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Contents
Swami Veda Bharati . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
Swami Ram of the Himalayas (1925-1996) . . . . . . . . . . . . . . . 10
The Ins and Outs of Mind-Body Energy . . . . . . . . . . . . . . . . 13
Measurability of the Meditational States . . . . . . . . . . . . . . . . 22
Future Dimensions of Research in the
Neurophysiology of Meditation . . . . . . . . . . . . . . . . . . . . . . . . 43
Diversity of Siddhis in the Yoga-sutras . . . . . . . . . . . . . . . . . 54
Brain Wave Mapping in Pathology and
Meditation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63
Experiments with Swami Veda Bharati at
the Institute of Noetic Sciences, California . . . . . . . . . . . . . . 67
Surgery without Anaesthesia through Yoga-Nidra . . . . . . . 75
Eleven methods of Meditation testd at the
Neuropath Laboratory Denver, CO, USA . . . . . . . . . . . . . . . 81
Suggested next Experiments with the States
of the Brain in Meditation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95
Dialogue between Science and Buddhism OR
Between Science and the Yogis of all Persuasions. . . . . . . . 99
For more details, see Doug Boyd, Swami, 1995, Himalayan International
Institute of Yoga Science and Philosophy, Honsedale, USA.
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21
Measurability of the
Meditational States
Swami Veda Bharatis Address to Gurukulam students at Swami Rama
Institute of Meditation at Swami Rama Sadhaka Grama (SRSG), Rishikesh
on 9th March 2005.
The texts use two words for knowledge, jnana and vi-jnana. Wherever the
two words occur together in the Upanishads or the Bhagavad-gita, the great
Shankaracharya consistently translates jnana as theoretical knowledge and
vi-jnana as the knowledge from personal (spiritual) experience.
22
It is because of this principle of personal testing that the word for science in
the contemporary Indian languages is vi-jnana.
23
At our Ashram in Rishikesh we teach the texts like Vedanta-sara, Bhagavadgita, the Upanishads and the Brahma-sutras not as texts of philosophical
discussion but as guides to meditation; they are taught along with the spiritual
practices related to the particular verse(s). Our Master Swami Rama of the
Himalayas sometimes taught the texts to chosen disciples. He would have
the disciple read a text; the disciples eyes would then involuntarily close
and a certain state of consciousness was imparted; the eyes opened; the
master would say : this is the meaning of the texts. Similar stories of other
yogis are also sometimes heard.
4
Quite often one hears questions like : when were the Vedas written? The
question is invalid. They were not written. The texts were composed mentally,
retained mnemonically and passed on orally. Written is a habituation of
contemporary mind.
24
Rules for presenting a scientific thesis. For example, the last chapter of
Charaka-samhita, the most ancient ayur-veda text, lists fortysix principles of
tantra-yukti, the rules of methodology by which the validity of scientific
presentation are to be tested. Let it be remembered that the ayur-veda texts
were composed by meditation masters, the rishis.
This includes the lesser known but spiritually bright galaxy of star texts like
Tiru-mantiram, Sekoddesha, Yogi-Yajnavalkya, Samadhi-raja-sutram, Dashabhumika-sutram, Spanda-karika and many others published and unpublished
works, many yet untranslated.
Quite often those not well steeped in the study if Indian philosophical
systems make statements like : Indian philosophy believes in mind over
25
matter. These are sentences picked up from some 19th century western
philospher. It is a major weakness in the history of western philosophy that
the philosophers, then psychologists, and now neuroscientists are hard put
to define as to what mind is. They have never been able to differentiate as
to where spirit ends and the mind begins, and where the mind may end (if
it is at all possible for it to end!) and the body (that is, brain functions)
begins. Indian philosophy does not believe in mind over matter. It believe
in mind being the subtlest, finest, product of matter serving as a bilingual
interpreter between spirit and matter. The Indian systems of philosophy
believe in spirit over matter that includes the mind. Hence acts of spiritual
Will, such as uncountable meditation practices can alter brain structure (neuroelasticity).
8
The phrase yoga as meditation is direct translation from the second sentence
of the earliest and most widely accepted commentator Vyasa on the first of
the yoga-sutras of Patanjali. The original Sanskrit does nt even permit the
intervention of a verb in the sentence, and defines yoga as yogah samadhih.
The yoga that veers from this definition, in our view, is no yoga at all.
26
The mental and spiritual are not one and the same. Not all internal states
are eternal states. Defining and drawing the borderlines between mental
experiences ( which may even be products only of the physical cerebrum, not
even the energy-filed called the mind) and the spiritual ones is an extremely
subtle one and requires a very highly trained mind to discern. Nowadays,
most teachers and students mistake mental or cerebral states to be spiritual
states. Someone produces alpha brain waves in meditation has no relevance
to the question as to whether s/he is enlightened. All such claims should be
dismissed forthwith.
10
11
The language of Sigmund Freud, German, has no single word for mind.
27
12
13
28
returned to Italy where now the people have all but forgotten
the original and the American pizza is the pizza. This is the
pizza effect in translations, as we see it in the contemporary
developments in some elements of the Indian (or SinoJapanese etc.) culture in translation. A Hindi or Tamil word
is translated into English according to the mind-set of the
Anglophone people and is brought back into India. Here,
many of the professors, teaching Indian philosophy through
English medium, some not having deep access into the
original languages or associated practices. are using that word
which the students translate back into Hindi or Tamil
according to the contemporary mind set14. This pizza-effect
needs to be corrected and the words brought back to convey
their original intent15. This can only be accomplished by
referring to the lab work called meditation.
So, intellectual analysis can go only as far as the intellect
can go and scientific measurement can go only as far as the
capacity of the instrument in its ability to measure. There are
areas of knowledge where conscious mind, intellect, cannot
reach. And there are vast areas of knowledge, which at this
present time, cannot be measured by scientific instruments.
So we come to a point of asking two questions.
14
15
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16
17
30
31
18
Inter alia.
32
20
33
into the sea ! But how deep was that ? Many practitioners of
meditation make that mistake and novices sometimes present
themselves as masters; unfortunately so.
It is easy to say one has gone into the depths, but, indeed,
how deep was that ? Law of Silence common to all spiritual
traditions dictates:
In daily life.
words spoken,
tones adopted,
34
21
35
36
the philosophers like Kallata, Vasugupta and Abhinavagupta, to name a few, the giants of Kashmir Shaivism. It was
not the reading of their works that gave the experience. Only
the initiation did so.
Mantra japa is an example of this art of self-observation
and is called svadhyaya in the Yoga Sutras, as explained above.
One of the ways to measure the mantra repetitions is to
count them by using the mala beads. As one grows into higher
frequency mind, the mental repetition becomes faster than
the fingering of the beads is possible, then the mala is put
aside. Where the bead no longer measures the repetition,
the mind can still measure. There comes a point when all the
mantras converge into AUM. It is not the verbal recitation of
AUM. It is the secret science of the AUM consciousness
principle called the silent, half-mora of turiya, the fourth
state beyond wakefulness, dream and sleep23.
Continuity of consciousness at the innermost level of chitta
can be measured, even though we have not learned the art
of measuring it. Observing the progression of cognition units
(pratyayas) and measurability of the states of consciousness
continues all the way to just before reaching a-sam-pra-jnata
samadhi.
When, finally, one has learned to dismiss the chitta, the
mind-field, in a-sam-pra-jnata samadhi, one is known ( in Jaina
tradition) a kevali, solo, alone. That is the state referred to in
the Yoga Sutras as kaivalya24, spiritual solitude.
23
24
Further elucidation of this will be presented in Swami Veda Bharatis
Commentary on YS, volume 4, planned.
37
2.
3.
4.
25
38
39
40
FUTURE DIMENSIONS OF
MEDITATION RESEARCH
41
42
43
in the subtlest and the most expansive (parma-anuparma-mahattva-anta) dimensions of the constituents
of human personality (for example Malini-vijayottaratantram Chs. 12-16, gives 256 kinds of dharanas, all
interlinked in a sequence).
Studying one small practice in isolation is like trying to
understand a single subatomic particle without reference to
the rest of the nuclear science. To elaborate,
44
For example, this is the objection against Dr. Davidson who has researched
the advanced Tibetan lamas at the University of Wisconsin and has been
instrumental in inviting the Dalai Lama to the conference of American
neuroscientists, 2005. The objectors, among other things, say according
the a recent report in New York Times that Dr. Davidson meditates, so his
findings may not be valid. One might argue that by the same token one
cannot conduct research on sleep if s/he sleeps; nor should one research
digestion if s/he digests food !
45
3.
46
47
There is often a confusion as to the distinct definitions of kshiptam and vikshiptam. Kshiptam is indicated by beta , the common persons brain wave in
daily activity in which the mind is neither relaxed nor one-pointed. Vikshiptam is the state of one trying to reach ekagram but distracted therefrom
by the nine chitta-vikshepas also known as antarayas together with their five
accompaniments. Here one may produce mixtures of beta, alpha and theta.
3
Chitta (mind-field, a product of prakrti) and chiti (consciousness as the
spiritual self), are not to be confused. The yoga philosophy does not make
the absurd statement of mind over matter but of chiti over chitta.
48
4
One example : we present the scientific definition of yoga-nidra (ref.YS.1.38)
as volitional production of delta brain waves without falling into the state(s)
of mudha bhumi of chitta. Similarly, there is proof of alterations in
neuroplasticity through the ethical practices such as certain aspects of ahimsa.
A new translation of YS may incorporate these neuron-indices in explaining
the sutra, say, on the benefits of santosha (YS.2.42).
49
1)
b.
c.
d.
e.
f.
g.
50
2)
3)
h.
i.
j.
k.
Heart Tests
a.
b.
c.
d.
e.
b.
c.
51
4)
Respiratory Tests
a.
b.
5)
c.
d.
52
b.
Diversity of Siddhis
in the Yoga-sutras
54
55
56
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asvada, and
varta.
Following purusha-jnana, these siddhis arise as natural byproducts and can easily distract a sadhaka from the purest
pursuit of a-sam-pra-jnata; hence the warning. We may resort
to vakya-shesha principle, and add such other of the same
category, viewing the six mentioned in 3.37 as upa-lakshana.
If we look at the broad list of accomplishments, vi-bhutis
or siddhis, given in the sutras, we may divide these into
following categories.
(1) Purely spiritual accomplishments :
a-sam-pra-jnata and sam-pra-jnata samadhis (Samadhisiddhi YS 2.45) with their subcategories vitarkanugata
(1.17) etc.
Purusha-jnana, and
Viveka-khyati.
(2) Communication with disembodies siddhas and masters
(1.37,3.32).
(3) Strengths through ethics of emotions :
Chitta-pra-sadana (chitta-pari-karma, sthiti-ni-bandhana,
brahma-vihara) such as maitri (1.33, and the strengths
achieved in these (3.23), and
Siddhis achieved through non-violence etc. (2.35-44)
(4) Stability and stillness as in
1.33,
2.46-47,
3.31.
58
Of tangibles:
sarva-bhuta-ruta-jnana (3.17), and
knowledge of the universes (3.26-28).
59
(7)
(8)
(9)
60
(2)
(3)
(4)
(2)
61
(2)
(3)
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63
2.
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65
66
Experiments with
Swami Veda Bharati
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72
Surgery without
Anaesthesia through
Yoga-Nidra
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77
2.
b.
Systematic relaxation,
c.
Nadi Shodhanam,
This is part of the process which Swami Veda Bharati follows to consciously
produce delta brain waves.
78
3.
4.
d.
61-points relaxation,
e.
f.
Silence.
b.
b.
79
c.
5.
80
Eleven methods of
Meditation testd at the
Neuropath Laboratory
Denver, Colorado, USA
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4)
5)
6)
7)
8)
9)
10)
11)
an alphabetical mantra,
certain long mantras,
certain visualizations and internal worship,
and
finally settling in the heart cave with the
mantra.
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84
85
August 1, 2005
NAME/ID#: Swami Veda Bharati/ 12443-12454
Age: 72
DOB: 03/23/1933
Date of Test: 07/29/2005
86
Amplitude Asymmetry
Amplitude asymmetry is the comparison of the power
balance or voltage differences between two electrode sites
(page 3).
Coherence
Coherence reflects the integrity or wholeness of
connections between regions (page 4).
Phase
Phase describes the timing aspect of brain wave function
(page 5).
STATE BASED RAW DATA ANALYSIS
Eyes closed
Eyes opened and cognitive challenge
Correlation with neuropsychological evaluation,
structural imaging studies, and other aspects of clinical
presentation is recommended to further assess the
significance of these findings.
Graphs are included for baseline and the 12 meditation
states
Meditation methods by number are listed elsewhere and
this reporting is based on that numbering system 1- 12
Relative power levels and statistically significant finding
for all frequencies is included for # 1-12
Analysis Notes:
In working with this particular lab, right at the outset both Dr. John
OHearne and I had indicated that in this session one of my primary
interests would be to check for gamma brainwaves in the 40Hz rate and
higher.
Somehow Carla Hickey, the lady director, failed to calibrate the
machine(s) to do that reading and the cut-off point was set at 32Hz range.
In Carla Hickeys letter the grammar and the syntax have been left
unedited.
89
Sd/CARLA HICKEY1
To:
Date:
Greetings!
This is a duplicate of what I sent earllier and yes is on my
letterhead as alwayslet me know if there is something different
that you were needing other than this document
With regard to the baseline recordingswe did eyes open
and eyes closed at sampling rate 128you received a database
comparison report for these states along with the 11 meditative
states (total of 132 reports) all at sampling rate 128 we did not
do a repeat baseline after the 11 meditative stateswe did do a
baseline recording eyes open and closed at sampling rate 256
but that is allno database comparision report was done at it
transforms data to 0-32 Hz (sampling rate 128 range) and woud
cut off any 40 Hz activity so would be pointless to run it for your
purposeand have not found any significance (that I can see in
the raw data) in the 40 Hz data as yet or by these measures taken
in Julydoensnt mean it may not be there we just didnt capture
it .............perhaps.
I also believe if you takethe twelve reports I sent and put all of
page 1s together then page 2s together, etc etcyou can more
easily see the brainwave(s) and section(s) of the brain that are
most predominantly activated (ie right temporal, left occipital,
etc ) during each meditative statewhick will have more statistical
significance of a N=1 than jsut viewing raw EEG data.
With regard to the equipmentMichael has indicated that he
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92
With reference to this, see our remarks under the title: Brain Wave Mapping
in Pathology and Meditation.
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3.
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4.
2.
corpus callosum
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2.
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3.
98
Dialogue between
Science and Buddhism
OR
Between Science and the Yogis
of all Persuasions
(B)
what is the comparison between the neurocerebral, emotional, ethical and other correlates
obtained from the scientific investigation of the
meditation practices according to the different
denominations. For example it would be
interesting and instructive to compare the
brainwave patterns and the activation of various
centres of the brain of the practitioners and
masters of Zen, Chan, Tibetan [various school
systems and sub-systems] and the Theravada
practices.
100
[2]
It is scientifically recorded that the adherents of other systems
of meditation such as the yogis also produce physio-neuropsychological correlates, effects and traits similar and parallel
to the ones produced by the Lamas whose meditation states
have been studied by the scientists like Dr. Davidson.
Similarly the practitioners of Sufi [diverse silsilah and the
tariquat] or Hesychasm (and other Christian) systems also
need to be given the opportunity to demonstrate their physioneuro-psychological accomplishments.
[3]
101
(B)
102
103