Coronary Risk: New Perspective

But although this field has deep roots in psychological research, it has flourished especially in the last four decades as the cognitive access animated the rectification of many attitudes of human experience, including that of behavioral stress and faith. This has led to an outpouring of research, to new and revised theoretical formulations, and to important clarifications of concepts and methods. Although no revolution has appeared in this field, the knowledge obtained and the conceptual insights that have been achieved recently appear to set the stage for consequential modish progression.

There is no single way to approach this extremely intricate subject of stress and faith. Stress is a highly complex notion; the clearest way to begin is by an analysis of the notion of time urgency commonly held by the adult. The adult lives in an ever-changing world. Even before becoming conscious of his own evolution over time he is witness to constant changes where he himself is the point of citation. The philosophy of reformation in my contemplation and have a surmise of personal experiences of behavioral stress and faith is not fundamentally different from others.

Faith has no evinced actuality in and of itself but is the intrinsic characteristic of that who endures. These two concepts are affiliated to precise emblematic characteristics of modification and should be defined precisely, yet the scientific and philosophical literature is fraught with examples of the variegated use of "Stress" and "Faith" when referring either to discipline of perception or discernment. There is, of course, no Stress without environmental incitents. It is quite possible that personal experience can provide the basis for abstract representations having a wide application. The concepts we possess are thus dependent upon changes conceived or perceived by each of us. I put it so aptly, "Stress is discernible but faith is not."

In a book of this type, any attempt at elaborating the minor details is difficult given the rapid increase in the amount of literature on the subject. The determinedly woozy and muddled inventory might lead us to opinionated matter of direct observation. Behavioral research was hard put to embrace faith as a variable, in that it is closely linked to the spiritual aspects of our experience of numinous self and is not a physiological factor. Emotional and perceptual approaches were, however, not limited by this restriction. The "new look" in the field of perception was thus also extended to studies on faith.

When we account for the coronary risk in the modern civilized world we often forget the relationship of the flesh with the spirit. We cannot do away with one or another. The risk factors when encountered do not actually enunciate 100 percent of the possibilities and probabilities of CHD. They usually fall short of the probability limits by about 50%. What are those 50% risk factors? Recent studies indicate the role of Faith.

The part of this book is limited to what the human being is able to know about behavioral stress and faith as manifested through perception and estimation of it’s extent besides discussing the other well established coronary risk factors. And some vaguely illustrated risk indicators they may elucidate exclusively as an individual or in combination with other established coronary risk factors. The discrimination will be steered between these factors besides elucidating the perception of stress and faith and it’s estimation on the basis of phenomenological and experimental data.

In the writing of this book I have evolved and perfected an exceptionally uncommon procedure quite unlike other standard medical or other books written for the information of a common man. The arrangement of exposition is not for the specific group of subjects but for all and sundry. I am convinced that the message communicated in this book will help many to relish a blissful healthy life with dexterity and agility. Millions others, fallible will find a renewal of spirit to live in the sanctuary of allegiance with profound seemliness as this book touched the subject of faith and behavioral stress in a quite unusual manner besides giving different ways to overcome stress of routine drudgery and different environmental incitents. The details of faith elucidated in the text are absolutely unbiased. I believe almost all religions are divine institutions, unlike the discernment of Karen Armstrong, who views all the religions as human establishments, that make serious mistakes because these were conceived by some one of our status, but with certain gifted attributes. But my firm conviction is all the Religions are Divine institutions, but have been distorted by human interpretations. Therefore the concept of Faith is not interdicted to one belief but instead has embellished to common belief of His Almighty Deity: You may adduce Him "Allah" "God" or "Bhagwan."