Preksha meditation: History and Methods
by Samani Pratibha Pragya | 2016 | 111,074 words
This page relates 鈥楳odern Scientific Elements鈥� of study dealing with Preksha-Dhyana: a meditation technique created by Acharya Shri Mahapragya (Acarya Mahaprajna) in the late twentieth century. It synthesizes ancient Jain ascetic methods, ritualistic practices, and modern scientific insights, appealing to a global audience. The thesis explores its historical context, theoretical foundations, and the rise of contemporary Jain meditation systems.
Go directly to: Footnotes.
4.7. Modern Scientific Elements
[Full title: Mah膩praj帽a鈥檚 Exegetical and Constructive Method鈥擨ntroduction (7) Modern Scientific Elements]
Through 辫谤别办峁Ｄ�, Mah膩praj帽a presents the first system of Jaina meditation and one which is intended to be compatible with modern science and which purportedly can be practised by anyone, irrespective of any religious affiliation or social status/background. The system of 辫谤别办峁Ｄ�-诲丑测腻苍补 is endowed with flexibility derived from multiple viewpoints (补苍别办腻苍迟颈办补 诲峁涐梗峁璱)[1] to accept new developments and combines them with ancient knowledge. Therefore, even today 辫谤别办峁Ｄ�-诲丑测腻苍补 has the capacity to adapt itself to new scientific research and developments. 罢耻濒补蝉墨 instructed Mah膩praj帽a that for a system to be universally acceptable it is futile to hang on to the old traditions and be hesitant to accept new approaches (Dharme艣a, 2006: 46). Such flexibility of adoption, is noted in Haribhadra鈥檚 work by Sukhal膩la, Dundas and Chapple, who have emphasised the successful synthesis of various yogic elements from the existing traditions of his surroundings.[2]
Mah膩praj帽a states that to obtain the full benefit of 辫谤别办峁Ｄ�-诲丑测腻苍补, one has to incorporate the knowledge of science and in particular, branches of anatomy, physiology and psychology. By incorporating science with 辫谤别办峁Ｄ�-诲丑测腻苍补, a new dimension is added to the theory and practice of Jaina meditation. As a pragmatist, Mah膩praj帽a asserts that without the requisite knowledge of bodily functions, the practice of meditation does not give the desired benefits. In addition, he says that any practice carried out without the knowledge of science is like throwing a stone into a dark room. Conversely, a medical practitioner is able to grasp the concept of 辫谤别办峁Ｄ�-诲丑测腻苍补 much more easily (Mah膩praj帽a, 2010a: 197).
Furthermore, he mentions how he initiated a synthesis of science and spirituality and how it became an accustomed part of 辫谤别办峁Ｄ�-诲丑测腻苍补:
During my lectures, I used to present a comparison of spirituality, yoga and science. Je峁環膩bh膩i Zaveri noted... the comparison of science and yoga. He was an engineer who studied science. He started writing 辫谤别办峁Ｄ�-诲丑测腻苍补 literature with a vision of science. Muni Mahendra Kumar completed his Bsc. from Mumbai University. Science was the subject of his interest. Both father and son made enormous efforts to promote 辫谤别办峁Ｄ�-诲丑测腻苍补 in a scientific way (Mah膩praj帽a, 2010a: 197).
Mahendra 碍耻尘腻谤补 notes how strongly he advocates the importance of modern science in the field of religion. He states that, 鈥楽ermons and preaching... are incapable of achieving this goal for the simple reason that the real carriers of change are the hormones and unless their secretion is controlled, all development will remain partial and one-sided, hence, the importance of modern Physics, Psychology and Physiology. It is our firm conviction that the findings of modern science must not be ignored in the name of the infallibility of the solutions offered in religious texts鈥� (Mahendra 碍耻尘腻谤补 in Fl眉gel, 2010: 22).
Scientific Mapping of 笔谤别办峁Ｄ�-顿丑测腻苍补 Limbs
As discussed in the work of Fl眉gel (2009, 2012a, 2012b), in the development of Jaina modernism there has been a 鈥渟cientification鈥� of Jainism in many fields, such as in the presentation of karma theory and in meditation. Aukland also uses 鈥渢he term 鈥�scientization鈥� he explans it 鈥渁s processes that offer a variety of resources with which people reformulate and re-represent, explore and reinterpret and at times re-imagine their religion (Aukland, 2016:2). Mah膩praj帽a's re-presenting of 辫谤别办峁Ｄ�-诲丑测腻苍补 in the cast of scientific language, which is instantly accessible and clear to participants all over the world, is a further instance of what Fl眉gel (2011: 25) emphasises. Mah膩praj帽a kept himself updated on the latest developments in relevant scientific research. Mah膩praj帽a was versed in the fundamentals of human anatomy and physiology through reading leading books and various articles. Muni Mahendra Kumara indicated that Mah膩praj帽a further used to read newspapers, health magzines and research journals on the yoga and meditation (Interview Muni Mahendra 碍耻尘腻谤补, November 2012,).
Mah膩praj帽a mapped the eight limbs of 辫谤别办峁Ｄ�-诲丑测腻苍补 on the model of modern physiology. The final result is shown in the table below and is the product of his discussions with scientists though Muni Mahendra Kumara has confirmed that the original work was Mah膩praj帽a鈥檚 own:
TABLE 6 -Scientific Mapping of 笔谤别办峁Ｄ�-顿丑测腻苍补
| Total relaxation (办腻测辞迟蝉补谤驳补) | Musculoskeletal system |
| Internal trip (补苍迟补谤测腻迟谤补) | Central nervous system |
| Perception of breathing (艣惫腻蝉补-辫谤别办峁Ｄ�) | Respiratory system |
| Perception of body (艣补谤墨谤补-辫谤别办峁Ｄ�) | Muscular, central nervous and endocrine systems |
| Perception of psychic centres (caitanya kendra 辫谤别办峁Ｄ�) | Endocrine system |
| Perception of psychic colours (濒别艣测腻-诲丑测腻苍补) | Neuroendocrine system |
| Reflection (产丑腻惫补苍腻) | Psychological state, subconscious and conscious mind |
| Contemplation (anu辫谤别办峁Ｄ�) | Subconscious and conscious mind |
笔谤别办峁Ｄ�-诲丑测腻苍补 is purported to help with relaxation of skeletal muscles and lead to a drastic reduction in metabolic activity. It helps to differentiate the perception of the self from the material non-self (Mah膩praj帽a, 1999b: 5). The spinal cord is a core part of the central nervous system. The top end is the centre of knowledge (箩帽腻苍补-kendra) and the bottom end is the centre of energy (艣补办迟颈-kendra). Recurrent journey of the conscious mind generates increased flow of vital energy (Mah膩praj帽a, 1999b: 6). The respiratory system works in conjunction with the nervous system and functions to regulate breathing, including rate and rhythm all of which aid in stabilising the mind (Ibid. 1999b: 4). The process of 艣补谤墨谤补-辫谤别办峁Ｄ� helps to explore from the outside to the inside, from the gross to the subtle by means of observing bodily muscular movements. Once you reach deep within the self, you reverse and follow the flow of consciousness from inside to outside. The spinal cord, the brain and the endocrines are the regulators of the physical, mental and emotional system (Ibid. 1999b: 30). All the caitanya kendras have relationships with the endocrine glands, hence the perception of the psychic centre leads to equilibrium between the nervous system and the endocrine system (Ibid. 1999b: 21). Gelar膩 argued that the signals from the hypothalamus are very important and the master gland鈥搕he pituitary鈥損lays an important role in the secretion of hormones from other glands. Without its instruction, he says it is not possible to balance the amount of hormones produced. He further suggests that a detailed study of the limbic system鈥搘hich is responsible for producing emotions鈥搃s important (Gelar膩, 2005: 281).
The sound 鈥�a鈥� activates the thyroid gland in the throat, which is the centre of purity. This gland controls the metabolism of the body and its secretion influences both the mind and the physical body. The 鈥�rha鈥� sound stimulates the frontal lobe of the brain which is the centre of peace. It is also the location of the hypothalamus, which forms the central point of the subtle body and the gross body. When the 鈥渕鈥� sound is produced the lips close and the entire brain is said to be stimulated (Mah膩praj帽a, 2001d: 61鈥�3).
尝别艣测腻 acts as a liaison between the spiritual and physical self. It functions centripetally and centrifugally but in doing so also involves the neuroendocrine system leading to all physical, mental and emotional states being involved (Mah膩praj帽a, 1999b:, 31). 叠丑腻惫补苍腻 is a frequent and prolonged repetition of an idea. Both physical body and mental systems are essential; the body needs to be relaxed and motionless. It involves intense willing in the form of steady repetition of a desired aim (Mah膩praj帽a, 2011a: 52鈥�3). Thus, contemplation precedes and succeeds concentration of perception i.e. 辫谤别办峁Ｄ伝宄蟛饽宀圆�. Both are two different states of consciousness. By practising this meditation, one is thus said to gain, the ability to reach the unconscious mind and establish truth and reality (Ibid. 14).
碍腻测辞迟蝉补谤驳补
Mah膩praj帽a benefitted from studies on 鈥榬elaxation response鈥� and 鈥榯rophotropic response鈥� carried out respectively by Herbert Benson and Walter (Swiss Physiologist and Nobel Laureate) and Hans Selye, in forming techniques for practising 办腻测辞迟蝉补谤驳补 (complete relaxation) in 辫谤别办峁Ｄ�-诲丑测腻苍补 (Mah膩praj帽a, 2001: 4鈥�5). Mah膩praj帽a advocates 辫谤别办峁Ｄ�-诲丑测腻苍补 as a systematic meditational process to combat stress in which 办腻测辞迟蝉补谤驳补 plays a pivotal role, for relaxation. 碍腻测辞迟蝉补谤驳补 has a two-fold benefit of well-being and liberation of the soul.
Mah膩praj帽a is not unique in his influences, with other yogic systems also taking a keen interest in Western research of this kind, most notably, the yogic trance (yoga-苍颈诲谤腻) system (Pande, 2003). The Yoga-苍颈诲谤腻 system of 叠颈丑腻谤补 yoga School also presents a similar system like 办腻测辞迟蝉补谤驳补. This technique is based on ha峁環a-yogic corpse pose (艣补惫腻蝉补苍补).[3] These systems also present a methodology that share common features with Mah膩praj帽a鈥檚 办腻测辞迟蝉补谤驳补 as well having the twofold aims of wellbeing on the one hand and liberation of the soul on the other. Benson鈥檚 book published in 1975 also prescribes a relaxation technique to alleviate the symptoms of stress that is remarkably similar to meditational ones, utilising auto-suggestion to muscles to relax muscles with awareness of breath.[4]
Comparing the above two techniques, we find that much similarity exists between Benson鈥檚 method of relaxation and Mah膩praj帽a鈥檚 办腻测辞迟蝉补谤驳补. First, being in a comfortable posture, one relaxes each muscle beginning from the toes and working upwards. Attempting to keep the mind free from distractions, one focuses upon keeping the body totally relaxed. Encouraging an awareness of the breath is used to achieve this. This illustrates remarkable similarities between both methodologies. Their methods diverge, however, for where Benson advocates a repetition of a word devoid of meaning to help the process along, Mah膩praj帽a would argue that this vocal exercise constitutes voluntary action and so should be avoided, as it hinders relaxation, thus affecting the efficiency of 办腻测辞迟蝉补谤驳补. He suggests a particular practice of relaxation of throat (办补峁囜弓丑补).
Here it seems, a relationship of mutual influence exists between the spiritual teachers who propagate meditational techniques using the language of scientific 鈥渞elaxationism鈥� and the scientific researchers who recommend meditational or quasimeditational techniques to their patients who suffer from stress-related illnesses. Mah膩praj帽a advocates 办腻测辞迟蝉补谤驳补 as a useful and effective combatant of stress, which targets and rebalances systems of the body, e.g. hormonal, endocrine, etc., eliciting the 鈥渞elaxation response鈥� as well as mental and physical benefits. A long term disciple of Mah膩praj帽a, Zaveri A.M. presents a scientific explanation of the definition of Relaxation as 鈥淪hutting off the current (nerve impulses) by conscious voluntary action (Zaveri A.M. 1999: 58).鈥� These nerve impulses are shut off more efficiently through voluntary relaxation than through sleep. This is because during sleep, our problems are thought about more in depth instead of resolving them, thus not relaxing us, whereas voluntary relaxation minimises these nerve impulses and reduces the release of energy. Thus half an hour of 办腻测辞迟蝉补谤驳补 equals to the benefits of 3 hours of sleep (Mah膩praj帽a, 2001: 75). Whereas Singleton (2005) marks this practice as a 鈥渃onscious rest鈥�. Bearing in mind the serious increase of stress-related illnesses, such as heart problems and high blood pressure, and the hectic pace of many modern lifestyles, Mah膩praj帽a presents 办腻测辞迟蝉补谤驳补 as a much-needed panacea for global welfare.
础苍迟补谤测腻迟谤腻
The endocrine system and the nervous system are thought to play, an important role in the psychological and physiological life of human beings. The endocrine system is the base of human impulses and emotions. Endocrine glands are ductless and they produce hormones, which flow directly into the blood stream. The theory is that there is an inbuilt mechanism in the 鈥渟ubtle body鈥�, enabling it to exercise control over the gross body, in particular, over its glandular or endocrinal system. By meditating on the psychic centres, it is possible to change the hormonal output and so the endocrinal chemistry of the body. That is to say, it is possible by mental concentration to establish control over one鈥檚 emotions and impulses and in theory, over one鈥檚 actions (Mah膩praj帽a, 1999b: 46鈥�7).
Caitanyakendra 笔谤别办峁Ｄ�
Mah膩praj帽a defines psychic centres as the locations in the body, which are possessed of dense consciousness. The portion of dense consciousness in the body are located near the glandular system. Mah膩praj帽a felt that it is difficult to prove the existence of chakra, lotus and psychic centres medically, but glandular systems are known by not only the medical practitioners but also by the common masses. This very idea led Mah膩praj帽a to connect psychic centres with glandular system. The body鈥檚 glandular system consists of two types of glands: exocrine and endocrine. The endocrine system is the seat of the impulses and emotions of human beings. The endocrine system and the nervous system play an important role in the psychological and phsyiological aspects of an individual. There is an inbuilt mechanism in the subtle body, which is capable of exercising its authority and control over the gross body.
Furthermore, these locations in the subtle body are called psychic centres. Endocrine glands are ductless and they produce hormones, which flow directly into the blood stream. The purpose of meditating on psychic centres is to change the chemistry of hormones. The modified endocrine output results in establishing firm control of the reasoning mind over all actions. Gelar膩 (2005: 281) raised a question on the process of meditation on the psychic centres and transformation into hormones. He asserts that all endocrine glands are working under the instruction of a master gland. He wonders how it is possible to change the hormones while meditating on a particular area of a single gland.
Medicalisation of 笔谤别办峁Ｄ�-顿丑测腻苍补
Furthermore, Mah膩praj帽a adds a practice of 辫谤腻峁嘺-辫谤别办峁Ｄ� under 艣补谤墨谤补-辫谤别办峁Ｄ�. If any part of the body is impaired or diseased, it is argued that 辫谤腻峁嘺-辫谤别办峁Ｄ� is a helpful practice to enhance the capacity of that particular part of the body. In the context of 辫谤腻峁嘺辫谤别办峁Ｄ�, the concept of 辫谤腻峁嘺 is related to 鈥�bio-energy鈥�, whereas the popular yogic 辫谤腻峁嘺 (vital force) is different from it. Tatia (1994: 42) noted that the term 鈥�辫谤腻峁嘺鈥� appears in the 厂补谤惫腻谤迟丑补蝉颈诲诲丑颈's commentary of the 罢补迟迟惫腻谤迟丑补-蝉奴迟谤补 by 笔奴箩测补辫腻诲补 Devanandi who lived in the 6th c. CE as 鈥渆lement of vitality鈥�. 罢耻濒补蝉墨 defines 鈥�辫谤腻峁嘺鈥� as 鈥渂io-energy鈥�, which is dependent upon paryapti (bio-potentials).[5] There are ten 辫谤腻峁嘺s, located in the head (尘补蝉迟颈峁补), an important meditative spot (Mah膩praj帽a, 2006:385). The 辫谤腻峁嘺-辫谤别办峁Ｄ� is mainly a trouble-shooter practice for the participant.
The 辫谤腻峁嘺s are marked in the diagram[6] and listed in the table below:
[Figure 2 -Location of Ten Pr膩峁嘺鈥摫拾鸢灬梗膩 in Brain]
TABLE 7 -Perception of Bio-Energy
| Bio-energy (辫谤腻峁嘺) | Location in the brain | |
| 1 | Sense of touch (蝉辫补谤艣补苍别苍诲谤颈测补-辫谤腻峁嘺) | The centre point between the 箩帽腻苍补-kendra (top of the crown) and 艣腻苍迟颈 kendra (top of the forehead) |
| 2 | Sense of taste (rasanendriya-辫谤腻峁嘺) | Slightly above the intersection of the large and small brains |
| 3 | Sense of smell (驳丑谤腻峁噀苍诲谤颈测补-辫谤腻峁嘺) | To the right of the centre of the 肠腻办峁峁-办别苍诲谤补 (eyes) |
| 4 | Sense of sight (cak峁rindriya-辫谤腻峁嘺) | Rear of the head at the end of the large brain |
| 5 | Sense of hearing (srotrendriya-辫谤腻峁嘺) | Centre of the left and right temples |
| 6 | Rationality (mana-辫谤腻峁嘺) | At the 箩帽腻苍补-kendra (top of the crown) |
| 7 | Faculty of speech (产丑腻峁Ｄ�-辫谤腻峁嘺) | below the bhrahma-kendra (tip of the tongue) |
| 8 | Body (艣补谤墨谤补-辫谤腻峁嘺) | Centre of the forehead (on the frontal lobe of the brain) |
| 9 | Respiration (艣v膩socchav膩sa-辫谤腻峁嘺) | At the medulla oblongata (below the small brain and the top end of 蝉耻蝉耻尘苍腻 苍腻岣嵞�) |
| 10 | Lifespan (腻测耻峁补-辫谤腻峁嘺) | Hypothalamus (at the centre of the 艣腻苍迟颈 kendra) in the deep interior part of the brain |
Such practice is a mark of modernisation of Jaina meditation, mapping the brain like a switch-board to improve the physical capacity.
Mah膩praj帽a uses 濒别艣测腻-诲丑测腻苍补 as a therapy for different diseases. Colour therapy can be applied to, the various regions of the body and colours can be visualised on a diseased part. According to the mechanisms of the body, thoughts produced by the brain, emotions and hormones, are interconnected in such a way that emotions have an effect on thoughts but not so much in the opposite direction. Because of this, it is vital for one to focus and have control over emotions rather than over one鈥檚 thoughts. Using colour therapy, emotions and thoughts can be enhanced thus treating mental illnesses.
Footnotes and references:
[1]:
[2]:
Cf. For further detail see Chapple 2003: 11.
[3]:
贬补峁环补-测辞驳补-辫谤补诲墨辫颈办腻2, 1.32. 艣补惫腻蝉补苍补.
[4]:
Steps to Elicit the Relaxation Response from Dr. Herbert Benson鈥檚 鈥楾he Relaxation Response鈥�: 鈥淪it quietly in a comfortable position. Close your eyes. Deeply relax all your muscles, beginning at your feet and progressing up to your face. Keep them relaxed. Breathe through your nose. Become aware of your breathing. As you breathe out, say the word, 鈥渙ne鈥�*, silently to yourself. For example, breathe in 鈥ut, 鈥渙ne鈥�,鈥搃n.. out, 鈥渙ne鈥�, etc. Breathe easily and naturally. Continue for 10 to 20 minutes. You may open your eyes to check the time, but do not use an alarm. When you finish, sit quietly for several minutes, at first with your eyes closed and later with your eyes opened. Do not stand up for a few minutes. Do not worry about whether you are successful in achieving a deep level of relaxation. Maintain a passive attitude and permit relaxation to occur at its own pace. When distracting thoughts occur, try to ignore them by not dwelling upon them and return to repeating 鈥渙ne.鈥� With practice, the response should come with little effort. Practise the technique once or twice daily, but not within two hours after any meal, since the digestive processes seem to interfere with the elicitation of the Relaxation Response. Or any soothing, mellifluous sound, preferably with no meaning, or association, to avoid stimulation of unnecessary thoughts.鈥� (Benson, 1971: 162鈥�6)
[6]:
Figure 2, location of ten 辫谤腻峁嘺鈥摫璋鸢灬梗膩 in brain (罢耻濒补蝉墨, 2005: 26).