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Peace from Harmony
A.K. Merchant, R. Kumar, A. Chakravarthy. WORLD PEACE & HUMANITY




Dr. A. K. Merchant*

          Human measurement of the passage of time from ancient times has been dependent o­n earths rotation o­n its axis that gives us our day and night and the earths revolving around the sun that gives our year of 365 days and a quarter.  The changing seasons also played an important role ever since the human race became a largely agrarian society before the Industrial Revolution and various epochal transitions down the Atomic Age and current Anthropocentric Age.

          The phenomenon of a new year is an aspect of all cultures, religious communities and nations.  Today the Gregorian Calendar is the most widely used throughout the world albeit many other calendars which account for most of festive the days and other commemorative events.  Here is a list of many calendars that are still in vogue:  Julian Calendar; Hebrew Calendar; Hijri Calendar widely prevalent in most parts of Muslim world; Buddhist Calendar; Vikram Samvat, Saka Samvat and Krishna Samvat; Nanak Shahi Punjabi Calendar; Chinese Calendars; Zoroastrian Calendars (Shenshai, Fasli and Qadimi); Iranian Calendar; Japanese Calendar, and the like. In India, we are all familiar with the spirit of New Year that continues right up to April due to the separate calendars in different states of the country.

          Whilst most societies in the modern era determine their new years day according their respective calendars, the teachings of the Baháí Faith, which gave to the world a new Calendar, starting in 1844 C.E., state that the phenomena of time here in this world, defined as it is by our planets days, by our lunar months and solar years, changes upon death, when the rotating earth, the sun, moon and stars are purely human construct governing our existence o­n the planet.  In the afterlife there is no such conception of time. For, it is a plane of existence freed from the limitations of material world.  Therefore, through daily reflection upon the influence of the Divine o­n this earthly plane o­ne realizes that the laws both spiritual and mundane governs humankind's perception of time. With globe our common homeland it is high time the humanity adopts a new calendar that is truly universal as an expression of the power of unity in diversity.  Such a step would great reshape human perception of material, social, and spiritual reality. Through this new calendar sacred moments globally acknowledged and commemorated would further strengthen humanitys understanding of its common destiny in the context of time and space and thereby recast the rhythm of life ushering in the promised Era of peace and prosperity, the Aquarian Age, described in the Sacred Scriptures as the Ram Rajya or the Kingdom of God o­n earth.

           According to the new calendar, every day begins and ends at sunset. Based o­n the solar year, the Bahai year is composed of 19 months of 19 days each, which equals 361 days. To fill in the additional four or five days in each of the Earths trips around the sun, the Bahá'í calendar adds four extra days (five in a leap year) called Intercalary Days, or Ayyam-i-Há (which literally means days of five.) o­n those additional days, Bahá'ís traditionally celebrate and help the needy. Charity is pleasing and praiseworthy in the sight of God and is regarded as a prince among goodly deeds Blessed is he who preferreth his brother before himself. O people of the world Thus hath the Day-Star of Utterance shone forth above the horizon of the Book as decreed by Him Who is the Lord of the beginning and the end

          The nineteen months of the Baháí calendar are named after the attributes of God: Splendour, Glory, Beauty, Grandeur, Light, Mercy, Words, Perfection, Names, Will, Power, Might, Speech, Questions, Honour, Sovereignty, Dominion, Loftiness. The new years day, named Naw-Ruz, is astronomically fixed to coincide with the Spring or Vernal Equinox which could occur either o­n 20th, 21st or 22nd March in the Northern Hemisphere.   


*The author is a social worker and independent researcher.  He can be contacted at akmerchant@hotmail.com, telephone: 9810441360. Mailing address: E 252, Greater Kailash Part 1, New Delhi 110048.




Jointly organized by International Service for Mass Awareness

ISMA-TIMES & Global Harmony Association (GHA)


On the occasion of United Nations International Day of Peace

Together for Peace, Justice, Respect, Social Harmony, and Dignity for all.


--Dr. A. K. Merchant*




The author presents from a global perspective his reflections o­n the plight of humanity and addresses the theme of the Conference as well as in the context of the 2018 message for International Day of Peace by UN Secretary General which emphasizes the importance of the 70th anniversary of the Universal Declaration of Human Rights.He believes that through education and linking up of peace endeavours with the United Nations Sustainable Development Goals governments and concerned citizens can bring a turnaround to prevailing situations in every place where is conflict or violence. Particularly important are the inter-religious dialogues and interfaith movement that should function as a vehicle to channel the power of religion to bring about a better world, for all, especially the children. To play a constructive role in shaping humanity's future, religious leadership must focus o­n the core of positive moral values held in common by all religious traditions, rather than o­n differences. Followers of different religions may believe that their religion is best, but they must respect the spiritual choices of others, even if they think that others are in the wrong. If there must be competition among religions, let each strive to excel in guiding people to peaceful coexistence, moral rectitude and mutual understanding. It ultimately a spiritual battle within o­neself that must be won and not by quarrelling or inflicting acts of violence o­n each other.



OUR world is undergoing rapid and far-reaching changes, drawing humanity ever closer together, into what has become a de facto global village. Cultures and peoples that, for most of history, have lived in isolation from o­ne another are now interacting face-to-face, o­n a daily basis. Communication at the speed of light and travel at the speed of sound. Yet, sadly, social progress and the growth of wisdom and understanding have not kept pace with material and technological advances. Our global village is not a happy or a peaceful place.


Our Children are the Future

Looking beyond immediate crises and conflicts, o­ne of the greatest dangers facing humankind comes from a generation of children growing up in a moral vacuum. Our hearts go out to the child-soldiers of Africa, the child-prostitutes of Asia and the desperate scavengers of the world's countless slums and refugee camps, victims of a poverty which is both spiritual and material. But we must not forget the millions of young people growing up in societies whose traditional value systems lie in ruins, or those deprived of spiritual training by generations of dogmatically materialistic education. And lest we oversimplify the causes or the remedies, let us also call to mind the young products of permissive liberalism in the West and elsewhere, some of whom are as well-armed and violence-prone as their age-mates in less prosperous lands.

Each child is potentially the light of the world, and its darkness. Lighting the lamps of these souls is a responsibility we must collectively assume if civilization is to thrive. Children must not be deprived of the light of moral education, especially the girl-child, who is the transmitter of values to future generations. Indeed, educated women are o­ne of the most important keys to world peace.


What will be our Response?

Here, I would submit, is a challenge to which we who have gathered at this World Peace and Humanity Conference can and must respond.

Above and beyond a remarkable maturation in inter-religious dialogue, this meeting of concerned citizens and leaders, should serve as yet another wake-up call and vital step forward in creating the necessary mutual respect and cooperation between all sections of our society be they awakened citizens, religious and political leaders, conditions without which world peace and the prosperity of humankind are probably unattainable.

Kindly do not mistake my meaning. We advocate no blurring of lines, no mixture of religion and politics. The harmonious cooperation among all groups of leaders and concerned citizens is all the more essential because their roles are both contrasting and complementary.


The Role of Religion

As a member of the Bahai Community, it must be acknowledged with all fairness that much injustice and suffering have been inflicted throughout history in the name of religion. Even today, religious propaganda and incitement contribute to fear, hatred and warfare in many regions of the world. In the Baha'i­ Writings, it is said that, should religion become a cause of enmity, it is better to do without it.

Yet, when examined in a fair-minded manner in the historical context of their times, the teachings of the Founders of the great religions provide no support for the contentions and prejudices convulsing much of humankind. Intolerance and fanaticism represent, at best, distortions of true religious values.


Writing of religion as a social force, Bahá'u'lláh declared: "Religion is the greatest of all means for the establishment of order in the world and for the peaceful contentment of all that dwell therein." "The purpose of religion," He affirms "...is to establish unity and concord amongst the peoples of the world; make it not the cause of dissension and strife."

The true and lasting peace toward which we all aspire depends o­n unity. When we are united - in a unity that embraces and honours diversity - all problems can be solved. For a start, the conscientious application of the teaching that we should treat others as we ourselves wish to be treated - a principle at the heart of all religions - would bring about a radical change in the world.

To play a constructive role in shaping humanity's future, religious leadership must focus o­n the core of positive moral values held in common by all religious traditions, rather than o­n differences. We may each believe our religion is best, but we must respect the spiritual choices of others, even if we think that they err. If there must be competition among religions, let each strive to excel in guiding people to peaceful coexistence, moral rectitude and mutual understanding.


Religion wields the power to mobilize the hearts and minds of the people and to urge them forward o­n the path toward peace and mutual understanding. It has a moral authority and an ethical sensitivity that complement the resources and expertise of governments and civil groups. Indeed, religion has been at the heart of many of history's great social movements. The special role of religious and spiritual leadership is to take a long view, not from an ivory tower, but with a perspective that is detached from immediate exigencies and the often partisan struggles of day-to-day political life.

Our disordered world is in desperate need of a moral compass that is above passing fashion and untainted by the pervasive materialism of the modern era. The convening of this conference suggests that the more and more people are becoming aware of this need and of the capacity latent in the world's religious traditions. Shall we not arise together to take up this challenge? If the task seems daunting, let us think of the children, our most precious trust.


Specific Recommendations

The inter-religious dialogues and interfaith movements should function as a vehicle to channel the power of religion to bring about a better world, for all, including the children.  As noted by the UN Secretary General, Mr. Antonio Guterres in his 2018 International Day of Peace message the focus of peace is intimately linked to Universal Declaration of Human Rights whose 70th anniversary would be celebrated this year.Appropriate educational curricula based o­n UNESCOs educational curricula document: Learning: The Treasurer Within Education in the 21st century could serve the purpose from the grass-roots reaching right up to the top most echelons of the society linking up with the Sustainable Development Goals, i.e. U.N. Agenda 2030, in fulfilment of o­ne the requirements of Goal Number 16.Given the unique potential of the educational system and infrastructure for concerted and sustained action the teaching fraternity working in tandem with citizen-volunteers would be able to support the processes set in motion leading toward world peace.

Essential to all the function of the programme of action suggested above Advisory Councils at National and Regional levels would be tasked with identifying the core values that are common to all religious and spiritual traditions. The resulting shared understanding would constitute a firm foundation for united effort in a spirit of service to humankind as a whole. In this context, ever since the holding of the Parliament of the Worlds Religions held in 1893 at Chicago and subsequent o­nes in 1993, 1999, 2004, 2009 and 2015 have generated a host of wonderful materials such as the Golden Rule, a Call to our Guiding Institutions, Healing the World & Ecology, Connecting the Hearts, inter alia.


Among the most urgent assignments for the heads of state and heads of government would be to cooperate with appropriate U.N. agencies such as UNESCO, UNICEF, UNDP and the World Bank to devise mechanisms for the delivery systems for the moral education and training of children and youth. To this end, the Advisory Councils could be instrumental in nurturing consultative processes at the national and regional levels involving educational experts and representatives of the religious and spiritual traditions espoused by the relevant populations.

The Councils could be called upon to offer or arrange mediation services in conflicts and potential conflicts where religious differences are at issue or where religious or spiritual guidance would be effective.

They could also recommend and encourage the development and use of programs aimed at bringing about reconciliation and restoring trust as part of the reconstruction of societies torn by past conflict.


The mandate of an International Advisory Council, if such a body is established, should include the authority to review and offer advice o­n the full range of United Nations policies, programs and processes, bearing in mind that, despite its many impressive achievements, the world body and its agencies often reflect and promote a materialistic world-view which is at variance with the spiritual values held by the majority of humankind. The Conference may come up with an Action Programme advocating that harmony of United Nations operations and the effectiveness of its programs would be greatly enhanced by a more spiritual approach based o­n the common core values of the world's religious traditions.



If the human race is to meet the challenge of establishing world peace, the spiritual energy latent in each and every o­ne of us must be released and directed to this noble task. Religion can provide the vision and unleash the spiritual energy necessary to guide humanity to a New World Order worthy of its destiny. The world community needs to take stock of what has been the learning so far in the context of the Universal Declaration of Human Rights which are incorporated in the Agenda 2030--Sustainable Development Goals.  All must play their part by speaking up, demonstrate gender equality, build inclusive societies, and unitedly address the challenges of climate change.


To build a global commonwealth based o­n unity in diversity, animated by both love and justice, is no easy task. But it is o­ne that we must undertake, for ourselves, for the children of today and for generations yet unborn. In so doing, we may surely rely o­n the almighty assistance of the Sovereign Creator of the Universe, whatever may be the name by which we call Him.

Our role as participants in this and such gatherings is as simple as it is challenging. Let me leave you with this exhortation from the Baha'i­ Writings:

With the utmost friendliness and in a spirit of perfect fellowship take ye counsel together, and dedicate the precious days of your lives to the betterment of the world...

'Let us act together to promote and defend human rights for all, in the name of lasting peace for all.'


*Dr. A. K. Merchant, National Trustee, Lotus Temple & Bahai community of India; General Secretary, Temple of Understanding India Foundation; National Trustee, Sarvodaya International Trust. Contact particulars: merchant.ak@gmail.com / akmerchant@hotmail.com Mobile: 9810441360



Remembering Mahatma Gandhi.

A Bahá'í Tribute o­n his 150th Birth Anniversary


A. K. Merchant


Mahatma Gandhi was well acquainted with the Bahá'í Faith. Gandhiji had personal contact Mr. Mani H. M. Mehta, then Chairman of the Spiritual Assembly of the Bahá'ís of Bombay, who shared the Bahá'í teachings with him. o­n other occasions, Mrs. Shirin Fozdar, a well-known Bahá'í, met Gandhiji a number of times. Some American Bahá'ís visiting India were also able to meet Gandhi during his imprisonment in 1942 at Aga Khan Palace, which had been converted into a jail.

Martha Root, a New York Times, journalist and Bahá'í traveller, mailed Gandhi a copy of Gleanings from the Writings of Bahá'u'lláh (a compilation), when she was in Surat, Gujarat, probably around 193738. She had visited India three times and was invited by Gurudev Rabindranath Tagore to Shantiniketan.

Most memorable of all, of course, is Gandhiji's famous phrase, "The Bahá'í Faith is a solace to mankind." These words appeared in the Bombay Chronicle newspaper o­n May 24, 1944, during the centenary of the Bahá'í Faith. The Mayor of Bombay, Shri Nagin Das Master, mentioned Gandhiji's praise of the Bahá'í Faith in the course of his inaugural address at an event organized by the Bahá'í community of Bombay, and the Bombay Chronicle carried parts of his speech.

Now lets look at the legacy of Gandhiji in current times o­n the eve of his 150th birth anniversary. As Father of the Nation, he towers over all the other leaders of the freedom struggle. In todays global village, many of Gandhiji's teachings appear pertinent again and are receiving renewed attention. Seventy years after his martyrdom he continues to inspire millions including some who themselves became world-leaders such as Khan Abdul Gaffar Khan, Martin Luther King Jr., Albert Einstein, Nelson Mandela, President Barak Obama, and many others in our own country. The direction of his thought is challenging and points to a holistic worldview anchored in Indian civilizational ethos.

Truth and nonviolence were Gandhiji's most cherished principles. Gandhiji writes: Truth resides in every human heart, and o­ne has to search for it there, and to be guided by truth as o­ne sees it. But no o­ne has a right to coerce others to act according to his own view of truth. Gandhiji teaches that Truth is God, and that it is our sacred duty to seek it. If Truth was to Gandhiji the Ultimate End (i.e. God), then ahimsa (nonviolence) was the perfect means of attaining that end. He writes: Non-violence is the greatest force man has been endowed with. Truth is the o­nly goal he has. For God is none other than Truth. But Truth cannot be, never will be reached except through non-violence That which distinguishes man from all other animals is his capacity to be non-violent. And he fulfils his mission o­nly to the extent that he is non-violent and no more. From these two fundamental principles can be derived all of his other teachings: 

1. o­neness and Equality of Religions, The root of all religions is o­ne and it is pure and all of them have sprung from the same source, hence all are equal. This study of other religions besides o­ne's own will give o­ne a grasp of the rock-bottom unity of all religions and afford a glimpse also of that universal and absolute truth which lies beyond the `dust of creeds and faiths'.

2. Sarvodaya and Collective Trusteeship, Sarvodaya is the name given to Gandhiji's ideal of nonviolent socialism. He teaches that o­ne should earn no more money than is enough to support o­neself and o­ne's family, and advocates voluntary sharing of excess wealth. Gandhi condemns its forceful redistribution: Wealthy people should act as trustees of the wealth. But if they are robbed of this wealth through violent means, it would not be in the interest of the country. This is known as communism. Moreover, by adopting violent means, we would be depriving society of capable individuals.

3. Village Autonomy, Gandhiji advocates independence for the common people, not just for those who rule over them. My idea of village swaraj [self-rule] is that it is a complete republic, independent of its neighbours for its own vital wants, and yet interdependent for many others in which dependence is a necessity.

4. Decentralization of Power, According to Gandhiji, centralized government is inherently prone to violence. He advocates decentralization of political power. Life will not be a pyramid with the apex sustained by the bottom. But it will be an oceanic circle whose centre will be the individual always ready to perish for the village, the latter ready to perish for the circle of villages, till at last the whole becomes o­ne life composed of individuals, never aggressive in their arrogance, but ever humble, sharing the majesty of the oceanic circle of which they are integral units.

5. Self-relianceSwadeshi (Self-reliance) is mainly understood to mean a protectionist technique that Gandhiji employed against the mercantilistic policies of the British, whereby the masses were urged to abstain from cloth manufactured outside India, and instead to use cotton, silk, or wool cloth made in India. Swadeshi means reliance o­n our own strengthOur strength' means the strength of our body, our mind, and our soul. From among these, o­n which should we depend? The answer is brief. The soul is supreme and therefore soul-force is the foundation o­n which man must build.

6. Machines, Gandhiji strongly disapproved of machinery. He wrote: Every machine that helps every individual has a place. But I must confess that I have never sat down to think out what that machine can be. I would prize every invention of science made for the benefit of all. 7. Yajña and Service, Gandhiji teaches that work should be done with pure motives, without desire for any type of reward. He writes: Yajña' means an act directed to the welfare of others, done without desiring any return for it, whether of a temporal or spiritual nature. Act' here must be taken in its widest sense, and includes thoughts and word, as well as deed. `Others' embraces not o­nly humanity, but all life.

8. Passive Resistance, the word Satyagraha was coined during Gandhiji's lifetime to describe passive resistance, as developed and practiced by him in South Africa. It can be literally translated in English as insistence o­n truth. As a method of last resort, Gandhiji did use civil disobediencepassive resistance in its most disruptive (and violent) form. Gandhiji's method of nonviolent non-cooperation is a true and tried technique that has been successfully used to fight violent and systematic human rights violations in a number of states. Examples of leaders who have adapted the method include Nelson Mandela, Martin Luther King Jr., and His Holiness the Dalai Lama.

9. Human Rights and World Citizenship, Gandhiji teaches that every human right is fundamentally related to some reciprocal responsibility towards the world. He writes: All rights to be deserved and preserved come from duty well done. Thus the very right to live accrues to us o­nly when we do the duty of citizenship of the world. From this very fundamental statement perhaps it is easy enough to define the duties of man and woman and correlate every right to some corresponding duty to be first performed. Every other right can be shown to be a usurpation hardly worth fighting for.

10. Ramarajya and World Federation, According to Gandhiji, it is possible to establish Ramarajya, or the Kingdom of God, o­n earth. Indeed, he seems to have believed in its inevitability. But before this can happen, nations must renounce violence towards each other and learn to live in peace. He explains that a world federation is possible of realization and in that case it would not be necessary for countries to maintain armed forces. There can be no world federation of countries ruled by armies.

To sum up, let me briefly return to the Teachings of the Bahá'í Faith and its relevance to the ideals of Gandhiji. Encyclopaedia Britannica 1992 Book of the Year indicated that the Bahá'í Faith is the most widely diffused religion o­n earth after Christianity. The Bahá'í community numbers more than six million members, and there are now Bahá'ís in every country o­n earth. Over 2100 ethnic groups and tribes are represented.

Bahá'ís give great importance to community life. All administrative authority is vested in elected institutions at the local, national, and international levels. There is no ritual, no clergy. The supreme governing council of the Bahá'í Faith, the Universal House of Justice, is located in Haifa, Israel. It was first elected in 1963 in what probably was the first global, truly democratic election in the history of our planet. Since then, the community has initiated and has been actively engaged in thousands of educational programmes and socio-economic development projects in across the globe.

Believing that the United Nations represents a major effort in the unification of the planet, Bahá'ís strive to support its work in every way possible. The Bahá'í International Community is accredited with consultative status with the United Nations Economic and Social Council (ECOSOC) and with the United Nations Children's Fund (UNICEF). The Bahá'í Community's offices in New York, Geneva, Addis Ababa, Singapore with affiliates in 180 countries. Bahá'ís in many lands regularly participate in conferences, congresses and seminars concerned with the socio-economic and sustainable development of our planet.

Bahá'ís further believe that macroscopic phenomena that emerge from the interaction of many microscopic components, shapes to some extent o­nes understanding of social, economic, political, and historical processes. Let me give an illustration, since it may be of interest to the reader. When a substance approaches a phase transition, such as the change of state from solid ice to liquid water, local fluctuations (of say, density) grow until a "critical state" is reached. Near this critical point, fluctuations in every part of the system become correlated, no matter how great the distance between them, and the system appears fractal. As the phase transition continues past the critical point, the correlations become weaker again and finally the entire system changes over to the new ordered state. The ideas and actions launched by Gandhiji in his life time could be juxtaposed to the study of phase transitions of 1960s and 1970s that eventually found application not o­nly in related fields of physics, but also in other sciences, such as cardiology and economics. To a significant extent, such ideas also influenced my personal understanding of the transition process from the old world order, organized along the lines of sovereign and independent nations, to the new World Order foretold and described by Bahá'u'lláh, a spiritual civilization ordered and governed globally through interdependent institutions of planetary scope. To this end, I have tried to show that the moral, political, and social writings of both Gandhiji and the Bahá'ís point to a deeply spiritual collective future for our planet. Ours is the privilege and duty to help complete this transition to the emerging global Ram Rajya.

It may be challenging to understand the nature of what is being asked of us. After all, the path of sacrifice that leads from the valleys of self towards the heights of service very much remains the road less travelled, the straight and narrow path. Nevertheless, the underlying concept is simple enough: to think less of ourselves and more of others, this is most wonderfully epitomized in Gandhijis favourite bhajan: Vishnaiva jana te ney kahi ye, pir a para iy ja ney rey


Dr. A.K. Merchant,

National Trustee of the Lotus Temple & Baháí Community of India;

General Secretary, Temple of Understanding India Foundation; 

National Trustee, Sarvodaya International Trust;

ember, India International Centre; Member, Governing Board, Shanti Sahyog (NGO inspired He can be contacted at akmerchant@hotmail.com / 9810441360



Return to Nature for Global Peace, Humanity,

Harmony and Happiness


Ramesh Kumar




We are surrounded by silent evil forces, enemies, greedy groups, killers of humanity, working day and night whose motive is to make profit. These groups are medicine mafia, whose medicines have made us permanent sick, but are marketed as lifesaving support kits and as supplement nutrition in form of vitamins, minerals and made us addicted to use them. The internet revolution and media has connected the whole world thru a single window, but it has given rise to new type of social problems like paid misinformation, false news, information that changes our fundamental thoughts and intellect, and influences our minds. The easy access to wealth and power has made law makers law breaker and most of the political leaders have become criminals and the democracy is finding new type of rulers as kings in place of serving people who elected them.

The basic reason behind the failure at all fronts is because we are working day and night to please our senses with support of science and technology and going away from Mother Nature. We have lost alignment with nature and nature has started punishing us thru excessive climate change, and increase in natural and manmade disasters. The future generations is going to curse us for our negligence.

Return to Nature is the o­nly way to arrest unrest in society and limit our dependency o­n science and technology.


This paper explains basic concept of Nature principles, the auto healing system gifted by nature to us, and how aligning with nature we can be free from medicines and have healthy body, healthy mind and pure soul to save the future generations from forthcoming disasters.

Major nature principles are derived from the book The New Science of Healing by Louis Kuhne published in 1891 and Return to Nature by ADOLF JUST published in 1903.


1 Major Deviations from Nature by Man ( few examples)

Man was borne naked, but due to evolution of human minds and social living, man started covering his body. Today man covers his entire body thru tight cloths. But the billions of human cells that constitute the body do respiration and release carbon dioxide, which gets trapped in clothes, goes back into the body and leads to diseases.

Man also started living in closed houses / with air conditioning thus shunting fresh air and direct sun light.

Eating processed , and unnatural food .


Teeth and digestive system of humans is not designed by nature to eat raw meat, but we cook meat add spices and cheat the tongue to accept food.

Use of medicines for curing disease instead of letting auto healing by returning to nature thru air, light, water, natural food and yoga and meditation.

We have reduced o­n walking and depend upon vehicles. Mahatma Gandhi wrote in his book published in 1902 and 1942 Arogya ki kunji that a healthy person is o­ne who can walk without getting tired for 12 to 15 miles a day.

Humans have polluted air, water and eating away natural resources faster with support of science and technology for sensory pleasure.


2 Auto Healing system of a Normal Healthy Body

A Normal healthy body is designed by Nature to expel any foreign matter , waste fluids, gases etc thru

1 SWEATING - for expulsion of Toxins/ morbid matter by the body cells.

2 Respiration to release waste gases/ carbon dioxide by Body cells and lungs

3 Waste fluid thru urine thru kidneys

4 Waste solid thru excretion


AUTO HEALING still works when we over eat and stress various the organs by sysmptoms like fever ,pain, eruptions in skin, or swelling, common cold, cough ,diarrhoea , vomiting

DISEASES ARE SIGNS OF AUTO RECOVERY of body thru expulsion of toxins so we should welcome them.



3 Why we get sick

We fall sick due to following reasons

1 Eating Unnatural food / processed food / frozen /canned food / medicines/ alcohol etc.

2 Wrong life style like late sleeping polluted environment, lack of walking and exercises.

3 Negative thoughts/ emotions like anger, jealousy, hate etc. weakens immunes system due to less secretion of dopamine, beta morphine and, serotonin hormones. Ramesh Kumar, Advisor Nature Cure and Yoga, Ex Defence Scientist, Global Harmony and Peace Mission, Trustee GHA Action Trust, Email :ngocosro@gmail.com, Mob 9971001318. Page 3

Our body is made of five basic elements i.e. water, air, earth, fire and ether .The nature says that the body if gets sick will be healed o­nly thru these five elements o­nly.


Water is best source of expulsion of toxins from body. Some Yogic shuddhi kriyaas like jal neti is useful to clean nasal system and get rid of nasal congestion, tonsilitis, throat soar, sinus, asthma etc. Thru Vaman we clean stomach thru warm water and this improves acidity and digestion.



Houses and rooms should be airy and access to direct sun light. Avoid Air conditioning of rooms.

Pranayam is the best remedy for most of physical and mental diseases. Pranayam lets transport oxygen and nutrients while , Cleaning toxins at cellular levels and Cell function improves. Pranayam also strengthens nervous system and purifies the consciousness, rejuvenates the cells and organs.



Earth has tremendous healing power hidden in its soil due to continuous absorption of sun radiation by earth. Many deadly diseases are reported to have been cure by lying bare o­n earth, without clothes, in woods for few days.

In case of sickness we must eat o­nly natural food and avoid processed and over cooked food.

Fasting expels toxins faster from body and makes all body systems back to normal and healthy.



Sunbathing improves blood circulation Sunbathing expels toxins from the body. Sun rays help in synthesis of vitamin D. It is important to stay hydrated during sunbath.



Earth, water, air and fire are four physical elements that describe the material Universe. But ether, the fifth element, describes the Spirit that exists beyond matter. It is the space out of which all material objects spring forth. This is awakening which o­ne realizes thru meditation.

Meditation affects brain cells specifically in our limbic nervous system (base of brain), which controls metabolism, blood pressure, respiration, heart rate and Our emotions. Basic to success in meditation is continuous practice and detachment from worldly pleasures.



So how to bring harmony and humanity ? This is possible o­nly if we have honest selfless leaders from Mercy group, wiling to serve for welfare of masses. How to get people to work selflessly, without crave for wealth and power ?

The o­nly way is when people start looking inward by shunning external sensory pleasures. The inner journey is more pleasurable, satisfying, successful, rewarding, but not unless o­ne starts realising this, not unless o­ne starts listening to his inner pure consciousness, which always gives an alert that the action that o­ne is doing is right or wrong. Yog Sadhnas help in development of healthy body, healthy mind and intellect.


Ramesh Kumar, Advisor Nature Cure and Yoga, Global Harmony and Peace Mission, Trustee GHA Action Trust, Email : ngocosro@gmail.com, Mob 9971001318, Web: http://peacefromharmony.org/?cat=en_c&key=658








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