Brains of Buddhist monks scanned in meditation study

Mind, Brain, Neurology

Guest Article

By Matt Danzico BBC News, New York

Study peers into brains of monks

In a laboratory tucked away off a noisy New York City street, a soft-spoken neuroscientist has been placing Tibetan Buddhist monks into a car-sized brain scanner to better understand the ancient practice of meditation.

But could this unusual research not only unravel the secrets of leading a harmonious life but also shed light on some of the world's more mysterious diseases?

Zoran Josipovic, a research scientist and adjunct professor at New York University, says he has been peering into the brains of monks while they meditate in an attempt to understand how their brains reorganise themselves during the exercise.

Since 2008, the researcher has been placing the minds and bodies of prominent Buddhist figures into a five-tonne (5,000kg) functional magnetic resonance imaging (fMRI) machine. 
The scanner tracks blood flow within the monks' heads as they meditate inside its clunky walls, which echoes a musical rhythm when the machine is operating.

Dr Josipovic, who also moonlights as a Buddhist monk, says he is hoping to find how some meditators achieve a state of "nonduality" or "oneness" with the world, a unifying consciousness between a person and their environment. 

The study specifically looks at the default network in the brain, which controls self-reflective thoughts

"One thing that meditation does for those who practise it a lot is that it cultivates attentional skills," Dr Josipovic says, adding that those harnessed skills can help lead to a more tranquil and happier way of being.

Meditation Can 'Turn Off' Regions of the Brain

Mind, Brain, Neurology

Brain imaging shows experienced meditators can prevent their minds from wandering

By Robert Preidt

Tuesday, November 22, 2011

 (HealthDay News) -- A new study finds that people skilled at meditation seem able to turn off areas of the brain associated with daydreaming and psychiatric disorders such as autism and schizophrenia.

Learning more about how meditation works could help advance research into a number of diseases, according to lead author Dr. Judson Brewer, an assistant professor of psychiatry at Yale University.

He and his colleagues used functional MRI to assess brain activity in experienced and novice meditators as they performed three different meditation techniques. 
Regardless of the type of meditation, skilled meditators had decreased activity in the brain's default mode network, which has been linked to attention lapses and disorders such as anxiety, attention deficit hyperactivity disorder, and the buildup of beta amyloid plaques associated with Alzheimer's disease.

The researchers also found that when the default mode network (which consists of the medial prefrontal and posterior cingulate cortex) was active, brain regions associated with self-monitoring and cognitive control were also activated in experienced meditators, but not novices.

This suggests that skilled meditators constantly monitor and suppress the emergence of "me" thoughts and mind wandering.  If they become too strong, these two states of mind are associated with diseases such as autism and schizophrenia.

Can meditation change your brain? Contemplative neuroscientists believe it can

Mind, Brain, Neurology

From CNN's Dan Gilgoff:

Can people strengthen the brain circuits associated with happiness and positive behavior,  just as we’re able to strengthen muscles with exercise? 


Richard Davidson, who for decades has practiced Buddhist-style meditation – a form of mental exercise, he says – insists that we can.


And Davidson, who has been meditating since visiting India as a Harvard grad student in the 1970s, has credibility on the subject beyond his own experience.


A trained psychologist based at the University of Wisconsin, Madison, he has become the leader of a relatively new field called contemplative neuroscience - the brain science of meditation.


Over the last decade, Davidson and his colleagues have produced scientific evidence for the theory that meditation - the ancient eastern practice of sitting, usually accompanied by focusing on certain objects - permanently changes the brain for the better.


“We all know that if you engage in certain kinds of exercise on a regular basis you can strengthen certain muscle groups in predictable ways,” Davidson says in his office at the University of Wisconsin, where his research team has hosted scores of Buddhist monks and other meditators for brain scans.


“Strengthening neural systems is not fundamentally different,” he says.  “It’s basically replacing certain habits of mind with other habits.”

Are Ghosts Hallucinations? Disembodied Souls and Their Influence Upon Living Beings

Are ghosts hallucinations?  Do ghosts have material substance, or do they exist at all?  What of the communications with otherwise unseen beings that substantially guide us in healthily progressive directions?  

Concepts and claims of ghosts and ghostiliness pervade myths, lore and legends of history abound, does this ubiquity implicitly confirm the existence of ghosts?  

Tantric science identifies these experiences, individuating physics and physiology, psychic and psycho-physical projectsions, and disembodied beings, luminous bodies, with clarity and aplomb, detailing beneficient and baneful disembodied entities and techniques for dealing with them.  

Redacted from discourses by Mahasambhuti

Are ghosts always hallucinations?  What is a hallucination?  In the case of hallucinations, there is no defect in optics, the defect is in ocularity -- that is, the ocular vision is influenced by different thought-waves.  These hallucinations may be of two types, positive and negative.  In a positive hallucination, there is no physical defect in the ocular vision.  Rather, one's vision is affected by the thought-waves which want to see something different.   

And what is a negative hallucination?  Here also there is no defect in the ocular vision, but due to excessive pressure of the thought-waves -- we say "auto-suggestion" -- the ocular vision becomes negative; that is, the thought-waves do not want to see something which is actually present in the ocular vision.   

Many scholars are of the opinion that so-called ghosts are positive hallucinations, and sometimes people are also misguided by negative hallucinations.  They say that in this case the ocular vision -- the optic nerves -- is deceiving them, but actually the main role here is played by the thought-waves, not by any physical organ, or psychic cells, or psycho-physical cells (ectoplasm). 
  
It is said, Abhibha'van'a't citta'n'usrs't'apretadarshanam 
["The sight of ghosts is created by the citta'n'u (mind-stuff) in concentrated thought"].  

Abhibha'van'a means "cellular suggestion" -- that which affects not only the mind but also the nerve cells, so that due to the defective functioning of the nerve cells one sees something which is not present, or does not see something which is actually physically present.  Cellular suggestion is of two types: auto-suggestion and outer-suggestion.  Auto-suggestion takes place within the jurisdiction of one's own mind, in the individual mind, whereas outer-suggestion is the transmission of suggestion from another's mind, from another, stronger, mind.  When a weaker mind is greatly influenced by a stronger mind, as a result something is not seen or nothing is seen.   

Philosophically, whatever we see in this universe is, we may say, a positive hallucination created by the Supreme Consciousness (Parama Purus'a*).  Whatever He thinks is seen by the nerve cells of the individual mind.  The difference between this practical world and ghosts is that in the case of ghosts the suggestion comes from the individual mind; one's own thought is projected outside.   

But when people see so-called ghosts and apparitions, are they always positive hallucinations?  No, they are not.  Whatever we observe in this physical world is made of the five fundamental factors (solid, liquid, luminous, aerial and ethereal), created in such a way that it automatically functions.  Its inherent capacity for action is derived from this physical world under the inspiration of the Supreme Consciousness.   

There may be some entities that do not require food and drink.  Any entity composed of solid and liquid factors will certainly require food and drink, because food is mainly composed of the solid factor, and drink is mainly composed of the liquid factor.  But if any entity is composed only of the other three factors -- luminous, aerial, and ethereal -- without any solid or liquid, then that entity is called a "luminous body".   

By means of nerve cells, the mind operates the physical body: by creating vibrations such as smell, form, touch, taste, etc., the nerve cells either receive tanma'tras (inferential essences) or projects them externally.  But luminous bodies have no nerves, because nerve cells and nerve fibres are all physical; thus they cannot function properly.  Only, as in auto-suggestion, they may create a vibration within, and experience some type of feeling.   

These luminous bodies are not ghosts or apparitions; they have nothing to do with them.  Neither are they related to auto-suggestion or outer-suggestion.  Under some circumstances, if someone happens to see this kind of luminous body, one may think one is seeing a ghost.  But actually there is no ghost at all -- it is only a luminous body.  It is not possible to see luminous bodies in broad daylight; it may be possible during the darkness of night, but then not everywhere.   

It is said that there are seven kinds of luminous bodies: yaks'a, siddha, gandharva, kinnara, vidya'dhara, prakrtiliina, and videhaliina.  They are categorized according to their respective psychologies.   

Suppose there is a very evolved person who often ideates on the Supreme Consciousness, but who has some greed for wealth.  He or she does not, however, express it openly to the Supreme, nor does he or she even think of it directly.  He or she thinks indirectly, "Oh, since I am a devotee of the Supreme Consciousness, He will certainly give me enormous wealth and make me immensely rich."  Those who harbour this sort of covert desire are reborn as yaks'as.  Thus sometimes we refer to "the wealth of the yaks'as".   

The third is vidya'dhara.  Those who have vanity of knowledge, although they do not expressly beseech this from the Supreme, but rather think inwardly that the Supreme should bestow an enormous wealth of knowledge upon them -- this type of person is reborn as vidya'dhara.  Vidya'dhara is also a luminous body.   

Next is gandharva.  Those who have a great talent for higher music (people should cultivate music to the maximum to give pleasure to the Supreme Consciousness) and mentally think, "Oh, Parama Purus'a, I want knowledge of the science of music, not You" -- they are reborn as gandharvas.  (In Sanskrit the science of music is called ga'ndharva vidya'.) They are also luminous bodies; they are not ghosts at all.  They are also not visible in daylight, just as other luminous bodies are invisible.   

Kinnara.  Those who are vain about their physical beauty, or those who pray to the Supreme to give them more and more physical charm, are reborn as kinnaras.  They are also luminous bodies.   

Siddha.  Those human beings who are doing sa'dhana'**, who have great love for Parama Purus'a, but in their heart of hearts are proud of their occult powers or pray to Parama Purus'a to grant them still more occult powers -- these people after death are reborn as siddhas.  Of all the categories of luminous bodies, the siddhas are the most elevated.  They often help sa'dhakas in their sa'dhana'.   

All these luminous bodies are collectively called devayoni.  Besides the above, there are videhaliina and prakrtiliina.  Those who wrongly worship Parama Purus'a in the form of clay, iron or other material substances, are ultimately transformed into prakrtiliina.   

The next is videhaliina: those who run after occult powers and think, "I will attain such great occult power that with it, I will move from place to place."  These are all luminous bodies; they are not ghosts, nor are they positive or negative hallucinations.   

Thus ghosts are not positive hallucinations, or negative hallucinations, or siddhas or devayonis.  Then is there any such things as ghosts?  Not exactly ghosts, but there is something like that.   

After death, when the mind dissociates from the body, the accumulation of unfulfilled sam'ska'ras*** or reactive momenta remains, although the body with the five fundamental factors [solid, liquid, light/fire, air, and ether] no longer exists.  Thus, the mind cannot function, but it remains in potential form.  Now, in some circumstances, if the ectoplasm of a living person is associated with that disembodied potential mind, then that disembodied mind gets a mental body temporarily, for a very short time.  Then that mental body can start functioning with the help of the nerve cells and nerve fibres of that living person, but only for a few minutes.   

What is this called?  It is neither a positive hallucination or a negative hallucination, nor is it a luminous body (devayoni).  Then what is it?  A living person's ectoplasmic cells become the mental body of a dead person for a few minutes until -- after a few minutes -- that mental body again dies.  This mental body I will call pres'itama'nas -- "re-created mind."  

Some people may do good works or get good works done with the help of these pres'itama'nas, but only those who have perfect control over their minds and over the nerve cells and nerve fibres of their bodies can do this. 

Those who are bad people can do evil deeds with the help of these pres'itama'nas.  They can hurl stones into others' houses, throw bones, or overturn tables and cots -- all these things can be done for only a few minutes.   

So we see that what we call a "ghost" is not always a positive or a negative hallucination, nor is it always a siddha or a pres'itama'nas.  In fact, we cannot prove the existence of a pres'itama'nas or siddha, and insofar as positive hallucination is concerned, it does not have any actual existence at all.  If you see a positive hallucination, it is a mental disease.   

If anything of this sort (pres'itama'nas or luminous body) comes before you, there is only one remedy to remove it: that is, do kiirtana or devotional chanting.  Do kiirtana for one minute or repeat your guru mantra, and that "ghost" will instantly vanish into thin air.  So under no circumstances should you be afraid.   

Footnotes

Parama Purus'a*  Universal Mind, Supreme Consciousness, the psyche and substance within which all things exist, with an emphasis towards subtlest realms of being, a threshold attainable by humans through sa'dhana'   

sa'dhana'**   Intuitional science carrying the practitioner progressively into subtler realms through appropriately designed processes positively affecting every realm of life and mind, and leading toward merger [yoga] back into Universal Consciousness. 

sam'ska'ra***   The reactive momentum resulting from one's thoughts, words or deeds -- too often misnamed "karma", which is the proactive engagement in the manifest universe with ideation upon the whole of the universe and the centricity from which it generates, operates and into which each and every being returns from its individuation.  The term "karma" is all too often misappropriatedly used when sam'ska'ra is the proper term.  "Karma", properly used, means action performed with the ideation of the Supreme Consciousness at all times throughout an action.  "Kriya", properly used, means performing action without cosmic ideation, and consequently racks up sam'ska'ras.

Regressive Disembodied Beings - Pretayonis  

The seven devayonis listed above are disembodied beings of a progressive nature.   Throughout the Universe this progressive momentum pervades the continuity of the Universe, moving from crude toward subtle.  The capacity to move from crude toward subtle has its natural attraction for all beings, regardless of incarnation, as a rock, mineral, plant, animal, human being or devatta.  

The capacity to move backwards in evolution, move in a direction in reverse of the continuity of the Universe is possible through intense effort, whether internally driven on the part of unit beings or whether by intense external forces.  Disembodied beings on a devolutionary momentum, from subtle towards crudity, are called pretayonis in Sam'skrit, some of whom may wreak havoc upon living beings.  

The word “pisháca” means “a kind of pretayoni”.  Whether or not human beings become devayonis after their demise depends upon their nature or mentality.  Only those human beings who were progressively evolved during their lifetimes become devayonis after they die.  On the other hand, disembodied souls attain the status of pretayonis until they are reborn in other forms.  That is, when people with many demerits die, they become pretayonis according to their defective mentality.  These pretayonis are divided into several categories – durmukha, kabandha, madhyakapála, mahákapála, brahmadaetya or brahmapisháca, ákáshiipreta, and pisháca.  

Durmukha pretayonis.  There are people who give mental difficulties to others due to their lack of education or for some other reason.  After death they want to continue giving mental hassles to others as durmukha pretayonis.  These pretayonis are reborn as human beings after undergoing the consequences of their actions for a long, long time.  

Kabandha.  People who commit suicide due to humiliation, psychic distortion, frustration or the overpowering influence of excessive attachment, anger, greed, vanity, jealousy, etc. get the status of kabandha yoni after death.  Wherever these entities happen to see other human beings under the spell of psychic derangement, they incite them to commit suicide.  

Madhyakapála.  People who are mentally restless or who have an unstable nature say one thing in the morning, something else at midday and something different again in the evening.  Due to their restlessness, they not only cause trouble for themselves, they also cause trouble for others.  They get the status of madhyakapála after their demise.

Mahákapála.  Those who harm others while trying to fulfill their own selfish ends, those who practise Avidyá Tantra in the name of Vidyá Tantra, and those with a sinister, sadistic nature who mercilessly kill millions of innocent people by manufacturing lethal weapons get the status of mahákapála after their demise.  They always keep trying to destroy the living world.  

Brahmadaetya or Brahmapisháca. Those intellectuals who do not utilize their intellect for constructive purposes, but rather misuse their intellect to suppress others or create inferiority complexes in others get this status after their demise.  

Ákáshiipreta.  Those who always engage in destructive activities goaded by their ambition, regardless of their ability, and those who are not averse to committing any heinous crime to fulfill their ambition get this status after their demise.  They are reborn as human beings after reaping the consequences of their actions for a long period of time.  

Pisháca.  Those who look upon everything as their object of enjoyment without considering whether or not they are edible, get this status after their demise. They are a kind of negative microvita.  

Microvita move through tanmátras, that is, the inferences of sound, touch, form, taste and smell.  These five inferences are the carriers of these microvita.  The movement from sound to smell represents movement towards crudity, and the movement from smell to sound represents movement towards subtlety.  Negative microvita prefer the smell tanmátrá more than the sound tanmátrá, and in the same way positive microvita prefer the sound tanmátrá more than the smell tanmátrá.  In other words, negative microvita do not like the sound tanmátrá as much as they like the smell tanmátrá, and similarly positive microvita do not like the smell tanmátrá as much as negative microvita do.  

Various kinds of negative microvita which have, up to now, been called a “virus”, damage human beings.  Different diseases take the help of different kinds of tanmátras.  From country to country, from planet to planet, and from the far distant frontiers of the universe, these negative microvita carry the seeds of destructive diseases.  These varieties of negative microvita also spread mean-mindedness and negative psychic complexes.  Similarly, from various planets and distant nebula, varieties of positive microvita bring pious, sentient thoughts and elevating sentiments.  Likewise, the pious aspirations and sentiments of a mighty personality and those of many individuals penetrate into the cosmic wave and spread throughout the universe with the help of these positive microvita.  Positive microvita convert milk into curd and thereby serve humanity.  They also guide human sentiments and ideas along the path of synthesis so that these sentiments and ideas are eventually transmuted into pinnacled intellect.  You may say that these positive microvita are the emanations of Parama Puruśa – the effulgence of Supreme Consciousness (Parama Purus'a*).  

There are some diseases – and their number is not negligible – which are carried by the inference of smell.  Most of the skin diseases and boils which have a bad smell are carried by the smell inference.  The disease of the laryngitis (in which the voice becomes hoarse and ulcers in the throat emit a foul smell) is invariably carried by the inference of smell.  Those who sing for long periods of time or deliver lengthy speeches are likely to be attacked by laryngitis which is carried by negative microvita.  This disease can be avoided or cured if sarvauṋgásana (shoulder stand) and matsyamudrá (fish pose) are practised regularly in ascending and descending order, then cloves and betel leaves are boiled together and the warm water is drunk through the nose, and the portion of the tongue near the uvula is then cleaned with the middle finger of the hand while the water is still in the throat.  Finally, the water should be ejected from the mouth.  

Negative microvita also attack the human mind through the smell inference.  If a person sits in a wine bar or pub and the smell of different alcoholic beverages enters one’s nose, the smell will influence one’s mind.  One may also order a drink from the bar! The scriptures say:  

Satsaungena bhavenmuktirasatsaungeśu bandhanam…  
[Good company leads to emancipation.  Conversely, evil company leads to bondages.]  

Although the human mind and body are attacked via all the five inferences, virulent attacks come from the smell inference, and then next from the form inference.  Even if a decent man visits an area which is not usually frequently by decent gentlemen, his mind is bound to degenerate.  When referring to “evil company”, good people include bad places.  Negative microvita carried by the smell inference cannot easily influence the minds of those who are engaged in elevating their minds through sádhaná, those whose minds mostly roam in the upper plexii (cakras), or those who are keen to roam in the upper plexii.  Even if negative microvita do influence the minds of such people, they cannot influence the mind as easily as the body.  

Negative microvita cannot influence a person’s mind at all when one’s mind is moving in the higher cakras.  They cannot even fully control the body, although they can have a negative influence to some extent.  If a person in a state of meditation keeps his or her mind concentrated at a higher cakra for a long time, and immediately after that negative microvita carried by the smell inference enter the body, these negative microvita cannot overpower the person, but they can do so partially.  But if the mind moves towards crude objects, at that time the negative microvita do not spare the person – they will attack the person severely.  This sort of negative microvita about which we are talking is called “gandhapisháca.”  

Ghosts or elves are not really ghosts and elves – they are gandhapishácas.  With the dawning of reason and intellect on the dogma infected minds of the people of the past, the clouds of ignorance began to disappear from the human mind.  So-called ghosts, elves, goblins, demons, etc. are disappearing into nothingness.  The disembodied minds of diseased persons who have certain merits or demerits were sometimes wrongly called “pretayonis”.  In fact, they are the entities which are the carriers of so-called merits or demerits.  Of all the varieties of negative microvita, those which are carried by the senses and are harmful are known as “gandhapisháca.”  These gandhapishácas have their different categories.  

~~~~~

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Glands and SubGlands

Mind, Brain, Neurology

There are many underdeveloped creatures which have no nerve cells or nerve fibres and behave according to their instincts only.  Human beings possess nerve cells and nerve fibres, but they also behave according to their instincts.  For example, very young children smile and keep their hands closed because of their instincts.  They are not goaded by intellect or by any intellectual inclination in this respect.

The innumerable nerve cells and nerve fibres in the human body can be divided into two types:  one connecting the brain to the spinal cord [the central nervous system], and the other from the spinal cord to the skin and going within the body [the peripheral nervous system].  There is also a collection of nerve cells in the cranium that is made up of fat [that is, the hypothalamus], which has a special power, an inborn power or a vibrational speciality, which is sometimes synthetic [sympathetic] and sometimes apathetic [parasympathetic].

In Sanskrit the region across the top of the head above the ears is called sna'yupet'aka, which means "a basket of nerves".  A vibration from any part of the body takes one two-hundredths of a second to reach the cranium.  Suppose an insect bites your hand.  The sensation will travel through your afferent nerves to the brain.  Immediately an order, which will travel through the efferent nerves, will be given to remove the insect.  The terms "afferent nerves" and "efferent nerves" are derived from Latin words and mean "sensory nerves" and "motor nerves" respectively.  The corresponding Sanskrit terms are sam'jina' na'd'ii and a'jina' na'd'ii.

The nerve cells are active and work directly in the conscious (ja'grata), subconscious (svapna) and unconscious (sus'upta) states of mind, although the Sanskrit and English terms for these three states are not exactly synonymous.  When the nerves do not work properly, sometimes people experience a condition which may be described as feeling unnerved.  For example, if a person is hit on the head and the balance between their afferent and efferent nerves is lost, the person may forget everything, lose his or her discrimination and be unable to decide what to do.  The same condition may occur after a nightmare.  If a man dreams that he is being chased by a ghost and falls down and knocks his head, he may suddenly wake up covered in perspiration, suffering from the same symptoms as if he had actually been hit on the head while awake.  In such a condition we say he is feeling unnerved.

The midpoint of the last vertebra of the spinal column is a nerve centre.  This is the central point of the mu'la'dha'ra cakra.  The whole body is balanced on this cakra [plexus].  It has four vrttis [propensities]:  dharma [psycho-spiritual longing], artha [psychic longing], ka'ma [physical longing] and moks'a [spiritual longing].

The sva'dhis't'ha'na cakra is situated on the spinal cord directly behind the root of the genital organ.  It has six propensities:  avajina' [belittlement of others], mu'rccha' [psychic stupor, lack of common sense], prashraya [indulgence], avishva'sa [lack of confidence], sarvana'sha [thought of sure annihilation] and krurata' [cruelty].

Next comes the man'ipura cakra.  This cakra is located at the navel.  It controls ten propensities: lajja' [shyness, shame], pishunata' [sadistic tendency], iirs'a' [envy], sus'upti [staticity, sleepiness], vis'a'da [melancholia], kas'a'ya [peevishness], trs'n'a' [yearning for acquisition], moha [infatuation], ghrn'a' [hatred, revulsion] and bhaya [fear].

Then the ana'hata cakra, situated in the centre of the chest, which controls twelve propensities:  a'sha' [hope], cinta' [worry], ces't'a' [effort], mamata' [attachment], dambha [vanity], viveka [conscience], vikalata' [mental numbness due to fear], aham'ka'ra [ego], lolata' [avarice], kapat'ata' [hypocrisy], vitarka [argumentativeness to point of wild exaggeration] and anuta'pa [repentance].

Next is the vishuddha cakra, located in the region of the throat, which controls sixteen propensities:  s'ad'aja [sound of peacock], rs'abha [sound of bull or ox], ga'ndha'ra [sound of goat], madhyama [sound of deer], paincama [sound of cuckoo], dhaevata [sound of donkey], nis'a'da [sound of elephant], onm [acoustic root of creation, preservation, dissolution], hummm [sound of arousing kulakun'd'alinii], phat' [practication, i.e., putting a theory into practice], vaos'at' [expression of mundane knowledge], vas'at' [welfare in the subtler sphere], sva'ha' [performing noble actions], namah [surrender to the Supreme], vis'a [repulsive expression] and amrta [sweet expression].  When any theory is put into effect the process of practication is made effective by chanting the sounds hummm, phat', vaos'at', vas'at', sva'ha' and namah.

Finally, there is the a'jina' cakra, located between the eyebrows, which controls two propensities:  apara' [mundane knowledge] and para' [spiritual knowledge].

Cakra is a Sanskrit term while "plexus" is the Latin term.  Besides the main nerve centres at the point of each cakra, there are also sub-centres where sub-glands are located.  These sub-glands influence [and control] the propensities attached to each cakra.  This science is largely unknown today.

By performing a'sanas [postures for physico-psychic well-being] regularly, human beings can control the propensities attached to each cakra, and hence the thoughts which arise in their minds and their behaviour.  This is because a'sanas have a profound effect on the glands and sub-glands.  How?  All a'sanas have either a pressurizing or depressurizing effect on the glands and sub-glands.  For example, mayu'ra'sana [peacock posture] has a pressurizing effect on the man'ipura cakra.  The secretions of the glands and sub-glands of the man'ipura cakra and the propensities associated with them will become more balanced if this a'sana is practised regularly.  If someone has a great fear of public speaking, it means his or her man'ipura cakra is weak.  Through the regular practice of mayu'ra'sana, this propensity will be controlled and fear will be eliminated.  Other a'sanas may have a depressurizing effect on the man'ipura cakra, and if these a'sanas are performed regularly the glands and sub-glands associated with the cakra will become less active.  Increased glandular secretions generally make the propensities more active and vice versa.  By practising a'sanas regularly, one can control the propensities and either increase or decrease their activity.  So spiritual aspirants should select the a'sanas they perform very carefully.  This effect of a'sanas on glands and sub-glands has never been revealed before.

Extreme fear causes excessive tension and pressure on the man'ipura cakra.  Normally when people experience fear, the afferent and efferent nerves are able to work properly.  The tension in the nerves caused by the fear travels through the nervous system and reaches the brain, so excessive pressure does not occur.  However, when a person becomes extremely afraid the balance between the afferent and efferent nerves is lost, and there is a build-up of tension and pressure around the man'ipura cakra.  If the information carried by the efferent nerves from the brain to the man'ipura cakra is prevented from reaching its destination, the imbalance can cause a blockage in the region of the ana'hata cakra which is a very complicated and sensitive part of the human body.  A disturbance in this region can cause palpitations, excessive pressure on the heart, the inability to act decisively, and even a heart attack.

In human beings the thyroid and parathyroid glands are more developed than the lymphatic glands.  Previously the lymphatic glands were more developed than they are today, but as human beings evolved, the thyroid and parathyroid glands became more active and the role of the lymphatic glands diminished.  In monkeys, the opposite is the case: the lymphatic glands are more developed than the thyroid and parathyroid glands.  The thyroid and parathyroid glands are concerned with psychic development and intellectual elevation, while the lymphatic glands are more concerned with physical activity, hence monkeys can jump higher and swing further than human beings.  One of the reasons why human beings are more evolved than monkeys is that their thyroid and parathyroid glands are more active.  

Human and monkey start out by sitting on a vast savanna.  Human contemplates mosaic of diversity of life, hears symphony of myriad living beings, ponders how all this came about and all its permutations, and even how this could flourish further and do so in a balanced manner.  

What is the monkey doing?  

Monkey is strutting and jumping, screeching, rolling on ground, and climbing trees, occasionally entreating attention of others.  

Contemporary biological scientists claim there is a 98.7% similarity between the DNA of humans and monkeys.  Then how to explain the differences.  Particularly, the difference is the biopsychological emphasis of glandular optimization in humans, while the biopsychological for monkeys remains lymphatic.  The divergence of psychic evolution in humans, contrasted with monkeys, starts emphatically with optimization of thyroid and parathyroid, the base anchor for grander gestalts in human evolution, along with a more evolved thymus.  

Semen and lymph are not the same thing.  When males are sexually aroused, the nerves in the testes get stimulated and lymph is converted into semen.

Joint hair grows near the lymphatic glands in the armpits and leg joints.  If this hair is removed, then the lymphatic glands tend to overheat, causing over-secretion, and this in turn decreases the function of the thyroid and parathyroid glands.  There is an inverse relation between the lymphatic glands and the thyroid and parathyroid glands:  if one is more active then the other is less developed and it becomes weak.  For this reason, the joint hair should not be removed.

The process of controlling all the cakras and propensities was invented by Astavakra over two thousand years ago.  He wrote the book As't'a'vakra Sam'hita'.  He was a great saint and called this process Ra'jadhira'ja Yoga.  He first taught this system of yoga to Alarka at Vakreswar in Bengal.

The human body is a biological machine.  No body deviates from this rule -- all physical bodies are biological machines.  The different types of lessons in Contemporary Tantra sa'dhana' [spiritual practices] are designed to strengthen the different cakras and control the propensities.  Guru dhya'na [meditation on the guru] strengthens the sahasra'ra cakra. If there is control over the sahasra'ra cakra, then the body and mind can be controlled completely.

When a great man gives you a blessing, he generally does it by placing his hand on the sahasra'ra cakra, which has a positive effect on all the other cakras.  The higher propensities will be increased and the lower propensities will be decreased.  This kind of effect is not only produced by touch; it can also be caused by sound.  When you do sa's't'a'unga pran'a'ma [prostration] to a great personality and are verbally blessed as well, the sound of the blessing will have a positive effect on your whole being.  Both the touch of the hand on the sahasra'ra cakra and the verbal blessing will increase your spiritual elevation.

You can only bless those you like.  If you accept salutations from those you dislike, negative sentiments may arise in your mind, increasing the lower propensities and decreasing the higher propensities in those seeking your blessing.  So you do not have the right to accept salutations from all people, and you should not automatically bless everyone.

The cranium of females is usually slightly smaller than that of males, consequently women have less nerve cells in the brain than men.  But the fact is that men use a very small number of the nerve cells in their brains, and the same applies to women.  Spiritual practices and higher pursuits utilize more and more nerve cells.  Suppose a man and a woman learn sa'dhana' at the same time, practise with the same sincerity and progress with the same speed -- they will both achieve spiritual elevation.  Now, suppose they both enjoy divine bliss after performing sa'dhana' for the same number of years.  If all or say ninety-nine per cent of the nerve cells in the brain of the woman are utilized, a lower percentage will be utilized by the man because he has more nerve cells in his brain.

Women have some propensities which are very strongly developed.  In particular, women normally have great love and affection for their children.  This is natural.  But if the expression of a particular propensity is excessive, it may have adverse consequences.  For instance, most stepmothers love their own children more strongly than their stepchildren, and if the intensity of this affection is not controlled, it may create tensions and divisions in the family.  Also, because of the affection women have for their children, they may not like to go outside the home, and if this is taken to extremes, it may lead to harmful isolation.  Similarly, if a large number of people living in a particular region only stay in their own region out of blind love for their locality, it will be detrimental to the progress of society as a whole.  Good relations with other regions will not be encouraged, and the trade and economic development of their region may be adversely affected.

Love and affection are very good attributes, but to protect oneself and society from their possible extreme expressions, the best path to follow is to channelize all one's love and affection towards Parama Purus'a [Supreme Consciousness].  This will expand the arena of one's love and accelerate one's march towards the Great.  A person who has developed universal love will be able to do very great work in a very short time.  

~~~~~

Do the mysteries of and about shamanism, meditation, tantra, yoga, mindfulness, intuition, and consciousness seem, at times, to be more confusing than you can grasp?  http://bit.ly/MysticalPresentations3

Sparkling Minds Expanding with the Universe

Instructor in Tantra Psychology, presenting rational articulation of intuitional science with cogent practical exercises bringing greater personal awareness and cultivation of subtler realms, imbuing new and meaningful talents into participants' lives.  Explore further bringing such capabilities into your realm, both personal and at work.  Contact HERE. 

Making a difference for the psychic, moral and physical development of youth, make a difference through and for our Youth Intuitional Development Program

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http://gplus.to/TantraPsychology   Longevity:  Is It In Your Future?

Some Questions and Answers About Meditation, Yoga, and Tantra

Questions and Answers about Meditation 

Below are several questions probing the depths of Tantra, perhaps you may have questions also fathoming a deeper understanding of what meditation, tantra and yoga are about -- post them here. 

1.  Question:  What is the definition of yoga?

Answer:  Yoga can be defined according to the following three definitions. 

The first is:  Yogashcitta vrttinirodha.  That is, "The suspension of all psychic propensities is called yoga." Those who follow this type of yoga suppress the propensities of the mind through psychic pressure, but once the psychic pressure is removed, the old propensities of the mind are revived and they resume their original state.  Hence this type of yoga cannot lead to spiritual progress. 

The second definition is:  Sarva'cinta'paritya'go niscinta yoga ucyate.  That is, "If the mind's propensities are suspended, then all thought processes will automatically stop." But will this lead to supreme attainment?  Certainly not. 

The third definition is:  Sam'yogo yogo ityukto jiiva'tma' Parama'tma'nah -- "When the unit consciousness and the Supreme Consciousness are fused into one, that is real yoga." This takes place when the spiritual aspirant establishes a relationship of sweet love with Parama Purus'a [Supreme Consciousness].

2.  Question:  What is tra't'aka?
Answer:  Tra't'aka yoga is controlling the ocular vision.  It may lead to some supernatural vision.

3.  Question:  What is dhruva'smrti?
Answer: The reproduction in the mind of something which was perceived before is called "memory" or smrti.  When the memory becomes permanent it is called "infallible, eternal memory" or dhruva'smrti.

4.  Question:  What is the definition of a'sanas?

Answer:  Sthirasukham a'sanam (Patanjali).  A'sanas are calm, quiet and easy postures which are held with proper inhalation and exhalation.  They exercise the nerves, tissues, glands and organs of the human body.  While practising a'sanas one enjoys physical comfort and mental composure. 
The regular practice of a'sanas keeps the body healthy and cures many diseases.  A'sanas control the glands, the glands control the secretion of hormones, and the secretion of hormones controls the propensities.  So a'sanas help a sa'dhaka [spiritual aspirant] to balance the body and concentrate the mind.

5.  Question:  Why do we practise a'sanas?

Answer:  We perform a'sanas for the following reasons:
1.  To increase the flexibility of the body.
2.  To rectify glandular defects and balance hormonal secretions in order to control the vrttis [propensities]. 
3.  To balance the body and mind.
4.  To withdraw the mind from undesirable thinking.
5.  To prepare the mind for subtler and higher sa'dhana' [spiritual practices].

6.  Question:  How do we name a'sanas?

Answer:  We name a'sanas as follows:
(1) Some a'sanas are similar to animal movements so they are named after those animals; for example, matsyamudra' [fish posture], garud'a'sana [bird posture], etc.
(2) Some a'sanas have the characteristics of animal structures, so they are also named after those animals; for example, ku'rmaka'sana [tortoise posture], etc.
(3) Some a'sanas are named by the qualities of the a'sana; for example, sarva'unga'sana [shoulder stand; literally "all-limbs posture"].  The entire body is benefited by this a'sana.

7.  Question:  How many types of a'sanas are there?

Answer:  There are mainly two types of a'sanas:  sva'sthya'sanas and dhya'na'sanas.  Sva'sthya'sanas are practised primarily for physical health and secondarily for spiritual elevation.  Dhya'na'sanas are practised primarily for concentration of mind and meditation.  Dhya'na'sanas include padma'sana [lotus posture], baddha padma'sana [bound-lotus posture], siddha'sana [siddha posture, the posture of a perfected one] and viira'sana [hero posture].

8.  Question:  What is the difference between sarva'unga'sana and vipariitakaranii mudra'?

Answer:  While practising sarva'unga'sana the mind is fixed at the point between the tip of the two big toes, whereas in vipariitakaranii mudra' the mind is fixed at the tip of the nose or at the navel.

9.  Question:  What are mudra's, bandhas and vedhas?

Answer:  Mudra's are postures which exercise the nerves and muscles.  Mudra' literally means "externalization of internal bha'va [ideation]".  There are only a few spiritual mudra's where the internal ideation is not externalized. 
The practitioner of mudra' may or may not enjoy physical comfort and mental composure.  During the practice of mudra's one has to continue one's conscious endeavour to remain in that posture, but in the case of a'sanas one need not. 

Bandhas are also postures of a special type which exercise the nerves only.  The practitioner may or may not derive physical comfort and mental composure.  In bandha also one has to continue one's conscious endeavour to remain in the particular posture.  Bandhas also influence the va'yus [vital-energy currents] in the body.
Vedhas are almost the same as bandhas.  Vedhas exert some influence on both the nerves and the vital airs [vital-energy currents].

10.  Question:  What is pratya'ha'ra?

Answer:  Pratya'ha'ra is derived:  prati - a' - hr + ghain.  The word a'ha'ra literally means "assimilating" or "taking something within".  As a yogic practice, pratya'ha'ra means "withdrawal of the mind from external objectivity and goading the withdrawn mind toward Parama Purus'a".

11.  Question:  What is pra'n'a'ya'ma?

Answer:  Pra'n'a'ya'ma is defined as:  Tasmin sati shva'sa prashva'sayoh gativicchedah pra'n'a'ya'ma.  That is, "Pra'n'a'ya'ma is the process of breath control along with the imposition of the ideation of Supreme Consciousness." It helps the mind in concentration and meditation.

12.  Question:  What is the spirit of pra'n'a'ya'ma?
Answer:  Pra'na'n yamayati es'ah pra'n'a'ya'mah.  That is, the word pra'n'a'ya'ma literally means "controlling the  pra'n'a'h [vital energy]".  The psycho-philosophy behind the practice of pra'n'a'ya'ma is that the spiritual aspirant tries to let the pra'n'endriya [ten vital-energy currents] remain in a state of pause so that the paused unit mind will merge into the ocean of consciousness.

13.  Question:  How many types of pra'n'a'ya'ma are there?

Answer:  There are two main types of pra'n'a'ya'ma:  hat'ha yaogika pra'n'a'ya'ma and Yudhis't'hira pra'n'a'ya'ma.  When pra'n'a'ya'ma is done without fixing the mind on a particular point of concentration, and without imbibing Cosmic ideation, it is called hat'ha yaogika pra'n'a'ya'ma.  But when pra'n'a'ya'ma is performed with the mind fixed at a particular point along with Cosmic ideation, it is called Yudhis't'hira pra'n'a'ya'ma.  [The eldest Pandava, Yudhisthira, was the first person to propularize pra'n'a'ya'ma according to this method.]

14.  Question:  What is the meaning of recaka?

Answer:  Recaka means "emptying".  When one exhales completely and keeps the breath out during the process of breathing, it is called recaka.

15.  Question:  What are the differences among recaka, pu'raka, and kumbhaka?

Answer:  At the time of pra'n'a'ya'ma, when one exhales the breath completely, it is called recaka; when one inhales completely, it is called pu'raka; and when one retains air inside the body, it is called kumbhaka.

16.  Question:  What is dha'ran'a'?

Answer:  Dha'ran'a' is defined as:  Deshabandhashcittasya dha'ran'a'.  Dha'ran'a' literally means "locating the mind firmly in an area or region of the body".  This involves concentrating upon the respective controlling points of the fundamental factors located within the human body.  That is, the mind is to be fixed on specific cakras [plexi] and engaged in Cosmic ideation.

17.  Question:  What is shodhana?

Answer:  The word shodhana literally means "refinement" or "purification".  In spiritual meditation shodhana is concentration on the cakras.  It is a part of Ananda Marga sa'dhana' which is not included in as't'a'm'ga yoga [the eight-fold path of yoga].

18.  Question:  What is dhya'na?

Answer:  Patanjali defined dhya'na as:  Tatra pratyatyaekata'nata' dhya'nam -- "Dhya'na means 'the unbroken flow of mind towards the supreme goal." So dhya'na is meditation on the Supreme Entity so that there is an incessant upward movement of the mind towards Parama Purus'a.

19.  Question:  What is the macro-pineal plexus?  What is its utility in the course of spiritual practices?

Answer:  The inner side of the pineal plexus is called the macro-pineal plexus.  In spiritual practices it has immense importance because it is at this plexus, the Guru cakra, that dhya'na is practised.

20.  Question:  Is the outer side of the macro-pineal plexus within the corporal structure or without the corporal structure?

Answer:  The outer side of the macro-pineal plexus is outside the corporal structure; that is, it is outside the body.

21.  Question:  What is sama'dhi?

Answer:  Sama'dhi is the merger of the unit consciousness in Cosmic Consciousness.  It is not a particular lesson; it is the result of all the above spiritual practices.

22.  Question:  What is diiks'a'?

Answer:  Diiks'a' is defined as:
Diipa jina'nam' yato dadya't kurya't pa'paks'ayam tatah;
Tasma'tdiiks'eti sa' prokta' sarvatantrasya sammata'.
"Diiks'a' is the process of initiation.  It brings about spiritual illumination and burns up accumulated sam'ska'ras [mental reactive momenta]."

23.  Question:  What is Vaedikii diiks'a'?

Answer:  When someone is initiated with only a prayer mantra [words or sounds repeated orally] without the shuddhis [visualizations for the systematic withdrawal of the mind], it is called Vaedikii diiks'a'.  Vaedikii diiks'a' is not a spiritual cult or practical process.  Its primary goal is to request Parama Purus'a to show the path of spiritual progress.

24.  Question:  What is Ta'ntrikii diiks'a'?

Answer:  When someone is initiated into the Tantric cult elaborately with all shuddhis, it is called Ta'ntrikii diiks'a'.  Ta'ntrikii diiks'a' is a practical spiritual cult.  Is't'a mantra [a personal mantra repeated in meditation] and Is't'a cakra [the cakra of meditation] are prescribed.  The role of the guru is very important because the guru gives blessings to the spiritual aspirant.  The goal is to become one with Parama Purus'a.

25.  Question:  What is onm'ka'ra?

Answer:  Onm'ka'ra is the combined acoustic sound of the entire process of creation, preservation and destruction.

26.  Question:  What is the starting point of onm'ka'ra?

Answer:  The divine sound onm'ka'ra starts from the starting point of creation (Shambhu'liunga).

27.  Question:  What is the difference between the attributional and the non-attributional stances?

Answer:  Bhu'ma'vya'pte mahati aham'cittayorpran'a'she sagun'a'sthitih savikalpasama'dhih va' ["When the aham and the citta merge into the Macrocosmic Mahat, the merger is called sagun'a'sthiti or savikalpa sama'dhi"].
A'tmani mahadpran'a'she nirgun'a'sthitih nirvikalpasama'dhi va' ["When the mahat merges into the A'tman, it is called nirgun'a'sthiti (state of objectlessness) or nirvikalpa sama'dhi (the trance of indeterminate absorption, or total suspension, of the mind)"].

28.  Question:  Should a monk or hermit take intoxicating liquor?

Answer:  No, because it increases the production of semen from lymph, and consequently the brain will not get sufficient lymph as food to practise sa'dhana' properly.  Intoxicating liquor will affect the semen and lymph, which in turn will affect all the other glands.  The entire nervous system will get agitated, and as a result mental concentration will be lost and sa'dhana' will be impaired.

~~~~~

Do the mysteries of and about shamanism, meditation, tantra, yoga, mindfulness, intuition, and consciousness seem, at times, to be more confusing than you can grasp?  http://bit.ly/MysticalPresentations3

Sparkling Minds Expanding with the Universe

Instructor in Tantra Psychology, presenting rational articulation of intuitional science with cogent practical exercises bringing greater personal awareness and cultivation of subtler realms, imbuing new and meaningful talents into participants' lives.  Explore further bringing such capabilities into your realm, both personal and at work.  Contact HERE. 

Making a difference for the psychic, moral and physical development of youth, make a difference through and for our Youth Intuitional Development Program

Intuitional Training for Professionals and Community Leaders

http://gplus.to/TantraPsychology   Longevity:  Is It In Your Future?

Researching Subtler Realms

Researching Subtler Realms

Occasionally some few allopathic medical practitioners, somewheres in the world, have a little mind expansion and bequeath an interest in subtler realms of mind beyond academic volleys of speculative vanity-surfing anchored in and trumped by their academic, occupational, industrial and other unwieldy conceits about subtler realms of mind and body in the spectrum of human potential -- as if no one else has ever done these things, performed such talents, or have never studied such capabilities using "scientific methods". Even animals use scientific method, trial-and-error, and pass on such knowledge and results to their comrades and posterity. So much more so do intuitives use scientific methods to confirm whether they are projecting or receiving perceptions and endeavor to isolate each into each's unadulterated realms and what factors influence receptive and projective skills and results.

Intuitives and Subtle Mind Scientists Should Set the Experiments for Allopaths Exploring Subtle Human Potentials.

While allopaths may search for subtle capabilities, all too often their comprehension and their experiments are limited by their deanimated and materialistic values and states of mind in both the designs of such experiments and their comprehension of the results obtained. A more mature approach in proving intuitive capabilities, subtle science possibilities, and more psychic-centered potentialities should begin with interviewing people both with such capabilities and those who know the intuitional sciences, their continuum and the architectures of such capabilities across all disciplines. Such people can also foreshadow the future of civilization as their revelations and direction through their knowledge of these supramundane and spiritual sciences can portend both physical, metaphysical, spiritual and extrasocial potentialities of humanity.

For example, the constituent factors of mind constructing the capabilities of remote viewing, in both past, future and alternative locations will also have the same construction for what will -- or may already have been proven to be -- the capability to physically time-travel, into the past or future, or to relocate to a remote spot in present time at far greater speed than that of light. Just a hint of some of the points along the continuum of such capabilities can save jillions of hours of research and speculation and many jillions more of dollars overspent in a dawdling, and all too often featherbeddingly stumbling through cluelessness.

Would you be available to work with me in defining what allopaths and other inanimate material scientists should be exploring and in developing the experiments in proving the factuality of intuitional science, psychic capabilities and the future of medical and physical sciences? I welcome your insights and anticipate hearing from you in positive ways.

Do the mysteries of and about shamanism, meditation, tantra, yoga, mindfulness, intuition, and consciousness seem, at times, to be more confusing than you can grasp?  http://bit.ly/MysticalPresentations3

Sparkling Minds Expanding with the Universe

Instructor in Tantra Psychology, presenting rational articulation of intuitional science with cogent practical exercises bringing greater personal awareness and cultivation of subtler realms, imbuing new and meaningful talents into participants' lives.  Explore further bringing such capabilities into your realm, both personal and at work.  Contact HERE. 

Making a difference for the psychic, moral and physical development of youth, make a difference through and for our Youth Intuitional Development Program

Intuitional Training for Professionals and Community Leaders

http://gplus.to/TantraPsychology   Longevity:  Is It In Your Future?