Holden, J. M., & Sagovsky, R. (1987). Detection of postnatal depression: Development of the 10-item Edinburgh Postnatal Depression Scale. British Journal of Psychiatry, 150, 782–786.

Brown, R. P., & Gerbarg, P. L. (2005). Sudarshan Kriya yogic breathing in the treatment of stress, anxiety, and depression: Part II—Clinical applications and guidelines. Journal of Alternative and Complementary Medicine, 11(4), 711–717.

The role of media in the development of the nation

 Role of media in nation building:

Whenever we think about media, it is not merely a tool for propaganda or sensationalism. It is, in fact, a bridge between the common citizen and the policymakers who shape the nation’s governance. In India, media took root during the era of the East India Company and has now evolved into the fourth pillar of democracy, standing alongside the executive, legislative, and judiciary.

The media has had an immense impact on public consciousness, and it played a prominent role in India’s independence movement. The freedom struggle was fuelled by newspapers, journals, and pamphlets that awakened nationalist sentiments among Indians. Today, we enjoy democracy and fundamental rights largely because the media once acted as a voice for the voiceless and a catalyst for unity.

Initially, media existed only in the written form, but over time it has expanded into every possible realm of human interaction—print, radio, television, and now digital platforms. It not only informs but also influences, persuades, and guides public behaviour. The media shapes opinions, moulds attitudes, and directs the collective conscience of society.

It is often regarded as the watchdog of the government, monitoring its actions and ensuring accountability. More importantly, media simplifies complex governmental policies and terminologies for the general public. For instance, when the government introduces new schemes or protocols, it is often the media that translates them into accessible information for all citizens—especially those who may lack awareness or literacy.

Who ensures that citizens understand whether these policies are beneficial or not? Who carries the people’s voices to those in power? It is the media that acts as the intermediary, ensuring communication between the rulers and the ruled. It also plays a vital role in educating the youth through informative programs, spreading awareness, and fostering a sense of responsibility and righteousness.

In a country like India, where the majority of the population comprises youth, media has a powerful influence. By promoting positive values and civic consciousness, it guides young minds toward constructive participation in nation-building. Media also plays a key role during elections, analysing the actions of both the ruling and opposition parties, and enabling citizens to make informed decisions about their leaders.

Moreover, by organizing debates, discussions, and awareness programs, media encourages public engagement in national and international affairs. It fosters unity and integrity within the nation, particularly during times of crisis. For example, during the COVID-19 pandemic, media served as a crucial lifeline—spreading health awareness, motivating citizens to help the underprivileged, and inspiring compassion and generosity among the public.

The media has also been instrumental in ensuring justice and social reform. Cases such as the Nirbhaya incident gained national attention and brought justice only because media amplified the voice of the people. Even when criticized for bias or sensationalism, it often ends up serving the public interest by compelling authorities to act.

Media also contributes to the economic and technological development of a nation. It promotes entrepreneurship, markets products, and boosts consumer awareness through advertisements and endorsements. It serves as a platform for innovation and information exchange, thus enhancing the overall progress of society.

Ultimately, media is the foundation of participatory democracy. It connects the government and the governed in a system of two-way communication, ensuring that public opinion shapes national decisions. Every aspect of national progress—economic, social, political, and educational—relies on a free, responsible, and dynamic media.

In essence, the media is not merely an instrument of communication; it is a powerful force of transformation. It informs, educates, inspires, and unites. Without it, neither democracy nor development would truly thrive.

Merging mind and machine : The spiritual side of AI

Artificial intelligence is one of the most fascinating innovations of our age. It is designed to replicate human intelligence and cognition in ways that allow it to assist and support human endeavors. What makes AI so phenomenal—and at times scrutinized—is its ability to work independently without constant human intervention such as re-coding or reprogramming.

Though AI has become somewhat of a contemporary “fad,” its origin lies in serious scientific pursuit. In 1955, John McCarthy, a renowned professor at Dartmouth College, Hanover (United States), first introduced the term artificial intelligence and initiated research in this domain. Since then, AI has grown into a field that influences nearly every aspect of modern life. Now let’s discuss spiritual and its unification with artificial intelligence.

Humans are unique in their ability to attain spirituality. A machine, by contrast, can scarcely be spiritual. Yet, AI can serve as a powerful tool in supporting spiritual growth.

To be spiritual essentially means to be aware and conscious. René Descartes, the French philosopher, famously stated “I think, therefore I am.” True spirituality, however, extends beyond awareness—it signifies reaching an intellect that transcends science and technology. In many ways, spirituality itself is a higher technology, one of inner innovation and transcendence. This is where AI falls short, as it depends on human input and lacks autonomous consciousness.

Interestingly, those who first developed AI must themselves have been deeply imaginative, innovative, and perhaps spiritual—because creating something that replicates human intelligence requires vision beyond ordinary thinking. Science and spirituality coexist, but spirituality always transcends science. Innovators and creators, driven by passion and inspiration, embody spirituality, for spirituality means surpassing fundamental intelligence to touch something higher.

There are certain limitations of artificial intelligence in the spiritual context .

AI lacks emotions, values, perception, and genuine self-awareness. It operates on prompts and algorithms rather than on lived experiences. While AI can process and explain terms such as self-awareness, transcendence, self-actualization, self-realization, salvation, or kundalini awakening, it cannot implement these states for itself. It can list a thousand meditation techniques but cannot practice even one.

This is because AI lacks a neural system—no hormones, no neurotransmitters, no inner subjective experience. It can simulate interaction but cannot feel emotions such as compassion, empathy, altruism, self-denial, or benevolence, which are the hallmarks of a truly spiritual being. AI is built on logic and data, not on lived consciousness.

Moreover, AI struggles with distinguishing between moral rectitude and wickedness. Humans, through spiritual practice, develop inner discernment that enables ethical choices. This capacity for judgment is rooted in consciousness, not algorithms.

Creation and Existence that makes artificial intelligence somewhat unfortunate .

All living beings possess the innate ability to reproduce and create. While AI can generate outputs—poems, images, or simulations—it does not create in the existential sense. It cannot grasp the meaning of birth, death, or existence. Spiritual practice makes humans adaptable, flexible, and capable of transformation—qualities AI cannot embody.

Through penance, discipline, and self-awareness, humans achieve a balance of body and mind that leads to deeper spirituality. After attaining self-awareness, human decision-making becomes heightened and may surpass any form of technology, including AI.

Impact of artificial intelligence in association with human consciousness and refinement of self .

Despite its limitations, AI has one distinct merit: it can replicate human behavior and actions. If we imbue AI with spiritual teachings, it could act as a supportive guide—educating people, reminding them of ethical values, and fostering moral awareness. In this way, AI could become an extraordinary instrument in humanity’s spiritual journey, even though it can never walk that path on its own.

AI is a remarkable invention, but spirituality remains uniquely human. Where AI stops at simulation, humans continue toward transcendence.

Yagya philosophy

 Yagya philosophy:

The Indian tradition of cosmic balance, inner purification and social reconstruction .

Yagya , predominantly is said to be originated from the Vedas which signify the substantial contribution of the “Gayatri Mahamantra” and Yagya in the divine auspicious establishment . Yagya is the phenomenon in which two major forms of energy unite(the heat from the fire and the sound from the Mantras) ailing the physiological, psychological, and spiritual well-being of the individual. out of the four Vedas, the Yajurveda  comprises of the methodology and strategic way of performing Yagya . In the most fundamental terms yagya can be explained as philanthropy ,humanitarianism , altruism, nobility, magnanimity, and benevolence. Yagya emphasises cosmic balance, and this could be understood with the help of a beautiful and generalised example, the cycle of nature works on the theory of Yagya, river bodies evaporate the water and form clouds and clouds precipitate as rainfall, causing sustainability for mankind, and that’s the ideology behind yagya philosophy giving, distributing and expanding for humans. Yagya is referred in the Vedas as the” nucleus, process of manifestation of nature”, and this is spectacularly explained in the hymn of the Atharva Veda- “Ayami yajna visvasya bhuvanasya nabhih “.

“Shreemad Bhagwat Geeta”- 

“ sahayajnah prajah srasta purovacha praja patih anena prasavisyadhvamesa voastvista kamadhuk “

This Sutra means that prior to the existence of the cosmos , Prajapati Brahma had already established yagya and commenced the process of generation and expansion of cosmic powers, resulting in the manifestation of nature.

Yaya is a fire-sacred ritual it is proven as scientific in which certain medical preparations(havan samagri) is offered in the fire in an exclusively designed inverted, pyramid shaped pit or container (“agni kund”) . This process is symbolised as ;since all creatures survive on food, crops and vegetation. Certain Yagya practised in a certain method brings rainfall, crops and helps in the sustainance of life . In the Atharva Veda, Yagya is considered as a life-saving remedy for the patients suffering an acute stage of a disease and maintaining longevity, vitality, and holistic health of the native, the effect of contagious and epidemic diseases could also be eliminated by regularly performing Yagya. 

Yagya acts as a synergistic inhalation therapy, as it comprises of decomposition and transformation of medicinal amalgamation(havan samagri) and release of healthy phyto chemicals and medicinal vapour or colloids. The medicinal samidhas (wood pieces) and nutritional substances(clarified butter, sugar etc) offered in the fire of Yagya, synergistically processed to induce vigour  and immunity, hence aiding in inner purification. The medicinal products are naturally inhaled through the nostrils via deep breathing and mouth( via consistent mantra chanting) , the vapour ice products also entered the body through skin pores. Since the ingredients of the havan  Samagri are Agar(aquilaria agallocha), ashwagandha (Dunal), red chandan (pterocarpus santalinus linn), devdara (cedrus deodra), giloya (cordifolia), gugala (commiphora mukul) and tagar (valeria wallichi) all mixed in uniform proportions , all the mentioned ingredients are antibacterial, during the thermal and associated aero dynamic characteristics of the base, Fire causes the sublimated products to traverse and diffuse everywhere in the surrounding leading to purification of the environment, modern researches have proved that yagya reduces airborne diseases and pollutants, hence controlling air and water pollution. 

Yagya maintains the natural equilibrium of the atmospheric environment, hence conserving the ecosystem and destroying disease causing pathogens. It is considered a scientific process because it maintains the balance of carbon dioxide exhaled  and oxygen inhaled. Not only for physiological purposes, but also for agricultural purposes,Yagya is  being used. As mentioned in the  scriptures, the “sun god” is made happy through Yagya and in turn blesses the  mankind with agriculture. Hence, flourishing agriculture it is considered as a source of prosperity in the botanical kingdom and sustainability of the flora and the fauna. The chhandogya upanishad, cites yagya as the perfect remedy to eliminate or diminish environment hindrance. [4/16/1]- “Aisa ni bai yagyo yo ayami pavate, Idam sarvam punati, tasmadev aviva yagyah”

It is a bitter truth and fortunately most of us are aware about this that we don’t possess a sound mental and social health in today’s day and age . Inhalation of the medicinal fumes of the yagya activates the neuronal and hormonal intercellular messengers and rejuvenate the mind body functions and provide a sense of serenity and contentment . The after effects of performing yagya are  quite blissful and enthusiastic. Whenever we talk about the concept of social reconstruction the lunar Gayatri Mantra Ahuti is a prerequisite i.e. “om bhur bhuvah swah, ksira putraya vidmahe, amrata tatvaya dhimahi, tannah chandrah prachodayat. “ there is an association of lunar facts with our emotional well-being and belongingness, providing soothing calmness and cooling radiations of the moon on the Mind. Pandit Shri Ram Sharma Acharya had guided a plant medicinal preparation known as the” Saraswati pachak “ as an excellent brain tonic aiding in social reconstruction.

There is also a case of the December 3 , 1984 infamous Bhopal gas tragedy, when the poisonous MIC gas leak from the Union carbide, hundreds of people died and thousands were hospitalised but, by Almighty’s blessing two families of Sh. Sohan Lal kushwaha and sh. M.L Rathore , lived just a mile away from the plant, but came out unscathed as they used to regularly perform yagya regularly so  their vitality and immunity were impeccably amplified than the rest of the population. What else can anyone elucidate more about Yogi Mahima? This is no less than a miracle, although every aspect of it is scientific, but one’s devotion and an optimistic outlook towards the infinite potential of the cosmos are quintessential.

Raphael , a utopia

 I visited Raphael centre also known as the Raphael Ryder Cheshire for my upcoming studies on developmental psychology which focuses predominantly on the development and regression from infancy to adulthood . The most prominent disorders included in developmental psychology are intellectual disorders, mainly cognitive development manifesting as physical impairment also not quite often. 

Initially, I was quite intimidated and overwhelmed with the ambience of their but then I couldn’t even remember how I got acclimatised to it and became part of the family . I was assigned a pre vocational class as part of my research . That class included 7 students aged between 13 to 19 years old , the students suffered from ailments like Downs syndrome, autism spectrum disorder,cerebral palsy , attention deficit hyperactivity disorder (ADHD) and hearing loss . Along with the 7 students there was a teacher under surveillance who helped the children and mentored them , the teacher was proficient in teaching students with intellectual disabilities as they’re accomplished with a diploma in special education. And indeed the methodology of teaching those kids was special in character as well as context . 

My beginning was quite mesmerising as the day I joined it was December 3rd, it was the international day of people with intellectual disability and it was a grand performance day , it felt so wholesome watch such students with disabilities to perform impeccably. I was astonished when I saw the performances but it’s a huge motivational force for everyone who think they are incompetent or unworthy cause if disabled students could do so well then it’s a great success in itself they’ve already attained a lot in my opinion. The event involved various activities and games like in a fete , and students from other renowned schools were invited to participate, the girls of the Raphael school cooked meals , they prepared sandwiches and savory snacks . There was even a candle making vocational skill involved that all cherished their creativity and hard work . The students of other schools were also very much enthused by their skills and hardwork and all of them got gifts as it was Christmas month also and Raphael centre historically is a Christian based organisation but now it fully relies upon donations and supports form various organisations. 

    Celebration of the international day of intellectual disability , December 3rd,2024

The next day was quite a hustle when the actual work started and it was quite fun but a little strenuous as the working hours were pretty long for my adaptability. The students had classes on functional knowledge and learning in which they were taught about the weekdays , month of the year , the weather (rainy , cloudy, sunny etc) and then there used to be domestic classes that thought students how to make their beds fold the beddings and to organise their space , this activity is a prerequisite for every individual as it would help them in being organised and disciplined and then an activity of fine motor skills that would include bead work and other activities including puzzles and blocks that give them vision towards colors and shapes . There school curriculum not only included sitting inside the classroom Like the traditional teaching methodology but also included sports and dance activities.

I’m pursuing my education in psychology and yoga so I was really fortunate to teach them yoga and also implement breath regulation methodologies like pranayama on them . I was assigned a 15 day task where I had to teach them yoga (predominantly hatha yoga ) that included sukshma vyayama meaning micro exercises that helped them lose their joints and expels any sort of energy blockages . For such people with intellectual disabilities breath regulation becomes extremely crucial as breath is synonymous to Prana the vital force in an individual which could help them in calming down and focusing on their own self , as majority of them were hyperactive but making all the students still and in a consistent posture was quite challenging .

                       Morning yoga session

After all the students were settled I incorporated certain yoga asanas like baalasana(child pose) as it relaxes their mind , boosts circulation and digestion, surya namaskara (Ashtanga yoga ) because it would channelise their hyperactivity in a positive direction and make them feel more relaxed and purposeful this yoga practice also included meditation and prayers accompanied in the end with a “shanti path” .

Overall my experience teaching the students and playing with them and becoming a part of them was highly substantial and worth , it wasn’t even a moment when I finally realised that they’re no less than my family .