When the kidney function fails, or falls below tolerable limits, metabolic wastes accumulate in the blood, which normally are excreted with the urine. Diagnostically, this state is indicated by a marked increase of the urea concentration in the blood. Urea is a characteristic component of urine and therefore the condition is known as uraemia. The urea by itself is not regarded as toxic; however, it is produced in such high amounts that it may accumulate in quantities which the body cannot handle (as the legendary medieval European physician Paracelsus said: ‘Everything is either wholesome or poisonous – it is merely a matter of quantity.’)

Dialysis: the allopathic approach

The only effective treatment known for the state of uraemia in western medicine is the artificial kidney. The common procedure is ‘dialysis’ in which blood is passed from an artery to a vein over a semi permeable membrane, separated from another flow of a degassed and isotonic solution at body temperature.

Substances which have a higher concentration in the blood diffuse through the membrane according to Fick’s law, driven by the concentration gradient. Water balance is restored by means of a mild, controlled suction through the membrane. Certain substances which should not be eliminated, are contained in the solution in appropriate amounts, so as to counterbalance the blood concentration.

The patient who has no residual kidney function has to undergo this treatment twice or, more commonly, three times a week. Without such treatments, he would live for a very short time, two weeks or up to a month.

His mean life expectancy since the start of the treatment, based on European statistics, seems at present to fall somewhere between 12 and 15 years, subject to further increase as development proceeds. Today, there are patients who have been kept alive this way for more than 20 years.

Another version of the artificial kidney, used in the treatment known as hemofiltration, is the ultrafiltration device which is similar to a dialyzer, but has a membrane more permeable to fluid flow. Instead of passing a solution over the ‘outer’ side (in relation to the blood), a high degree of suction is used and the filtrate, passing through the membrane, is collected and drained off. It carries with it waste substances as well as necessary solutes. In order to replace both the latter and the water lost, an isotonic replacement liquid, containing certain electrolytes and other substances, is constantly being infused throughout the treatment in a controlled way- less the desired water loss which balances the intake between the treatments. The advantage of the method is that the permeation of blood solutes is fairly constant, but a disadvantage of hemofiltration is higher cost and higher potential risks. Typically, 18-20 litres of filtrate are drained in the course of a treatment, and almost the same volume replaced. Typical treatment durations are about 5 hours for hemofiltration and 6-8 hours for hemodialysis.

The failure of western medicine

In my personal view, the general use of the artificial kidney is actually a sign of failure of official western medicine. Since modern medicine cannot heal typical and common kidney diseases, it has to resort to organ function replacement when uraemia develops and kidney failure is final. In typical cases, the final failure is merely pushed ahead a few years with synthetic drugs, until the inevitable fate of the artificial kidney must be faced.

The treatment by means of the artificial kidney is prohibitively expensive for developing countries. It is the privilege of the relatively wealthy. The cost per clinical patient a year amounts in central Europe to about Rs. 100,000. In India, it may perhaps be half as much, due to less personnel costs, but hardly less. Accordingly, dialysis treatment is widespread only in North America and Europe, and in countries like Japan and Australia. The rest of the world has very few or no such treatments.

For this reason, the interesting work of Dr. Tze-Kong-Young, National Defence Medical Centre. Taipei. Republic of China (Taiwan), which is sponsored by NIAMDD. Dept of N.I.H. (USA) is very valuable. He uses the gastrointestinal tract of his patients as a ‘dialyzer’ and thus keeps a number of them alive and active. This work may offer an inexpensive and practical alternative not only for developing countries but also as emergency treatment for dialysis patients, somehow cut off from the artificial kidney.

A more practicable way

According to Dr. Young, if a hypertonic saline solution is drunk, it will be absorbed only in minor quantities in the intestines. It may even osmotically extract fluid, at least locally. Thus, it is passed through the alimentary canal and if taken in sufficient quantities, causes a water diarrhoea, eventually a clear solution being expelled through the rectum, large quantities can be passed this way. In a similar manner to the artificial kidney of the dialyzer type, the solution takes up waste substances, which diffuse from the blood, through the intestinal wall. The membrane is less permeable here, but this is to quite some extent compensated by a much higher contact surface.

As a result, water diarrhoea turns out to be a practicable way to replace the kidney function. It needs no special equipment or sterile solutions and conditions, but only water, salt and a certain amount of patience.

The saline solution used by Dr. Young is administered at a temperature of 37 degrees in quantities of about 200 ml. every 5 minutes for about 3 hours (i.e. a total quantity of about 7 litres). The treatment is done at home 3 times a week. Elimination starts about 45 minutes after beginning the treatment and ends about 25 minutes after it is finished. Typical clearance values are about 27 ml./min. for urea and 7 ml./min. for creatinine.

Ancient yogic kriya

Now, this method will seem familiar to many an Indian reader. It is actually a derivative of the ancient method of shankhaprakshalana cleansing technique in hatha yoga. Other names for this procedure are varisara dhauti or sang pachar kriya. This procedure of Dr. Young has basically been known for certainly 2000 years (probably more) in India. Now, the modern work of Dr. Young has thrown new light on the somatic effects of shankhaprakshalana. Not only does it cleanse the intestines, but also the blood and the whole body.

In Gheranda Samhita (v: 1/18-19) we read about varisara dhauti as follows: ‘Varisara is to be kept strictly secret. It cleanses the body and through its practise, one attains a shining body. Of all dhautis, varisara is the best. The one who practises this zealously, cleanses his unclean self and attains a divine body.’ In the edition used, the translator explains: ‘A divine body can be understood as a healthy body.’

This unique exercise is practised by drinking a large quantity of saline water and then performing uddiyana bandha at least 10 times in a sequence. The exercise forces the water through the small intestine. Thereafter, as a next stage, one performs an exercise called lauliki nauli (see v. 52) an equal number of times, which forces the water through the large intestine, and after a few minutes it comes out through the rectum.’

In ‘Asana Pranayama Mudra Bandha’ a modern text book on yoga by Swami Satyananda Saraswati, we read the following instructions regarding varisara dhauti or shankhaprakshalana: ‘A clean container should be filled with lukewarm water. Some salt must be added to the water, not too much and not too little, but just enough so that the water tastes salty. Drink 2 glasses of salty water as quickly as you are able. Then perform the following 5 asanas, 8 times each: tadasana, tiryaka tadasana, kati chakrasana, tiryaka bhujangasana, udarkarsanasana.’

The author explains how those exercises aid the transport of the water through the gastrointestinal tract. ‘After completing these 5 asanas, drink 2 more glasses of salty water. Repeat all 5 asanas 8 times. Then drink 2 more glasses of salty water and again perform the 5 asanas 8 times. Now go to the latrine and try to evacuate the bowels. Do not strain. Then drink 2 more glasses and perform the 5 asanas 8 times again’ and so on. ‘At first solid material will start to be evacuated, then probably water and stool mixed. Carry on drinking the glasses of water, doing asanas and sitting on the latrine. Eventually, only perfectly clear water will be evacuated. On average, between 16 and 25 glasses of salty water must be consumed before the perfectly clean water is evacuated.”

After the exercise, one should drink another 2 glasses of water and induce vomiting (vamana dhauti or kunjal kriya), and pass water through the nose (jala neti). Following this, one must rest for 45 minutes without sleeping and then eat some khichari, rice and lentils with ghee (clarified butter). The oily ghee is considered important since it is said to internally coat the freshly washed intestinal walls. As a benefit of the exercise, the author explains: ‘A complete cleansing of the digestive tract allows the blood to become pure, which manifests in a noticeable improvement in the health of the entire body.’

Low cost alternative

I myself have practised shankhaprakshalana a few times according to these instructions at a yogashram in Switzerland. I quite easily came to pass the clear solution after 20-30 glasses. Comparing this personal experience with the publications of Dr. Young et al., I have no doubt that shankhaprakshalana is a practicable, low cost alternative to dialysis, in any case, as a temporary replacement but most probably as a sufficient treatment alone for many patients.

As an alternative to dialysis, shankhaprakshalana is no doubt effective and practicable, but at vastly reduced costs. It has also been used successfully in cases of cholera, with the purpose of continuously supplying the bowels from above with liquid to be expelled, so that this has not to be extracted from the body fluids in greater amounts, preventing dehydration and demineralization. Once again modern medicine confirms the remarkable insights of the ancient Indians who even before Buddha, had devised a simple yet effective way of bringing shining health to the body.

(Courtesy : Indian Review), (Courtesy: Yoga Magazine, Sep,1982)

Scientific observation of any phenomenon involves the analysis of information from at least one parameter of observation. The more parameters we have for observation, the clearer our picture of the phenomenon will become. For example, if we wish to describe fire only by the sound it makes, our knowledge of fire will be very limited. However, if we also describe the heat, colour, shape and chemical transformations occurring, our understanding of fire will become much more accurate.

In the field of mind research, we have two parameters which can be accurately measured and correlated to give a two dimensional picture of various altered states of consciousness such as meditation, sleep, trance, ecstasy and so on. These two parameters are the autonomic nervous system response and the brainwave frequency.

These two linear parameters may be combined as the horizontal and vertical axes of a graph, and the various correlated states of consciousness mapped onto these axes, as can be seen in Fig. 1 on the following page.

Immediately this picture increases our perception of the various states of sleeping, dreaming, meditation, trance and so on.

The various states shown in the chart were mapped out by G.G. Blundell and C.M. Cade in the books ‘EEG Management’ and ‘Self Awareness and ESR’.

The Lesh scale on the lower vertical axis indicates various subjective sensations described by subjects undergoing deep relaxation. The Lesh numbers 0-5, and the experiences, correlate as follows:

Fig. 1. Correlation of autonomic response and brainwave patterns

The horizontal axis records brainwave frequency in cycles per second, and the vertical axis records autonomic response as measured on an ESR meter as electrode current in micro-amps.

0. Just beginning to relax, may be difficulty in stilling the mind, e.g. ‘Why am I doing this?’
1. Dizziness, foggy consciousness, feeling like going under anaesthetic, unfocused attention, everyday affairs fill the mind.
2. Calmness, feeling of relaxation, past memories recalled.
3. Pleasant bodily sensations of floating, lightness, rocking, swaying. More sustained concentration. Increased and clearer imagery.
4. Vivid awareness of breath, heartbeat, effortless concentration. Feeling of bodily expansion, e.g. being full of air.
5. Very lucid state. Deep, intense alertness, calmness and detachment. Feeling of altered state not present in levels 0-4.
6. New way of feeling. Intuitive insight. Understanding from a new level of awareness. Synthesis of opposites into a higher unity.

Meditation

From Fig. 1 we can see that deep meditation is a combination of both deep relaxation (level 6 on the Lesh scale) and a reduction in brainwave activity. This is a claim borne out by the teachings of yoga. Certainly meditation is more than just relaxation, it is also a process of quietening the mind. The graph also clearly shows that greater levels of physical and mental relaxation are attained during deep meditation than can be achieved during deep sleep.

Sleep

As we begin to fall asleep, we initially move into the hypnagogic state, where we start to relax and alpha waves become predominant. This is the state of quiet reverie, where many images and memories flash before the mind. As we continue to fall asleep we move into the deep sleep zone characterized by delta waves and further relaxation. From here we move into REM (rapid eye movement) sleep which is a deeper state of physical relaxation, but is characterized by higher frequency alpha waves. This is the state of dreaming, when the mind is more active. The process of waking follows the reverse order, from REM sleep to deep sleep through the hypnagogic state to complete wakefulness.

Somnambulism (sleepwalking) can be seen to occur if the mind is in the dreaming state, but the body is aroused. However, this state will only occur when the reticular activating system (RAS) of the brain maintains the body-mind connection during sleep. The function of the RAS will be explained at a later stage.

Daily activity

Our ‘normal’ waking state exists in the midrange of the ESR scale with the brain producing beta waves, indicating thinking, calculating and responding to situations. Increased physical activity is indicated by increasing arousal, and in its extreme form is expressed as panic, where high frequency beta waves and maximum arousal occur.

Antar mouna

The graph also shows that by maintaining a relaxed witnessing attitude of the mind’s activities, we move into the Zen meditative state, the equivalent to the practice of antar mouna. As the various stages in antar mouna are induced, the brainwave frequency decreases until the deep meditation levels are reached.

Ecstasy, mediumistic trance

The states of ecstasy and mediumistic trance are shown by high levels of physical arousal, and low frequency brainwaves, indicating that the person is in touch with the deeper levels of his being, while at the same time being able to move around, talk and so on. We can also see that if we become quiet and relaxed after the ecstatic experience, we can move into the levels of deep meditation. This corresponds to the ‘high’ we feel during practices such as kirtan, where the brainwaves are influenced by the rhythms of the music and mantra, and the body is aroused by singing and clapping. Afterwards we naturally feel deep peace and spontaneous meditation.

Karma yoga and asanas

When karma yoga is performed with complete detachment from our thought processes and expectations of the results, it can be seen to cover a wide range of the graph, leading to meditative experiences, even though there may be a high level of physical activity.

This also explains how the performance of asanas, which by their very nature require physical activity, can lead to ecstatic and meditative states.

RAS – the third dimension?

By correlating levels of autonomic response and brainwave patterns, we already have a clearer picture of the relationship between all the states of consciousness during our waking, sleeping and meditative states. But it must be remembered that these are only two parameters, and the body is a vast complex of systems, each indicating various aspects of the mind and the brain’s activities. With more information we could obtain an even clearer view of the relationship between the states. For example, the graph shows somnambulism to be of a similar nature to ecstasy in that both indicate arousal along with low frequency brainwaves. The difference lies in the level of awareness retained during those states, and the key to these levels of awareness is the reticular activating system (RAS) in the brain.

In simplified terms, the RAS, located in the centre of the brainstem, controls the level of awareness and acts as a type of filter to the information being fed to the brain via the senses. It triggers other areas of the brain into activity and represents the physiological link between body and mind. For example, it isolates the spinal cord during REM sleep to prevent the body from moving around in response to the brain’s activity, i.e. it prevents somnambulism. Every person has his own degree of RAS regulation depending upon the development of his awareness and his conditioning. It is RAS regulation that wakes the mother when the baby cries, while the father sleeps on. It also allows us to concentrate upon something important in the midst of many distracting influences such as noise, bustle and so on, when someone else who is unfamiliar with the situation is easily distracted.

During somnambulism, the body is under the control of the wanderings of the mind. Outside stimuli have little or no effect on the brain. Ecstasy, however, is often a result of external stimulation such as music or a visual object. Ramakrishna was once reported to have gone into ecstasy at the sight of a schoolboy unintentionally standing in a pose resembling Krishna. The activity of the RAS may be the next link in building our ‘map’ into a three dimensional model. By determining the degree to which external stimuli affect the brain, our graph would then have a third axis, and would be more helpful in distinguishing clearly between the various states. The differences between these states still require further investigation and clarification; measurement of RAS activity may be the next step.

The fourth state

The biofeedback results described above are a further indication of the wholeness of the yogic system. This ancient system has been devised to give us a complete experience of body and mind, and eventually beyond both. Our two dimensional graph of modern scientific research is providing us with a map of our experiences which is a useful guide in our voyage through the oceans of the mind. The yogic texts, such as the Yoga Sutras, provide another map of these experiences. They describe four states of consciousness which can be correlated as follows:

1. Jagrat: waking – conscious mind- beta waves
2. Swapna: dreaming – subconscious mind- alpha and theta waves
3. Sushupti: sleeping – unconscious mind- delta waves
4. Turiya: samadhi – super-conscious mind- unknown

The big question now is, what is this turiya state in terms of biofeedback analysis? What combination of brainwave patterns does it represent? Do all brainwaves appear, or do brainwaves appear at all? Is it an experience of the mind, or beyond the mind?

Maybe these questions can never be answered by science. We can only experience it for ourselves. As our guru Swami Satyananda Saraswati has said: “The human being has to develop the higher strata of the mind so that he may be able to comprehend his own completeness, his own perfection, his real identity.”

(Courtesy : Yoga Magazine, June, 1982)

To date only a little research has been done to scientifically and conclusively prove the value and effectiveness of yoga in our lives. However, many people have experienced positive and beneficial effects for themselves. The claims that yoga can make us healthier, more peaceful, more alert and better people as a whole, demand that more research be made into the various techniques and their application to our lives. This is especially so since no one has claimed that, practiced properly and under expert guidance, yoga has any deleterious effects. Certainly no scientific evidence has shown this.

To gain a correct perspective of the effects of yoga we must view the practices in their totality. It is not correct to take one asana and to research only a few physical parameters. We have to study as much data as we can in order to draw definite and repeatable conclusions. Comparison of the mental and physical correlates as well as the personality before and after is required. That is, we must judge our objective data in relation to the subjective experience of the practitioner.

An example of the opposite of this approach to research would be that of a scientist who finds certain biochemical results in a certain asana. If this result seems to be deleterious purely from the point of view of the data, for example, an increase in stress hormones, then we may be justified in supposing that we should not practice such an asana. However, what if the practitioner feels better afterwards despite what the chemical data states? Then the data has to be judged in this light.

Asanas and pranayama have a wide range of effects on the mind and body and have to be selected according to individual needs. Some people need their hormones turned up, some need them turned down. Machine data is only a reflection of the psychophysiology we are experiencing. One parameter may have two opposite, yet valid, interpretations. Thus we have to view the whole picture. In this way we can better judge and evaluate yoga’s role in order to lay down guidelines as to the best techniques in a wide variety of situations, both in health and disease.

The work of K.N. Udupa, director of the Institute of Medical Sciences, Benares Hindu University, Varanasi (India) is an important step in terms of coming close to the criteria of whole research. He states:

“The practice of yoga in general influences both the body as well as the mind. Therefore the methodology of evaluation of the effects of yogic practices needs an evaluation of these aspects.” *1

Udupa has conducted several studies into asanas and pranayama, meditation, and the combinations of these practices in terms of their effects on the body and the mind.

Asanas

When studied in terms of the effects of a large group of asanas practiced over 6 months, the following data was obtained: *2

1. There was a decrease in body weight and abdominal girth. This was especially evident in obese people.

2. The respiration was beneficially affected. The rate of breathing decreased from approximately 17 to 13.5 breaths per minute. This is correlated with relaxation and increased longevity. The amount taken in each full breath (vital capacity) increased from approximately 3500 to 4500 millilitres. The ability to hold the breath increased from approximately 75 to 100 seconds.

Physical stress (running) upset the breathing less after the 6 months and there was less increase in pulse rate, indicating that the body had adapted and increased its stress handling ability.

3. The amount of fat in the blood (serum cholesterol) decreased from approximately 150 to 134 milligrams per 100 millilitres of blood (mg %). The ramifications of this finding for arterial diseases such as atherosclerosis and coronary heart disease, the largest killers in the world today, could well be profound.

4. There was a large decrease in the blood sugar level from approximately 75 to 63 mg%. The authors interpret this as a vitalising influence on insulin activity decreasing the percentage of glucose needed in the blood. The advantages to diabetics are obvious.

5. Increase in serum proteins occurred (from approximately 5.7 to 6.0 mg %) because of the drop in blood glucose.

6. The adrenal cortical activity increased with an increase in plasma Cortisol, urinary corticoids and testosterone. This was interpreted as a greater resistance to stress. The practices stress the body by stretching various components and the body responds. The increase in testosterone excretion was interpreted as indicating improved vitality and sexual vigour.

7. A decrease in plasma acetylcholine and cholinesterase indicated tranquillity in the brain.

Psychological testing was also performed and the following results were found:

1. A lowered neuroticism index

2. Decreased rate of mental fatigue, even after stress

3. Increased feelings of well being

4. Increased memory

5. Dominant alpha waves correlating with enhanced relaxation and feelings of creativity.

Specific asanas were also tested individually so as to ascertain whether there were any specific benefits to be gained. *3 These included sirshasana, sarvangasana, halasana, bhujangasana, shalabhasana, mayurasana and paschimottanasana. Of these, sarvangasana had the most dramatic effects:

1. The thyroid function and adrenocortical function showed more pronounced changes. An increased PBI level (a measure of thyroid function) indicated that this asana activates the thyroid gland to function.

2. Respiratory function showed improvement such as increased chest expansion, better breath holding ability and a wider range of inhalation and exhalation (vital capacity).

3. Again, there was an increase in the adrenocortical activity with increased levels of Cortisol and corticosteroids and decreased levels of catecholamines.

All the asanas measured individually showed that they had the capacity to lower blood sugar and blood fat levels.

Pranayama

Ujjayi was practiced for only 7 minutes and this was followed by 5 minutes of rest before starting 10 minutes of bhastrika. This regime was practiced over 6 months and showed:

1. Improved cardio-respiratory function. Breath holding increased from 85 to 110 seconds and there was a slight rise in blood pressure from a low systolic value of 104 to a more normal level of 110 millimetres of mercury.

2. Adrenocortical activity increased indicating increased resistance to stress and the catecholamine levels decreased indicating bodily tranquillity.

3. Blood sugar and fat levels decreased.

Meditation

Measurements were made at a 10 day Buddhist vipassana meditation course where practitioners meditated for 8 to 10 hours per day. The following was found:

1. Adrenocortical activity decreased with lower levels of Cortisol, corticoids and urinary nitrogen. This was interpreted as indicating that meditation helps to alleviate stress.

2. There was an increase in the acetylcholine level.

These findings correlate with a physically calm and quiet body while mentally and neuro-physiologically they were more active, alert and creative. Corresponding findings in the EEG readings seem to confirm this. It appears that by keeping the body still and practising the technique, energy is made available for inner awareness.

Combined techniques

The effects of asana and pranayama on the body when compared with meditation are opposite. Therefore it is possible that by combining the two groups we can achieve a third state which blends the two components and creates balance and harmony in the body. Udupa states:

“The combined practice of selected asanas, pranayama and relaxation appear to be more useful… most of the asanas and pranayama produce bodily effects like vitalisation of endocrine functions and metabolic corrections. On the other hand meditation makes an individual more alert and aware as is evident from increased blood levels of different neuro-humors (chemicals secreted by the nervous system) and the related enzymes… (meditation) reduces the bodily stress which is evident from the reduced blood level of Cortisol and a lowered rate of urinary excretion of nitrogen. Therefore such practices may prove useful for persons suffering from anxiety states and depression.” *6

By combining the three groups of practices into our daily sadhana we not only affect the muscles and joints but we stretch and massage our body in the process, even at the molecular level. Thereby we exercise and keep our body fit, well tuned and oiled. This research provides a good first step for our exploration deeper into the mechanisms of yoga.

*1-6. K.N. Udupa, “A Manual of Science and Philosophy of Yoga”, ‘Journal of Research in Indian Medicine, Yoga and Homeopathy’, vol. II, no. I, 1976, pp. 1-103.

(Courtesy Yoga Magazine, June,1979)

Trataka is the form of meditation in which mind and soul are reached through the eyes. In trataka one gazes at an internal or external object or form. This deepens concentration and eventually takes one to the shores of dhyana, meditation.

Trataka means to gaze steadily. Thus in the practice you keep an object right in front of the eyes and gaze at it without blinking or moving the eyes. This takes some practice to master, but with time the aspirant develops more power of concentration and control over the mental forces. No object should be seen by the practitioner other than the one which he is concentrating on. The mind should not wander here and there but should be merged into the observation of the object.

Trataka helps the sadhaka (yogic aspirant) to understand his mind, and activates the unseen powers which fix and prepare it for self-realization. Internal trataka is mainly used for this purpose as it helps us to gain awareness of the subtle forces within. Today external trataka is used mainly for eye problems, but in the more esoteric and occult side of tantra the open eyes are also used to reach the higher stages of awareness. This is demonstrated in kriya yoga where the aspirant, by keeping his eyes open for the first hour of practice, is drawn into the deeper levels of the mind when he closes his eyes during the second half of the practice.

On the physical plane

During trataka the impression of the object falls on the retina at the back of the eye. It is carried to the brain by the optic nerve and via a maze of neuronal circuitry, it arrives at the visual cortex in the back or occipital part of the brain. This is the largest area occupied by any specific process and therefore control over the visual side of our life is of great importance to our well-being. Many people do not realise just how important the eyes and vision are. Only those who have lost their sight realise this. However, there is no other sense which plays such a major role in day-to-day living. This is reflected in our language which is full of visual imagery; for example, we see new meaning in things and gain insight from them. We are constantly bombarded by light waves from every part of our world, all in a complex mass of disorganised impulses that must be processed by the brain so that coherent and ordered living can proceed. Trataka aids this process by awakening several brain centres that are asleep, dormant, disconnected from the rest of conscious awareness and the other neurones of the brain.

To demonstrate the effect of the eyes on our normal lives one only has to think of those times when we read before going to bed, and how this practice puts us to sleep if we are lying down. When we lie down the neck is bent forward. This stretches the spinal cord, which in turn tugs at the brain and pulls on the optic nerve. Because the eyes are easily strained in this position the eyelids start to close. Thus the correct method of practicing trataka, the science of vision, can have a great effect on our daily lives.

The image on the retina is constantly changing and nerve impulses are continually being sent to the brain through more than two million connections between the eye and brain. This continual flow stimulates the brain, causing the sensory areas to send impulses to the motor areas thereby maintaining movement of the physical body. Thus when we try to sit still for meditation we feel as though we have to move, we itch or feel pain, all because our brain is continually sending signals to the body and getting no response. Through trataka we can learn to shut off the brain activity and gain control over the impulses being sent to our bodies. This helps to conserve our energy so that we can do more with our lives. Trataka is one of the ways to gain control over the largest of all sensory modalities.

Trataka is one of the many meditative techniques which utilises concentration as a means of switching off the sensory input. During trataka the brain has a chance to rest. Up to this point the brain has been constantly active and restless. It has received thousands of millions of nerve impulses every second, all of which must be sorted out and categorised into the various compartments of the higher brain cortex by the lower brain and the reticular activating system. Even during sleep the brain goes on recording different sensory inputs, though we are not conscious of them.

Throughout our lives the brain and body continually function to maintain our vital forces so that we may live. They rarely have a chance to rest totally. Thus the heart and respiratory systems keep up their unceasing rhythms every second of the day. The digestive process continually converts the meals you ingest into energy, and the kidneys, liver and other body organs are all constantly active in their respective functions. This is because they receive stimulation from the controlling mind and brain to maintain their action.

We utilise only one tenth of our potential ‘brain reserves, and the tenth we do use is given over to repetitive and conditioned behaviour, which is either favourable or detrimental to our well-being. The brain does not have a chance to open any new circuits and to utilise its fullest potential, as it is busy all day and does not get the impetus or stimulation from the higher mind to try and overcome its limitations.

When we limit sensory input as in trataka, or switch it off through pratyahara, we give the whole body a chance to relax completely. Partial or complete shut down of the brain for a short time is an extremely powerful form of rest. The ramifications of internal awareness on the body-mind complex are immense. The breath and heart as well as all the organs of the body slow down, rejuvenate themselves and store vital energy or life force. In this way the ageing process is slowed down, and in higher stages of sadhana it is reversed. In India there are yogis alive today who are hundreds of years old. This is because through yogic practices such as trataka they have gained mastery over mind and body. Others will themselves to leave their bodies in the process called maha samadhi.

Trataka, both internal and external, opens up dormant centres in the brain. As the predominant areas are quietened down, the areas which are normally dormant have a chance to come into our field of awareness. This enables us to utilise them in extending the quality and length of our lives.

Research

A group of psychologists has devised a system to keep a visual image perfectly still and stable on the retina, even if the eyes move continually. One apparatus for inducing a ‘stabilised’ image, a state resembling trataka, is an extremely small projector mounted onto a contact lens, worn on the eye. The projector faces the eyeball so that the same image falls onto the retina no matter how the eye is moved. Such an experiment was reported in June 1961 Scientific American by Roy Pritchard, in an article entitled ‘Stabilised’ Images on the Retina’. These experiments simulate trataka, but meditation with the eyes open does not require any apparatus to maintain stillness of the eyes, body or mind. With practice it is possible to learn to maintain perfectly stable eyeballs and to concentrate and direct prana through the eyes.

Using the stabilising apparatus, scientists were able to investigate a theory of Donald Hebb, that continuous change in input is required to maintain normal awareness. Subjects looking through the special contact lens reported that the stable image disappears. It was discovered on an EEG (electroencephalograph) machine, used to measure brain waves, that the moment the experimental subject reported that the image had disappeared the brain was putting out predominantly alpha waves, which are eight to twelve cycles per second. These are the waves associated with meditative states, relaxation, creativity and higher levels of consciousness.

Another way to supply the observer with a uniform visual input is to have him observe a completely pattern less visual field called a ganzfeld. This effect is most simply attained by placing the two halves of a ping pong ball over the eyes or by using a white-washed surface. After twenty to thirty minutes some subjects have reported an absence of any visual experience which they called ‘blanking out’. This was not just an experience of darkness, but of switching off the visual centre of the brain so that they did not know whether their eyes were open or not, and they could not control their eye movements. These states were also associated with alpha waves in the brain.

These experiments show that it is possible to disconnect our sense functions from our awareness. The experimental subjects were aware that they had no sense of vision. This state is pratyahara, cutting off the senses from awareness. Yogis can self-induce this state through techniques like trataka. After a long period of rigorous training, various physical, psychic and spiritual experiences, as well as an increased understanding of mind, self and the meaning of life and death, arise. Continuous, unbroken and determined ‘effortless-effort’ in trataka and meditation is an important step on the way to an enlightened state of being which allows one to see into the truths of the world and life.

Mind and prana

Trataka is a method of extending usual consciousness and discovering it to be a personal construction. Trataka is thus a technique of turning down the brilliance of the day so the ever present and subtle sources of energy can be perceived within. It is a deliberate attempt to cut oneself off from the external ‘reality’, the flow of life around us and to contact a new mode of consciousness other than the active one. Trataka is a method of contacting the higher self and expanding our consciousness into higher realms. Thus we can learn to flex our mental muscles, purify our mind, understand its inner workings, and find out who we are. Through trataka we cleanse the doors of our perception. It is possible to develop psychic qualities of clairvoyance through this practice. However, you should be warned that practicing the art of trataka for this purpose alone is not recommended.

Most people cannot look at an object for very long without blinking or having to move their attention to another object for some time. Normally when we look out at the world our eyes are constantly moving about. In scientific language this is called saccades. Even when we try to gaze straight ahead without moving the eyes, small, uncontrollable movements occur called optical nystagmus. These are involuntary only because we have not learned control over them or over our minds through techniques such as trataka. People find it very difficult to overcome this movement of the eyes, the tears that form, and the blinking action at the beginning of practice, for the pranas in the higher levels of our body which motivate them have not been brought under conscious control. Because we are always looking out, and rarely in, the brain and mind are habituated to looking outward and we find it difficult to gaze inward. Through internal trataka, gazing inwards, we learn to perceive our inner world. Through external trataka we can look outward and at the same time retain awareness of our internal processes, which helps to rebalance the pranic nadis, ida and pingala, opening up the middle path, sushumna, the doorway to higher awareness.

On the spiritual plane

Through trataka we develop one-pointed concentration by focusing our mind on one object to the exclusion of all others. When the sense modalities are turned off we are drawn into internal space and awareness of our being. By cultivating this awareness over a long period of time, we can journey through the inner paths to higher realisation, union of the lower and higher selves. This is why in trataka one is told to be constantly aware of the object of meditation and nothing else. Thus D. Knowles in The English Mystical Tradition states:

“Forget all creatures that God ever made, and the works of them so that thy thought or thy desire be not directed or stretched to any of them, neither in general or in special… At the first time when thou doest it, thou findest but a darkness and it were a kind of unknowing thou knowest not what, saying that thou feelest in thy will a naked intent unto God.”

Through trataka we can remove our blindness or illusion and awaken fresh perception by flooding the dark inner areas with light. In Zen this is called ‘intuitive awakening’. The sufis say that a new organ of perception has developed. In yoga and tantra, trataka is said to open our ‘third eye’ of intuition and perception of the inner universe.

Courtesy: Yoga Magazine, August 1977