Tag: Patanjali

  • Yogi Stops Heart Scientific Demo Result

    Yoga, a spiritual exercise , has some physical spin offs.

    One such is the stopping of the Heart at will.

    ECG of A Yogi when he stopped Heartbeats-Study.
    ECG of A Yogi when he stopped Heartbeats

    But these, a part of Siddhis are proscribed by Patanjali.

    Please read my posts on Yoga, under ‘Hinduism,Indian Philosophy”

    Realized Souls do not practice this.

    Sathya Sai Baba of Puttaparthi used these Siddis like materializing objects from  Air’ ,being present in many places at the same time.

    When asked to explain why he does these  as the Yoga proscribed it, Baba replied,

    ‘People to day need some thing novel and out of the ordinary to have Faith.

    They will be strengthened in their Faith when they see something beyond the Normal.

    To strengthen their Faith, I perform these’

    Here is an evaluation Report of a Yogi, who stooped his heartbeats by a Cardiologist.

    LK Kothari MSc MAMS, Arum Bordia MD, VP Gupta MD
    Rabindinath Tagore Medical Colledge & Hospital; Udapur India

    Copy Right material.

    Quoted in Public Interest.

    Heartbeats Animated gif
    Heartbeats .

    To the editor:

    Yogis in India have long been reputed to develop a remarkable control over bodily functions. Theoretically, it is believed that all visceral functions can be brought under voluntary control by prolonged yogic training, but perhaps their most fascinating claim has been the ability to stop the heart at will. However, in most instances where this has been investigated so far, it has turned out to be an exaggerated Valsalva manoeuvre in some form, which makes the pulse and heart sounds imperceptible while the heart continues to beat at a slow rate.

    Recently we had the rare opportunity of investigation of an altogether different and very interesting demonstration of this supposed yogic control over the heart. Yogi Satyamurti, a sparsely built man of about 60 years of age, remained confined in a small underground pit for 8 days in what according to him was a state of “Samadhi”, or deep meditation, with all bodily activity cut down to the barest minimum. The pit was a 1.5 metre cube, dug out in an open lawn surrounded by the Medical Institute buildings, and was completely sealed from the top by bricks and cement mortar. The Yogi squatted on the floor of the pit with nothing on excepted a light cotton garment. About 5 litres of water was placed in the corner, presumably for drinking but according to the Yogi only for keeping the air humid. An ECG (Lead II) was continuously monitored during these 8 days and various other laboratory investigations were carried out before and after. The ECG leads were kept short enough not to allow any free movement inside the pit.

    The 12-lead ECG recorded before closing the pit was within normal limits (Fig. 1, strip A), but a significant sinus tachycardia developed soon after. It increased progressively, reaching a heart rate of 250 per minute on the second day (Fig.1,strip B). At 5:15 pm on the second day, when the yogi had been inside for about 29 hours, to our great surprise a straight line replaced the ECG tracing (Fig.1, strip C). There was no electrical disturbance of any sort even at higher amplification and with different leads. There had been no slowing of the heart or signs of ischaemia preceding this.

    The straight line on the ECG persisted till the eighth morning. Then, to our astonishment, electrical activity returned about half an hour before the pit was scheduled to be opened. After some initial disturbance, a normal configuration appeared. Although some sinus tachycardia was still there, there was no other significant abnormality (Fig.1, strip D). The Yogi had informed us beforehand that he would begin to come out of his deep trance or suspended animation after nearly 7 days, much in the same way that a normal person wakes up after a few hours sleep.

    When the pit was opened on the eighth day, the Yogi was found sitting in the same posture. One of us immediately went to examine him. He was in a stuporous condition and was very cold (oral temperaturewas 34.8°C). On being taken out of the pit he developed severe shivering and this persisted for nearly 2 hours. A 12-lead ECG repeated in the laboratory subsequently was again within normal limits (Fig.1, strip E).

    The Yogi and his admirers felt more satisfied at his scientifically documented proof of a remarkable Yogic feat, while we were left rather perplexed and confused. We were expecting some bradycardia and possible sign of myocardia ischaemia, but contrary to this there was severe tachycardia followed by a complete disappearance of all complexes. Any instrumental failure was ruled out by thoroughly checking the machine and also by the spontaneous reappearance of the ECG on the last day. A disconnection of the leads by the Yogi, quite a likely explanation, ought to have given rise to a considerable electrical disturbance, but there was hardly any. Later on, we tried all sorts of manipulations with leads to stimulate what the Yogi could have done inside the pit (notwithstanding the total darkness and his ignorance of ECG technique), but in every case there was marked disturbance. Therefore, although it is obviously difficult to believe that the Yogi could have completely stopped his heart or decreased its electrical activity below a recordable level, we still had no satisfactory explanation for the ECG tracings before us.

    Apart from this, the Yogi had of course endured total starvation, sensory deprivation, as well as the discomfort of a very humid, closed atmosphere for 8 days. We did not pay much attention to anoxia, thinking that sufficient ventilation could occur through the bare earth on the side of the pit. The loss of weight (4.5 kilograms) and other biochemical changes were essentially the same as can be expected in starvation under similar conditions. They certainly discount any remarkable depression of the metabolic rate.

    The more optimistic amongst us considered this feat to be a marvellous extension of the “hypometabolic wakeful state of yogic meditation” as described by Wallace and co-workers, and the conditioned learning of autonomic responses in rats reported by DiCara. The sceptics, however, were inclined to take the whole thing as some cleverly disguised trick. But, for the present, we only want to put this interesting experiment on record just as an intriguing and inclusive attempt of a Yogi to demonstrate a voluntary control over his heart beat.:

    ©Copyright Knowledge of Reality Magazine 1996-2006. All rights reserved

    Source:

    http://www.sol.com.au/kor/10_02.htm

  • Yoga Explains Advaita,Visitadvaita Dwaita

    Based on the basic definition of Yoga that ‘Yoga is cessation of the Modification of Chththa,there are two levels of Samadhi.

    One where one goes beyond the Objects and the impressions of them(Samprajnata samadhi) and one where the Objects disappear and only the impressions remain(asamprajnata or non-distinguished) asamprajnata or non-distinguished .

    Vedic Text Aham Brahmasmi.
    ‘I am Reality” Veda

    Asamprajnata or non-distinguished Samadhi is reached by Dhyana, while Ssamprajnata  or distinguished Samadhi is reached by Dharana‘ ahigher of Contemplation of which Patanjali will speak later.

    The process is scientific.

    In our daily Life, we have too many objects assail our senses.

    We chose a particular Object to focus and stay focused on.

    This, the Modern Psychology describes as ‘Span of Attention’

    In this way we concentrate on one object to get information.

    From a myriad of objects, to in the effort to attain the level of removing all impressions, one must first reduce the number of objects being focused.

    The Nature of Mind is to run after many objects at the same time.

    In Hinduism , to bring the Mind under control, many Gods are worshiped, with name and Form-initial stage.(Pluralism)

    Then monotheism or the fixing of Mind on one God, with Name and Form is practiced.

    This level is elevated into cessation of all modifications of Chitha by contemplating on the Non Duality of Reality(Advaita)

    This is the reason why Hinduism has Gods, that too many.

    For more information please read my post ‘God has Names and Forms. Yes and No”

    We graduate from many objects into two(Dualism(Dwaita“One with more attributes(Visishtadvaita) and finally Advaita)

    This is the reason why we have three versions of the Mahavakyas,

    Aham Brahmasmi’,

    Tavamasi,

    Pragjanam Brahma and

    Soham Asmi.

    The three principal perspectives of Reality,

    Advaita(Non Dualism of Shankaracharya)

    Visishtadwaita ( Qualified non-dualism of Ramanujacharaya) and

    Dwaita(Dualism of Madhvacharaya)

    The three are not different from each other but present different perspectives in the evolution of Mind Consciousness.

    विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः
    viramapratyayabhyasapoorvah sanskarashesho anyah

    virama = complete cessation;
    pratyaya = firmly convinced;
    abhyasa poorvah = by the practice;
    samskaraseshah = having only impressions remain;
    anyah = the other;

    By firmly convinced practice of the complete cessation of the mental modifications, the impressions only remain. This is the other samadhi [asamprajnata or non-distinguished].

    http://ramanisblog.in/2013/05/07/at-yoga-beyond-yoga-sutra-1-18/

    http://ramanisblog.in/2013/05/01/yoga-sutra-1-17-samadhi-contemplation/

  • At Yoga Beyond Yoga Sutra 1.18

    In Yoga Sutra 1.17,Patanjali explained the various types/stages of Yoga,

    Savitarka Samadhi,

    Savichara Samadhi,

    Ananda Samadhi and

    Saasmita Samadhi.

    These four belong to Sampraagya or the state attained by being with the Consciousness.

    Now Patanjali explains that the real Yoga does not end here.

    A Yogi after attaining the Consciousness identification, reaches a stage where he should be able to transcend that stage ,be with the world and yet be with the Consciousness.

    waves and ocean.
    Reality description,Advaita,Waves and ocean not differnent

    This stage is what is described as Asampragyada Samadhi.

    This is the stage where the practitioner of Yoga, though he has attained the Sampragya samadhi,  returns back, as it were, to the day-to-day World and keeps himself engaged in daily activities, yet remaining one with the Supreme.

    This is what Lord Krishna explains to Arjuna in the Bhagavad Gita while discoursing on the Karma, Gnana, and Bhakti Yoga.

    On karma Yoga, Krishna explains that when one performs Duty as it has to be performed with out attachment to the fruits thereof, he attains Brahma Nirvana.

    The effects of actions do not touch him, he is not caught in the Samskaras or Vasanas(Tendencis extending beyond the present birth).

    While talking about Gnana Yoga , Lord Krishna advises that for one who has known that He is Not different from the reality, the Samaskaras leave as  leaves are burnt by a raging Fire.

    Under Bhakti  Yoga, in 18.66, Krishna Declares,

    ‘Leave all actions,take refuge in Me,,I shall take care of your Sins and Grant you Liberation”

    “sarva-dharmān parityajyamām ekaṁ śaraṇaṁ vrajaahaṁ tvāṁ sarva-pāpebhyomokṣayiṣyāmi mā śucaḥ(BG 18.66)”

     

    विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः
    viramapratyayabhyasapoorvah sanskarashesho anyah

    virama = complete cessation;
    pratyaya = firmly convinced;
    abhyasa poorvah = by the practice;
    samskaraseshah = having only impressions remain;
    anyah = the other;

    By firmly convinced practice of the complete cessation of the mental modifications, the impressions only remain. This is the other samadhi [asamprajnata or non-distinguished].

    explanation of the Sutra in the next post.

     

     

  • Savichara Ananda Samdhis Yoga Sutra

    The second type of Samadhi described by Patanjali in his Yoga Sutra 1.17  is ‘Savichara Samadhi’

    The State of Samadhi attained here is the result of concentrating on Subtle Objects, like the Gods,or the chanting of Pranava OM, where the thoughts in the first case encourages mental picture, while in the later they are produced by the vibrations of the Pranava,

    Couple of points.

    In Buddhism by the Tibetan Monks, Lamas,, the body is explained have three layers,

    Layers of Body, Buddhism. Tibet.
    Layers of Body, Buddhism.

    The Gross Body, which we see,

    The Etheric Body, which extends up to one eights of an inch surrounding the Gross body,

    The Auric Body,which surrounds the Etheric Body for another one eighth of an inch and,

    Aura, which surrounds the whole.

    In Indian Philosophy this phenomenon is explained while describing the Five sheaths of the Atman or Reality, the Five sheaths being,

    Annamaya Kosa (of Food),

    Pranamaya Kosa,(of Vital Breaths)

    Manomaya Kosa,(of Mind)

    Vigyanamaya Kosa (of Knowledge)

    Anandamaya Kosa.(of Bilss)

    It is also interesting to note Japas, the practice of chanting a sacred name or Hymn is three-fold.

    1.Chanting aloud, the first Stage,

    2.Chanting but not aloud; the lips alone should move.

    The Mantras give fruits , right from the first stage,

    In the second stage, they give results  hundred times more than the first stage (Satham) and in the Third Stage,

    They give thousand times more(Sahasrapala)

    Savichara Samadhi is practiced after mastering the ‘Savitarka Samadhi’ and understanding the nature of Gross elements.

    Ananda Samadhi.

    This state is reached by using the Mind, and not Knowledge.

    In the earlier Samadhis one uses the Knowledge one has or gains .

    But in Ananada Samadhi Chiththa  is focused upon and laziness and actions are dispensed with.

    This is the third state.

    http://ramanisblog.in/2013/05/03/savitarka-samadhi-patanjaliyoga/

  • Savitarka Samadhi PatanjaliYoga

    Samadhi, the State of becoming or returning to our original State of Being,that is of Being, Knowledge and Bliss is explained in Patanjali‘s Yoga Sutra 1.17.

    There is a difference between the ‘Nirvana‘, spoken of in Buddhism and The Samadhi of Yoga.

    Buddhism advocates Nirvana, a State of Nothingness, Sunyavada.

    Both Samadhi and Nirvana are Higher or elevated sense of Consciousness.

    Yoga Samadhi is positive in the sense that one reverts to his original state of Being which consists of Being, Knowledge and Bliss.

    Nirvana , on the other hand is the negation of all transient attributes and attaining  a State of being Nothing, without attributes.

    The difference,please do not read philosophical interpretations in this statement,is akin to being fully satisfied after eating and the feeling of Fullness one has without having eaten.

    Types of Brain Waves
    Types of Brain Waves, Delta for Samadhi( near samadhi)

    The Types of Samadhi.

    Some people refer this as Super Consciousness or Supra Consciousness, which is incorrect as Consciousness is One and our lack of realizing it does not make it Super.

    Yoga never calls anything as Super or Supra.

    In Samadhi we return to our original State of Being.

    Savitarka Samadhi,

    Savicara Samadhi,

    Ananda Samadhi,

    Saasmita Samadhi

    Savitarka Samadhi.

    ‘Tarka’ means ‘questioning, logic’

    Samadhi attained by the path of questioning is Savitarka Samadhi.

    This is the first step or type of Samadhi.

    Our minds wander after many objects at the same time and we pay attention to one of them for a brief span of time, at the same time, being aware of the other things as well, both physical and mental.

    To rein in the Mind it is essential to reduce the number of objects we pay attention to , to attain better efficiency.

    This becomes easy when we fix our mind on a single object  at a given time.

    When one thinks of some thing to the exclusion of the others, his concentration and his control over the reactions the object produces increases.

    At this stage one can exercise control over the object.

    The object will be focus of attention to the total exclusion of everything else,(this will be explained in detail when we discuss Pratyahara, Dhyana and Dharana).

    One increase efficiency by performing to his full potential. thus enabling a better result.

    As the number of objects being attended to are less here, so are the impressions in the Mind and later reflected in Chithi.

    So we are reducing the Chitha Vrutthi being spoken of in the second Sutra of Patanjali.

    Yet there is a pitfall here in this state of Savitarka Samadhi.

    Being able to concentrate on a single object  provides one with not so normal powers of being able to dominate the object and literally bend it to one’s Will.

    This is the core of the so-called paranormal abilities like Clairvoyance, Clairaudience , Kinetasis  , which form a part of Asthta Siddis  or Ashtama Siddhis.

    Ashtama or Astha Siddhis.

    • Aṇimā: reducing one’s body even to the size of an atom
    • Mahima: expanding one’s body to an infinitely large size
    • Garima: becoming infinitely heavy
    • Laghima: becoming almost weightless
    • Prāpti: having unrestricted access to all places
    • Prākāmya: realizing whatever one desires
    • Iṣṭva: possessing absolute lordship
    • Vaśtva: the power to subjugate all[3]

    The practitioner gets lost in these Yoga Sadhana by being enamored of these powers and loses the goal of Self Realization.

    So this Samadhi, though the first step,is not of Higher order.

    Patanjali warns that this  Samadhi would increase attachment to Objects and increase one’s attachment to objects and consequently multiply the Chitha Vrutti, instead of reducing it.

    Reference:http://en.wikipedia.org/wiki/Siddhi

     

     

     

     

    http://ramanisblog.in/2013/05/01/yoga-sutra-1-17-samadhi-contemplation/