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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Health & Nutrition
Placebos Are Getting More Effective. Drug-makers Are Desperate To Know Why
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<blockquote data-quote="harbansj24" data-source="post: 110776" data-attributes="member: 4544"><p>Narayanjot ji,</p><p></p><p>This must be truly humbling experience for the drug makers.</p><p>It has been known that that neurological effect triggers biochemical reactions which in a major way aid in recovery. So the placebo does makes the patient feel confident that he being treated by proper medicines and this feeling aids in recovery.</p><p></p><p>But this a process of deceit which may be okay for the process of experimentation. and this cannot go on for long. At some point the patient is bound to the know the reality, then there may be a danger of a rebound effect with the patient starting to get a feeling of being cheated.</p><p></p><p>Some time back we had a useful discussion on the effect of drugs and Sikh Philosophy of Simran on mental illness and we had come to the conclusion that a combination of drug and Spiritual therapy was most useful to treat such cases.</p><p></p><p>This also holds good for other physiological illnesses. So instead of adopting deceit why not adopt the process upfront? and Naam Simran is the best Spiritual therapy.</p><p></p><p>As has been repeatedly stressed in SGGS that Simran is far superior to empty meditation. Doing only meditation frustrates a person because just nothing happens. He cannot concentrate as he is supposed to and mind starts to wander. He has to quietly sit at one place and do nothing. Many well known personalities have been frustrated by lack of result in meditation. The most notable example being the BEATLES.</p><p></p><p>Naam Simran is a different thing all together. You can do Simran at any time and you do not have to sit still. It connects you with the Creator. You mind can still wander but over a period of time it grows on you and slowly it becomes a part of you!</p><p></p><p>So Simran also triggers the neurological biochemical action.</p><p></p><p>But we must understand that medical treatment and Simram are not mutually exclusive processes. They complement each other. It appears that it may also neutralize the side effects of strong medication. Even dosage can be reduced to the bare minimum in this combination therapy.</p><p></p><p>Now that it is known that placebos trigger neurological biochemical reactions which also can be done by Spiritual therapy especially Naam Simran, then why practice deceit in form of placebos? Why not upfront propagate Naam Simram? The beauty is that Naam Siran is completely secular. You need not just use Sikh terms. It can also be equally effective by saying "Ram- Ram", "Hare Krishna" "Allah o Akbar" "M' Lord Jesus" etc. !</p></blockquote><p></p>
[QUOTE="harbansj24, post: 110776, member: 4544"] Narayanjot ji, This must be truly humbling experience for the drug makers. It has been known that that neurological effect triggers biochemical reactions which in a major way aid in recovery. So the placebo does makes the patient feel confident that he being treated by proper medicines and this feeling aids in recovery. But this a process of deceit which may be okay for the process of experimentation. and this cannot go on for long. At some point the patient is bound to the know the reality, then there may be a danger of a rebound effect with the patient starting to get a feeling of being cheated. Some time back we had a useful discussion on the effect of drugs and Sikh Philosophy of Simran on mental illness and we had come to the conclusion that a combination of drug and Spiritual therapy was most useful to treat such cases. This also holds good for other physiological illnesses. So instead of adopting deceit why not adopt the process upfront? and Naam Simran is the best Spiritual therapy. As has been repeatedly stressed in SGGS that Simran is far superior to empty meditation. Doing only meditation frustrates a person because just nothing happens. He cannot concentrate as he is supposed to and mind starts to wander. He has to quietly sit at one place and do nothing. Many well known personalities have been frustrated by lack of result in meditation. The most notable example being the BEATLES. Naam Simran is a different thing all together. You can do Simran at any time and you do not have to sit still. It connects you with the Creator. You mind can still wander but over a period of time it grows on you and slowly it becomes a part of you! So Simran also triggers the neurological biochemical action. But we must understand that medical treatment and Simram are not mutually exclusive processes. They complement each other. It appears that it may also neutralize the side effects of strong medication. Even dosage can be reduced to the bare minimum in this combination therapy. Now that it is known that placebos trigger neurological biochemical reactions which also can be done by Spiritual therapy especially Naam Simran, then why practice deceit in form of placebos? Why not upfront propagate Naam Simram? The beauty is that Naam Siran is completely secular. You need not just use Sikh terms. It can also be equally effective by saying "Ram- Ram", "Hare Krishna" "Allah o Akbar" "M' Lord Jesus" etc. ! [/QUOTE]
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Placebos Are Getting More Effective. Drug-makers Are Desperate To Know Why
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