Ecopsychology

Contents:

Ecology of Human Being in Multidimensional Space
Ecology and Ecopsychology
What Is Man
Multidimensionality of Space
God
God — and Us
The Meaning of Human Life
Destiny and Its Correction
Love, Wisdom, and Power
What Is Love
Love for People
Love for Nature
God Is Love
“Every Instance of Leaving the State of Love…”
Self-Centeredness versus God-Centeredness
Love for God
Sexual Aspect of Love
Upbringing Children
Nutrition Recommendations
Clothing
Night Sleep
Medicine, Health, and Destiny
Work in the Material World
Spiritual Service
True and False Attachments
Teachings of God versus Sectarianism
Eternal Law — Sanatana Dharma
Comments on the Patanjali’s Scheme
Chakras and Meridians
Meditative Trainings
Places of Power
Babaji’s Formula
Completion of the Path
Practice of the Straight Path
Preliminary Methods
Initial Methods
Basic Methods
Higher Methods
The Meaning of Our Lives
About “The Tree of Knowledge of Good and Evil”
Stages of the Spiritual Path
How Can We Fall in Love With God?
Practice of the Modern Hesychasm
Sun of God or How to Become the Ocean of Pure Love
How One Should Understand the Word God
Religion — and Religious Movements and Schools
Narrow Path to the Highest Goal
Atman and Kundalini
Serving God
Art and Spiritual Development
Basic Principles of Teaching Psychic Self-Regulation to Children and Adolescents
Art of Being Happy
Sattva of Mists
Sattva of Spring
Keys to the Secrets of Life. Achievement of Immortality
General Conclusion
Bibliography
Scheme for Studying the Structure of the Absolute

Basic Principles of Teaching Psychic Self-Regulation to Children and Adolescents
(lecture)

Our experience accumulated in various forms of teaching psychic self-regulation to children and teenagers allows formulating the following recommendations:

1. Dedicated ethical work, which every instructor must do on the background of teaching psychic self-regulation, must lay the foundation of morality in students.

2. Groups of students can be formed either of children only or can include adults as well. In the latter case, the program is created for children, but parents willingly participate in such classes. One of the advantages of the second option is that it creates common interests in such families and helps to overcome separation between the parents and children.

3. One should not teach children and adolescents the exercises of work with the chakras and meridians (some basic exercises with anahata can be an exception) if there are no special medical indications for this. The reason for that is that these exercises are not compatible with alcohol consumption during or after the course. One cannot be sure that children and teenagers will observe this rule in the future.

4. The emphasis in this work has to be put not on achievement of high results, but mainly on broadening the students’ horizons, on informing the students — in order to help them to choose their way of life when they grow up. Enrich the classes with aesthetics and sports. One can supplement them with choreography, music, photography, paintings, tourism, ecology, literature, philosophy — depending on the competence of the instructor.

One can also enrich the classes of different profiles with the elements of psychic self-regulation.

5. One should not teach shavasana to children younger than 12 years, because some children have difficulties coming out of deep relaxation. (Exceptions from this rule are allowed only in case of medical indications. Such sessions must be conducted by a certified physician.)

6. There can be exercises of work with the chakras and meridians used by trained physicians to treat neurological and psychiatric disorders in children. It is especially effective for correcting social disorders.

7. Most easily children and teenagers master exercises with mental images. Mastering the concentration is usually more difficult for them. However, training them in concentration is especially important for their progress in the school. Very helpful in this respect is to exclude “killed” food (that is prepared of bodies of killed animals) from children’s diet, and at the same time to increase the amounts of proteins found in milk and eggs. The same recommendation is useful in every respect for all people without exception.

8. An interesting positive effect can be achieved if children are present (but do not participate on equal rights) on out-of-town classes of groups where their parents study. If there is no obtrusive attitude toward them, children turn on the important mechanism of training — imitation. They learn careful attitude toward nature, as well as to any manifestation of life; they master skills of life in a tent, building a fire and preparation of food on it, learn discipline (waking up early in the morning, morning exercises, morning bathing, etc.), learn to see the beauty of nature and attune to it, easily master exercises for tempering the body, for example, they insist on participation in winter swimming together with adults.

Regarding the practice of winter swimming for children, let me note the following: this method helps to increase the range of temperatures comfortable for the body for the whole life; it “tempers” the body. Yet it must be used under the following conditions:

1. Fully voluntary attitude of the child, with no persuasion from adults: the children themselves know best when they are ready to it;

2. Favorable emotional state of all present adults;

3. Making no attempts to treat with winter swimming (as well as with showers of cold water) children who are weakened by prolonged illnesses.

Winter swimming as a medical procedure is effective for treatment of some local disease processes in those children who are in general full of health. The healing mechanism in this case is bioenergetic stress in response to “cold impact”. But in the body weakened by a prolonged illness there is no that potential of energy which can turn on the needed energy process.

In such cases, the opposite is effective — for example, hot bathes, saunas [64].