prashna: koi bimari bina dava ke kis prakar thik hona sanbhav hai?
uÿar: davaon se bhi sabhi bimariyan thik hona sanbhav nahin hai. abhi tak aushdhi vigyan har bimari ke lie dava nahin dhundh paya hai. jis prakar davaiyon se sabhi bimariyan thik nahin ho saktin, isi prakar sammohan se bhi sabhi bimariyan thik nahin ho sakti. manushya man aur sharir ka sanyojit rup hai. adhikatar bimariyon ko saykosomaitik mana gaya hai arthat bimari se man aur sharir donon ka sanbandh hai. jab dava dekar upchar kiya jata hai tab bhi bimar vyakti ko bola jata hai ki khush rahe, achcha soche, apne apko vyast rakhen ityadi. agar yah matra dava ka kamal hota, to man se sanbandhit sujhav kyon diye jate. spasht hai, ki ilaj men man aur sharir donon ka yogdan mahatvapurn hai. davaiyon ke sevan se sharir men rasayan diye jate hain aur man men sujhavon ke madhyam se vichar diye jate hain. ye donon milakar upchar ko safal banate hain. vicharon se hamari bhavna v sanvegon par asar hota hai jo ki hamare vyavhar ko prabhavit karte hain. vyavhar hamare sharir ke madhyam se prakat hota hai. atah sharir ka upchar svayam tay ho jata hai. hamari anek adten v kuch bimariyan bina davai ke keval nirdeshan v sammohan se thik ki ja sakti hain.
prashna: man aur mastishk men kya antar hai?
uÿar: sansar ki sabhi kriyaen do mahatvapurn avayav rakhti hain- bhautik svarup v urja svarup. bhautik svarup akriti ko darshata hai jabki urja shakti ko darshati hai. jab ye donon mil jati hain to kriyaen hona praranbh kar deti hain. udaharan ke taur par gari ek bhautik padarth hai lekin jab isko chalu kiya jata hai to uske lie urja ka hona avashyak hai. urja indhan men nahin hai balki indhan ki madad se shuru ki gai prakriya se paida hoti hai. isi prakar ham bhi sharir aur atma ka mila-jula rup hain. sharir ek bhautik padarth hai jabki atma abhautik hai. hamara mastishk ek bhautik padarth hai jo ki sharir ka ang hai. isi prakar hamara man abhautik hai jiska sanbandh atma se hai arthat mastishk kampyutar ke hardaveyar ki tarah hai aur man saeftaveyar ki tarah hai.
prashna: kya sammohan ka prayog karne ke lie man aur sharir ki purn jankari hona avashyak hai?
uÿar: sammohan ke prayog ke lie manovigyan v jivvigyan ki purn jankari avashyak nahin hai, lekin maulik jankari ke bina sammohan ka prayog karna uchit nahin hai. jis prakar gari ki purn jankari ke bina bhi gari prabhavkari dhang se chalai ja sakti hai, lekin maulik jankari ke bina nahin chalai ja sakti. yahi bat sammohan par bhi lagu hoti hai. yah ek chikitsa vigyan hai, islie mulbhut jankari jismen hamara man, vyavhar ityadi ki yathochit samajh ho, aisa avashyak hai. hamen apni simaon ka gyan hona chahie kyonki nim, hakim khatra e jan vali kahavat bilkul sahi hai.
prashna: kya apsi sanbandhon men aye matbhed sammohan ya svayam ke prayog se thik kiye ja sakte hain?
uÿar: jab ham sanbandhon ki bat karte hain, to jahir hai ek se adhik vyaktiyon ki bat kar rahe hote hain. svayan sammohan men ap khud ke vicharo aur vyavharon ko prabhavit kar sakte hain, lekin dusre vyakti ke nahin. yah alag bat hai, ki kisi vyakti ke badle hue vyavhar se dusre vyakti ka vyavhar prabhavit ho jaye. agar sanbandh sudhar ki bat hai, to donon vyaktiyon ka upcharak ya nirdeshak se milna avashyak hai. jab vyakti sanbandh-sudhar ke lie ata hai, to jahir hai, ki vah sanbandh ko rakhna chahta hai. insani vyavhar bahut jatil hota hai jis par vyakti v paristhitiyon se jure anekon karan prabhav dalte hain. in karnon men se kuch par hamara niyantran ho sakta hai lekin sabhi par nahin. ham keval unhin karnon par karya kar sakte hain jin par vyakti ka prabhav ya niyantran ho tatha vyakti ke karnon ko hamen svikar karne ke atirikt koi chara nahin hai. apsi sanbandh do vyaktiyon ke bich ki ek jimmedari hai jismen donon ki vyaktigat evan samuhik jimmedariyan shamil hoti hain. kuch mukhya karan jo sanbandhon ko prabhavit karte hain jaise- ek-dusre ke bare men jankari v samay ka abhav, apsi sanchar ka abhav, dusre ko najrandaj karna aur avyavharik apeksha rakhna ityaid. hamen apne sahyogi ko uski kamiyon aur khubiyon ke sath svikar karna chahie tatha sidha aur niyamit sanchar bhi rakhna chahie. sanbandh sajhi jimmedari hai. svayan sammohan iske upchar ke lie paryapt nahin hai. hamen is prakar ke halat men profaishanal madad le leni chahie. sammohan ka prayog prabhavkari hai.
prashna: insan jab adhik kha-kha kar mota hota jata hai, to ismen man ki bhumika kahan hui?
uÿar: apne dekha hoga, ki kuch vyakti bahut adhik khakar bhi mote nahin hote tatha kuch bahut jaldi mote ho jate hain. kuch vyakti is prakar khane par tut parte hain, jaise bari mushkil se mila hai aur kal shayad n bhi mile tatha kuch log thora sa khakar tript lagte hain. vyavharik pahlu par najar dalen to ham payenge ki kuch log har chij ko stor rakhte hain, jabki kuch log matra apne prayog ki chijon ke alava chijen rakhna pasand nahin karte. in sabhi baton men keval ek hi bat sanchi hai aur vah manovritti. motapa kya hai. matra atirikt charbi ka bhandar. hamare sharir ki charbi hamare lie bimari ya kamjori ya bhukhmri men bari labhdayak rahti hai arthat hamare man men ho sakta hai, koi asuraksha kahin avchetan man men kisi n kisi rup men baith gai ho aur hamara man sharir ko usi samasya ka samna karne ke lie taiyar kar raha ho. tabhi to kuch log dipraishan ka shikar hone par motape se bhi grasit ho jate hain. atah motape par niyantran karne ke lie matra khane ki adton men v dinacharya men sudhar karna kafi nahin hota, balki vicharon ko prabhavit karna bhi anivarya hai. hamara vyavhar bahut jatil hai, koi ek samasya ya har bar vahi karan ho, anivarya nahin hai.
prashna: kya sammohan se mansik viklangon v mansik rogiyon ka upchar sanbhav hai?
uÿar: mansik viklangta, mansik kshinta hoti hai arthat vyakti ki mastishk shakti iski ayu ke anurup viksit nahin hoti. ye vyakti ke vishesh prashikshan se parhaye jate hain ya sikhaye jate hain. sammohan ka prayog adhik prabhavshali nahin rahta hai. yah prabhav viklangta ki sthiti par nirbhar karta hai. jitni viklangta (mansik) adhik hogi itna kam prabhav hoga. mansik rogi bhi sammohan se adhik labh nahin utha pate hain. sayko nirosis ke rogi sammohan se prabhavit hokar thik ho sakte hain. jabki saykosis par adhik prabhav nahin parta hai. han, sammohan inke upchar ko aur adhik prabhavkari kar sakta hai. sammohan ka prayog mansik rup se samanya vyaktiyon ke sath hi adhik prabhavkari hota hai. anya rogi ko uchit upchar karane ki ray deni chahie.
prashna: kya panch varsh ke bachche ki bistar gila karne ki adat sammohan se churai ja sakti hai.
uÿar: 8-10 varsh ki ayu se kam bachchon par sammohan nahin karna chahie kyonki ye bachche itne nadan hote hain ki sammohak dvara diye gaye sujhavon ko thik se samajh nahin pate hain aur unka anusaran bhi thik se nahin kar pate hain. is ayu tak hamari chintan ki shakti apurn v alp viksit hoti hai. sote samay hamare adhikatar bhautik/sharirik angon ki karya-kushlta band ho jati hai. jaise agar ham sapne men jagte hain, to bhi ham bistar par hi rahte hain ityadi. bistar men peshab karna bhi isi prakar ki kriya hai, jiska prabhav sapne ke sath bhautik rup se nahin hona chahie. kuch karnon ki vajah se is mansik program men truti a jati hai jaise bachcha mae-bap ka dhyan chahta ho, andhere se darta ho, asuraksha ki bhavna se grasit ho ityadi kuch bhi ya anya koi aur karan bhi ho sakta hai. agar yah sharirik dosh ke karan hain jaise aviksit blaidar, to sammohan karya nahin karega. anyatha yah sammohan se bhalibhanti thik ho jata hai. is upchar men man-bap ki bhumika bhi aham hoti hai.