The Experience of Meditation among Long Term Sahaja Yoga Practitioners and its Role in Facilitating Well Being and Managing Stress
A Dissertation Submitted in Partial Fulfillment of the Requirements for the Award of the Degree of
Master of Philosophy in Psychology
by Neha Sharma 1134211
Under the Supervision of Dr. Padma Kumari Assistant Professor
Department of Psychology
CHRIST UNIVERSITY BANGALORE, INDIA May 2012 Property of Chr ist University. Use it for fair purpose. Give credit to the au thor by citing properly, if your are using it.
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Approval of Dissertation
Dissertation entitled `The Experience of Meditation among Long Term Sahaja Yoga
Practitioners and its Role in Facilitating Well Being and Managing Stress` by Neha Sharma
Reg. No. 1134211 is approved for the award of the degree of Master of Philosophy in
Psychology.
Examiners:
1.______
2.______
3.______
Supervisor:
______
Chairman:
______
Date: Seal
Place: Christ University
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DECLARATION
I, Neha Sharma hereby declare that the dissertation, titled ` The Experience of Meditation
among Long Term Sahaja Yoga Practitioners and its Role in Facilitating Well Being and
Managing Stress ` is a record of original work undertaken by me for the award of the degree
of Master of Philosophy in Psychology. I have completed this study under the supervision of
Dr. Padma Kumari, Assistant Professor, Department of Psychology.
I also declare that this dissertation has not been submitted for the award of any degree,
diploma, associate ship, fellowship or other title. It has not been sent for any publication or
presentation purpose.
Place: Christ University Signature of the candidate
Date: Name: Neha Sharma
Reg No. 1134211
Department of Psychology,
Christ University, Bangalore.
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CERTIFICATE
This is to certify that the dissertation submitted by Neha Sharma (Reg.No. 1134211) titled `
The Experience of Meditation among Long Term Sahaja Yoga Practitioners and its Role in
Facilitating Well Being and Managing Stress ` is a record of research work done by her during
the academic year 2011-2012 under my supervision in partial fulfilment for the award of
Master of Philosophy in Psychology.
This dissertation has not been submitted for the award of any degree, diploma, associate ship,
fellowship or other title. It has not been sent for any publication or presentation purpose.
Place: Christ University Signature of the Guide
Date: Dr. Padma Kumari,
Assistant Professor,
Department of Psychology,
Christ University, Bangalore.
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Abstract
Meditation is increasingly becoming a popular practice and is used as a strategy for stress
management, coping with illness and spiritual growth. It is estimated that meditation is being
practiced by a hundreds of millions worldwide (Deurr, 2004). However, results of the
published studies on meditation have often been interpreted to be inconsistent (Shear, 2007).
This could be attributed to the modification and westernisation of the original ancient
meditation practice (Manocha,2008). Also, it is not clearly understood how the experience of
meditation leads to stress management and well being. Hence, Sahaja yoga which is based on
the classical understanding of meditation and begins with Self realization or Kundalini
awakening was chosen for investigation for the present study.
The present study aims to understand the experience of meditation among long term
meditators and understand its role in facilitating well-being and management of stress. To
achieve this 6 long term meditators were interviewed using a semi-structured interview guide
and were also requested to make diary entries of their daily meditation experience. All the
participants were full time working adults. Interpretative phenemonological analysis was
used to analyse the interview transcripts. The results of the study indicate that Sahaja yoga
meditation practice aids its practitioners to attain thoughtless awareness and experience
‘Sahaja’ and ‘witness’ states which is accompanied by experience of indescribable bliss and
peace. These states were found to create a sense of well-being among the practitioners and
also had a significant role in facilitating physical, psychological, social and spiritual well-
being and helped in the management of stress as well. Since, participants found it easy to
balance it with work and family responsibilities it can be recommended for working adults.
Key words: meditation, SahajaPr yoga,oper tstress,y of C well-hrisbeingt Un iversity. Use it for fair purpose. Give credit to the author by citing properly, if your are using it.
vi
Contents Declaration……………………………………………………………………………………iii Certificate……………………………………………………………………………………..iv Abstract………..………………………………………………………………………………v Contents……………………..…………………………………………………………...... vi List of Tables……………………….………………………………………………………..xii List of Figures………………………………………………….……………...…………….xiii Acknowledgement…………………………………………………….……..……………....xiv Chapter one Introduction……………………………………………………………………... 1 Background…………………...…………………………………………………….....1 What is meditation? Eastern Vs. Western understanding…………..…………….…..3 Western View…………………………………………………………...….....3 Eastern View………………………………………………………………….5 Bridging the gap: Towards a new definition…………………………….……6 Yoga and Meditation…………………………………………………………….……8 Origin……………………………………………………………………..…...8 Branches of Yoga……………………………………………………………...8 Kundalini Yoga……………………………………………………………...... 9 Significance of Kundalini Yoga……………………………………...11 Benefits of Kundalini Yoga…………………………………………………..13 Experience and stages following Kundalini awakening………………………13 Altered stages of consciousness and stages of Samadhi…….……...... 14 Patanjali’s stages of Samadhi………………………………………....15 Different approaches of Kundalini awakening…………..…………….….…..18 Active approach……………………………………………………….18 Passive approach………………………………………………….…..18 Sahaja yoga……………………………………………………………………………19 Sahaja Yoga method……………………………………………………….….20 Evolutionary model of awareness…………………………………………….20 Theory of Self-Realisation and wellness as per subtle system model of Sahaja Yoga…………………………………………………………………………………..22 Well Being…………..………………………………………………………………..26Property of Christ University. Use i t for fa ir purBiopos-psycho-e. Givesocial cred indicatorsit to the ofau wellbeingthor by ………………………….………...27citing properly, if your are usin g it. Psychological indicators…………………………………..…..…….. .28 vii
Social indicators……………………………………………………..29 Hedonic and Eudaemonic Views of Wellbeing...... 30 Ryff’s model of Psychological wellbeing……………………………..…….30 Indian Perspective of Wellbeing………………………………………..…...32 Stress…..……………………………………………………………………...... ……....35 General adaptation syndrome………………………………………...... 36 Lazarus and Folkman’s appraisal-reappraisal model……………………………...... 36 Indian perspective of stress……………………………………...………...….……..37
Chapter two Review of literature………………………………………………………….…40 Recent research on meditation.…………………………………………………..…..40 Experience of meditation…………………………………………………………….41 Well-being and Meditation……………………………………………………….....45 Meditation and management of stress……………………………………………….48 Review of Literature on Sahaja Yoga Meditation……………………………..…….53 Effects of Sahaja yoga on physical and mental disorders……….……..……54 Epilepsy……………………….…………………………………….54 Asthma …………………………………………………………….. 54 Substance abuse……………………………………………………. 54 Depression…………………………………………………………. 54 Adverse effects of meditation…………………………………………………….... 55 Need of the Study………………………………………………………………….. 56 Chapter three Method………………………………………………………………….…... 59 Aim……………………………………………………………………………….... 59 Objectives…………………………………………………………..……………....59 Research Paradigm………………………………………………...…………….... 60 Phenomenology……………………………………………...…………… 60 Sampling ………………………………………………..………………………... 61 Inclusion criteria…………………………………………..……………… 61 Exclusion criteria………………………………………………...……….. 62 Sample……………………………………………………….……….…... 62 Setting..……………………………………………………………Property of Christ University. 63 Use i t for faMaterialsir purp oUsedse. G…….………………………………………………………………ive credit to the author by citing properly, if your are 63us ing it. Meditation lifestyle survey………………………………………………... 63 viii
Participants’ journal…………………………………………………………63 A Semi-structured interview guide………………………………………….64 Construction of the interview guide…………………………………64 Validation of the interview schedule………………..………………64 Reflexive journal……………………………………………………….…....65 Procedure…………………………………………….…………………..…………65 Data Analysis Technique…………………………………………………………...66 Validating the Data………………………………………………………………….67 Yardley’s four principles……………………………………………………67 Participant’s validity……………………………………………….……….68 Peer debriefing………………………..…………………………….……….68 Ethical guidelines…………………………………………………………………...69
Chapter four Analysis……………………………………………………………………….70 Section 1…………………………………………………………………………….70 Spiritual aspects of the meditative experience…………………………...…71 Experience of a state of bliss which is beyond words……….…...... 72 Loosing of “I” ness and expansion of self…………………….…….73 Sense of detachment and witness state achieved……………....…...74 Experience of the Sahaja state………………………………………..…...... 75 Sahaja state…………………………………………………..….…..75 Experience of flow state…………………………………...…...... 77 Physical and psychological rejuvenation…………………………...... 79 Physical rejuvenation……………………………………...………..80 Psychological rejuvenation…………………….…………………..81 Gradual cessation of thoughts followed by experience of complete thoughtlessness…………………………………..…………….....82 Section 2: Meditation and well-being………………………..…………………..…83 Meaning of well-being…………………………………………………..….84 Well-being as a continuous process moving from gross wellness to subtle or spiritual wellness…………………………………..…84 Well-beingProp ae rstatety o off C physical,hrist U emotionalniversity and. spiritual Use it fo r fa ir purbalancepose. G…………………………………………………………………..….87ive credit to the author by citing properly, if your are us ing it. Aspects of meditation improving well-being………………………….…...88 ix
Thoughtlessness facilitating well-being……………………………....88 Other spiritual aspects considered important for participants……...... 89 Psychological well-being…………………………………………………..…90 Meditation facilitating acceptance of self………………………...... 93 Acceptance and improvement of self through meditation...... 93 Realization of true self or atma……………………………….94 Meditation facilitating autonmy………….………………………...... 95 Confidence acquired through the practice of meditation improving autonomy………………………………………………....96 Intuitive decision making………………………………….…97 Meditation enhancing competence to deal with daily challenges…………....98 Shift in attitude towards facing problems instead of escaping from them……………………………………………….…………………....98 Feelings of competence and faith in oneself through faith in divine power…………………………………………………………...... …99 Meditation leading to personal growth……………………………...……….101 Positive transformation through meditation leading to personal growth………………….………………………………………...…………..101 Social Well-Being………………………………………………………….……....103 Improved sense of social well-being through meditation………….…...... 104 Meditation improving relationship with others through decreased reactivity, anger and dissolution of ego and conditionings…………………………………………………………...... 104 Experience of satisfaction in social well-being with increased capacity to love and forgive others unconditionally…………………….…105 Improvement in physical well-being……………………………………………....107 Alleviation from chronic physical illness through meditation………….…107 Improvement in general physical health and energy levels…………...... 108 Aspects of meditation leading towards physical well-being………….…..111 Desirelessness and meaningfulness facilitating spiritual well-being………….…..112 Drastic reduction in material desires and a shift towards spiritual Desires………………………………………………………………….….113Property of Christ University. Use it fo r fa ir pur Discerningpose. Giv meaninge credit in to one’s the spiritualauthor journey……………………...... 115by citing properly, if your are us ing it. Meditation leading to a transition…………………………………………….…...117 x
Transition in self facilitating well-being…………………………..117 Change in attitude and perception of stressor……………………..119 Transition in self improving capability to manage stress…………120
Section 3: Meditation and stress………………………………………………………..…122 Demanding nature of work a major stressor……………………………....123 Aspects of Meditation facilitating management of stress………….…..…124 Emotional equanimity increasing capability to manage stressful situation……………………………………………………...…..124 Spiritual aspects aiding the development of non-reactivity and emotional equanimity……………………………………………..……....125 Thoughtlessness as a facilitator of stress management……….…..126 Balancing meditation with work easy due to its positive impact on work thereby becoming a priority for the practitioners………………………..…….…127 Adverse effects…………………………………………………………………...... 129
Chapter Five Discussion……………………………………………………………...132 Experience of Sahaja Yoga Meditation ……………………………….…134 Sahaja state ………………………..………………………...…...136 Physical rejuvenation reducing stress and increasing well-being..140 Thoughtlessness and its implications……………………………..141 Implications of Emotional equanimity, witness state and reduced emotional reactivity……………………………………………..………..144 Facilitators of psychological well-being……………………...... 147 Personal growth through transition in the sense of self………….148 Improved sense of social well-being through reduced reactivity, forgiveness and unconditional love ……………………………………...149 Reduction in desires and a shift from material to spiritual desires.151
Chapter six Summary and conclusion…………………………………………….…153 Summay.…………………………………………………………………153 Implications ofP rtheop studyerty ……………………………………………...... 157of Christ University. Use it for fair p ur pose. GEmploymeive credntit sector……………………………………………...157to the author by citing properly, if your are using it. Health sector……………………………………………..……..158 xi
Limitations and Future Research Implications…………………………………159 Limitations of the study………………………………………………....159 Future…………………………………………………………………...160 Chapter 6 References………………………………………………………………..161
Appendices Appendix A Appendix B Appendix C
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List of Table
1. 1Qualities of Chakras as Taken from Sahaja Yoga Literature……………………………..25
1.2 Qualities of Nadis as taken from Sahaja Yoga Literature………………………………..26
3 Break-up of the Sample…………………………………………………………………….62
4.1. Super- ordinate theme 1 and supporting themes in the spiritual experience of meditation…...... 71
4.2. Super-ordinate theme 2 and emerging themes in the Sahaja experience of meditation……………………………………………………………………………………75
4.3. Super-ordinate theme 3 and emerging themes in the physical and psychological experience of meditation…………………………………………………………………….79
4.4. The emerging super ordinate themes and their supporting themes showing the meaning of well-being for participants…………………….……………………………………………..84
4.5. The emerging super-ordinate themes and supporting themes in the role of meditation facilitating Well-being……………….………….…………………………………………...88
4.6. The emerging super-ordinate themes and supporting themes in understanding the role of meditation in psychological well-being………….…………………………………………..91
4.7. The emerging super-ordinate themes and supporting themes in the social well-being domain.……………………………………………………………………………………..103
4.8. The emerging super-ordinate themes and supporting themes in the physical well-being domain……………….……………………………………………………………………..110
4.9. The emerging themes implying the role of desirelessness and meaningfulness in facilitating spiritual well-being..………………………………………………………...... 113
4.10. The emerging super-ordinate themes and supporting themes related to transition in self………………………………………………………………………………………….117
4.11. The emerging super ordinate themes and their supporting themes in the management of stress………………………………………………………………………………….……122
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List of Figures
Figure 1. Evolutionary model of Human awareness………………………………….….…...22
Figure 5.1. Experience of Sahaja YogaMeditation…………………………………….……134
Figure 5. 2. Attainment of Sahaja state leading to the experience of flow state and full potential………………………………………………………………………………...…...137
Figure 5. 3. Thoughtlessness aiding management of stress……………………………….142
Figure 5. 4. Thoughtlessness enhancing sense of well-being. ……………………………143
Figure 5. 5 The role of emotional equanimity in the management of stress. ……………..144
Figure 5. 6 Role of faith in enhancing psychological well-being……………….…………147
Figure 5. 7. Meditation leading to improved quality of relationship………………..…….150
Figure 5. 8. Meditation leading to improved sense of social satisfaction………………...150
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Acknowledgement
I wish to offer my deepest gratitude towards Shri Mataji Nirmala Devi, without her unique
contribution in the field of meditation and knowledge of the Self, the present study would not
have been possible.
I am also indebted to my guide Dr. Padma Kumari, who always gave me the freedom to
pursue my interests and not only supported and guided me but also showed immense faith in
me. I am truly thankful to her for refining the quality of the present work and encouraging me
throughout.
I am also grateful to all the participants of the study for giving me time from their busy
schedule and being patient with the demands of the study. Their enthusiasm was very
encouraging and I am thankful to them for sharing their experiences honestly and genuinely
which helped in making the data much richer and meaningful.
I am also grateful to my friends Supriya and Ann and the faculty especially Dr. Anuradha
Sathyaseelan, Dr. Surekha Chukkali and Dr. Tissy Mariam for their invaluable inputs.
I am extremely thankful to my family especially my mother and husband for their love and
support. Last but not the least I am also thankful to my son for putting up with my
dissertation work.
Neha Sharma
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Chapter One
Introduction
“Religion devoid of love is heresy, Yoga and penance, fasting and alms-giving are,
without meditation, empty,” (Saint Kabir)
Background
Meditation has now become a popular practice with meditation and yoga classes
mushrooming in every other corner. This escalation over the past few decades could be
attributed to the fact that humanity in the present scenario seems to e confronted with a
chaotic and challenging situation with threats of nuclear war, terrorism, increasing crime,
epidemic corruption and immorality hanging on their heads/ on an irrepressible rise. It is
becoming ever more challenging for the masses to adjust to the demands of modern
civilization causing a rise in various physical, mental and emotional problems. This is
also reflected in the rising incidence of suicides. Suicide is believed to be the leading
cause of death among young adults and suicide rates to have risen from 5% to 62% in the
past two decades in four countries- Brazil, Mexico, India and US (WHO, 2001). These
figures are reflective of the rising distress, hopelessness and degrading quality in terms of
lack of meaning and purpose in life prevailing in the contemporary society.
All human beings seek happiness and most of them try to seek it via accumulating
riches, pursuing an ambition or a relationship or exerting power over others. But there
are also others who seeked within themselves by contemplation or meditation (seers like
Swami Ram Dass, Ramanna Maharisi, Kabir) and concluded that source of all happiness
lies within oneself. However, during the 20th century, the heightened urbanization and Property of Christ University. industrialization especially in the western society increasingly endorsed a fast paced, self- Use it for fair purpose. Give credit to the author by citing properly, if your are using it. centered and competitive lifestyle valuing materialism and self indulgence. The rapid 2 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
increase of such outward development which was a movement away from the natural life,
could not pace with the within development or inner growth in the human being,
resulting in the rise of multitude of problems like those related to lifestyle, psychosomatic
diseases, social instability and stress.
The inherent hypocrisy and decadence in the society of the developed nations on
the other hand, gave rise to the counter culture movement in the mid 20 century which
was anti-culture but embraced spirituality and was largely responsible for making Eastern
philosophies of Hinduism and Buddhism popular in the masses (Brand,1995). Although
Swami Vivekanand’s address in the world parliament of religions Chicago (1883) was
considered as a landmark in increasing western awareness of meditation but popular
artists like Beatle, Madonna as well as the social revolution of the 1960’s (New age
meditation practiced by the hippies) were responsible for popularizing the practice of
meditation (Taylor, 2005). It is now estimated that Meditation is being practiced by a
hundreds of millions worldwide (Deurr, 2004).
This rise of meditation either for stress management, coping with illness or for
spiritual growth in the western society created scientific interest in meditation.
Researchers have increasingly felt the need to enhance their understanding of mind-body
interaction and investigate how the spiritual and mental state of an individual is affecting
the psychological and physical wellbeing (Ospina et. al, 2007). The dualist mind body
conception is gradually being replaced by the interrelated concept of mind and body.
There have been over 1000 published research on meditation ( Cahn & Polich, 2006).
The benefits from the practice of meditation are believed to be numerous (Murphy,
Donovan & Taylor, 1999). P roperty of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it.
3 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Meditation: Western Vs Eastern understanding
Meditation being an ancient practice and a part of many cultures can be found
throughout history. There are many forms of meditation broadly categorized into
religious forms and secular meditations. Due to the many diverse perspectives of
meditation it has been difficult in reaching a consensus in defining meditation (Naranjno,
1972; Fontana, 2007). From a cognitive and psychological perspective, Walsh & Shapiro
(2006) defined meditation as, “A family of self-regulation practices that aim to bring
mental processes under voluntary control through focusing attention and awareness.”
However, it is important to understand how meditation is understood in the west
and how the western concept differs from its eastern origins. This would enhance our
understanding of why “firm conclusions on the effects of meditation” (Ospina et al,
2007) have been difficult to establish on the basis of the numerous available research on
meditation.
Although the scientific community believed that studying meditation objectively would
enhance the understanding of what is meditation and establish its specific effects
however it has been a debatable issue since meditation is a subjective experience or “an
intuitive transformation of personality through awakened consciousness” (Taylor,1997,
p. 6). It is argued that how could the intuitive and insight oriented concepts of the eastern
philosophy be studied by the rationalist science which does not value the intuitive or even
acknowledge the higher states of consciousness. Thus the difficulty lay not only in the
reformulation of meditation technique so that it could be measured but in the differences
in epistemologies of the western and eastern science (Taylor, 1997).
The Western viewP. rTheop etermrty omeditationf Christ isU derivednivers ifromty. the Latin word
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From centuries, western forms of meditation existed in the forms of contemplative prayer
like Orison, Plotinus and philokalia. These are regarded as the closest examples of
eastern conception of meditation (Taylor, 2005).
Meditation in terms of self actualizing and non-attachment experience is regarded
as an eastern concept though the original ideas have been considerably reformulated in
the west. This westernization of the Asian phenomenon primarily happened in America,
though the adaptation of the eastern philosophical ideas started as early as the late 19th
century by the theosophists but the classical forms of meditation got increasingly adapted
or westernized post the psychedelic revolution of the 1960’s when the counter-culture
meditators became advanced practitioners in the 1970’s (Taylor, 2005). They modified
and developed forms of meditation that suited the western culture.
Also, with the perceived benefits of yoga and meditation on the wellbeing and
health secular forms of meditation were developed by western scholars, one popular form
being Benson’s Relaxation Response (1975). Harvard Benson, a cardiologist did
extensive research on TM and Buddhist meditation and later developed a meditation form
to achieve relaxation (Benson & Klipper, 1975). Another popular form of meditation
was mindfulness based meditation initiated by Jon Kabat-Zinn’s (1979) mindfulness
based stress reduction program. Kabat-Zinn (1979) scientifically demonstrated its
positive effects on physical and psychological health (Kabat-Zinn, 1998).
Hence, there was an increasing tendency in the west to use meditation as a form
of relaxation and therapy. In 2006, National Center for Complementary and Alternative
Medicine, a department of National Institute of Health stated that "Meditation may be
practiced for many reasons,P suchrop easr ttoy increaseof Chr icalmnessst Unive andrsi tphysicaly. relaxation, to Use it improvefor fair psychological purpose. G ibalance,ve cred toit copeto t hwithe au illness,thor b ory toci tenhanceing pro overallperly ,health if yo uandr a re using it. well-being" (pp.1) and defined meditation as “a conscious mental process that induces a 5 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
set of integrated physiological changes termed the Relaxation Response” ( NCAAM,
2004, pp.1).
The Eastern view. In contrast to the western view of meditation as a stress
reduction and relaxation strategy the eastern views significantly differ and regard
meditation as a means to achieve and experience complete union with the ultimate truth
and attain liberation or Nirvana. Meditation is understood as a way of concentration or
focusing of attention on a particular object. Swami Parthaswamy (2007), describes
meditation as re-collection of the mind to make it flow towards a particular subject
continuously, undisturbed.
There are many different forms of meditation followed in the Eastern culture.
These are basically religious or spiritual in nature, some of the ancient forms are Lord
Buddha’s Vipasyana meditation as well as Jhanaldhyana and bhavna of the Buddhist
tradition; Qigong and Zhan zhuang based in Taoism; Zazen meditation of Zen Buddhism
and dhyana yoga in Hindu philosphy. In Hinduism itself there are many methods of
dhyana developed by different sages. Dhyana yoga along with the other 3 yoga systems
karma, bhakti and Jnana has been described in detail in Bhagvad Gita (Udupa, 1985).
The term ‘Yoga’ means ‘to unite’ or union of the individual consciousness with
the cosmic consciousness (Srivastava, 1984). The most revered name in the field of yoga
is that of Patanjali, a sage as well as a physician he also authored masterpieces like
Carakapratisaṃskṛtaḥ and Mahābhāṣya. The actual practice of meditation as per
Patanjali forms the last 3 stages of the 8 steps, Dharana, Dhyana & the last stage as
Samadhi. Dharana implies putting one’s attention towards the anchor of meditation or Property of Christ University. Use it thefor object fair p ofu rworship.pose. G iDhyanave cred meansit to ttoh eestablish author attention by citin ong pthero anchorperly ,(Srivastava, if your ar e using it. 1984). ‘Samadhi’ is the last step of yoga and it means ‘to be integrated with’, i.e. to 6 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
integrate onself with a supreme consciousness. (Samadhi, 2011). Hence, the individual
consciousness of the yogi becomes one with the cosmic consciousness (Diener, 2006)
resulting in a mind which is still, one-pointed or concentrated (Kristeller & Rikhye,
2008).
These Eastern forms of meditation commonly were practiced to achieve self-
purification, cessation of mental activity, achieve higher states of consciousness and
ultimately attain self-realization which is described as ‘Satori’ or ‘Nirvana’ in Buddhism
and ‘Moksha’ in Hinduism.
Bridging the gap: Towards a new definition. Thus the eastern understanding of
meditation significantly differs from the western conceptualization of meditation being a
method of achieving relaxation. This disparity could probably be the reason why western
style of meditation when compared to physical rest, relaxation, prayer and contemplation
did not produce significant difference in its effects consistently (Manocha, 2008) and led
to the notion of “psycho-physiological equivalence” between meditation, rest and
relaxation (Holmes, 1985, 1984, 1987; Druckman & Swets, 1991). Researchers have
pointed out that in the last two decades results of the studies on meditation have appeared
to be inconsistent (Shear, 2007). Some studies showed significant reduction in metabolic
activities, anxiety, EEG Coherence, job performance, substance abuse whereas some
others showed no such significant change (Wallace, Orme-Johnson & Dillbeck 1990;
Murphy & Donovan, 1999, Shear, 2007).
This inconsistency was also pointed out in a noteworthy meta analytic review of 813 studies on meditation byP rao teampert ofy oNationalf Chris Centert Univ forer sComplementaryity. and Use it Alternativefor fair p uMedicinerpose. G (NCCAM),ive credi tUSA, to th lede a byut Ospinahor by (2007) citin gclaimed prope thatrly, "firmif yo ur are using it. 7 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
conclusions on the effects of meditation practices in healthcare cannot be drawn based on
the available evidence. ” (Ospina et. al, 2007, p. 210).
Westernizing of meditation is recently being acknowledged and a gradual shift
towards the original eastern concept, was observed in the revision of definition of
meditation in 2007 which states “In meditation, a person learns to focus his attention and
suspend the stream of thoughts that normally occupy the mind. This practice is believed
to result in a state of greater physical relaxation, mental calmness, and psychological
balance. Practicing meditation can change how a person relates to the flow of emotions
and thoughts in the mind. ”(Ospina et. al, 2007). This revised definition also emphasizes
on the suspension of thoughts which is similar to the concept of eastern yogic concept of
Nirvicharita or mental silence. This aspect in the above definition has been incorporated
from one of the publication (Manocha, 2000) from a thesis on Sahaja Yoga by Ramesh
Manocha (2008) in the University of South Wales, Sydney. Through a series of
methodologically strong studies including randomized controlled trials he demonstrated
the unique effects of mental silence and pointed to the need towards developing a new
definition of meditation. In this light, he described meditation as, “A discrete and well-
defined experience of a state of “thoughtless awareness” or mental silence, in which the
activity of the mind is minimized without reducing the level of alertness” (Manocha,
2000). Thus, this definition is in line with the eastern notion of meditation and can be
traced in ancient scriptures like Katha Upanishad which describes meditation as “When
the five senses and the mind are still, and reason itself rests in silence, then begins the
path supreme”(Mascaro, 1965, p. 15). Property of Christ University. Hence, the present study attempts to explore the experience of a type of Use it for fair purpose. Give credit to the author by citing properly, if your are using it. meditation rooted in eastern philosophy of Yoga, as the potential of studying such 8 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Eastern forms of meditation has been implicated by previous research and meta-analytic
reviews as well (Manocha, 2008; Kristeller & Rikhye, 2008; Taylor, 2005; Ospina et al.,
2007). In the following section the practice of Yoga will be discussed in detail
Yoga and Meditation
Origin. The practice of Yoga has been traced back to Prehistoric times (3rd
millennium B.C) where figures of people holding poses resembling people practicing
yoga and meditation have been discovered on many seals (Kristeller & Rikhye, 2008).
The term "yoga" first appears in the middle Upanishads, such as the Katha Upanishad
[400 BC] (Kristeller & Rikhye, 2008). Shramanic tradition (non-vedic movement) along
with the Upanishadic tradition is believed to develop methods of achieving higher
consciousness in meditation and yoga.
Patanjali then in 2nd century B.C formalized the practice of yoga and is believed
to be a compiler of the Yoga philosophy. This compilation was referred to as Yoga
Sutras in which he described eight limbs of yoga: ethical restraint (yama), self-discipline
(niyama), body postures (asana), control of breath (pranayama), control of senses
(pratyahara), mental concentration (dharana), contemplation (dhyana) and samadhi
(meditative state of absorption). Patanjali is believed to have played an indispensable
role in presenting the knowledge on yoga in a comprehensive integrated and a scientific
manner aimed towards attaining of a unique state of spontaneous, psychological
integration (Neki, 1975).
Branches of Yoga. Property of Christ University. Use it Somefor f aofir the pu importantrpose. G branchesive cred ofit yogato th are:e a uHathathor yoga,by c iKarmating p ryoga,ope rJnanaly, if yoga,your are using it. Bhakti yoga and Kundalini yoga. 9 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Hatha yoga. Through the practice of yoga postures or asanas and murdas, Hatha
Yoga aims for purification of mind, body and prana or vital breath. It has gained
popularity due to its beneficial effects on the body and mind.
Karma yoga is based on Lord Krishna’s teachings as described in Bhagvad Gita
in which the yogi selflessly engages in action and performs his duty as per his dharma. It
is called the ‘path of action’ in which the actions are performed without being desirous or
attached to the fruits.
Jnana Yoga aims for moksha or liberation through acquiring the absolute
knowledge or Brahma. Through developing Discrimination (Viveka), dispassion
(Vairagya), and virtues as well as having a yearning for Moksha the ultimate liberation
would be possible.
Bhakti Yoga. Bhakti Yoga having its roots in Bhagavad Gita and Puranas was
propagated by Shaivism and Vaishnavism. It refers to the practice of devotion towards
God to be completely united with him. Since, the present study explores a type of
kundalini yoga the following section will discuss Kundalini Yoga in detail.
Kundalini yoga. Kundalini Yoga focuses on the awakening of the Kundalini
power regarded as a Divine feminine energy that can be awakened in order to purify the
subtle system. The term kundalini is derived from the Sanskrit word ‘kundal’ which
means coiled and is called kundalini since it is a feminine power residing in three and
half coils in a dormant state in the sacrum bone of human beings (Srivastava, 1997).
The awakening of this power leads to the attainment of higher awareness and unison
with divine power. The awakeningProperty of o thisf C hpowerrist U isn believediversity to. help the human being to Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 10 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
attain a state which enables him to uphold moral values and serve as well as heal others
through a higher consciousness and compassion (Kaur, 2004).
Kundalini awakening has been mentioned in several ancient texts, the earliest
being in Yoga kundalini Upanishad, others are Rig Veda, Upanishads of Atharvaveda,
Yogaupanishad, Kathoupanishad,. Several Puranas like Devi Bhagvat,
Markendayapuran and Sanhitas like Laya Yoga Sanhita, Raj Yoga Sanhita, Shiva
Sanhita also have talked about Kundalini awakening. The Hatha Yoga Pradipika one of
the oldest text on Hatha yoga (written in 15th century CE) describes in its forth chapter,
the liberating experience of Samadhi when the kundalini is awakened (Privette, 1983).
Saint Gyaneshwara of Maharashtra talked about Kundalini awakening in detail in
the sixth chapter of “Gyaneshwari” a text on the commentary on Bhagvad Geeta.
“Kundalini is one of the greatest energy. The whole body of the seeker starts glowing
because of the rising of the kundalini. Because of that unwanted impurities in the body
and unwanted fat disappears. The body of the seeker suddenly looks very proportionate
and attractive. The eyes look bright and the eye balls glow” (Gyaneshawari, chapter, 6,
trans. Chugh, 1987).
The following are some excerpts from Gyaneshwari that describe the kundalini
and its awakening:
“This small serpent power, the kundalini, is asleep with mouth downwards
in three and a half coils. She is like a streak of lightening or a fold of
flame, or a polished band of pure gold. ” (216-220)
“The fiery venom which comes out (from the Kundalini) cools internally
the body, oncePr oagainper tregainsy of C thehri sstrengtht Univ whichersity it. had lost. The nervous Use it for fair purpflowose .stops Giv eand cr ethedi tnine to tlife-he breathsautho rexcept by ci pranating pceaserop eandrly ,then if y theou rbody are using it. too loose its functions” (240-245) 11 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
“The sparkle, the intellect then ceases and the fragrance in the
nose, along with the serpent power, enters the spinal cord. The
cask of moon-nectar situated above tilts on one side, and the nectar
begins to flow into the mouth of the Kundalini. The nectar fills her
and then spreads to the whole body and is soaked therein by the aid
of the prana” (246-250).
“Holding the hand of prana and climbing the steps in the region of
hearts, the Kundalini reaches the heart centre through the spinal
cord. This Kundalini is the mother of the world, who illumine the
self and gives shade to the sprouted seed of the universe. It is the
embodiment of the formless Brahman, the cask of Lord Shiva, the
main spring of the sacred syllable Om. When this youthful
Kundalini enters the heart-centre, she begins to utter unbeaten
sounds. The sounds fall slightly on the ears of intelligence, which
is very close to the serpent power”. (271-275)
Gyaneshwara describes Kundalini similar to lightning or flame and describes her
awakening as forceful which not only rejuvenates the body but also makes the yogi glow
thus removing all the impurities of his body and leading to transpersonal development
beyond the intellect. Transpersonal development is understood as the development of
consciousness which transcends beyond the individual ego or self to a wider aspect of
psyche, life or cosmos (Radhi, 2002). Property of Christ University. Significance of Kundalini Yoga. All Yoga aim to awaken the Kundalini and get Use it for fair purpose. Give credit to the author by citing properly, if your are using it. self-realisation. Different yoga systems use different strategies to achieve this like, 12 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
concentration on various chakras, and performing kriyas (purification of mind and body),
pranayama (breath control) and dhyana (meditation) (Chopra &Simon, 2004).
Kundalini awakening helps the seeker to attain higher consciousness and self-
realisation. The importance of Kundalini awakening has been talked about several seers
like Adi Sankaracarya, Gyaneshwara, Ramanna Maharishi, Guru Nanak, Swami
Vivekananda, Carl Jung.
Adi Sankaracharya in 6th century B.C. mentioned “It is the Kundalini who has to
be awakened and unless and until you get your realization you are nowhere near religion”
(Chugh, 1987). Gyaneshwara has described Kundalini as the greatest energy. Similarly,
Guru Nanak dev has made several mention of kundalini as Surati and Sahasrara as
DashamDwar in Guru Granth Saab, he states that the only way to know god is when the
Dasham Dwar is opened by Kundalini and goes beyond distortions.
Swami Vivekanand talked in detail about Kundalini and stated that kundalini
awakening “is the one and only way of attaining divine wisdom, super-conscious
perception…” (Vivekanand, 1915, p.185). He believed Kundalini arousing to be
indespensible for Self-realisation and associated it with pure joy, knowledge and love.
Similarly, Carl Jung in his seminar on Kundalini yoga explained how kundalini
awakening could lead to the development of higher consciousness and facilitate the
process of individuation (Jung, 1976).
Shrimataji Nirmala Devi (an expert in the field of Kundalini Yoga) explains that
since the beginning of the creation Kundalini has been acting and pushing the evolution forward and its awakening leadsProp toer at ypositive of Ch rtransformationist Universi tiny .the person. Hence, Use it researchfor fair in p uKundalinirpose. G Yogaive cwouldredit proveto th eto abeut immenselyhor by ci tvaluableing pro andper wouldly, if y aidou inr are using it. 13 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
exploring ways of achieving transpersonal development and attain higher or altered
consciousness.
Benefits of Kundalini Yoga. Research has demonstrated Kundalini Yoga as a
successful intervention for physical and psychological illnesses (Shannahoff-Khalsa,
1997, 2004, 2006; Rai 1987; Chugh, 1987). It is also believed to prevent and treat
psychosomatic especially stress related disorders. Ancient scriptures suggest that
Kundalini leads to the awakening and clearing of chakras (Table 1) which makes human
beings become virtuous and enables him to uphold moral values and serve as well as heal
others through a higher consciousness and compassion (Kaur, 2004).
The subtle system of chakras (energy plexuses) and nadis (energy channels)
(Table no. 1) describes how the physical body is said to be energized via a complex
network of 72,000 nadis and their associated chakras. Hence, yoga is directed at
purifying the subtle energetic system which not only impacts the physical function, but
also cognition, mood and consciousness (Manocha, 2008).
Experience and Stages following Kundalini awakening. The first experience
of Kundalini awakening is feeling a cool breeze on the finger tips and coming out of the
fontanelle bone of the skull. This cool breeze or divine energy has been described in the
ancient religious scriptures as paramachaitanya, as the wind of the Holy Ghost in the
Bible, as the Hebrew ‘ruach’, as the ‘chaitanya lahari’ described by Adi Shankaracharya
(Srivastava, 1997).
Shrimataji (1997), a proficient master of Kundalini Yoga, has described that the experience of cool breeze isP followedroperty by of Nirvichara Christ U samadhiniversit ory. mental silence initially Use it forfo ra ffewair secondspurpos ore. minutesGive c randedi thent to eventhe aforut hhoursor b withy cit regularing pr opractice.perly, i fThis you hasr a re using it. 14 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
also been pointed in the fourth chapter of Hathayogapradipika (text on Hatha yoga)
which describes the liberating experience of Samadhi (a meditative state) wherein “. . .
when the “great force”, i. e. kundalini is awakened, the life force dissolves and mental
activity ceases”(Schoyen, 2008).
Regular practice of this mental silence state gradually removes the imbalances of
the subtle system (chakras and nadis) With the clearing of the 7 chakras of the subtle
system the meditator would enter into Nirvikalpa Samadhi which is a state of doubtless
awareness and finally the “Sahaja samadhi” which leads to a pervasive sense of
wellbeing (Manocha, 2008).
Altered states of consciousness or stages of Samadhi. The above
mentioned stages that the meditator is expected to experience are on similar lines as the
stages described by Patanjali and Ramana maharishi. Ramana maharishi has very well
described these stages as follows,
“1. Holding on to reality is samadhi.
2. Holding on to samadhi with effort is savikalpa samadhi.
3. Merging in reality and remaining unaware of the world is nirvikalpa samadhi.
4. Merging in ignorance and remaining unaware of the world is sleep.
5. Remaining in the primal, pure, natural state without effort is sahaja nirvikalpa
Samad hi” (Cohen, 1937, pp. 372. )
Meditation originally aims to help the meditator in achieving higher states of
consciousness. As per Indian thought particularly from Mandukya Upanishad there are
four states of consciousness: waking (jagrat), dreaming (swapna), deep sleep (sushupti),
and transcendent state (turiyaPr).o pTuriyaerty o“isf C nothr inwardlyist Univ cognitive,ersity. nor outwardly Use it cognitive,for fair p norur pcognitiveose. Gi vboth-wise;e credit tneithero the isau itt hano rindefinite by citin massg pr ofop cognition,erly, if y onorur are using it. collective cognition, nor non-cognition. It is unseen, unrelated, inconceivable, 15 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
uninferable, unimaginable, and indescribable. It is the essence of the one self-cognition
common to all states of consciousness. All phenomena cease in it. It is peace. It is bliss,
it is nonduality. This is the self, and it is to be realized”. (Mandukya Upanishad, 7, tran.
Swami Sarvananda, 1976, pp. 14–15).
Patanjali’s stages of Samadhi. Samadhi is collectedness of the mind on a
single object through calming mental activities. An important aspect of Samadhi
includes a non-dualistic experience whereby the consciousness of the experiencer
becomes one with consciousness itself. This occurs when all other mental functions
pause, (that is the experience of thoughtlessness), except one’s consciousness.
Concentration is not Samadhi but is believed to help create a mind capable of
experiencing samadhi by strengthening the mind. In Samadhi there is no straining
concentration on one point, nor is the mind forcibly directed to an object. But it is
“consciousness experience of absorption (dhyana)” ultimately aimed at nirvana
(Zimmerman, 2001).
Patanjali distinguishes between two stages of Samadhi: samprajnata-samadhi
(corresponding roughly to savikalpa-samadhi) and asamprajnata-samadhi (corresponding
to nirvikalpa-samadhi in Vedanta).
Samprajnata-samadhi is characterized by existence and reemergence of desire and
thought whereas asamprajnata ("supracons-cious"), the highest level of samadhi, is
characterized by desirelessness, thoughtlessness and behaviorlessness (nirbija-samadhi),
where all kleshas or afflictions, desires and the cycle of happiness-unhappiness are
overcome (Zimmerman, 2001). Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 16 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
1. Savichara Samadhi: refers to a state in which a consciousness mind identifies with
the object of meditation and is involved in identification (the perception of names),
qualities, and cognition .
2. Savikalpa Samadhi: “is a state of consciousness in which one knows one's own
consciousness but remains in a subject-object relationship with the world. In contrast
to nirvikalpa-samadhi, this state still contains a duality, which prevents total
absorption in consciousness. A Tathagata is said to move between both kinds of
samadhi without discrimination as the circumstance requires” (selfknowledge.
com/109718. htm). Hence in this state the yogi is able to experience higher states of
consciousness but complete merger of his consciousness with supreme consciousness
has not taken place.
3. Nirvichara Samadhi: is a state in which consciousness becomes one with the reality
or object and the “mental process of identification no longer disturbs the mind”
(Zimmerman, 2001). The word Nirvichara is derived from Sanskrit words “Nir”
which means without or “devoid of” and “vichara” which means thoughts, thus the
basic characteristic of this Samadhi is without thoughts or thoughtlessness.
4. Nirvikalpa Samadhi: is the highest, transcendent state of consciousness in which
there is a complete realization of "I am consciousness" , there are no thoughts in this
state. “In this experience there is selflessness, no-mind, non-duality, and the
subject-object relationship momentarily disappears” (Zimmerman, 2001). It is the
highest, samadhi-state of non-dual union with the supreme consciousness
(Zimmerman, 2001).
As per Ramanna maharishi,P “Nirvikalparoperty of Samadhi Christ Ureadilynive randsit yspontaneously. yields that Use it direct,for fa iimmediate,r purpose unobstructed. Give cred andit t ouniversal the au tperceptionhor by ci oftin Brahman,g prope rwhichly, if isyo atu oncer are using it. 17 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Knowledge and Experience and which transcends time and space” (Cohen, 1937, pp.
329). However, Ramanna Maharishi also points out,
“How can nirvikalpa samadhi be of any use in which a man remains as a log of
wood? He must necessarily rise up from it sometime or other and face the world.
But in Sahaja samadhi he remains unaffected by the world”(Cohen, 1937, pp. 456).
Yet at another instance, Shri Ramanna points that Adi Sankaracarya also suggested a
preference for the Sahaja Samadhi since after awakening from the nirvikalpa Samadhi a
Yogi would still have to deal with the challenges of the problems of his social
environment.
He describes Sahaja state as the natural state in which all Vasanas are destroyed and one
engages in all activities without getting attached to them (Cohen, 1937).
Another quote by Maharishi, describes the Sahaja state in detail,
“In yoga the term is used to indicate some kind of trance and there are various kinds
of samadhi. But the Samadhi, I speak to you about is different. It is Sahaja samadhi.
In this state you remain calm and composed during activity. You realise that you are
moved by the deeper self within and are unaffected by what you do or say or think.
You have no worries, anxieties or cares, for you realise that there is nothing that
belongs to you as ego and that everything is being done by something with which
you are in conscious union”(Cohen, 1937, pp. 380)
This state has also been described by different Sages such as Guru Nanak, Kabir, Dadu
Dayal and religions like Buddhism. The Sahaja state has also been also been described
as the mental health ideal, as it leads to a personality which is well adjusted but without
pretence, desires and motivationsProp ewhichrty o fgive Ch riserist toU frustrationniversity and. destructive behaviors Use it (Neki,for fa 1970).ir pur pManochaose. Gi v(2008)e cre dthroughit to t hexamininge author of b ythe c iaboveting p mentionedroperly, descriptionsif your are using it. of the Sahaja state concluded it to be characterized by the following elements: present 18 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
moment awareness, expanded consciousness, positive mood, a sense of integration/
synergy of faculties, positive health/wellness in all spheres (bio-psycho-social and
spiritual), a sense of cosmic connection and unity, trans cognitive/beyond thought,
specific somatic sensations/descriptors that somehow reflect intuitive knowledge
(Manocha, 2008). Thus Kundalini awakening can not only lead to the attainment of an
ideal state of overall health but also aid in the transpersonal development of the
individual.
Different approaches of awakening Kundalini. Kundalini rises through the
Sushumna channel (central channel) from the Mooladhara and pierces the Agnya chakra
to enter into the Sahasrara chakra which is the seventh or last chakra in our subtle body.
There have been different ways of achieving kundalini awakening. Two major
approaches for kundalini awakening as described by Eastman (1985) are, active and
passive approach.
Active approach. As per the active approach the yogi himself makes
effort to awaken the kundalini through performing yogic asanas and exercises,
pranayama and meditation under the guidance of a guru. Some of the popular
contemporary yoga systems which follow this approach are Swami Sivananda Radha,
Yogi Bhajan, Swami Vivekanand’s meditation.
Passive approach. While in the passive approach, the yogi through
surrender, detaches from all the impediments to kundalini awakening and allows the
kundalini to be awakened by another person who has already had this experience (Eastman, 1985). Mantra meditation,Property Kashmir of Chr Shaivism.ist Unive Kundalinirsity. can also be Use it awakenedfor fair p spontaneouslyurpose. Giv leadinge cred itot tintenseo the aexperiencesuthor by canditi nareg pattributedroperly ,to i fthe yo graceur ar ofe using it. 19 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
god or possible spiritual practice in past lives (Eastman, 1985). Sahaja yoga meditation
is a type of passive and spontaneous approach of Kundalini awakening.
Active approach prepares the yogi for kundalini awakening but it may not always
lead to Kundalini awakening. However, in passive approach Kundalini is awakened by a
Guru or by another person whose Kundalini is awakened. Similarly, Sahaja yoga begins
with the experience of Kundalini awakening and subsequently the meditator establishes
the awakening of Kundalini through both meditating alone and collectively. The present
study would focus on the experience of Sahaja Yoga meditators since the experience
begins with Kundalini awakening. In the following section, Sahaja yoga meditation
would be described in detail.
Sahaja Yoga
Sahaja yoga meditation aims towards the spontaneous activation of Kundalini
leading to the experience of Atma sakshatkar or self-realization. The word Sahaja comes
from the Sanskrit terms ‘Saha’ which means ‘with’ and ‘Ja’ meaning ‘born’ and Yoga
means union. Hence, it refers to the potential that is born with you which unites you with
the divine. This potential is the Kundalini energy which when awakened gives you the
union with the divine (Srivastava, 1997).
The knowledge of Sahaja Yoga has been given to the masses by Her Holiness
Nirmala Devi Srivastava (1923-2011) (also known as Shrimataji) in a natural and
spontaneous way and has been refined since 1970. She has been felicitated by a number
of countries and twice nominated for the Nobel Peace prize. Due to the unique divine
powers of Shrimataji, KundaliniProp awakeningerty of C hcanri sbet U experiencedniversity .en masse and could be Use it for fair purpose. Give credit to the author by citing properly, if your are using it. awakened by even her disciples whose kundalini is awakened, thus making the process 20 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
spontaneous without requiring years of efforts and undergoing any adverse effects
(Chugh, 1987). Sahaja Yoga is non-commercial as no fee is charged for learning this
meditation or attending the regular weekly meetings. Sahaja yoga meditation is
recommended for the individual and the society as a whole irrespective of caste and
creed, religion, economic status. Householders and the general population benefit from
this Yoga and find it easy to learn and practice (Manocha, 2008).
Sahaja yoga method. Sahaja yoga uses only meditation and not Hatha yoga or
physical exercises for the awakening of kundalini. The principal Sahaja yoga method of
Kundalini awakening as devised by Shrimataji focuses on saying psycho-spiritual silent
affirmations (with a sincere desire for self realization) which are combined with hand
positions that correspond to the location of the major chakras or energy centres
(Manocha, 2008). The awakening of Kundalini can be experienced on the Central
Nervous System in the form of a sensation of cool breeze on the hands and on top of the
head, total relaxation and being absolutely strain free leading to the experience of
thoughtlessness.
Evolutionary Model of Human Awareness. According to Shrimataji Nirmala
Devi (1997), the evolution to Human level has taken place in a very short time span
considering the laws of chance. The evolution begins at the physical stage, followed by
mental and emotional development (Figure 1). These developments in the three domains
continue till one evolves from the animal stage to the human level. After reaching the
human level, spiritual seeking begins. These developments have taken place inside the
central nervous system leading to the expansion of awareness. The sixth phase of self
knowledge is achieved throughPro pKundalinierty of Cawakeninghrist Un iniv Sahajaersity .Yoga and this knowledge
Use it offo ther f aselfir p canur palsoose be. G feltive on c rtheed isubtlet to t hsysteme aut handor the byreafter citin gthe p rjourneyoperly towards, if you God’sr are using it. 21 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
knowledge begins (Srivastava, 1997). As mentioned universally in all religions, by
prophets and seers that without knowing the self knowledge one cannot know about God
or know the absolute truth.
“You were born on Earth as human, Why are you in slumber now?
Take care of yourself; Yourself is what you have to know.
The learned pundit gives discourse, Not knowing God is near;
He does not know God dwells in him, So seeks him here and there.”
(Kabir)
God’s knowledge Self knowledge
Spiritual (seeking)
Human Emotional
Mental Physical
Figure 1. Evolutionary model of Human awareness. Source: Meta-modern era
The following theory would aid in understanding the above model better and also
understand the role of Subtle system and Kundalini awakening in attaining self
realization or self knowledge.Pr operty of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 22 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Theory of Self realization and wellness as per the subtle system model of
Sahaja yoga. According to Hindu scriptures, besides the gross physical body there is
also a subtle body which cannot be seen but has been described by sages. This subtle
body is believed to be composed of chakras and nadis, there are seven chakras and three
main nadis (Table 1). According to Shrimataji (1997), this subtle system within each
human being is actually a reflection of the subtle system of the primordial being called
the Virata in Bhagvad Gita, which encompasses everything. Thus, taking the analogy of
macrocosm and microcosm, Virata is the macrocosm and this cosmic structure of Virata
is replicated at the microcosm in human beings. Further as per Sahaja yoga within us
also lies an instrument that aids the microcosm to realize the macrocosm called the
Kundalini. Further, Shrimataji also reveals that the power of Virata through the
evolutionary process has created chakras and raised the awareness from lower to higher
forms. The physical location of each chakra corresponds to the different autonomic
plexus in the human body and reflects the evolutionary milestones of development of
human awareness (Chugh, 1987).
1. Mooladhara chakra located on the pelvic plexus corresponds to innocence.
The awakening of this chakra leads one to rise above the baser instincts like
Lust and develop respect and esteem for one’s own chastity and also of others.
The organs controlled by this chakra are the excretory, Prostrate, womb and
smell.
2. Swadhisthan chakra corresponds to the Aortic plexus and represents the
creative milestone of evolution. With the awakening of the chakra qualities of
creativity, inspiration,Prop eaestheticrty of C andhr iintellectualst Univer sperceptionity. get manifested. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 23 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
The major organs controlled by this chakra are Pancreas, uterus, sight and part
of Liver.
3. Nabhi chakra corresponds to Coeliac or solar plexus and represents the
righteousness milestone, i.e. with the awakening of this chakra there is a
spontaneous awakening of dharma or righteous behavior in the person and the
person forgoes corrupt practices like, drugs, theft, alcoholism, greed and
aggression. This chakra controls organs like stomach, spleen, part of liver,
intestines and taste.
4. Anahata Chakra corresponds to cardiac plexus and represents the emotional
stage of evolutionary milestone. It enables the person to experience love, be
compassionate as well as become confident. It controls heart, lungs, thymus
gland and sternum bone, touch.
5. Vishuddhi chakra corresponds to cervical plexus and represents the socially
interactive milestone. This suggests that the person masters the art of
communication becomes tactful, collective and his speech becomes sweet.
The organs controlled are the five sense organs and thyroid gland.
6. Agnya chakra corresponds to the optic chiasma and represents the spiritually
interactive evolutionary milestone. Through the awakening of this chakra
individual is able to overcome his ego and conditionings. It looks after the
pituitary, pineal gland, retina, hypothalamus and optic thalamus
7. Finally, is the Sahasrara chakra which corresponds to the limbic system and
represents the transcendent stage of evolution of human awareness. Once this
chakra is activatedPr othepe personrty of loosesChri shist U limitedniver s‘I’ity ness. and becomes self Use it for fair prealizedandurpose. G iisv ein car stateedit ofto bliss the andaut hjoy.or bAlsoy c iantin integrationg proper lofy, theif ypersonalityour are u sing it. takes place and gradually with the establishment of thoughtless awareness in 24 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
the meditator there is a progressive movement of the awareness to the next
level of Nirvikalpa Samadhi or doubtless awareness (Chugh, 1987).
Hence, chakras control all aspects of life like physical and mental health,
behavior, personality to name a few. Along with the seven main chakras located on the
central path (Sushumna Nadi ), there are corresponding subsidiary centres.. These
centres provide emotional nourishment on the Ida channel (or moon channel) and
physical and mental nourishment on Pingala channel (solar channel). Further, the three
channels- sushumna, Pingala, Ida correspond to the nervous system- Ida channel
nourishes the sympathetic nervous system at the left side, Pingala channel nourishes the
sympathetic at the right side and Sushumna which is the central channel nourishes the
parasympathetic nervous system (Srivastava, 1997). For a detailed description of chakras
and subtle system, see Srivastava, 1997 or Chugh, 1987. Kundalini when awakened rises
on the Sushumna channel and activates the parasympathetic nervous system and when
pierces the fontanelle bone in the Sahasrara chakra results in self realization.
Self realization as per Sahaja yoga is self knowledge or enlightenment and
realization of the sense of purpose and a feeling of completeness and connection with the
cosmos or Virata takes place. The happening of Self-realisation through Kundalini
awakening causes a new flow of energy in the sushumna nadi, which spontaneously
cleanses the chakras bringing them to a balance and thereby, cures different diseases and
illness and restoring good health. Also, gives stability and makes the personality
wholesome and magnetic (De Kalbermatten, 2003). Hence, self realization through
Kundalini awakening would result in overall wellness of the individual. The following Property of Christ University. Table 1 gives a summary of the qualities, reasons for imbalances and manifestation of the Use it for fair purpose. Give credit to the author by citing properly, if your are using it. blockage of the chakras and nadis. 25 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Table 1.1 Qualities of chakras as taken from Sahaja yoga literature
Few Mental / Physical Chakra Qualities Behavior that blocks the chakra manifestation of blockage Sexually deviant behavior Innocence, Wisdom, Harmful Occult practices, Bad body odors, Weak memory, Chastity, Joy, Simplicity Immorality, Slyness, Improper bowel Mooladhara Auspiciousness Manipulative nature, Impure movement,Muscular weakness thoughts Creativity, Art, Music, Excessive thinking, Over- Unable to bear heat, unsound Aesthetical expression, planning and organising, sleep or even insomnia, liver Intellectual Perception, Pure Swadishthan anxiousness, extreme book troubles, Sudden heart attack, desire, Conceptual modeling learning, Alcoholism, drugs, Art migraine, cancer
Miserliness, Over attention on Satisfaction, Peacefulness, food, Asceticism & Family / Stomach troubles, Acidity, Generosity, Right Conduct, household problems, Always-in- Gastric problems, Ulcers Dignity Nabhi a-hurry behavior Ability to Guide oneself,
Habits, Gastric problems, Right Conduct, Balance, Non-realised Gurus, Fanaticism, Confusion Stability Black magic
Bhavasagara Confidence, Sense of Insecurity, Problems as Mother / Security, Physical Immunity, Father, Fear, Consistent hard Asthma, Heart problems, Low Compassion, Detached love, Anahata work, Strict discipline, Over immunity to infections Social Protocols, responsibility or No Responsibility responsibility
Diplomacy, Collective Guilt feeling, Feelings of Nature, Acting in Witness superiority / inferiority, Unhealthy skin, Improper manner, Detachment, Sarcasm, Criticism, Over thyroid gland functioning, Vishuddhi Sweetness in action & involvement, Lack of self Weakness of ENT organs behavior esteem, Swearing, Smoking, Tobacco,
Self-centeredness, Harboring Forgiveness, Humility, Agnya grudges, Lack of forgiveness, Problems in Sight, Mental Universal Compassion, Harm to self/ others , Futuristic disorders, Headaches, Selfless Action, Nature, Anxiety, Attachment to past, Judging others Sahasrara Integration, Collective Denial of Divine, Doubting Consciousness, Joy & Bliss, Any combination of above- one's own ascent and spiritual Silence, Thoughtless mentioned manifestation nature Awareness. Self-realization Source: The Third Advent and The Light of Koran Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it.
26 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Table 1.2 Qualities of Nadis as taken from Sahaja yoga literature
Few Mental / Physical Behavior that blocks the Nadis Qualities manifestation of chakra blockage Represents the past, Channel of emotions & Blind faith, Habits, desires, Terminates at Sleepiness, Sensitivity to Conditioned behavior, Ida Nadi superego (Storehouse of cold, Laziness, Epilepsy, Desires a lot but unable to all habits, memories, Psychosomatic disorders act, Alcohol / Drugs conditionings)
Represents the future, Channel of our action, Over action, thinking or planning, mental and planning, dominating and Less sleep, Sensitivity to Pingala Nadi physical activity, controlling others, heat, Paralysis, Terminates at ego which Futuristic personality gives “I-ness”
Channel of Balance, Sushumna Nadi Evolution, Higher Not Applicable Not Applicable awareness, Source: The Third Advent and The Light of Koran
Thus, SahajaYoga has the potential to improve the overall well-being and the present
study thus aims to understand the well-being of the meditators and understand the role of
experience of meditation on well-being and stress. The following section would discuss the
concept of well-being and the different theories and perspectives of well-being in detail.
Well-being
The traditional conception of health as an absence of illness (as per the medical model) is
lately being replaced by the concept of Wellbeing or wellness which focuses on a more holistic
view of health including physical, psychological, social as well as spiritual aspects of the
individual. However, review of the concept of wellbeing has highlighted definitional problems
(Khan, 2007). Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 27 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
` Schafer (1998) defines it “as a process of living at one’s highest possible level as a whole
person and promoting the same for others”. Four aspects pointed above are further elaborated
by Schaefer’s: first, that wellness is not a state which is attained and then forgotten but it is an
ongoing dynamic process attained through time. Second, living at “one’s highest possible level”
points to not just being satisfied but to be able to achieve one’s highest potential not only
physically but in all aspects of life. Third, Schafer (1998) focuses on the “whole person” which
refers to not only the physical self as highlighted in the traditional medical model but to the
person as an integrated whole mind, spirit, body, behavior in its interaction with the
environment. Fourth, the definition concludes with ‘promoting the same for others’, connoting
putting in efforts to improve or promote wellbeing in one’s microenvironment as well as of those
in macro-environment (Schafer, 1998). Thereby, it is not considered as a state but a process of
reaching one’s true potential and promoting the same in others.
Wellbeing is believed to be composed of 3 factors –life satisfaction, positive affect and negative
affect (Diener, 1984; Diener et al. 1999; Myers & Diener 1995). Diener, Suh, Lucas and Smith
(1999) conceptualized subjective wellbeing to include four components including (1) pleasant or
positive wellbeing (like joy, happiness), (2) unpleasant affect or psychological distress (guilt,
shame, anger depression), (3) overall life satisfaction and (4) specific domain or situation
satisfaction. Subjective wellbeing would represent people’s evaluation of their lives with more
of positive emotions, and a relative absence of negative emotions and life satisfaction. Self
evaluation based on one’s cognitive and emotional reactions is believed to be the key in this
context (Singh & Shyam, 2007).
Bio-psycho-social indicatorsPrope rofty wellbeing. of Chris t KhanUni v(2007)ersity discusses. bio psycho social Use it for fair purpose. Give credit to the author by citing properly, if your are using it. indicators of wellbeing. 28 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Biological indicators. refers to physical wellbeing and incorporates conditions
such as health, physical activity, body functioning , life expectancy. Health as defined by World
Health Organization, WHO is a “state of complete physical, mental and social wellbeing pervade
in that state”.
Health is generally measured by health status (absence of disease, illness, distressing
symptoms, functional impairments) health care (prevention, treatment and management of illness
through medical and allied services) and health maintenance (regular exercise, safety activities,
appropriate lifestyle behaviors (Khan, 2007).
Physical activity second biological indicator of physical wellbeing is regarded as an
important preventive measure as it can help to reduce the risk of certain chronic diseases, may
relieve symptoms of depression and enhance overall wellbeing (US Department of Health and
Human Services, 1996). Life expectancy is a summary measure of average number of years of
life of a person at a given age if death rates were to remain constant (Federal Interagency forum
on Ageing-Related Statistics, 2004). Increased life expectancy is also believed to be a useful
indicator of wellbeing (Khan, 2007).
Psychological indicators. Psychological indicators as per Khan’s examination of
literature refer to subjective perceptions of one’s quality of life. Psychological indicators include
self concept, feelings of satisfaction and happiness. Mental health a fundamental indicator of
wellbeing and as per Health Education Authority (1997) “is the emotional and spiritual resilience
which allows us to enjoy life and survive pain, disappointment and sadness”. Efficacy or sense
of personal control which is understood as a “person’s belief in his/her ability to perform Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 29 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
competently whatever is attempted” (Khan, 2007, pp. 5) and is important for physical and
psychological health.
‘Enjoyment of life’ or subjective appreciation of life is another indicator of wellbeing. It
is believed to have two meanings (a) “state of well being characterized by emotions ranging from
contentment to intense joy, and (b) “emotions experienced when in a state of wellbeing”(Khan,
2007,pp. 6). Lack of stress and one’s coping ability are other indicators. One’s coping skills
influence appraisal of stressors.
Emotional stability and emotional maturity are also indicators of wellbeing and are
believed to be significant predictors of success. Emotional stability indicates person’s tendency
to be relaxed and peaceful, while emotional maturity refers to the ability to deal constructively
with reality, the capacity to change and deal with anxiety and depressive symptoms, helpfulness
and relating to people in a consistent manner (Maheshwari, 2005).
Social indicators. Social indicators basically such as quality of social
relationships, standards of living conditions of life insociety, educational attainment are based on
objective facts and subjective perceptions (Szalai, 1980). Duration, intensity of social activity
(understood as the individuals participation in social life) serves as an indicator of wellbeing.
Social engagement further is associated with favorable health outcomes both mental and physical
especially among older population (Bath & Deeg, 2005). Good quality social relationships in
atleast two out of three areas (family, friends and romantic partners) are associated with
happiness (Seligman, 2004). Marital status is believed to strongly affect one’s emotional and
economic wellbeing (Federal Interagency Forum on Aging Related Statistics, 2004). Married Property of Christ University. Usepeople it for arefai ralso pu observedrpose. G toiv havee cr esignificantlydit to the higherautho senser by cofit isubjectiveng prop ewellbeingrly, if yo thanur a dore using it. 30 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
people in de-facto relationship, newer married or divorced people (Khan, 2007). These
indicators point to the multifaceted and dynamic nature of well being and enhance the
understanding of wellbeing which would further help in improving overall state of living.
Hedonic and Eudaemonic Views of Wellbeing. As per many Greek philosophers (4th
century B. C. ) good society is the one in which people enjoy maximum pleasure by serving their
self interests. While Aristotle’s eudaemonic view condemns the former and believes that
happiness and satisfaction arises from realizing human growth and cultivating higher order
virtues (Ryan & Deci, 2001).
Ryff’s model of Psychological wellbeing. Ryff and Keyes offers a well gounded theory
based on personality and life-span theories. It also incorporates theoretical literature in mental
health, self-actualization, optimal functioning, and maturity. According to Ryff & Keyes
(1995), there are six dimensions of psychological wellness- autonomy, environmental mastery,
personal growth, positive relations with others, purpose in life, self-acceptance.
1. Self acceptance refers to the acceptance of one’s potentials and limitations. High self
acceptance includes possessing a positive attitude toward oneself; acknowledgement and
acceptance of different aspects of self, including both good and bad qualities and feeling
positive about past life. While low self acceptance is reflected as a feeling of
dissatisfaction with self; disappointment with past life; feeling troubled over certain
personal qualities and wishing to be different than what he or she is (Ryff &Keyes,
1995).
2. Personal growth: BeliefP inro continuedperty of developmentChrist Uni vander sgrowthity. as a person describes Use it for personalfair pu rgrowthpose. Gdimension.ive cred iSomet to t hofe theau tcharacteristicshor by citin ofg ppersonalroperl ygrowth, if yo areur seeingare us ing it. 31 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
oneself as growing and expanding, opening oneself to new experiences, ability to
realizing one’s potential and sensing improvement in self and behavior over time, and
changed ways that to have more self-knowledge and effectiveness. Personal stagnation,
lack of improvement or expansion over time,feeling bored and uninterested with and
being unable to develop new attitudes or behaviors.
3. Purpose in life: is understood as the belief that life has a meaning and goal and not
primarily seeking gross pleasures. Meaningfulness or purpose is reflected as having
goals in life and a sense of direction. Also, feeling a sense of meaning in present and past
life, holding beliefs that give life purpose and having aims and objectives for living.
Meaninglessness on the other hand would be reflected as having few goals or aims,
lacking sense of direction or not able to see purpose of past life; and having no outlook or
beliefs that give life meaning.
4. Positive relations with regard to others: refer to having trusting relation with others as
well as having concern about the welfare about others. It is the propensity to relate with
others in trusting and supportive ways. Such people are capable of expressing empathy,
affection, and intimacy and understand the give and take of human relationships.
However, having a few close and trusting relationships with others and finding it difficult
to be warm, open or unwilling to make compromises in order to sustain important ties
with others.
5. Autonomy refers to individuals’ sense of self-determination with regard to the ability to
realize the goal of one’s life and be independent. It is also the ability to resist social Property of Christ University. Use it for pressuresfair pur pofo thinkingse. Giv eand cr eactingdit to in t certainhe aut wayshor basy wellcitin asg regulatingproperly one’s, if y obehaviorur are ufromsin g it. 32 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
within and evaluating self by personal standards. On the other hand, a person low in
autonmy is concerned about the expectations and evaluations of others; relies on
judgments of others to make important decisions and conforms to social pressures to
think and act in certain ways (Ryff & Keyes, 1995).
6. Environmental mastery is the capacity to manage one’s life and having a sense of mastery
over the environment. It is also the ability to control complex array of external
activities; making effective use of surrounding opportunities and create contexts suitable
to personal needs and values. A person low in environmental mastery would have
difficulty in managing everyday affairs, would feel unable to change or improve
surrounding context as well as be unaware of surrounding opportunities and lack sense of
control over external world. (Ryff & Keyes, 1995).
Indian Perspective of Wellbeing. As per the Indian conceptualization, wellbeing is
understood as a growth process starting from the mundane state and then by the means of
spirituality attaining the end-point state of stithaprajna or sat-chitta-ananda or trigunatita
(Chakraborty, 1987). Bhagvad Gita also emphasizes the importance of maintaining equilibrium
or balance and achieving the state of Stithopragya which leads to the attainment of a peaceful
state of mind ultimately leading to better wellbeing (Verma, 1998).
The characteristics of a person in the state of stithopragya has been described in
Bhagvad-Gita in Chapter 2, Slokas 54-72. In this chapter, Lord Krishna tells Arjuna about the
ultimate state of Sthitapragya that human beings should aspire for. About yoga, Lord Krishna
says that “when one’s intellect merges with the creator who is steady and unmoved you will get Property of Christ University. Useinto it f other fstateair p ofu ryoga”.pose .Sthitapragya Give cred iist tdescribedo the au asth ao rperson by c iwhoting has pr ogivenperl yup, iallf y desiresour ar ande u sisi ng it. 33 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
content within his atma, remains unagitated by sorrow or comfort and is thus in a state of
detachment and emotional equipoise. Having experienced the ultimate, his senses are under his
control and his consciousness merges with the cosmic consciousness.
Hence, such a person is believed to be desireless and contented within one’s true self or
the atman ; he becomes free from negative emotions like fear, anger, attachment and neither gets
agitated when facing miseries nor feels delighted when good things happen. All sense organs
are under his complete control. Thus, he reaches a state of equanimity where a person goes
beyond or above cognition, emotion and behavior (Bhawuk, 2005). It is implied that every
human being, even the self-realized and liberated person, experiences all kinds of affective
states, or sensory pleasures, but the difference lies in the awareness with which they are
experienced (Kumar, 2010, pp. 155). It is believed that this spiritual state could be reached
through breathing exercises, meditation and yoga (Sinha, 1987).
Happiness being an important indicator of wellbeing (Diener, 1995) in the Indian context,
Salagame (2002, 2003, 2004a, b) attempted to develop a theoretical perspective on these notion
of happiness and well-being using the concepts of ananda, santosha, sukha, trpti, ullasa, harsha,
shanti, and swa¯sthya primarily from the concept of Panchakosha elucidated in Taittiriya
Upanishad (TU). Kosha means sheath and panchakosha refers to the five sheaths of the self,
namely, annamaya kosha, pra¯namaya kosha, manomaya kosha, vijna¯namaya kosha, and
a¯nandamaya kosha.
Annamaya, deriving the label from anna or grains refers to the body nourished by the
grains. Pranamaya refers to the breathing and related bodily processes and consequences. Property of Christ University. UseManomaya it for fair is p theurp humanose. G mind.ive c rVijnanmayaedit to the is a theuth discriminatingor by citing andpro evaluatingperly, if yabilityour a andre using it. 34 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
anandamaya is the metaphysical or true self (Bhawuk, 2005),. Based on the relation between
different purushas and koshas, Salagame (2003, 2006) argues that there is a relation between our
sense of identity and the experience of happiness and well-being. Ordinarily people identify
themselves in terms of annamaya or pra¯namaya (believed to be the gross) or manomaya kosha
and remain established at that level . Thus, the evaluation of ill-being and well-being happens
within this limited framework of the koshas (Salagame, 2004). Trpti (satisfaction of sensual
pleasures) relates to annamaya kosha. Harsha (excitement associated with some events), ulla¯sa
(feeling of pleasantness associated with the experience of natural beauty, a good breeze, etc. ),
and santosha (being pleased by some interpersonal interaction) relate to pra¯namaya and
manomaya kosha. A¯ nanda (moments of bliss) relates to vijna¯namaya kosha,and
a¯nandamaya means pervaded by bliss (Kumar, 2010, pp. 110).
It is argued by the Western thought that happiness, joy, suffering; well-being, are due to
presence or absence of certain objects to which we attach causal significance. According to TU
on the other hand, happiness, joy, and wellbeing are a result of unobstructed manifestation of
a¯nanda which is our original or true nature. However, our mental faculties obstruct the
manifestation of a¯nanda and further obstacles are the bio-psycho-social identity associated with
different Kosha (Salagame, 2004). Therefore, within the framework of panchakosha, happiness
and well-being are ultimately a matter of accessing a¯nandamaya kosha, which is a state of
complete bliss, and being such a person is, a¯nandamaya purusha (Shankaracharya’s
commentary on TU—Anandavalli, p. 7).
This is on similar lines as the Chidanand state described by Sankaracharya in Sivoham
Stotra which is the descriptionP ofr othepe metaphysicalrty of Chri sself.t U n Theive rstotrasity. begins with the negation of Use it for fair purpose. Give credit to the author by citing properly, if your are using it. the physical self (I am not this body, five senses or intellect) and the social self (I am not a son, 35 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
nor a husband or a father, or a citizen), and ends with the description of the real self which is
formless, absolute, omnipresent, unattached and connotes ultimate freedom. It is absolute joy
and ultimate bliss (I am chidananda rupa, I am Siva) (Srivastava, 1997).
Hence, wellbeing from the Indian perspective involves achieving higher states of consciousness,
desirelessness and a steady intellect. It also emphasizes on developing a witness state of
nonattachment and emotional equipoise which would ultimately enhance wellbeing (Verma,
1998). One of the possible ways of developing a state of equilibrium and nonattachment is
through the practice of yoga and meditation. Yoga and Meditation has also been a very popular
and one of the most effective stress reduction strategy in the recent past. Meditation is believed
to reduce stress by reducing physiological arousal which reduces the reactivity of the individual
to environmental stressors (Benson, Beary & Carol, 1974). Hence, the following section would
discuss the concept of stress in detail.
Stress
With the demanding nature and rising competition becoming characteristic of the present
society especially the workplace, bulk of the working population has been found to experience
stress. Workplace stress related disorders have become common (Hurrell & Murphy, 1992) and
are becoming a major cause of absenteeism, loss of productivity and risk of workplace accidents
ultimately incurring profound loss to the economy (Fielding, 1989; Palmer, 1994). Research also
points that approximately 50-70% of general practice consultations feature stress related issues
(Manuso, 1978).
Stress is generally conceptualizedProperty oasf anC himbalancerist Uni vbetweenersity. the perceived demands (or Usestressors) it for fa placedir pur pono sane .individual Give cre anddit theto tperceivedhe auth oabilityr by ctoit meeting p thoserope demandsrly, if y owhichur ar ise alsousin g it. 36 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
referred to as coping resources (Marks, et. al, 2000). Folkman & Lazarus et. al (1986) defined
stress as “a particular relationship between the person and environment that is appraised by the
person as taxing or exceeding his or her resources and endangering his other wellbeing”
(Folkman et al., 1986). Hence, stress is understood as a dynamic process involving individual
assessment of the demands of external environment and the appraisal of one’s coping resources
available to deal with them (Lazarus, 1998).
General adaptation syndrome. Body’s response to stress has been very well by
descried Hans Selye’s ‘General Adaptation Syndrome’ in which the body goes through three
phases to handle stress over time: alarm stage, stage of resistance and stage of exhaustion. In
the alarm stage, the body undergoes the fight or flight response involving the activation of
sympathetic nervous system. In this stage, large amounts of glucose and oxygen are released and
supplied to various organs. In the second stage of resistance, the body temporarily returns to the
normal stage and tries to adjust or cope with the stressor. But in this stage there is a release of
neurotransmitters and hormones like cortisols and norepineprines through the activation of
hypothalamic–pituitary–adrenal axis. If the stress continues for a long time it leads to the final
stage of exhaustion or burnout. This stage could also be fatal as high level of cortisols affects
the immunity adversely and could result in illness (Selye, 1974).
Lazarus and Folkman’s appraisal-reappraisal model. According to Lazarus
perception of stress and following cognitive factors play an important role in determining the
physiological response of stress. Lazarus’s model thus is based on differential perception of
stress, where two levels of appraisals are involved in selecting coping responses. The first is
primary appraisal involving theP evaluationroperty o off C thehr situationist Uni vase rpotentiallysity. harmful or threatening Use it for fair purpose. Give credit to the author by citing properly, if your are using it. to oneself. If the situation is perceived as threatening then stress occurs and the person enters 37 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
into secondary appraisal in which assessment of one’s ability and resources to cope with the
potential threat or challenge is involved (Lazarus, 1994). Similarly those who cannot cope are
likely to experience physiological arousal longer than those who can cope (McGrady, 2003).
This continued physiological hyperarousal, as well as negative cognitions, and negative mood
during stress has been associated with a wide variety of physical and mental health problems.
Indian perspective of stress. Indian psychologists have found the concept of Dukkha or
suffering in the ancient Indian scriptures to be similar to the western concept of stress (Palsane
et. al. , 2002). Palsane (2002) through the concepts of yogic philosophy and bhagvad gita
illustrate how these traditional concepts could be used to expand psychological concepts related
to stress (Palsane, et. al, 2002). Patanajali’s Caraksamita states desire to be the cause of
suffering or misery “desire is the cause of worries and harbors miseries. Reduction in desires
leads to a relief from all miseries” (Sarirasthana,1. 95).
The great seer Sankaracharya also points to the role of attachment and desire in hindering the
achievement of one’s full potential in Yogaratnavali (verse 19) “oh wise man, we show you one
way to achieve the transcendental state. Uproot the desires cautiously and look at the world
without attachment” (Sankaracharya, 1972). These concepts also find validation in western
psychological thought particularly Dollard & Miller frustration-aggression theory whereby
obstacles to desires lead to frustration and aggression and Freud theory pointing to unfulfilled
urges or desires lead to frustration and stress.
Further ego-involvement in desires is believed to cause greater frustration. As per
Patanjali’s yoga sutras this ego-involvement is described as Klesa or affliction. There are five Property of Christ University. Usetypes it fo ofr f Klesaair p ubelievedrpose. toG ibeve the cr erootdit causeto th ofe aallut misery:hor by ignorance citing p r(avidya)operly,, egoismif you r(asmita), are usi ng it. 38 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
attraction (raga), repulsion (dvesa) and lust for life (abhivinesa). Patanjali refers ignorance or
avidya as the acceptance of something non-self as the self, here self is the atman and non self is
the mind and body and is considered to be the basis for all the other four klesas (Palsane, et. al,
2002). Verma (1994) suggests few reasons for Dukka or sorrow through analysis of Indian
religious texts which are in line with Palsane’s (2002). These reasons are (a) “the conception of
a limited self, (b) the emergence of the quality of restless mobility or rajoguna, (c) dependence
on external objects as sourcesof sukha (pleasure), and (d) fear of separation from the source of
sukha” (Kumar, 2010, pp. 140).
Bhagavad-Gita, Patanjali’s Yoga Sutra, and Yoga Vasistha all three are believed to point
to a common theme that human suffering occurs due to a fundamental ignorance of the true
nature of one’s identity or self (Kumar, 2010). Hence, Indian tradition focuses on the
avoidance of stress through desirelessness, nonattachment and self realization or enlightenment.
Yoga particularly, Kundalini Yoga focus primarily on establishing self realization in the
meditator. Through the attainment of self realization and the merger with the true self, stress
management would happen spontaneously as a byproduct.
Indian concepts and theories derived from the ancient scriptures are believed to be important for
development of techniques which would further strengthen the potential for developing Indian
systems of psychotherapy (Paranjpe, 1998b; Rangaswami, 1996).
From the above text on eastern and western understanding of meditation, a need is felt to
explore the dynamics of classical eastern meditation system like Sahaja Yoga. The evolutionary
model of evolutionary awareness and theory of Self-realisation as proposed by Sahaja Yoga Property of Christ University. Usepresents it for f a ipossibilityr purpos enot. G onlyive tocr realizeedit to one’s the atrueuth potentialor by c ibuttin alsog p rsuggestsoperly, a i fspontaneous your are uandsin g it. 39 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
simple way to achieve altered states of awareness. Hence, the experience of long term Sahaja
Yoga meditators will help to understand the potential of such a system in attaining altered states
of consciousness as well as the role of such states of consciousness involved in enhancing well
being and stress management. In the study an attempt will be made to incorporate the western
models and eastern concepts to get a holistic understanding of wellbeing and stress in the Indian
context. This will also help us in understanding which aspects of the western and eastern
theories are most applicable or play an important role in terms of meditation and the experience
of wellbeing in this sub-set of population.
Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 40 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Chapter Two
Review of Literature
“The cosmic religious experience is the strongest and noblest driving force
behind scientific research” (Albert Einstein)
The present chapter aims to review the relevant research findings in the experience of
meditation and on the relationship between meditation, stress and wellbeing. Although, the
meditation practice has been followed from ancient times, it has become popular since the last 40
years and hence has attracted research only in the past few decades. The chapter begins with
recent research on meditation highlighting the inconsistency and lack of consensus in studies
regarding beneficial effects of meditation.
Recent Research on Meditation.
Popularity of meditation in the past few decades has generated considerable scientific
interest in the effects of meditation on body and mind resulting in over 1000 studies in the past
few decades. With the increase of meditation as an intervention for physical and mental
disorders, in 1995, the National Institute of Health (USA) included meditation along with
autogenic training and progressive muscle relaxation under alternative medicine and concluded
after a series of studies that "the evidence is strong for the effectiveness of this class of
techniques in reducing chronic pain in a variety of medical conditions." (NIH, 1995).
However, results of the published studies on meditation have often been interpreted to be
inconsistent (Shear, 2007). This consistency in results is also reported in various meta-analytic
reviews (Ospina et. al, 2007; Kristeller & Rikhye, 2008). Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 41 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
A significant effort (as mentioned in the earlier section) was made by US government
agency, National Center for Complementary and Alternative Medicine, a department of the
National Institutes of Health Services in reviewing the literature on the effects of meditation on
health. It selected 813 studies from the 2366 citations published between 1956 and 2005, with
half of them published after 1994. There report states that “Scientific research on meditation
practices does not appear to have a common theoretical perspective” and concluded that based on
the available evidence firm conclusions on the effects of meditation practices in healthcare
cannot be drawn. The probable reason, as discussed in the earlier section, could be attributed to
the modification of the original ancient meditation practice. But this report also implicated the
need for further methodologically sound research on meditation practices as the results analyzed
from methodologically strong research implicates findings which emphasize the value of further
research in this field. Further it also pointed out on the need to “develop alternative study
designs and analytic tools that can incorporate the special features of meditation practices to fully
investigate the possible effects of these practices” (Ospina et. al, 2007, p. 209).
NCCAM (2007) identifies 5 broad categories of meditation: a) Mantra meditation, (b)
Clinically Standardized Meditation, (c) Mindfulness meditation (Vipassana, Zen, MBSR, and
MBCT), (d) Yoga, (e) Tai chi and Qi gong types of meditation practices. The present study
would focus on a meditation system that belongs to the Yoga category. The yoga category
includes a heterogeneous group of techniques such as Hatha yoga, Kundalini yoga, and Sahaja
yoga (Ospina, 2007). After mantra meditation this is the second most researched category.
Experience of meditation.
Studies on advanced or long term meditators have primarily been neurophysiological in Property of Christ University. Usenature it for and fai rhave pu rexaminepose. Gd itheve experiencecredit to tofh emeditation author b iny termscitin gof p brainrop eactivationrly, if yo tuappedr are using it. 42 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
through EEG, MRI etc. Research has commonly reported increased low frequency activation of
alpha bands but few have shown theta activity suggestive deep state of relaxation (Cahn
&Polich, 2006). Yoga nidra meditation in which meditators are engaged in deep relaxation and
withdrawal from action through imagery demonstrated a 9 % increase in theta activity (Kjaer et
al. , 2002), however this increase was found to be non-significant. But in another study on Yoga
Nidra by Lou et al. , (1999) using positron emission tomography (PET), an increase in left
prefrontal and limbic brain regions during the abstract sense of joy compared to rest was
recorded in nine meditators. So the experience of joy was found to be associated with increased
activity in left prefrontal and limbic brain regions.
Advanced or long term Sahaja yoga and other types of meditation practitioners are
believed to achieve the Nirvikalpa and the Sahaja state. However, there have been no studies
which demonstrate or tap this. The studies on experience of meditation are few and are primarily
on new meditators in intervention studies.
Few studies have been performed to understand the influence of the experience of
meditation. Kjellgren & Taylor (2008) explored the Zen meditative experiences of 8
inexperienced and experienced meditators and attempted to understand whether or not stable trait
changes are a part of the phenomenon of long term zazen meditation practice. It employed
phenomenological interpretative analysis (IPA) and the application of semi-structured interviews
which focused on general questions regarding meditation experiences, states of consciousness,
and one question regarding the implications of meditation for society and mankind. The
respondents' descriptions were clustered into thirteen super-ordinate themes. Data analysis
suggested that permanent trait changes may not have occurred in some of the experienced Property of Christ University. Usemeditators. it for fair Furthermore,purpose. G dataive cimpliedredit t thato th ife meditationauthor b yceases citin forg p somerope time,rly, iaf returnyour toar e using it. 43 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
previous states (anxiety, unpleasant feelings, etc. ) may occur. Further longitudinal research is
implicated (Kjellgren & Taylor, 2008).
Another study by Prakash et al (2009) explored the subjective states of meditation and
explored the experience of inner light perception of a group of Vihangam yoga practitioners.
vihangam yoga enables the meditators to perceive some sort of light or luminance during
meditation and is associated with mystique experiences. Interpretative phenomenological
analysis was used to analyse the interviews. Four major themes were obtained which were-
uniqueness of the nature of light, experiences during light perception, explanation of the source
of light and change in outlook towards world and associated changes in thinking.
A study by Soloman (2006) explored if the practice of Vippassna meditation by the
psychotherapists facilitated their therapeutic work and if they use their meditation-trained focus
on body sensations as a part of their practice of psychotherapy. Six psychotherapists were
interviewed and Interpretative phenomenological analysis was used to arrive at the themes. The
results indicated the role of meditation training in helping the psychotherapist in developing a
sensitive receptivity to their own physical sensations and emotional experience as well as in
helping them to be aware of the flow of closeness and distance between themselves and their
patients.
As discussed in the earlier section the primary experience of Sahaja yoga meditation
involves the experience of a thoughtless state. This has been demonstrated in a series of
intervention studies (Rai et. al, 2010; Manocha et. al, 2002, 2004, 2011; Manocha, 2008) in
which the participants were encouraged to experience thoughtlessness. But these were primarily
on new meditators who were just learning this type of meditation. Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 44 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Studies on the experience of Sahaja Yoga meditation among advanced or long term
meditators have also been primarily neurophysiological. One such study by Aftanas and
Golocheikine, (2001), revealed increased power in low band frequency EEG activity of theta 1
and theta 2 and alpha waves over the left frontal regions. The study also reveals that long-term
Sahaja Yoga meditators showed more feelings of happiness and less mental activity than the
short-term meditators (Aftanas and Golocheikine, 2001, 2002a, b, 2003).
Another study by Aftanas and Golocheikine, (2005) investigated how long-term Sahaja
Yoga meditation practice is manifested in EEG activity under conditions of non-emotional
arousal (eyes-closed and eyes-open periods, viewing emotionally neutral movie clip) as well as
while experiencing experimentally induced negative emotions. Twenty five long term Sahaja
Yoga meditators were compared to matched controls in their response to a stressful video-clip.
The meditators compared to controls the study found to have EEG findings suggestive of
reduced reactivity. They (meditators) also gave reduced subjective ratings of negative emotions
elicited by the movie, and had reduced levels of an autonomic indicator of stress (skin potential
levels). These findings provide neurophysiological evidence that long-term meditation has an
influence on emotional stability, detachment and resilience to stressful events (Rubia, 2009).
Thus, from the above review it can be observed that there have been a few studies on the
neurophysiological effects of Sahaja yoga meditation among long term meditators which do
implicate value of further research in this area. Hence, a qualitative paradigm would aid in
exploring untapped areas which could eventually facilitate our understanding of the
neurophysiology of meditation.
Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 45 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Well-being and Meditation
Well-being being a multidimensional and dynamic concept comprises of physical,
psychological, social, economic and spiritual components. Clinicians, researchers, work places
or organizations are working towards a greater extent than before towards achieving or
enhancing well-being of the people as enhancing well-being is believed to increase longevity,
optimal functioning and better productivity (Singh, 2010; Sinha, 2008).
Modern medicine is gradually moving away from the traditional medical model of
conceptualizing health as merely absence of illness and viewing health more holistically.
However, only recently has the concept been measured systematically and researchers seem to
reach at a consensus on valid measures of well-being. Basic conditions that are believed to be
present for Well-being are (1) positive emotions and the absence of negative ones; (2) mature
character traits, including self-directedness, cooperativeness, and self-transcendence; (3) life
satisfaction or quality of life; and (4) character strengths and virtues, such as hope, compassion,
and courage, all of which are now measurable by scales (Cloninger, 2008).
Cloninger a leading expert on well-being and known for his ground-breaking research on
the genetics, neurobiology, and development of personality and personality disorders (Cloninger,
2008, 2001, 2004) emphasizes that well-being requires a coherent spiritual perspective or self-
awareness in which each individual becomes aware that he is an inseparable part of the universal
unity of being. Hence, Cloninger claims that “convergent set of features that characterize well-
being (positive emotions, character strengths, virtues and life satisfaction)” only develop as a
result of growth in self-awareness and self transcendence (Cloninger, 2004). Yoga and meditation aid the meditator toP achieveropert selfy o ftranscendence Christ Uni vanders thusity. can be effective strategies to Useimprove it for f awell-being.ir purpo se. Give credit to the author by citing properly, if your are using it. 46 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Khemka, Ramarao & Hankey (2011) recently studied the effects of integrated yogic
practices on sustained attention, emotional intelligence (EQ), general health (GHQ), guna
personality – sattva, rajas and tamas on 108 healthy adults attending the one month camp. The
intervention included relaxation, asanas, pranayama, meditation, lectures and devotional
sessions. Intervention showed significant improvement in all variables with the exception of
sattva guna. However, in this study there was a lack of a control group and randomization, hence
firm conclusions about the efficacy of yoga on the personality, EQ and GHQ cannot be drawn.
In a randomized controlled trial by Deshpande, Nagendra & Raghuram (2009) using the
same intervention integrated Yoga where 226 participants were allocated into yoga and physical
exercise group. Both groups showed significant improvement in all three dimensions of sattva,
rajas and tamas however, there was no significant difference between the 2 groups. Although the
researchers also found the number of persons who showed improvement in Sattva and decrease
in Tamas was significant in the Yoga group as compared to the exercise group (McNemar test).
Also, neither the yoga group nor the physical exercise group showed any significant
improvement in the self esteem dimension. Hence, firm conclusions cannot be drawn about this
integrated yoga intervention but it did lead to a significant increase in positive affect and reduced
negative affect among healthy adults (Narsimhan, Nagendra & Nagarathna, 2011).
Another yoga called as Kundalini yoga developed by David ShannahoffKhalsa has also
been found to be effective in significant reduction of anxiety and depression symptoms among
mentally and physically ill patients (Shannahoff-Khalsa, 1997, 2004, 2006; ShannahoffKhalsa
and Beckett, 1996; Shannahoff-Khalsa et al., 1999).
Rani et al (2011) studied the impact of Yoga Nidra on the psychological wellbeing of 150 Property of Christ University. Usefemale it for patientsfair pu withrpo smenstruale. Give c irregularitiesredit to th.e Yogaauth onidrar by involves citing prelaxation,roperly, imageryif your alongare u sing it. 47 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
with the chanting of Om mantra. The subjects were randomly divided into 2 groups- control
group receiving only medication and yoga group, however, 24 patients dropped out of the study
leaving 65 in the yoga group and 61 in the control group. The intervention was an everyday
class of 35 minutes for 6 months and psychological wellbeing index (6 subscales: anxiety,
depressed mood, positive wellbeing, self-control, general health and vitality) was administered
pre and post the intervention. The results revealed a significant decrease in anxiety and
depression in the yoga group. Positive wellbeing and general health increased (p<0. 02) along
with vitality (p<0. 01). There was no difference in self control between the groups. However,
being a method based in relaxation and imagery another intervention group like relaxation or
sham meditation group would have been helpful in specifically pointing out the specific effects
of this meditation.
Intervention on Sahaja yoga meditation has also found positive results on psychological
health. Rai et al (2010) conducted a study on healthy as well as patients suffering from stress-
related disorders like diabetes, asthma, cancer, hypertension (mixed group). The study aimed to
study the effect of “thoughtless awareness state” or “Sahaja state” (an altered state of
consciousness) using Sahaja yoga meditation technique on the psychological health of
participants. 175 participants were divided into 2 groups (on the basis of their scores on general
health questionnaire) into psychologically healthy (n=72) and those with psychological
morbidity (n=103). Pre-post scores on Beck’s Depression Inventory and Clinical Anxiety scale
after the 2 weeks intervention showed highly significant improvement (p<0. 001) in the
psychological health of both the groups. This study did not include a control group or a follow
up of the effects of meditation but implicate the need to study Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 48 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
The above mentioned studies were all intervention studies and thus did not tap the well-
being of long term meditators. A study on the functional health of long term Sahaja yoga
meditators was conducted by Manocha, Black & Wilson (2008). They compared the quality of
life and functional health of 343 Australian long term meditators (practicing Sahaja Yoga) to the
normative population. The participants were assessed on SF 36 and Meditation Lifestyle survey
(developed for the study) and the results revealed that as compared to the national norms the
meditation group was significantly better (p< . 005) on 6 (Bodily pain, General health, Mental
health, Role limitation–emotional, Social functioning and Vitality) out of the 8 subscales of
SF36. There was no significant difference between the groups on 2 subscales (Role limitation–
physical, Physical functioning). A substantial correlation was found between the frequency of
internal meditative experience i. e. mental silence (as assessed by the meditation lifestyle
survey) and the Vitality, General Health and Mental Health subscales (p<0. 005) (Manocha,
Black & Wilson, 2008). However, the above 2 studies do not measure other important
dimensions of wellbeing like life satisfaction, presence of positive emotions, purpose in life etc.
Studies which tap all dimensions of wellbeing with respect to meditation were rarely found.
Meditation and Management of Stress
Meditation is increasingly being used to manage stress and research is demonstrating its
role in alleviating stress-related disorders as well (Manocha, et. al, 2003; Chugh, 1997, 1987,
Rai et al. , 2010). Meditation is believed to reduce stress by reducing physiological arousal
which reduces the reactivity of the individual to environmental stressors (Benson, Beary &
Carol, 1974) and also by altering the individual’s cognitive appraisal of perceived self-efficacy Property of Christ University. Usewith it fo regardr fair top ustressorsrpose. asG iitv eenables credi thet to meditators the auth toor achieve by cit ian moreg pr overidicalperly, i perceptif your onar eby u sing it. 49 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
being more aware of how thoughts and emotions arise in response to various environmental
events thus reducing negative affect and increasing vitality and coping (Grossman, Niemann,
Schmidt & Walach, 2004; Smith, 1986).
Recent research on stress response, however, suggests that individual differences exist in
how individuals respond physiologically to stress. Since everyday stressors rarely requires
fleeing or physical combat the stress response might not always be experienced as a fight or
flight response. Daily stressors often requires subtle physical activity such as facial coloration
and maneuvering of expressions which are actually mediated by parasympathetic activity
involving the function of vagal-trigeminal interactions (Gervitz, 2000 ).
Two types of stress coping- active and passive are believed to influence the sympathetic
or parasymapatheic activation. Active stress coping associated with sympatheic activation and
parasympathetic inhibition and passive coping associated with parasymapatheic activation. This
has been demonstrated by many studies. Aboussafy et al. (2005), demonstrated a
parasympathetic reaction and consequent deterioration in asthmatic patients exposed to situations
involving passive response to stress. Similar results were obtained when asthmatic children were
experimentally induced sadness (Miller & Wood, 1997) and some other studies (Isenberg,
Lehrer, & Hochron, 1992). Evolutionary biologists distinguish between the individual
differences in stress response through the ‘hawk or dove’ theory. ‘Hawks are bold and prefer to
cope with stress actively, thus experiencing sympathetic activation while ‘doves, on the other
hand prefer to cope with passivity, nonaggression and caution thereby experiencing
parasympathetic activation. This suggests the need to develop idiosynchratic stress management
techniques. Meditation helps not only in relaxation thereby decreasing the sympathetic arousal Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 50 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
during stress but can also help the ‘doves’ or passive copers to be more mindful, decrease
reactivity and rumination and increase courage.
Large numbers of stress management studies have been conducted but most of them are
on patients suffering from physical or mental illnesses (Ospina, 2007). Following are some
recent studies demonstrating the effects of meditation on stress management specifically among
healthy working adults.
A very recent study by Deborah, Gaudry, Chan An & Gruzelier (2012) compared the
effects of Brain Wave Vibration (BWV) training (involves rhythmic yoga-like meditative
exercises) with Iyengar yoga and Mindfulness among 35 healthy adults. Pre- and post
intervention (6 weeks) assessment of participants was done for mood, sleep, mindfulness,
absorption, health, memory, and) salivary cortisol. All 3 interventions improved stress and
mindfulness but no significant changes occurred in health, memeory or salivary cortisol. Also,
only BWV intervention group displayed improvement in depression scores and sleep latency.
Few studies have also been done on long term meditation practitioners. In order to
improve the execution of mind-body interventions for stress management for nurses, a survey
was conducted by Kemper et al (2011) among nurses who were already using mind-body
interventions to manage stress. The survey collected information with regard to health
conditions and stress levels; experiences with mind-body practices; expected health benefits and
training preferences. Results revealed that of the 342 participants (73%) reported experiencing
one or more health conditions, such as anxiety (49%); back pain (41%); GI problems such as
irritable bowel syndrome (34%); or depression (33%). Median occupational stress level was 4
where 0 was equivalent to none and 5 equivalents to extreme stress. Nearly all (99%) reported Property of Christ University. Usealready it for fusingair p oneurp oros moree. G imind-ve crbodyedit practicesto the a utot hreduceor by stress citin suchg pr asop intercessoryerly, if yo uprayerr are using it. 51 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
(86%), Yoga, Tai chi, mindfulness and breath-controlled meditation. The greatest expected
benefits from the practice were greater spiritual well-being (56%); serenity, calm, or inner peace
(54%); better mood (51%); more compassion (50%); and better sleep (42%). Thus the survey
highlights the beneficial effects of mind-body interventions among working population.
Another study on long term Zen practitioners by Brenner, (2009) examined how the
practice of Zen by clinical social workers influenced their professional work. Ten social workers
were interviewed and content analysis was used to arrive at themes. Zen meditation was found
to directly apply in the social workers’ clinical practice in three areas: cultivating awareness,
enhancing acceptance and nurturing responsiblilty. Awareness was found to increase the present
moment awareness with the client thereby aiding the social workers not to develop preconceived
ideas about their client. Thus the author proposed practice of Zen in the training of clinical
social workers.
Research has demonstrated significant effects of Sahaja yoga meditation on management
of stress. A noteworthy project by Zollo et al. (2007) called Response is believed to be the
largest in its domain till date in Europe and demonstrates the effects of Sahaja yoga meditation
among managers. it was a three year project led by a multidisciplinary team from leading
business schools in Europe and aimed to understand what corporate social responsibility (CSR)
consists of and how it can be developed. It found that Sahaja yoga meditation led to development
of social consciousness, socially responsible behavior and significant reduction in stress.
In this research randomized controlled design ( n=93) was used to measure and compare
the effect of Sahaja Yoga meditation with standard executive education training programs and
Hath Yoga used as placebo, on corporate socially responsible behavior. All interventions were Property of Christ University. Usedesigned it for fa forir p6 uweeksrpos ewith. G iweeklyve cre d2 isessions.t to the aAu significantthor by c iincreaseting pr andope improvementrly, if your wasare using it. 52 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
observed in CSR among Sahaja yoga intervention group as compared to the executive education
training group. Although both Hatha yoga and Sahaja yoga significantly reduced stress and
anxiety levels index (STAI) however, there was significant decrease in negative emotions and
increase in positive emotions as well as empathy in the meditation group only. Also, Sahaja
Yoga group showed an overall more significant improvement in the domains of CSR among the
managers. Hence, this project highlights the potential of this type of meditation among the
working population but since no follow up was done implicates the need to understand the long
term effects of meditation among the working population.
Another recent study by Manocha, Black, Stough & Sarris (2011) demonstrates the effect
of mental silence as induced by Sahaja yoga meditation on stress management among working
adults. In this study the participants were randomly allocated into 3 groups sahaja yoga
meditation group (n=59), relaxation active control group (meditation based on Benson’s
relaxation response, n=56) and a wait list control group (n=63). The intervention was an 8 week
3 arm parallel program, where the participants were assessed before and after on Psychological
Strain Questionnaire (PSQ), a subscale of the larger Occupational Stress Inventory (OSI), the
State component of the State/Trait Anxiety Inventory for Adults (STAI), and the depression-
dejection (DD) subscale of the Profile of Mood States (POMS). The results reveal a significant
improvement in PSQ and DD in the Sahaja Yoga meditation group as against the relaxation and
control group. This study thus demonstrates the specific effects of meditation particularly
thoughtless state in comparison to relaxation oriented meditation approaches in managing work
stress and reducing depressive feelings.
A field study by Manocha, Gordon, Black & Malhi (2009) also demonstrates a similar Property of Christ University. Userelationship it for fair betweenpurpos thee. G experienceive cred ioft t mentalo the asilenceuthor and by stress,citing where prop 293erl ymedical, if you practitionersr are using it. 53 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
were taught Sahaja yoga meditation in a one day workshop and reported a strong association
between mental silence (visual analogue scale) and self reported experience of “calm/peaceful” .
As self-rated mental silence increased there was also a decrease in the feelings of
tension/anxiety/stress” as assessed by Kessler Psychological Distress Scale. In a two week
follow-up where the participants were advised to meditate daily at home and record the
experience of mental calm and silence in a diary card, significant association was found between
reduction in Kessler psychological distress scores and rise in mental silence experience.
Thus, from the above review it is evident that meditation does aid in the reduction of
psychological stress. Studies on Sahaja yoga using randomized controlled trial and multiple
group have also proved the same and demonstrated Sahaja yoga meditation to be more effective
in reducing negative mood like depression as compared to Hatha yoga and relaxation group. It is
also noted that how this meditation aids stress management is still unexplored.
Review of Literature on Sahaja Yoga Meditation
Sahaja yoga was introduced to the masses in the year 1970. But it only started
gaining momentum in the eighties and nineties in India and then the western world. Research on
Sahaja yoga started in the 1980’s initially in India in and then later in Russia, UK, Europe,
Australia and USA. Following is a brief summary of research in Sahaja yoga in the field
physiology, physical and psychological disorders.
Physiological effects. There have been a few studies which have studied the
physiological effects of Sahaja Yoga meditation. A decrease in heart and respiratory rates and
blood pressure was observed (Manocha, 2011; Rai, 1989, 1995; Rai , Sethi & Singh 1988). A
decrease was also observed in stress markers like urinary homovanillic mandelic acid and blood Property of Christ University. Uselactic it fo racid fai (Chugh,r purpo 1997;se. G Chughive cr e1987;dit t oSethi, the 1986;auth oRair b ,y Sethi citi n&g Singh prop 1988).erly, i Onef yo ustudyr ar e using it. 54 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
reported an increase in the hormone beta-endorphins which are known to be associated with the
sense of well-being (Mishra, Barlas, Barone, 1993).
Effects of Sahaja yoga on physical and mental disorders.
Epilepsy. Sahaja yoga meditation has been found to be effective in reducing the
number and the duration of epileptic attacks in patients with epilepsy, (Rai, 1993, Panjwani et al.,
1995, 2000; Usha, 1991, Gupta et al. , 1991; Yardi et al. , 2001).
Asthma and hypertension. Significant improvement in asthma, and hypertension
have also been demonstrated in randomized controlled trials (Manocha et al. , 2002; Rai, 1993,
1988; Chugh, 1997, 1987).
Substance abuse. Meditation has also been found to be an effective mind-body
intervention for substance abuse. Sahaja Yoga meditation was also been observed to have
impressive effects on reducing drug consumption by Hackl (1995) among 501 meditators using
psycho-active drugs .
Depression. Few studies have demonstrated the positive effects of Sahaja yoga
meditation in alleviating depression (Morgan, 2001; Sharma, Das, Mondal, Goswami, &.
Gandhi, 2005, 2006). Out of these three studies two were randomised controlled trials.
Sahaja yoga has also been found to be an effective family treatment method,
demonstrating improvements in children’s ADHD behaviour, selfesteem and relationship
quality. Parents reported feeling happier, less stressed and more able to manage their child’s
behavior (Harrison, Manocha, Rubia, 2004). Thus from the above it can be concluded that
Sahaja Yoga meditation has been found to be an effective alternative medicine intervention Property of Christ University. Useespecially it for fa iforr p asthma,urpose epilepsy,. Give c rhypertension,edit to the ADHD,author depressionby citing andpro substanperly,ce if abuse.your are using it. 55 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Adverse effects of meditation
Despite of multitude benefits of meditation research has also indicated the experience of
adverse effects among the practitioners. Maximum number of studies in this respect point to the
adverse effects of the long term practice of Transcendental Meditation or TM (Otis, 1984;
Shapiro & Walsh, 1984; Castillo, 1990; perez-de Abeniz ?& Holmes, 2000; Steven, 1988;
Esther, 1998; Heide & Borkovec, 1984; Lazarus & Mayne, 1990).
Another study by Shapiro (1992) on 27 long term vippassna meditation practitioners
along with potential benefits the 17 subjects (62. 9%) also reported to experience atleast one
adverse effect and two (7. 4%) were suffering from profound adverse effects. the frequency of
adverse effects was not affected by length of practice. Some of the reported adverse effects are
confusion, energy release and shaking. Others were increased awareness of negative qualities
and emotions within oneself; disorientation and withdrawal and boredom, pain.
Kundalini awakening has also been believed to be associated with side effects and as per
transpersonal theory the awakening is “accompanied by alterations in physiology and
consciousness in terms of hindu chakra system” (Scotton, 1996, pp. 262) and knowledge of
chakra is believed to be helpful in interpreting the symptoms and is thus recommended that the
meditation teacher should be trained in kundalini technique and knowledgeable (Scotton, 1996).
In a study by Greyson (2000) 321 volunteers from the International association for near-
death studies filled out a dichotomous questionnaire in which they indicated the presence of five
neuropsychological traits associated with kundalini arousal. Some of the traits identified were
cerebral-dominance, “fantasy proneness,” temporal-limbic hyperconnection, “absorption,” and a
tendency toward disassociation.P r DSMoper t–IVy o fincluded Christ aU newniv diagnosticersity. category known as Use it for fair purpose. Give credit to the author by citing properly, if your are using it. “Religious or Spiritual Problem”. Although a consensus was reached with the transpersonal 56 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
psychologist that kundalini awakening should not be treated as a mental disorder however, it
could precipitate mental disorders or exacerbate preexisting conditions (Turner et al, 1995).
None of the studies conducted on Sahaja yoga has reported any adverse effects in the participants
and have found to be safe practice. Since there has been only one study on long term Sahaja
Yoga meditators, the present study would also aim to find if the participants experienced any
side effects from practicing this meditation.
Need of the Study
As is evident from the above review, majority of the studies are intervention studies which
have studied the short term effects of meditation, only few engaging in follow-up. Meta-
analytical studies (Ospina et. al, 2007; Rubia, 2009) and other researchers (Kjellgren & Taylor,
2008; Manocha, Black & Wilson, 2008; Taylor, 2005) have also pointed out the dearth of
research on long term meditation practitioners. The research on long term practitioner would be
even more vital due to the implications of the recent research which demonstrate “the functional
up-regulation of brain regions of affect regulation” (Rubia, 2009, p. 1) particularly the limbic
system and an increase in attention control (Rubia, 2009; Ospina, 2007). The studies on long
term meditation practitioners show significant neurological changes and improvement in the
immune system functioning and point to the prospective potential of the practice of meditation.
In earlier times Yoga, meditation or Dhyana was practiced in isolated places like
jungles or mountains by sages, where spiritual ascent was the sole thing in their mind. They
practiced celibacy and did not lead a normal life of a common householder. In contrast, it would
be interesting to explore the experiences of the working adults in the modern society who have Property of Christ University. Usebeen it fo practicingr fair pu meditationrpose. Gi vfrome cr theed ipastt to fewthe years, auth opror bbablyy ci tmakinging pr oitp ae partrly, ofif theiryou rlifestyle are us. i ng it. 57 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
From the above review of studies on Sahaja yoga, it is evident that research on Sahaja
yoga shows positive results in the management of multitude of physical and psychological
diseases. In addition, results from the study of Zollo et al (2007) and Manocha et al (2011),
Manocha et al (2009) and Rai et al (2010) clearly indicate that Sahaja yoga is an effective
strategy for management of stress and thereby is likely to play a role in enhancing well-being.
A qualitative paradigm at this juncture could aid in giving new insights into the
mechanism of management of stress and achieving wellbeing through meditation and thereby
help in formulating new hypothesis which could be tested subsequentially. Management of
stress has been associated with the experience of thoughtless awareness which is achieved with
initial practice of Sahaja yoga. The study through exploring the experience of meditation could
further help in finding the experiential aspects other than thoughtless awareness associated with
stress management and well-being.
Sahaja yoga method is based on a model of subtle system which comprises of seven
energy centres and three main nadis (energy channels) and the Kundalini energy. This model
offers an explanation of how the subtle system controls all living processes in the body and how
imbalance in the system leads to development of the physical diseases and mental disorders. It
provides techniques of correcting the imbalances of the subtle system which ultimately lead to
the curing of these disorders. Also, once the chakras and nadis come in balance then there is
further development of qualities and virtues (corresponding to each chakra) which ultimately
helps the individual to lead a fully functioning life. Hence the present study would help in
understanding if the practitioners are actually able to reach a state where they can lead a fully
functional life. Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 58 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Further, the method of Sahaja yoga is easy to learn and practice. The mastery of the
technique do not require special skills and can be easily learnt in 4-8 weeks. It requires practice
of the technique for a minimum 15 minutes twice daily. The organization is noncommercial in
nature as the practitioners are not charged any fees for learning this type of meditation or
attending weekly collective meditation.
It would also be interesting to study Sahaja yoga meditators states of higher
consciousness and how this experience would have an overall impact on their wellbeing and life
in general. A qualitative approach thus by means of a phenomenological paradigm would aid in
a greater understanding of the experience of meditation practitioners. NCCAM’s noteworthy
meta-analytic review also states the need to “develop alternative study designs and analytic tools
that can incorporate the special features of meditation practices to fully investigate the possible
effects of these practices” (Ospina et. al, 2007, p. 209).
A qualitative paradigm particularly the phenomenological paradigm would help to
explore meditators experience in their own terms and reveal dimensions of change which could
not be tapped by earlier quantitative measures. Thus the study would supplement in developing
a theoretical explanation involving the effects of kundalini meditation.
Property of Christ University. Use it for fair purpose. Give credit to the au thor by citing properly, if your are using it. 59 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Chapter 3
Method
“Man must evolve for all human conflict a method which rejects revenge, aggression and
retaliation. The foundation of such a method is love” (Martin Luther King)
This chapter outlines the methods used to carry out the research. This chapter would
begin with stating the aim and objectives of the study, followed by a description of the research
paradigm, sample, materials used and the analysis technique.
Aim
The present study aimed to understand the experience of Sahaja yoga meditation among long
term meditators and understand its role in facilitating well-being and management of stress.
Objectives
To achieve this aim the following objectives were defined,
1. To understand the meditative experience of the participants practicing Sahaja yoga.
2. To explore the factors facilitating wellbeing through the practice of meditation.
2.1. To find what is the meaning of wellbeing for the participants.
2.2. To understand the impact of meditation practice on physical and spiritual
domains of wellbeing.
2.3. To understand the impact of meditation practice on psychological and social
domains of wellbeing.
3. To understand the different aspects of meditation involved in the process of dealing with
daily life stressors. Property of Christ University.
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Research paradigm
The study used a qualitative research approach following an interpretative framework.
Strauss and Corbin (1990) define Qualitative research as “any kind of research that produces
findings not arrived at by means of by means of statistical procedures or other means of
quantification (p.17). Instead qualitative research aims at providing in-depth and interpreted
understanding of social world of research participants by learning about their experiences,
perspectives and histories (Snape & Spencer, 2003). As pointed in the review of literature section
majority of studies the experience of meditation are quantitative and objective with the use of
advanced technology like EEG, MRI and PET scans to understand the physiological aspects of
the meditative experience. In this context a qualitative framework was chosen as it would be
more appropriate in describing the unique aspects of the subjective experience of meditation and
its relevance for the meditators. Further, since a large number of quantitative studies on stress
management and meditation have already been published a qualitative framework at this juncture
could provide new insights and reveal dimensions that could not be tapped by earlier quantitative
measures.
Phenomenology. According to Gribich (2007) phenomenology is the most appropriate
approach when the aim is to understand and document the rich detail of a person’s experiences in
depth and over time. A phenomenological research paradigm, hence, is believed to be
appropriate as it would not only enable the researcher to understand the meditative experiences
of the participants but also help to understand the relevance of practicing meditation in their lives
and their relatedness through the meanings they make of them.
Phenomenology is a philosophical approach to the understanding of experience. It Property of Christ University. Useprovides it for f aai rway pu ofrp examiningose. Give and cre comprehendingdit to the aut livedhor bexperiencey citing p(Smith,roper l2009).y, if y Asou perr a re using it. 61 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Husserl, phenomenological inquiry involves a focus on the aspect which is experienced in the
consciousness of the human being where experience is always a consciousness of something-
seeing a car, remembering something etc (Husserl, 1982).
The aim of phenomenology as described by Van Manen (1990, P.36) “is to transform
lived experience into a textual expression of its essence in such a way that the effect of the text is
at once a reflexive re-living and a reflective appropriation of something meaningful: a notion by
which the reader is powerfully animated in his or her own lived experience” (Van Manen, 1990,
p. 36). Hence, the present study through the participants accounts would attempt to reach to their
experience and its role in achieving wellbeing and managing stress.
Sampling
Sampling refers to the process of selection of cases for the study from a larger population
(Flick, 2009). The study engaged in purposive sampling technique. Purposive sampling is a type
of non probability sampling technique where some units in the sample are more likely to be
selected than others. In purposive sampling, researcher selects the participants on the basis of his
own judgment. In the present study, those participants meeting the inclusion and exclusion
criterion and were willing to participate in the study were included in the study.
Inclusion criteria.
1. Participants who were working full time and were between the age group of 30-60 years.
2. Both men and women.
3. Participants had been meditating regularly at home as well as attending the weekly
meetings for a minimum of 5 years (as assessed by the Meditation lifestyle survey). Property of Christ University. Use it f4.o r Participantsfair purpo whose. G caniv eunderstand credit to Hindi the aoru tEnglishhor by w cereiti nincludedg prop. e rly, if your are using it. 62 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Exclusion criteria:
1. Part time working adults were not included in the study.
2. People who discontinued practicing meditation for 6 months or more in the past 5 years
were not included in the study.
3. People who are on drugs like Marijuana, heroin and other recreational drugs were not
included in the study (as assessed by the Meditation Lifestyle Survey).
Sample:
Six participants were included in the study after they satisfied the inclusion and exclusion
criterion. Demographic details of the sample are mentioned in the following table no. 3.
Table 3
Break-up of the Sample
Demographics of the Sample No. of Participants
Marital status -Married 4 -Unmarried 2
Nature of Job
-Buiseness 2 -IT Proffession 2 -Non IT profession 2 Gender - Male 3 -Female 3
Age 1 30-40 1 40-50 4 50-60 Socio-economic status Low SES 0 Middle SES 5 1 UpperP middleroper tSESy of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 63 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Setting: Data was collected from the people attending the Sahaja Yoga meditation
centers in Delhi. The willing participants were asked to select a convenient place for
interview (home or meditation centre).
Materials used
Meditation lifestyle survey developed by Manocha (2008) was used to screen the
participants. Participants who received a high score on the survey were not included in the study
as a high score was indicative that the subject was not following the meditation regularly. The
survey was developed through conducting interviews, group discussions with Sahaja Yoga
meditation practitioners to determine the basic factors that comprise their “meditative lifestyle”.
The purpose is to quantitatively assess the frequency of meditative practices among meditators
and their adherence to various lifestyle guidelines. The conceptual validity analysis of the
Meditation lifestyle survey demonstrated that it explained at least 75% of the variance in
practitioners self reported experience of mental silence or nirvicarita which is an elementary or
initial state of meditation that the meditators aspire to achieve. Thus it can be assumed that the
survey is effective in capturing the salient factors in the mediators’ lifestyle.
Participants’ journal. To collect data about the experience of meditation the participants
were requested to maintain a journal in which they would be writing about their daily meditation
experience for at least 1 week as well as write about any other experiences during collective
weekly meditation or when they are not formally meditating but had a distinctive experience of
consciousness. The journal included 5 pointers- level of thought activity, state of thoughtlessness
if achieved for how long, mental and emotional state, changes as experienced in the body and spiritual experience and last askedPro pife theyrty ohadf C anyhr iotherst U ncomments.iversity. The data was used to Usesupplement it for fair thepu interviewrpose. G iniv ordere cre todi tanswer to th ethe au 1tsth objective.or by cit ing properly, if your are using it. 64 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Semi-structured interview guide. A Semi-structured interview guide was also used to
gather data. A semi-structured interview enables the researcher to modify questions according to
the participants’ response and thus engage in a dialogue with the participant. The interview
began with general questions to build rapport. Audio recordings of the interview were made.
Construction of the interview guide. The interview included open-ended
questions. The first three questions were general questions aimed towards establishing rapport
with the participant. There were 3 Questions to tap the 1st objective, the first two asking about
the daily experience and unique experience of meditation and the third one was roughly based on
the Sahaja state as described by Ramanna Maharishi and Neki (1975). There were 10 questions
on well-being. Questions on psychological well-being were based on Ryff’s model of
psychological wellbeing and the second part of the question also asked if meditation played a
role in improving that aspect of well-being (6 questions); and Indian concepts of Sthitopragya as
described by Bhawuk in terms of Wellbeing (1 question). One question asked about their
physical wellbeing and one asked about the meaning of wellbeing for the participants and how
far they feel they have achieved it. To tap the third objective, there were questions on the
existing stressors in their life, the role of meditation in dealing with these stressors and the
thoughts and emotions that they undergo when they face such stress.
Validation of the interview schedule. Interview guide thus prepared was then
mailed to experts in the field of meditation and well-being. The researcher’s guide along with
two other experts thus validated the interview guide. Attempts were made to incorporate the
changes suggested by them.
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Reflexive Journal. A reflexive journal was also maintained in which the observations
during the interview were recorded along with other thoughts which led to changes and
reviewing of the procedure and the objectives of the research.
Procedure
The coordinator of the Delhi Sahaja Yoga meetings was contacted and informed about
the planned study. He was requested to recommend suitable people for the study and provide
their contact numbers. He gave 6 names out of which only two were eligible and available for
the study. After the interview of these candidates, they were asked for references and each of the
participant gave one or two names.
First contact was made on the phone. In the first meeting the participants were informed
about the study and the expected demands that the study will impose upon them with regard to
maintaining a journal and giving time for an interview and any follow-up interviews that could
also happen. They were also assured of total confidentiality. The willing participants were
requested to give their email address where they were mailed the meditation lifestyle survey and
were requested to fill the survey and mail it back. Only the participants receiving a low score
were asked to give an appointment at a place suitable to them for the interview. Participants
getting a score above 32 were to be rejected. Only one participant was not included in the study
as he got a score of 38. Most participants got an average score of 23.
During the interview, clarifications had to be made by asking participants about the
meaning of certain idiographic phrases and further probing was required in understanding the
experience of meditation of the participants which was difficult for the participants to describe. Property of Christ University. UseThe it f ojournalr fair wpasur givenpose .to G theiv eparticipants credit to eitherthe a uatt theho rtime by ofci tinterviewing prop ore ronly ,the if yweeklyour a re using it. 66 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
meetings whichever came first. All participants were met once and the interview time ranged
from 45 minutes to 1 hour 15 minutes. The collected audio recordings were then transcribed and
analysis was carried out. Only four diaries were returned by the participants. After a few weeks
two diaries were collected from the participants, two others were maintained in an electronic
format so were emailed to the researcher.
Data analysis technique
Interpretative Phenomenological Analysis (IPA) as developed by Smith (1996) is
interested in how people make sense of their experience. Smith (1996) has described IPA as
“concerned with an individual’s personal perception of an event or experience as opposed to an
attempt to produce an objective statement of the event itself” (p. 263). IPA attempts to
understand the participants’ experiences through interpreting the hidden or psychological
meaning of the phenomenon under investigation (Smith & Osborn, 2003). This is accomplished
through following a “double hermeneutic”, a two stage interpretation process, where initially
participants attempt to understand and explain their experiences, and then, the researcher tries to
make sense of the participants experiences through uncovering the contradictions and underlying
meaning implicit in the participants’ verbatim (Smith & Osborn, 2003).
Smith (1993) suggests modifying the method to suit the researcher’s thinking and
writing style. The outcome of the analysis of the study aims to capture and reflect upon the
concerns of the participants and offer an interpretation to it using the participants’ accounts as
well as psychological concepts (Larkin & Thompson, 2011). Analysis process begins by
individual case analysis with line-by-line coding, identifying the emergent patterns or themes initially for single cases on theP basisrop eofrt they o researcher’sf Christ U nindepthiversi interpretationty. of participant’s Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 67 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
experiences and then following the same procedure for other cases (Smith et. al, 2009). Super
ordinate themes were then formulated on the basis of the emerging trend in the data.
Validating the Data
Validity and reliability are important considerations in qualitative research, however the
qualitative researchers believe that evaluation of validity should be done as per the criteria
appropriate to qualitative research. There are two popular approaches of assessing the quality of
qualitative research - Yardley’s criteria and independent audit (Smith et. al, 2009). Yardley’s
criteria gives four ways of establishing quality. Smith (2009) proposes the consideration of
Yardley’s criteria to be suitable for IPA research. Hence, the researcher tried to incorporate
Yardley’s four principles to ensure the validity of the research.
‘Sensitivity to context’ is the first principle and requires sensitivity on part of the
researcher to the socio-cultural background of participants (Smith et. al, 2009). This is achieved
through building rapport, showing empathy during interview and getting immersed in the
analysis. Since the research also practices this meditation the experience it was easier to achieve
the above.
The second principle is commitment and rigour. Commitment is understood as “degree of
attentiveness to the participant during data collection” by the researcher (Smith et.al, 2009, p.
181). Similar to the concept of sensitivity to context, commitment however, requires certain
interview skills. Hence efforts were made to be tactful while asking for clarifications to the
participants, although there were occasional instances where the participants did feel odd due to
not being able to describe their experience. Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 68 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Rigour is understood as the thoroughness of the study in terms of the appropriateness of
the sample and the quality of the interview. This was achieved by taking a homogenous sample
and building a rapport through starting the interview with a few general questions and having a
general conversation before beginning the interview.
Transparency and coherence is the third principle which demands a clear description of
the stages of the research process in the write-up of the study (Smith et al., 2009). Attempts were
made to describe in detail the sampling procedure and the steps undertaken to conduct the
analysis. Details of the participant characteristics, details about the construction of interview
schedule and analytic process have also been incorporated in the study.
Finally the fourth principle is that of impact and importance of the result findings which
will be discussed later in the last chapter.
Along with the above principles, some other measures that were taken were
Participant’s validity. Participant’s validity refers to the interviewees’ agreement with
the contents of their statement and the analysis. This is particularly of much relevance in IPA
study since it is grounded in participants verbatim and helps to validate the researcher to check
the sense making of participants world . In the present study the participants were mailed the
line by line coding of their transcripts and asked to go through them if possible including the
participants reviewing the transcripts and giving feedback, logical conclusions, account for all
the data, answers to research questions and making sense to reader, also ensures the internal
validity of the study.
Peer debriefing. Peer debriefing is considered as a practical and useful method of
validating data. Discussion was carried out at every stage of the research beginning from the Property of Christ University. Useobjectives it for fai andr p uneedrpo sofe .the G istudyve cr toed theit tfindingso the a uoft htheor study by c withiting colleagues. properly , if your are using it. 69 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Ethical guidelines:
Important ethical issues that were adhered:
1) Participation was voluntary.
2) Confidentiality was assured and anonymity of participants was maintained while writing
dissertation.
3) Participants were communicated of the right to withdraw from the study at any time.
4) Participants were informed about the results of the study.
5) Debriefing: Participants were made aware that their interview and participation was a
part of a research project. The participants were briefed about the study and a written
informed consent was taken from all the participants.
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Chapter Four
Results
“Knowing others is wisdom, knowing yourself is enlightenment” (Lao Tzu)
The present study focused towards describing the experience of Sahaja yoga meditation
and its role in management of stress and facilitating well-being. For this purpose, interview
transcripts were analysed using the five step approach of Interpretative phenomenological
analysis as per the guidelines provided by Smith & Osborn (2003). In the first stage
transcriptions were read and re read and extra wide margins were left for notation on each side of
the trascription. Then three types of comments (descriptive, linguistic and explanatory) were put
to interpret each phrase in the transcription in the right hand margin was. In the next stage,
themes were pulled out from the richer set of data. Participant’s phrases were included while
formulating themes in many instances. Case by case analysis was done for all participants and
clustering was done of the emergent themes for each case. Then in stage four a table of all the
themes of all participants was produced. Specific trends were looked for across cases and then
super-ordinate themes were arrived at. In stage five a final table of all the super-ordinate themes
with their supporting theme was prepared. The following three sections attempts to further
explain and illustrate the superordinate themes.
Section 1
The first objective of the study was to understand the meditative experience of the
participants. Table 4.1 describes the super-ordinate themes emerged in the experience of meditation. Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it.
71 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Table 4.1
Super- ordinate theme 1 and supporting themes in the spiritual experience of meditation
Spiritual aspects of meditation
Experience of a state of bliss which is beyond words Overwhelming experience of the intense force of Kundalini awakening “as a missile” (case1) Kundalini awakening followed by experience of a deep state of thoughtlessness and sense of being protected (case 7) Experience of divine joy which is beyond description (case 7) Joy in which one feels a union with the divine (case 7) Elating experience “carefree and joyous like a child” (case 8) Blissful state difficult to describe as is “unparalleled” (case 2)
Loss of “I” ness and expansion of self Expansion of self as a “feeling of not being limited to the body” (case 9) Experience of divinity within, leading to losing one’s identity (case 9) Feeling of togetherness with divine characteristic of bodyless experience (case1)
Sense of detachment and witness state Non-reactive state where one witnesses one’s emotions, thoughts and is able to detach from them. (case1) Enhanced introspection, and being in a state of witness while carrying out daily activities (case 1) Thoughtlesness followed by a witness state in which one watches everything without any reaction and experience bliss within (case 2).
Following are the major themes discussed in detail.
Spiritual aspects of the meditative experience
Experience of a state of bliss which is beyond words. All the participants
reported experiencing “bliss” which was beyond description in meditation. Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 72 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Participant 2 for instance found this state of bliss difficult to describe, but feels it is more
than joy which is very satisfying and addictive “The blissful state is just an experience and only
experience can explain it, but still I will I don’t know can say is something more than joy. … you
want to be in that state all the time, which of course doesn’t happen that you are everyday 24
hours in that state. But whenever you remember that you long for that. ”
Participant 2 described his meditative experience to be characterized by bliss and joy
generally followed by the experience of thoughtlessness, “…a state comes where the thoughts
are absolutely zero and in that state you are aware of your surrounding what is going on in your
surrounding, but you have no, you don’t react, you are absolutely at peace within your heart and
enjoying the oneness with the divine and it is a very soothing experience and very blissful
experience. . . So that is the difference and it is a wonderful experience and wonderful feeling
which is unparallel. So this is my general experience that I get peace in heart and absolutely no
thought going on in the mind and feeling happiness a kind of a joy and blissful experience. ”
Hence, this bliss is a very soothing and wonderful experience for the participant.
For instance, this joy was described as a feeling of love felt in her heart which is an actual
experience for her, “Many times the time comes, the you can say the condition comes when you
just want to be with the divine love, and you feel that love in your heart, these are not just the
words I am saying. You can actually feel that divine love in your heart, and you feel that
emotions and the love in your heart”.
Participant 8 describes this joy as an elating experience in one of his special experience
of meditation “It was a really elating experience I would say. So for the next two three days I Property of Christ University. Usewas it f osor happyfair p andurp Io feltse. joyGi vlikee c ar efivedit yearto t holde ajustuth enjoyingor by c theitin timeg p rofo phiser life.ly, i ”f yParticipantour are u sing it. 73 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
compares this joy with that of a child implicating a carefree and joyous nature of it. Similarly in
his diary also he reports feeling innocent during meditation just like his school days,
“Very silent and peaceful. As there were no thoughts in my mind I was feeling happy and
joyful inside. I felt innocence. Something which I had when I was young school going kid. That
rediscovery of innocence was a great feeling. ” (Case 8, diary entry)
Loosing of “I” ness and expansion of self. Three of the six participants
reported unique experiences in meditation where they experienced not being limited to the
physical body. Participant 6 reflects on one such experience he had “…another experience at
home where and you just feel completely connected and you don’t feel limited to the body. You
feel the complete oneness with the divine and nothing else around you matters. One just gets
lost into that experience. So those kind of experience do happen couple of times here and there.
But more important is that you can feel the joy growing from within and you can feel the love the
power of love flowing from within. ”
Participant 1 also reports a similar experience “…when I had a chance of collective
meditation. Then lot many times I had beautiful experiences where I could be just with that all
pervading divine power and where I lost track of my whole being as a person. ”
Another participant talks about a unique experience of kundalini awakening. “…About
experiences one of the experience which I recollect is once I felt this energy called Kundalini
coming up so strongly that I felt like a kind of missile is going up and I was in a totally
thoughtless state and I remember that somebody standing in front of me was saying something. I could see her lips moving butP Ir couldn’toperty hearof C whathrist she Un wasive saying.rsity. It was like that and it was Usethat it f okindr fa ofir total pur pthoughtlessnessose. Give cr ewhichdit to I stillthe remember,author b yI experienced.citing prop ”e r ly, if your are using it. 74 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Sense of detachment and witness state achieved. All six participants have talked
about experiencing witness state but three participants particularly spoke about it in context of
their daily meditation. For instance, participant one was asked to elaborate about her experience
of feeling one with the divine to which she replied “This makes me …I am peaceful… and I am
not reacting to anything like…. when I am in that state then I am just watching, just watching
others, I am watching myself and even if I say I get agitated I immediately recognize it … after a
few years I realize that I can sustain this state this oneness with the divine where you totally
become a witness although you are doing everything but you are not into it you are just doing
everything without reacting to things. ”
Hence, the participant experiences witness state and peace while she is experiencing
oneness with divine.
Participant two also shares a similar experience about being in a witness state while
feeling oneness with the divine “So when we sit for meditation gradually as we start getting
connected to divine this thought process starts flowing down and a state comes where the
thoughts are absolutely zero and in that state you are aware of your surrounding what is going
on in your surrounding, but you have no, you don’t react, you are absolutely at peace within
your heart and enjoying the oneness with the divine and it is a very soothing experience and very
blissful experience.”
Participant nine talks about the role of awakening of vishuddhi chakra in attaining the
witness state “meditation takes us into is a state of detachment…in the state of witness you can
say…this power rests in the Vishuddhi Chakra the fifth chakra. So one starts getting a approach Property of Christ University. Usewhich it fo ris f amoreir p udetachedrpose. Gin ilife.ve c rThatedit meansto th ewe a udoth notor reactby ci totin situationsg prope extremely,rly, if you ther a re using it. 75 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
reactions are very limited. So when you are watching a particular situation and your emotional
balance is maintained you take the correct decisions to get out of that stressful state.” This state
thus enables the participant in making decisions more objectively.
Table 4.2
Super-ordinate theme 2 and emerging themes in the Sahaja experience of meditation
Experience of being in Sahaja state
Sahaja state
Effortlessness experienced in getting into meditation(case 9) Spontaneous experience of thoughtlessness followed by an overwhelming impact on body (case 2) Spontaneous cleansing of chakras by the Kundalini resulting in a change in desires Sustained thoughtlessness for days and a dissolution of all desires, worries and thoughts even while working (case 1)
Experience of flow state
Working with one’s full potential and experiencing a flow state (case 2) Flow state through continuous practice (case 9) Effortlessness in work (case 7) Experiencing egolessness and a flow state when working (case 6) Meditation during work possible through turning attention inward (case8) Positive impact on work in terms of enhanced efficiency, enjoyment, and sociability.
Following is a detailed description of Table 4.2.
Experience of the Sahaja state
Sahaja state. As mentioned earlier, Ramanna Maharishi describes Sahaja state
or effortless Samadhi as “ as the natural state in which all vasanas are destroyed and one
engages in all activities without getting attached to them”. Five of the participants reported Property of Christ University. Useexperi it forencing fair p theur pSahajaose. Gstateive frequently credit to where the a theyuth oenjoyedr by c ibeingting pinr oa pstateerly of, ithoughtlessness,f your are usi ng it. 76 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
bliss and detachement while working. The sixth participant writes about experiencing the Sahaja
state in meditation in his diary entry. He reports of experiencing this when attending a Sahaja
yoga programme,
“So, when the programme started, I sat for meditation for 5-10 minutes and what I
noticed to my pleasant surprise was that within those 5-10 mintues, I was instantly taken into a
beautiful state of meditation. I could clearly observe my Kundalini like a light flower above my
Sahasrara. My whole body, every portion just drenched into showers of cool breeze. From my
hands, my arms, my back, my legs, everywhere cool vibrations were flowing. In those days, I
used to feel little less confident and little bit subdued, but when I was taken into this state, all
that just didn’t exist. … I was talking to people, explaining Sahaja Yoga, giving Self Realisation,
but that flow of cool breeze didn’t stop. It was thoughtless all through!”(case 8, diary entry).
Participant one shares one such experience where she was able to sustain the thoughtless
state for 3-4 days even while carrying out her daily activities, “when I went out of town with a
group of people and there I got a state of that thoughtlessness which I could maintain for even 3-
4 days and I was doing everything. … but when I had a collective chance of collective
meditation it was a very beautiful experience that everything just melted away and then I could
sustain it. Then I could you know enjoy that oneness with that divine power for even days more
than 3-4 days. ” Participant comments that everything just melted away implying probably an
experience of complete dissolution of all desires, worries about one’s body, problems, thoughts
etc. and being at peace with oneself and with the divine power continuosly.
Another participant emphasizes the role of effortlessness in getting into meditation Property of Christ University. Usethrough it for fcitingair p uLordrpo Buddha’sse. Give anecdote,credit to “get the remindedauthor bofy onecit iofn gLord pro Buddha’sperly, if storiesyour ahere.re u s ing it. 77 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
He asked his disciple for water. That point of time the disciple went to the pond and a bullock
cart has just crossed the pond. So there is lot of mud in the water. So the disciple came back
and said I couldn’t get the water because it was muddy. So Lord Buddha sends him back after
sometime to get the water again. At this point of time the dust had settled down, water was
crystal clear. So that disciple picked up the water. No effort but the dust had settled down.
Likewise when we sit down for meditation the activity that is happening inside, specially the
mind it settles down and then you get into a relaxation in nirvichar state. Then you can feel the
opening of Sahasarara and then you can feel all the other chakras also working out. ”
Participant’s general experience is of effortlessness in meditation.
The participant further elaborates “Actually, the effort is to make it to completely
surrender the effort that is being done. So long as we are able to surrender the effort the “I”
part of. . . us, the meditation becomes simpler. ” Hence suggesting that for one to get into
meditation one has to let go of his ego and identifications.
Experience of flow state. Most of the participants have experienced improved
efficiency in working while in meditation and reported unique experiences resembling a flow
state where they were enjoying their work. Participant two elaborates, “Yes it is very much
possible while you are working and doing other things, in the sense that your eyes are watching,
some action is going on, your mind is doing its work, but unnecessarily it is not reacting to or
taking you towards some negative thought or some stressful condition. ” This indicates that the
participant is in a witness state and not gets emotionally indulged into the work. “So most of the
times you tend to do better than your normal way of doing something, anything whatever you are
doing”. Hence, the participantP riso ableper ttoy workof C hwithrist his U nfullive potential.rsity. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 78 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Participant 7 shares her experience of effortlessness in work, “Yes, work, we are doing
our work, but at the same time we are in nirvacharita, and divine makes you do the work
basically, it is not our own, only our own efforts. …So, when you meditate everyday and then go
to your work, you are in a nirvachar state, you can perform better, and it is not that difficult, that
we are meditating and doing our work. It is a very easy thing by the blessings of our holy
mother”. Participant experiences a supreme power is helping and doing work, so there is an
experience of egolessness.
Participant 8 also shares a similar experience,
“…But whenever I am with myself, when I’m working alone on some task that I am given
and if I had good meditation in the morning I feel that if I take my attention inside; I can easily
feel that I am going to a state of balance, peace and thoughtlessness very comfortably and when
I touch that moment whatever work I do; I do it very nicely, I enjoy it, help others, I’m able to
make very valuable suggestions and I get very good ideas about work. So I’ve had such
moments in my office also. ”
Another participant had a similar experience of egolessness and effortlessness in work
where one experiences a flow state, “…As I am teaching in college so I have experienced it while
teaching. I am giving lecture in the class and suddenly my attention goes on mother. I feel in
meditation and just feel that it is not me I am doing something, teaching. It is somebody else
like some power is there. And that time I feel sometimes in that state whatever I teach is enjoyed
more by the students and I do feel that it happens, it is question of attention going there. ”
Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it.
79 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Table 4.3
Super-ordinate theme 3 and emerging themes in the physical and psychological experience of
meditation
Physical and psychological rejuvenation
Physical rejuvenation Relief from both tiredness and heaviness in body (case 7) Feelings of freshness and being energetic (case 7) An experience of peace followed by feeling physically rejuvenated and energetic (case 1) Spontaneous experience of physical rejuvenation and feeling fresh (case 2)
Psychological rejuvenation
Daily experience characterized by “peace, relaxation, joy,” and a sense of being carefree towards one’s problems Realizing the beauty of life and bliss in meditation (case 6) Meditation giving balance in life through being in the present moment Experiencing a dissolution of worries of future as well as of guilt feeling from the past actions (case 9,17) Mentally more alert and being in witness state resulting in strainfree life (case 6) Daily meditation characteristic of dissolution of worries and emotional turmoil (case1)
Gradual cessation of thoughts followed by experience of complete thoughtlessness
Stability in attention and moving towards thoughtlessness (case 7) Spontaneous reduction and cessation of mental activity (case 9) Silencing of thoughts followed by a witness state (case 2)
Following is a detailed description of the above table 4.3.
Physical and psychological rejuvenation. All the participants in the study experienced
physical and psychological rejuvenation during their daily meditation. First the major themes
emerged in the domain of physical rejuvenation will be discussed followed by psychological Property of Christ University. aspects. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 80 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Physical rejuvenation. Participant 7 reports her daily experience of morning
meditation “So, when in the morning I open my hand and do meditation, if some heaviness is
there, I am feeling tired or thought after the sleep sometimes you know, you do not feel fresh.
So, when I do meditation, I get lot of energy inside me and I am ready to face the whole day with
my work, and I get into more balance and I enjoy my meditation. ” Thus the participant feels not
only relieved from tiredness and heaviness in the body through receiving energy and feels fresh
and competent through reaching a state of balance.
Participant one also had a similar experience of physical rejuvenation as well as felt
energetic followed by the experience of peace in meditation. Some of the diary entries made by
the participant in which she reported changes in her physical body during meditation are as
follows,
“The body becomes more relaxed as tension about so many things in life starts melting
away, the breathing and heart beat also starts slowly coming down and a kind of calmness come
in the body. After regular activity even skin starts feeling less dry. ”(case1, diary entry, day 1)
“I felt more relaxed in my whole being and the headache and muscle pain and tiredness
became less and felt more energetic to face the day” (case 1, diary entry, day2)
“…the breathing was changed from a very labored one to very effortless and
breathlessness disappeared”(case 1,diary entry, day 3).
Participant 6 reports physical rejuvenation as a spontaneous experience during her daily
meditation “Physically we feel relaxed even if sometimes because of work pressure or something
you are tired but once you startP rmeditatingoperty o fsuddenly Christ youUn feelive rfresh,sity. you feel relaxed. ” Use it for fair purpose. Give credit to the author by citing properly, if your are using it. Rejuvenation sudden implying that it is effortless, surprising and thus is spontaneously achieved. 81 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Psychological rejuvenation. Most of the participants reported experiencing
psychological rejuvenation, specifically through dissolution of worries and feeling peaceful and
joyous. Some of the major extracts supporting the above are as follows,
“…gradually my thoughts they start going away. Whatever is troubling me whether it is
mentally or emotionally that starts kind of dissolving, it just goes off. Gradually whatever is
disturbing me those thoughts of disturbance…. they fade away. And second thing it gives me
peace and with that peace I get after sometime I get a different kind of energy which helps me
physically also, in my physical health. ”(case 1)
“all the emotions that were disturbing and making me worry and I was having fear about a
particular situation it just kind of dissolved into the all pervading energy or air”(case 1, diary
entry)
Participant 8 in his diary also reports similar experience, “Feeling happy. Relieved. Earlier
there were tensions of some family matters that were coming in my mind and also of the previous
day’s office work. But after meditation, I was not feeling the stress of those thoughts. ”(diary
entry, case 8)
For participant 6, meditation helps in not only feeling strainfree and peaceful but helps in
realizing the beauty of life “…but definitely every time you feel is relaxation, happiness, peace.
So that is the kind and you feel there is no burden in life, there is no problem in life sometimes.
You feel just life is beautiful. That is how one continues. ” This experience is probably helping
the participant to move on in life and be motivated to regularly practice meditation. Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 82 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Participant two also repeatedly reported experiencing calm and peace during meditation
in his diary, for instance, “Feeling inwardly calm and enjoying awe for the supreme power”
(case 2, diary entry)
Gradual cessation of thoughts followed by experience of complete
thoughtlessness. As was evident in the interview as well as in the diary entries the primary
experience of meditation was a gradual decrease of thoughts which finally led to thoughtlessness.
Some of the major experiences shared of reduction of thought activity and thoughtlessness are as
follows,
“Firstly, to start are attention is not settled, it is going sometimes to some problem, then
to some problem or to some work when with “dhyan” what happens, your attention gets
stabilized slowly, slowly and then there is a position, there is a time comes when the thoughts are
very, very less and sometimes you come into “nirvichar” state also, and after that when you are
really enjoying, then you do not want anything” (case 7). The key feature here is the gradual
stability of attention achieved in daily meditation and the state of bliss and contentment or
desirelessness experienced in thoughtlessness.
Participant nine experiences stability in attention spontaneously and illustrates
effortlessness in meditation with a Buddhist story (shared above) and then concludes, “when we
sit down for meditation the activity that is happening inside, specially the mind it settles down
and then you get into a relaxation in nirvichar state. ”
A similar experience was shared by participant 2, “So it takes some time initially to get rid of these thoughts because mostPro pofe therty timesof C honeris thoughtt Univ eleadsrsity to. another and other leads to Useso it manyfor f aothersir pu andrpo unnecessarilyse. Give cre dweit areto twastinghe aut houror energy by cit inin mentalg prop work”erly, i(involuntaryf your are using it. 83 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
nature of thoughts troublesome) … “when we sit for meditation gradually as we start getting
connected to divine this thought process starts flowing down and a state comes where the
thoughts are absolutely zero and in that state you are aware of your surrounding… but, you are
absolutely at peace within your heart and enjoying the oneness with the divine and it is a very
soothing experience and very blissful experience. ” The state following nirvicharita is blissful,
non-reactive and in this participant’s case soothing.
Diary entries of participant 2 reveals reduction in thought activity to “slow flow” of
thoughts and being able to achieve thoughtlessness from few seconds to an hour. For instance, “
slow and peaceful flow of thoughts at a very low scle. Generally peaceful. State of
thoughtlessness achieved during morning meditation 7-8 am. ”(diary entry, day 1)
On one of the busy days he reports “slightly higher than usual due to preparation for
going on a tour but under control. ”(diary entry, day 6)
Another participant shares a similar experience of a busy day, “it took a little time to
settle down because I was rushing around for some household problems but it was slowly
coming from agitation to calmness in my thoughts”…I could achieve thoughtlessness only for a
very very brief moment”(diary entry, case 1).
SECTION 2. Meditation and well-being
The third objective of the study was to explore the factors facilitating wellbeing through
the practice of meditation. To achieve this it was felt to first understand how the participants
perceived well-being to be. Hence,Prop ae rsubty objectiveof Chris int U thisni vwasers toit yfind. what the meaning of Usewellbeing it for fa iforr p theur pparticipants.ose. Give cInre thedit interview to the a utheth participantsor by citin wereg pr askedoper lwhaty, if didyou wellr ar-beinge usi ng it. 84 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
mean to them and the emerging responses were then grouped into two super-ordinate themes
under meaning of well-being discussed as follows in the Table 4.4
Table 4.4
The emerging super ordinate themes and their supporting themes showing the meaning of well-
being for participants.
Meaning of well-being
Well-being as a continuous process moving from gross wellness to subtle or spiritual wellness
Well-being as a state of contentment, peace and good health; Well-being is not dependent on extrinsic rewards (case 7) Physical health, peace of mind, enjoyment of family and society all part of individual well-being which are essential but not enough Ultimate well-being only with the well-being of society (case 9) Well-being understood as a continuous process but having levels from gross or physical wellness to spiritual wellness (case 6)
Well-being a state of physical, emotional and spiritual balance
Well-being as an experience of physical, psychological and spiritual balance (case 7). State of balance in chakras giving life to oneself (case 7) Well-being as an experience of physical, psychological and spiritual balance Balance connotes a sense of satisfaction within oneself and external surroundings Balance a state which is devoid of emotional and physical extremities and spiritually an experience of union with divine (case 1)
Meaning of well-being.
Well-being as a continuous process moving from gross wellness to subtle or
spiritual wellness. Three the participants felt that well-being was a continuous process and had Property of Christ University. different levels which moved from gross wellness like physical health, social satisfaction to a Use it for fair purpose. Give credit to the author by citing properly, if your are using it. more spiritual wellness experienced within oneself. For instance, participant six reports, 85 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
“Well- being is at different levels, physical well being, mental well being. Of course physical
well being I will say definitely health has improved. … So when I came to Sahaja yoga it got
cured in nine or ten days. Mentally I will say see once you are suffering from migraine
somewhere that time I was not aware, but now I know. Liver is the cause, so it was giving me
anger also that time, but now see I am happy, peaceful, joyful. No migraine, health improving,
energy levels rising, being more active, so feeling more confident. In every way I feel mentally,
physically and then above all this is spiritual well being which we as Indians we know what is
our destination. So if I am moving towards my destination and sometimes just keep moving and
we hope that we will achieve it. So that is the kind of well being we understand. ”(case 6)
For the participant the first concern was the curing of the health problem which was also
psychologically distressing. Once the physical and psychological aspects improved as well as
there was positive growth interms of energy and confidence there was a shift in the goal towards
spirituality. Further, she elaborates how meditation played a role in improving wellness,
“in every respect like physically if I am having better health which means my energy
level is better which means my activity and my output will be more. So output will be more
means my achievement will be more. My achievement will be more means worldly wise it will
lead to say more satisfaction, more well being and mentally also after doing everything, having
more working hours than normal other people as compared to other people. Say at least in my
work place, still you don’t feel tired. You don’t feel mentally tired also. So that is what it is.
Spiritual of course, you feel the joy and you enjoy it that as well…” the above also suggests a
movement from the physical wellness to the spiritual wellness. Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 86 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Another participant talks of well-being in gross and subtle levels as well as differentiates
between individual and collective well-being, attainment of the latter would lead to the
experience of ultimate well-being,
“In speaking very grossly in the gross terms in the physical terms I have not visited a doctor or a
hospital for last 15 years. I think that too physical well being that is I think adequate more than
adequate. One feels very blessed to be enjoying such a tremendous amount of health where you
see relatives and friends taking leave almost every two, three months, six months on account of
health. But that is a very physical aspect of it. ” (satisfaction with one’s physical well-being)
“… The inside aspect of well being is more important. The aspect where generally the life is
calm and life is peaceful, the family life is wholesome, family life is without clashes … and the
relationship is joyous and we are also enjoying the society being part of the society and we are
able to also feel being part of society. So when there is a stressful situation, there is nuclear
problem at Japan or there is Tsunami happening at Japan you are able to meditate you feel that
oneness. So that well being is not just limited to ones own self. Well being is from the
perspective of well being of the whole universe one feels that connection. So that well being is
far from achieved in the greater sense, limited to an individual yes it is fairly well achieved.
More is always required. ”
Later the participant elaborates on the difference between individual wellbeing and
ultimate well-being and then views it as a power of love and forgiveness flowing from within
towards the society necessary to achieve the overall well-being of the society,
“Well being to ones own self, Pwero limitpert yit otof oneCh rownist Uindividualniversit ity .loses… it has… it is definitely Usemea it fningful,or fair butpu ritp olosesse. Gtheiv ewholesome credit to meaning the au tofho beingr by ctheiti nwellness.g prop e rItly would, if yo beur expandingare using it. 87 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
radiating out that feeling of what is the word that you used -well being. It is that well being that
is within it is when it flows out to the whole society, like well being is the power of love that flows
from our hearts over to the society. Well being is a power of forgiveness that flows from us over
to the society. So as a whole as a society the wellness should improve, that is an aspect of well
being. ” (case 9)
Well-being a state of physical, emotional and spiritual balance. Well-being was
also understood as a state of balance by other half of the participants. As precisely put by
participant 1, “For me wellbeing means to be in state of complete balance physically, mentally,
emotionally, spiritually. This is a very gross way i am telling you. That state where you are in
complete balance and peace with everything that is going around you and within you.” When
asked to elaborate further the participant explains balance to be devoid of extremities physical,
emotional and spiritual domains,
“Yes emotions means when I am neither angry nor I am depressed. Physically I am not tired or
overactive. Spiritually when I am one with all pervading power. When I am one with that power
I am not…without getting lost, I am fully aware of what is going on around me and what is going
on within myself. So that I am able to do my day to day life activities.” (case1)
For participant 7, well-being is feeling life in oneself achieved through a state of balance
in chakras or subtle system; “In well being, “hindi may kahawat hai jan hai to jahan hai”. So,
“jan”, how it will come, it will come only through if your chakras are healthy, and that in
meditation of course you are, in Sahaja Yoga particularly. ”
Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 88 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Table 4.5
The emerging super-ordinate themes and supporting themes in the role of meditation facilitating
Well-being
Aspects of meditation improving well-being
Thoughtlessness facilitating well-being
Thoughtlessness creating an experience of peace within and developing feelings of love and complete bliss (case 1) Experience of divinity through being in the state of thoughtlessness (case 2) Thoughtlessness leads to peace and balance (case 7)
Other spiritual aspects considered important for participants
Repeated experience of miracles and being helped by the divine leading to the development of faith (case 2) Enhanced self understanding through meditation leading to a happier, peaceful, active as well as confident self (case 6) Kundalini within absorbs the param chaitanya energy flowing outside and again emits it from the individual to the environment making the process effortless and automatic (case 9)
The following is a detailed discussion of Table 4.5
Aspects of meditation improving well-being. Participants were also asked if meditation
had a role in facilitating well-being and if yes how and one of the common aspects that emerged
was the state of thoughtlessness.
Thoughtlessness facilitating well-being. Like stress, thoughtlessness also helped
in facilitating well-being. For instance, participant one explains how it helps her in achieving a
state of balance, Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 89 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
“Yes it is…in that way meditation helps you to achieve that balance”…“It is when I am
meditating gradually I go into a state when there is complete stillness in my thoughts. There are
no thoughts and in that state I am at peace with myself and I become a very loving person, I
am… my heartbeat my respiration everything is normal under normal. One can’t really explain
everything because it’s a state to be experienced. So in that state it’s a total bliss, when you are
in that state. ” This state helps in creating an experience of peace within and developing feelings
of love for others and be in a state of complete bliss thereby enhancing well-being.
For participant 2, thoughtlessness is aiding him to experience divinity which is guiding
him in every walk of life thereby increasing wellness, “So at every step of my life I am guided by
divine but only thing is if you are meditating and you are connected to divine and you can
experience in the form of thoughtlessness.”
For participant 7 thoughtlessness helps in creating a sense of balance which is regarded as an
aspect of well-being, “slowly, slowly the thoughts, they settle down and again go in nirvicharita,
and once you are nirvichar, then again that peace pours inside you and brings you to balance. ”
Other spiritual aspects considered important for participants. Other spiritual
aspects considered important for well-being were faith and role of kundalini and cosmic
energy. Participant 9 talks about the role of kundalini and cosmic energy in experiencing
“overall wellness”,
“The powers outside (cosmic energy) make the powers inside grow stronger and the powers
inside have a localised effect on the outside environment. ...So it is not that we do anything but the power which is within us …isPr oap kundalinierty of Cshaktihris tis U theni powerversit ythat. is the part of the Param UseChaitanya it for fai rthat pu isrp withinose. Gus.iv e So, cr ethedi tkundalini to the a shaktiutho rand by the ci tParaming pr Chaitanyaoperly, if they you combiner are u sing it. 90 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
together and they work together and we become just instruments. Just when we become just
instruments and then the divine keeps working through us. That provides the overall wellness.
Not only wellness limited to ourselves.”
Psychological well-being
Another objective of the study under well-being was to understand the impact of meditation
practice on psychological wellbeing in terms of - autonomy, environmental mastery, personal
growth, positive relations with others, self-acceptance. The domains were based on Ryff’s
model of psychological well-being and the major themes emerged (Table 4.6) in these domains
are discussed as follows.
Property of Christ University. Use it f or fair purpose. Give credit to the author by citing properly, if your are using it. 91 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Table 4.6
The emerging super-ordinate themes and supporting themes in understanding the role of
meditation in psychological well-being
Meditation facilitating acceptance of self
Acceptance and improvement of self through meditation
Role of kundalini in facilitating introspection and consequently leading to acceptance and improvement of oneself (case 7) Acceptance of flaws leading to an attitude towards improvement and growth instead of guilt (case 1) Dissolution of ego and unconditioning through thoughtlessness and meditation resulting in acceptance of self and improvement of self (case 8)
Realization of true self or atma
Realization of true nature of self through meditation is a satisfying experience True self (atma) gradually unfolding and expressing itself resulting in acceptance of self and dissolution of negative qualities Real self described as atma which is joy Enlightening experience of atma as the bliss within during meditation (case 6) Positive transformation in self from being egoistic and dominating to the realization of real self as atma Increasing identification with the atma as opposed to one’s ego, personality and worldly identification Meditation giving the experience of being the atma and feelings of oneness with the supreme atma Spirit is self satisfied (case 9)
Meditation facilitating autonmy
Confidence acquired through the practice of meditation
Autonmy based on the subtle knowledge of vibrations (case 7) Confidence and independence in expression of opinions Confidence and fearlessness strengthened with increased witness state Emotional balance and witness state enhancing the ability to deal problems more objectively (case 1) Fearlessness and confidence coming from faith in divine Faith in decision Pevenrop whenerty sociallyof Ch runacceptableist Unive rduesit yto. the confidence and experience of peace within (case 2) Use it for fair pu rpose. Give credit to the author by citing properly, if your are using it.
92 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Intuitive decision making
Decision making intuitive that dawns from within when in meditation (case 9) Role of unconscious or intuition when judging decision right or wrong (case 2) Becoming self-reliant as per one’s own righteousness (case 8)
Meditation enhancing competence to deal with daily challenges
Shift in attitude towards facing problems instead of escaping from them
Attitude of facing one’s responsibility (case 7) Fulfilling responsibilities without strain or feeling overwhelmed (case6) Transition from helpless and escapist self to responsible and courageous self Old self engaging in wishful thinking and escaping from the stressor instead of facing it (case 2) Feelings of competence and faith in oneself through faith in divine power Feelings of competence and being in control of the situation (case 1) Management of responsibilities happening spontaneously and effortlessly creating a sense of egolessness as against planned or organized management happening earlier Frequent experience of effortlessness in management of tedious and unbelievable task Faith in one’s capability through faith in divine energy (case 6) Experience of peace of mind and dissolution of worry with regard to the problem gives faith in the accuracy of solution Feeling competent in managing daily activities through the confidence acquired in meditation (feeling connected to the divine power) (case 2)
Meditation leading to personal growth
Positive transformation through meditation leading to personal growth
An experience of distancing from the expression of anger and increased capacity to forgive through improvement of chakras leading to personal growth (case 7) Personal growth in terms of winning over negative qualities (case 9) Sense of improvement and change in outlook towards optimism Meditation a dynamic change in behavior and attitude towards self, others and life events (case 6) Dissolution of ego and conditionings through thoughtlessness and meditation resulting in improvement of self (case 8)
Personal growth fulfilling and facilitating well-being
Sense of satisfaction with the growth within Meaning of life andPr orealizingperty ooff selfCh satisfiedrist Un throughiversi tthey. practice of meditation (case 9) Energy/vibrations giving the experience of thoughtlessness, peace, joy, followed by sense Use it for fair puofr pfulfillmentose. Giv ande c satisfactionredit to t h(casee a u6)t hor by citing properly, if your are using it. 93 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Meditation facilitating acceptance of self. The following are the emerging super-
ordinate themes and supporting themes showing the role of meditation in acceptance of self.
Acceptance and improvement of self through meditation. Participant 7 explains
how kundalini in facilitating introspection and consequently leading to acceptance and
improvement of oneself,
“In Sahaja yoga introspection is very important. If one person is not able to introspect
oneself, then the person cannot improve also oneself. So, introspection and to judge oneself is
very, very important, and this blessing also comes only through dhyan. When you do dhyan then
only your kundalini shakti, you kundalini ma inside you, teaches you that this is wrong, this is
right and it depends how much you are meditating, how much you are following it. ”
Hence, kundalini shakti acts as a guiding principle for the participant and also is
highlighted the role of introspection in achieving depth in meditation and improvement of self.
Another participant found improvement in self through the dissolution ego and
conditionings (biases/rigid beliefs) in meditation. ,
“… And with meditation and thoughtlessness I could feel relieved and released of the little ego
that I used to hold on to. So by releasing ego and the conditionings I became more sensible and
wise…. So that way I feel very satisfied with myself because I feel myself different than other
people in a way that I don’t make such mistakes (ego clash or being adamant) I don’t have such
fallacies like other people have. I’ve done something in my life which has helped me improve as
a human being, improve as a person because of which I’m enjoying my life and others are enjoying me and my presence andPro mype rcompany.ty of Ch ”r ist University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 94 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Realization of true self or atma. Two participants perceived self as atma or spirit
which was described as joy. Participant 6 describes how the realization of true nature of self
through meditation is a satisfying experience,
“trying to know about your true self more and more which only through meditation only you can
do it, … because your real self unfolds and you enjoy that. Seeing yourself unfolding, you enjoy
that and good and bad first of all you accept, secondly slowly your good self improves and bad
self goes.” Hence for participant gradual unfolding and expressing of true self results in
acceptance of self and dissolution of negative qualities and its realization through meditation is a
satisfying experience.
When asked what is true self the participant describes it as atma,
“Well it is from spiritual angle we understand it that we are in our scriptures as we know that I
am not this body, not this mind i am the spirit. So it is a experience of your own spirit which
gives you joy and you are happy and joyous. ”
Further, experiencing atma as the bliss during meditation is found to be enlightening.
“Yes, this is very interesting that in this meditation you really go in that state where you feel the
spirit and this is not a kind of blind faith or something. It is a real enlightened experience and
once you know and once you have that experience of the spirit that blissful state comes with that
and that is what you enjoy. ”
This experience of the blissful nature of self is enlightening since it has led to the dissolution of
ego and other negative aspects of self and this bliss manifests within participant as forgiveness,
compassion and unconditionalP loverop. e rty of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 95 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Another participant feels meditation helped him realize and experience the atma which
ultimately helped in detaching with one’s ego and identity
“…but meditation has brought about the deeper understanding that one is not this ego, one is
not this personality that is, one is beyond, one is an atma. The concept of atma which is very
well prevalent in India is very all of us know it, but the concept taking root to the level of
understanding and living the life is difficult. So that has helped to a great extent and its
understanding that one is the spirit. To what extent one is satisfied from self to a very great
extent. ”
Further, when asked to meditation elaborate about his experience of being atma in meditation,
“Yes meditation helps us to get again and again during the meditative process we have
the full awareness that we are the atma, that we are connected to the Paramathma. During the
course of normal life the experience may be little diluted, but then it gets reinforced again during
the next meditative session. So that feeling of atma is getting stronger and stronger everyday.
So and atma per say is very satisfied by itself. ”
Hence, meditation not only helps him experience being the atma but also feel an oneness with
the supreme atma.
Meditation facilitating autonmy. Autonmy is the ability to resist social pressures of
thinking and acting in certain ways as well as regulating one’s behavior from within and
evaluating self by personal standards. This was very much evident among the meditators and
they took their decisions independently through confidence acquired through practice of meditation as well as relying onP rone’soper sensety of ofC hintuitionrist U nforiv edecisionrsity. making. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 96 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Confidence acquired through the practice of meditation improving autonomy.
Three participants reported being confident in their ability to take decisions and the role
of meditation in making them become more confident.
As discussed earlier, participant 6 reported a transition from less confident, anxious and
pessimistic self to a more confident, optimistic self through the practice of meditation.
Participant 1, reports the confidence and independence in expression of opinions to have
increased through increased emotional balance and witness state
“It has come over a few years. …now when I am peaceful then I am in command of the situation
and I am not carried away by the people or by the situations but I can look at the situation . .
Umm… from without getting involved into it. So that has made me stronger and that has given
me strength to take a decision. I hope I am able to explain to you. . . ” Emotional balance also
enhanced the ability to deal problems more objectively.
The confidence in decisions for participant two was acquired through the experience of
peace and faith in divine which he feels is guiding him unconsciously,
“Yes this independent and confidence is I would call the by product of when you are committed
to divine so you are absolutely fearless and you are guided by him that what is right, what is
wrong, what is truth, what is false. …In fact the more the pressure the more enjoyment you
derive out of it because you are taking a decision which is going to be helpful to everyone. So
that gives a lot of confidence and peace inside mind and you don’t feel any kind of hesitation in
taking the decision. So this discovery of meditation has led me this confidence in myself that seemingly even if I am taking aP wrongroper decision,ty of Ch butris tfrom Un iinnervers iselfty. I know that decision is going Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 97 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
to be right and to be guided by the divine. ” Even when the decision is wrong the peace in mind
gives a lot of confidence in that decision to the participant.
Participant 7 talked about the role of vibrations, (energy felt in form of hot or cool breeze) in
guiding her and making her confident,
“…never we are never influenced by society expression. Whatever is right, we feel on the
vibrations, we can check on the vibrations that this act is okay no problems, because sometimes
you get the hot vibrations also, that means that work should not be done. So, we have a full
confidence there is no doubts whatever we decide or think. ”
Intuitive decision making. Three participants also reported greater reliance on
one’s own righteousness, intuition and the role of unconscious. For instance,
“…moreover they (decisions) are not influenced externally very difficult to get influenced from
external factors. Most of the decisions and working decisions or otherwise are more internal
self made. …Yes the guidance comes from within actually. One does not look for guidance
outside. So when one is in confusion one sits for meditation little longer. Then,… Get strength
yes, get some kind of knowledge, some kind of guidance from within as to how about, how we
should go about solving the problem that is at hand. ” (case 9)
Participant 8 talks about being self-reliant as per one’s own righteousness,
“So it’s not that I don’t value people or others, people’s opinions or their ideas. It’s just that
I’m not dominated and I don’t get carried away with such intentions or such thought processes
or such mindsets that my own understandings of what is correct, what is righteous is more Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 98 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
stronger than this mindset that I find which is very prevalent in my peer group. So my decisions
earlier were influenced by them but not now. ” (case 8)
Meditation enhancing competence to deal with daily challenges. Environmental
mastery is another domain in Ryff’s model of psychological well-being; it is the capacity to
manage one’s life and having a sense of mastery over the environment. Three participants
revealed feeling more competent through a change in attitude towards facing problems.
Shift in attitude towards facing problems instead of escaping from them.
Participants reported a shift towards facing problems instead of escaping from them
In case of participant 2 as mentioned earlier a transition was reported from a wishful or escapist self,
“So before meditation I would sum up that either I would have left the situation to take
care of itself or to just do some wishful thinking or just run away from it. ”
To a more courageous and responsible self,
“the problems are what makes the life interesting. They will always be there and if you
are meditating then you have a comfort in your heart and you know any situation that is going to
come up you have a back bone to face it. ”
“and after we experience this collective meditation we find it is very easy to face the
stresses and 99 percent I would say stresses just don’t bother us. We are not bothered and we
very responsibly face them without getting unduly threatened or worried and it is a great life
very easy and very joyful. ” (case 2). Also implicit the role of meditation and collective
meditation in making one feel more competent towards dealing with issues. Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 99 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Other similar instances of an attitude of being more accountable towards one’s
responsibilities,
“See I tell you in my family, I have my old in laws, so I take care of them and I have my son, my
husband. It is not that with the meditation we are running away from our responsibilities. It is
not at all like that. In fact you are able to help much more to the people when you meditate,
because then you understand the things, the picture becomes more clear to you. You are not just
influenced by the talks. ” (case 7)
“See what I am experiencing now and specially since last three four years, it is like I am having
rather more responsibilities than normal which I am fulfilling without any stress or something.
There is a kind of some kind of management which is related to happening, …in the sense that
without much effort things fall in place one thing and wherever I have to work I can work
tirelessly,”(case 6)
Feelings of competence and faith in oneself through faith in divine power.
Themes of feeling competent and being in control of the situation were evident among all the
participants. For instance,
“I am completely in charge of myself in the situations, there is no doubt about it…Yes, the
courage and confidence has helped me. now I am completely in charge of whatever the situation
is and whatever the unexpected circumstances are, I am able to manage and run my life in a
balanced , peaceful way. ”(case 1)
Participants reported faith in oneself through the divine power which is experienced as peace of
mind and dissolution of worry Pwithrop regarderty o tof Ctheh rproblemist Uni inve meditation,rsity. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 100 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
“So you are at a cross road. You don’t know which way to go and at that time if you are
meditating and connected to God you always get the solution intuitively inside you that is going
to help you out and you have a confidence inside you and a kind of peace and peace of mind and
after taking the decision you don’t get unduly worried what I have done.”
Also, acquiring faith in oneself through faith in divine
“once you are taking decision this way using your professional experience, using your
education, using your upbringing, and your general personality clubbed with this confidence that
you are children of God invisible power and you are doing, you are taking steps, taking decision
as per his wishes which is for the benevolence of everyone so that gives a confidence and
sureness in taking decision. So that is how meditation helps”. (case2)
Another participant quotes an example of experiencing miracles and effortlessness in
management of tedious and unbelievable tasks which led to the participant to acquire faith in
one’s capability.
“…it happens sometimes in the sense that without much effort things fall in place one
thing and wherever I have to work I can work tirelessly, without any pressure or stress and
achieve what is to be achieved. See I can give one example for that. In our college we had to
prepare one garden for the annual day which was to be inaugurated and one day before at about
12 o’clock the list of the program was there for the next day. So one item in that (list) was the
garden has to be inaugurated next day by say about 10. 00, 10. 30 and at 12 o’clock. One day
before that there was no garden there… We started say around one two o’clock in the afternoon and by next day next morning aboutProp e10.rt y00 o amf C ith rwasist Ureadyniv ewithrsit grassing,y. plantation pots Useevery it fothing.r fair pAndur pnotos eonly. G ithat,ve c means,redit t ito hadthe complicatedauthor by workcitin alsog pr likeop efillingrly, i fthe yo earth,ur ar e using it. 101 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
leveling the earth everything. It was all done throughout the night and next day people were
surprised and they asked me only one question. Just tell me how you did it overnight? And
some people said oh it is prepared overnight and there is plastic grass there while it was not
plastic it was all natural grass, carpet grass. So it was all done, I mean nobody else can think
and it happened again once again three small gardens were prepared again overnight. One is
confident, one can put that in the list, okay it will be ready and with that confidence and this
confidence comes because of this energy here this meditation that’s it. ”
Meditation leading to personal growth. Personal growth is characterized by seeing
oneself as growing and expanding, opening oneself to new experiences, ability to realizing one’s
potential and sensing improvement in self and behavior over time. Themes of personal growth
were also prevalent and frequent among the participants. Two aspects emerged in this domain,
one was the role of meditation in facilitating personal growth and the other was the experience of
well-being in the growth achieved.
Positive transformation through meditation leading to personal growth. Positive
transformation was primarily experienced through the reduction of ego, negative qualities and
emotions especially anger and increase in optimism and forgiveness among the participants.
Participant 7 reports the same and explains how with the improvement of the condition of
the chakras effortlessly leads in the awakening of positive human qualities,
“…with the time you feel the chakras and the condition improves… that changes pours inside
you, it is not that we are putting our efforts to change ourselves. That inside the chakras, when
influenced, the condition improves, then particular characters of those are reflected outside in Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 102 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
human beings. So, when you meditate you have chakras and the characteristics of those
chakras are reflected out. ”
For participant 9 personal growth is winning over negative qualities through a “battle
within”,
“See what is growth after all we are talking about. When we are talking about growth it is more
internal growth of what qualities, negative qualities one had and how one is able to get rid of
them and conquer them over all. The biggest battles are fought within, some great man has said
that and I fully subscribe to that. So I think growth is an aspect of winning within. To that
extent I have grown tremendously yes. ”(case 9)
Meditation helped the participant to search within and overcome the turmoil and
confusions of meaninglessness in life. ,
“I was pretty disillusioned at the time when I was looking for why we exist when I got into
meditation. So, the complete aspect of searching within and outside myself has come from this
meditation practice of Sahaja yoga. So the complete internal growth has come from this
meditation practice. It has helped me to get rid of all the confusion that one was facing in life
and to recognise the truth. ”(case 9)
As discussed earlier, participant 6 and 8 also had similar experiences of meditation
practice facilitating in bringing a positive change within.
“I think I’m a very ordinary human being trying to make my life better. So, as I meditate
more and more I’m able to go deeper into myself and see myself from inside, from a finer Property of Christ University. Useperspective. it for fair pTheur pmoreose. time Giv I’vee cr beenedit spendingto the a uforth meditationor by citi In couldg pro understandperly, if y myou rproblems are usi ng it. 103 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
better; the reason for my behaviour and the reason for behaviours of other people; my
colleagues, my friends, my family members, anybody, general human nature.” (case 8)
Social Well-Being. The following table 4.7 shows themes that emerged showing the role
of meditation in facilitating social well-being.
Table 4.7
The emerging super-ordinate themes and supporting themes in the social well-being domain
Improved sense of social well-being through meditation
Meditation improving relationship with others through decreased reactivity, anger and dissolution of ego and conditionings
Cordial relationship with most social relations Disapproval of the extreme reactivity in old self also leading to disruption in relationships Non-reactivity and witness state facilitating stress management and emotional intelligence? (Case 1) Old self egoistic and aggressive leading to relationship problems Meditation helped in growing out of ego and anger leading to improvement in the quality of relationship (case 9) Reduction in reactivity and psychological disturbance from hostility by being consistently peaceful and loving, forgiving and not reacting to hostile people (case 6) Radical Shift in P from judging people (on basis of preconceived ideas and conditionings) to understanding them and forgiving them leading to improvement in nature of relationships (case 8) Experience of satisfaction in social well-being with increased capacity to love and forgive others unconditionally
Spiritual state influencing the ability to love unconditionally, though this spiritual state is attainable Important human quality to love others unconditionally. (case 7) Peace from meditation reducing the aggression and negative emotions like hatred as well as increasing capacity to love oneself and others. (case 1) Unconditional lovePro ptowardserty o othersf Chr iandst U realizingnivers ithroughty. wisdom the divinity in Use it for fair pueveryonerpose. Gandiv ethus cre havingdit to respectthe au fortho everyone.r by citi n(caseg p r2)o perly, if your are using it.
104 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Improved sense of social well-being through meditation. Participant reported an
improvement in their well-being through the practice of meditation firstly through the reduction
of reactivity, anger and ego and secondly through an increase in the capability to love and
forgive others.
Meditation improving relationship with others through decreased reactivity,
anger and dissolution of ego and conditionings. All the participants reported the decrease of anger
and reactivity in general, three participants who spoke about it in connection to an improvement in social
relations are as follows,
“when I was not meditating then all the time I was arguing with everybody and sometimes I would go into
such heated arguments and get angry and react to them …then I would you know cry or when could not
achieve anything so now those things are not there. Now I know how to handle them, how to handle a
situation. I just watch when such things happen now. They are happening now also but now I know how
to handle that situation. Neither I get angry nor I get depressed. I am just able to keep myself calm in
that situation and then gradually things become back to normal. ”(case 1) Through emotional balance
and being in witness state increase in emotional intelligence is observed.
Similar incident reported by participant 9,
“Being from army background there was lot of ego and anger around so you can well
imagine the relationship with egoistic person was pretty much angry all the time. So
relationships were pretty much strained,… but then as the meditation helped us to grow the
quality of relationship with people around us became much more lovable and affectionate, both
at work place and at home. ”
Participant 8 explains how through meditation a radical shift took place from judging
people (on basis of preconceivedPro ideaspert yand of conditionings)Christ Univ toer understandingsity. them and forgiving
Use themit fo rleading fair p utor improvementpose. Give cinr enaturedit to of t hrelationships,e author b y citing properly, if your are using it. 105 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
“I in fact earlier didn’t enjoy relationships or company with my friends and relatives as widely
as I do today because you know, everybody has their own prejudices about things and they have
their own judgement about people. … So meditation helped me get out of this kind of mental
blockage that I should judge people and should have expectations from people, I should have
some measurement of people based on their status, credentials or their financial thing. So from
judging people, I moved to understanding people which I think was a very radical thing for me
because it could give me a greater understanding about life, about people, about relationships
and also about human behaviour”
Further he adds, “Yes, non judgemental, more forgiving and easy going. ” Participant 2,
also found his conditionings and being judgemental on the basis of family values was making
him rigid and impeding his sense of social well-being. “ If they (parents ands relatives) are
friendly with each other you are also friendly with them, if they are having strained relationship
you also get affected with it. But I have found that my reaction to other relationship is same as
what I saw my elders and others following.”
Experience of satisfaction in social well-being with increased capacity to love
and forgive others unconditionally. A sense of social satisfaction and wellbeing was also
experienced through an increased capacity love others and be able to forgive others was also
evident. For instance,
“So, it is not only health, but your relations with other people, how you love others.
Generally, people are more confined to their own families, their own children, own parents. But
in Sahaja yoga, you know you are open to the world, you start loving other people also. You Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 106 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
can love your family and the outsiders equal, but then with the meditation only you can achieve
that level. ”(case7)
Further the participant explains that the ability to love unconditionally is dependent on
one’s spiritual state,
“It is not that once you start Sahaja yoga, that means you love … the other people the
same way, the way you love your family. It is not like that, it depends on your state you know,
and the state can very well be achieved also, when you take your family and other people on the
same level. So, if you see from the human point of view, it is a very good quality one has, one
develops that you love other people also. ”(case 7)
Another experience of unconditional love by participant 2,
“but after I got into meditation I started realizing that every person has a divinity inside
him and I had to give fair chance to that person irrespective of what my social conditioning has
taught me or my parents have taught me. So I see that person as a reflection of God and that
has wonderfully enabled me to experience so many sweet relationship and I don’t find any kind
of barrier like that of caste or creed or social status whether that person is very rich or very
poor. It makes no difference, I just enjoy his company. As long as I am connected to divinity I
feel the divinity in the other person. And it has manifold increased, manifold increased the
number of people I am interacting everyday in my life and earlier that was very limited. ”
For participant 1, the peace experienced in meditation helped her to love not only others
but also herself, Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 107 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
“once you are in that you are meditating the first thing that happens to you that you become
a peaceful person and when you are in peace … you are in a state where you can love
everybody, you can love yourself and when you do that and others are happy with you”
Participant 6 reports her ability to forgive and love to others despite facing hostility from
others,
“still though they feel jealous but they are not able to harm me because whatever they
sometimes they react, they say something, they try to attack, they try to cross fire, but I just
overlook that, forgive them and I remain sweet with them, nice and sweet with them and
ultimately they are not able to do anything then just feel that way. And that too again they
sometimes admit come and say sorry I did this to you, I will not do it again. ”(case 6)
Improvement in physical well-being. The following is the description of the themes
that emerged in the domain of Physical well-being as mentioned in Table 4.8.
Alleviation from chronic physical illness through meditation. Four of the
participants reported alleviation of health problems, two of them got relief from the problem
of migraine, one from a very peculiar skin disease and the fourth from retinal hemorrhage
where the participant lost complete vision in one eye and partial vision in the other eye. This
illness was very traumatic and disabling for her,
“I was having a bad asthmatic type of cough and suddenly I realized that I cannot see
from my eyes and there was a time when I could not see from both the eyes. So I went to the
doctor and then they diagnosed that it was a hemorrhage in the eye and they said retina is involved and we are not surePr oofp theert resultsy of C ehvenris tif Uwen igove forrsi tthey. surgery…” Use it for fair purpose. Give credit to the author by citing properly, if your are using it. Further she adds when she was asked if her eyes were completely cured, 108 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
“Yes. Yes. . I lost my eyesight, Not only that I could not see from one but I also lost
colour vision. . I could not see… and that is how I started meditating and within a …almost
year may be bit little less I got my colour vision and gradually I found both my eyes I got the
colour vision and vision also which is a miracle in medical science because once you start
having a hemorrhage and start losing colour vision then u don’t get it back thats what the
doctors told me. And I have a family of doctors and we went to the best doctors in Delhi
even in medical institute…”
Another experience in which the participant found spontaneous resolution of skin problem
and an improvement of his immunity,
“So, for example, I had skin problem. I used to develop rashes after itching but after
meditating for two to three years, I realised that I had earlier gone to doctors and they had
diagnosed it to be some rare allergy for which they did not have any specific cure… I was
doing Sahaja Yoga and I really didn’t bother much about my skin problem and one fine day,
when I was itching, I found no skin reaction on my body that day! So, that was quite a
pleasant surprise for me that something was happening something was cured.”
“…So with Sahaja Yoga my system became stronger and the frequency of me falling sick
reduced. I can exactly remember that in every season change I used to have some days
where I used to have a bad throat or a running nose or a blocked nose or cough but since the
past two three years I don’t think I went through something very serious. ”(case 8)
Improvement in general physical health and energy levels. All the participants reported becoming more activeP androp energeticerty of C andhr ianst improvementUniversity .in their overall health. Most Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 109 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
of the participants claimed that their energy levels were much more than their non-meditating
counterparts and this was recognized and acknowledged by others as well. For instance,
“When I compare myself with other people of my age and my relatives they tell me that you
can do far better than most of us. My level of energy is more … than people of my age and
under the circumstances which involve a lot of travelling around, looking after the husband,
aged in laws and patients also I ve to see almost 30-40 patients in about 1 and half hours or
so and then look after other areas in my profession. I am able to do all that. ” (Case 1)
Another similar instance where the participant has found an improvement in the quality of
sleep and energy levels,
“I’m able to do a lot of work and still not be stressed out or fatigued for which the credit
goes to Sahaja Yoga because I exactly remember one of my flatmates saying that. . . I used
to sleep around one in the night and used to get up at six thirty or seven the next morning and
they all used to get up at nine ‘O’ clock and they used to ask me how I managed to get up so
early, so I said “I feel fresh so I get up!”… I would get up without any hangover because
sleeping is not just sleeping. You must feel fresh and must feel that you gave some rest to
your system, to your brain, to your mind. Many of my colleagues don’t have proper sleeping
patterns, they come to the office and are half lost or after lunch feel as though they need a
nap but I don’t feel the need for anything like that. ” (case 8)
Property of Christ University. Use it f or fair purpose. Give credit to the author by citing properly, if your are using it. 110 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Table 4.8
The emerging super-ordinate themes and supporting themes in the physical well-being
domain.
Improvement in physical well-being
Alleviation from chronic physical illness through meditation:
Alleviation from chronic physical illness (headaches) Experience of rapid recovery due to the practice of meditation (case 7) Alleviation from major physical illness which was psychologically traumatic and disabling (case1) Complete cure of health problems (migraine) and attainment of physical wellbeing (case 6) Spontaneous resolution of health problems (case 8) Feels physically stronger with improved immune system functioning (case 8)
Improvement in general physical health and energy levels
Feeling of tiredness while working transient Capability to rejuvenate energy levels through meditation Enjoying high energy levels required to accomplish the demands of life through the practice of meditation (case 7) Satisfaction with physical well-being and acknowledgement of high energy levels by others case 6 Meditation helping to recover lost energy (case 2) Major reduction in feelings of being drained out Improvement in quality of sleep and energy levels (case 8) Increased energy levels due to reduction in irrevelant thinking or background noise (case 8)
Aspects of meditation leading towards physical well-being
Improvement in the state of chakras corresponds with improvement in health Role of spiritual state and vibrations in feeling energetic Role of ever flowing energy in correcting and nourishing physical well-being (case 7) Role of vibrationProp einr tphysicaly of Ch rejuvenationrist Unive rofs ibodyty. (case 2) Use it for fair purpoRolese. ofG icompassion,ve credit t osurrender the aut andhor state by cofit iheartng p chakraroper inly ,maintaining if your ar e using it. physical health (case 9) 111 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Aspects of meditation leading towards physical well-being. Participants found
different aspects of meditation to helpful in improving health and energy levels, for instance
participant 8 who reports an improvement in energy and quality of sleep finds the
thoughtlessness to be a major contributor in this aspect,
“I was surprised too at this change that was happening to me and when I started analysing what
could be the reason to this I understood from what was told to me in Sahaja Yoga that half the
energy of a person gets dispensed into thoughts. So all the mental fatigue used to drain me out
and not only me but anyone would get drained out with mental fatigue. And it was Sahaja Yoga
that prevented me from negative thinking. Nowadays I do think but my mind comes straight to
the point. It doesn’t go hay-way and I don’t think of irrelevant things, somehow my mind has got
tuned to thinking correctly and straight to the point. ”(case8)
Two participants reported the role of the spiritual state and chakras in improving health,
for instance,
“You get lot of blessing, lot of good health because of the good conditions your chakras
improves, so they in respond to your meditation you get good health. ”(case 7)
Another participant reports heart chakra to be a contributor of good health. The
corresponding qualities of the chakra are surrender and love, particularly he is implicating the
quality of unconditional love to be a contributor of health,
“I think every aspect of meditation contributes to that well being. Never the less heart chakra
plays a very important role. So, the aspect of surrender and pure love for people around us that Property of Christ University. Useshould it for playfair verypur effectivepose. G role.ive c ”r e(casedit t 9)o the author by citing properly, if your are using it. 112 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Further, two participants reported the role of vibrations or cosmic energy which helps in
rejuvenation and feeling energetic,
“Energy of course, all the time, sometimes when the vibrations are good then in the night till,
working till one you feel as fresh as in the morning. ” (Case 7)
Further, she adds that she is capable of rejuvenating her energy levels through receiving the
energy in meditation,
“But, then you know how you have to correct it and how you have to achieve your energy level
back. So, this is an ever flowing energy, which nourishes you when you meditate. So, it is not
that with the work you get tired, it is not like this at all. ”
Participant 2 reports of an experience in which he could feel the energy in his hands and
then experienced how it removed the pain and rejuvenates him,
“I started feeling energy coming, started receiving energy coming from the all pervading power
and within five to ten minutes I was absolutely without any thought connected to divine and with
my eyes I was seeing that divine energy was working out on my body and slowly the pain eased
away and I was absolutely charged and fresh and very joyous. So such kind of experience are
very precious and reminds me that divine is there and he is taking care of everything. ”
Desirelessness and meaningfulness facilitating spiritual well-being. The following table 4.9
shows the themes that emerged connoting desirelessness.
Property of Christ University.
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Table 4.9
The emerging themes implying the role of desirelessness and meaningfulness in facilitating
spiritual well-being.
Desirelessness and meaningfulness facilitating spiritual wellbeing
Drastic reduction in material desires and a shift towards spiritual desires
Decrease in wordly desires and a change in desires from material to spiritual (case2) Desire to be an instrument of god (case 8) Desirelessness for material possessions and stronger spiritual desire to achieve the state of bliss Rapid change in desires after Sahaja Yoga from possessing fine material objects towards desirelessness for material things. (case 6) Huge reduction in the materialistic desires and realization of the futility of them (case 9) Change in desires from material to psychological and spiritual (case1) Eternity and permanence inherent in the joy experienced during meditation gradually bringing a decrease in the enjoyment of material things (case 1)\
Discerning meaning in one’s spiritual journey
Finds purpose in enjoying experiencing the divinity within and making others experience the same (case 2) Discerning meaning in the journey towards her destination to become the spirit and achieve complete oneness with the divine (case 6) Finds purpose in enjoying within, state of enjoyment not dependent on outward achievement (case 9) Sense of purpose in fulfilling responsibilities in a state of “balance” Ultimate purpose in feeling a complete oneness with divine power (case1) Shift from material desires to spiritual desires Spontaneous cleansing of chakras by the Kundalini resulting in a change in desires(case 7)
Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 114 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Drastic reduction in material desires and a shift towards spiritual desires. All the
participants reported a major reduction in their desire of acquiring material objects and reported
having more spiritual goals or desires in life.
For instance,
“See worldly wise I can’t say specifically any particular desire. See life goes on by
performing all daily routines, whatever situation is fine, no desires only desire now is to grow in
meditation just, and as you grow more you enjoy more, you just love it and you are in between
you keep experiencing those blissful moments and that is the desire to have more and more and
more of that. ” (case 6)
Further, participant 6 gives an example of how despite being spiritually oriented she was
very particular and purchased the best possible things. But after starting meditation there was a
drastic change in her attitude,
“Before though I can say I was a spiritual being from the very beginning like, but other
desire like material desires, I should go there first to buy the best and all that kind of thing.
Every year there is a fair in Pragati maidan here. So before coming till 87, before coming to
meditation every year I use to go in the morning time, buy special ticket when nobody is there to
disturb me and I will just see everything and try to buy the best and all that. But the year 87 I
came to meditation for many years I did not go to Pragati maidan at all, while I was going every
year before that. ”
Participant 9, reflects how “ego” plays a role in making one desirous and ambitious and through the practice of meditationPro hepe realizedrty of C thehr futilityist Un ofiv eaccumulatingrsity. possessions, Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 115 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
“There are enormous amount of desires when you have a strong ego. Ego is always very
desirous. So there was huge number of desires and aspirations one had before getting into
meditation. But then meditation has been very blessing, very blissful and lots of blessings have
flowed from there. One of the major blessing that has flowed from the meditation is it has
helped to reduce the level of desires. And it has made us aware how futile these desires are. ”
Participant 1 explains how the experience of joy and peace in meditation is more
rewarding for her and the joy achieved in meditation is more eternal or permanent as compared
to the transient pleasure of material things,
“Now, now after meditation my priorities have changed now, it has. I can’t explain how,
but it has gradually, I achieved gradually that transformation now those things do not give me
any joy. earlier I would buy one thing then for sometime it would give me joy then it would go
away, … so it was a very temporary joy and happiness. Now with this meditation that temporary
joy has turned into a very beautiful permanent state of peace and harmony within me and I don’t
find that all these things are important which made a lot of difference to me earlier. ”
Discerning meaning in one’s spiritual journey. Participants were also asked
what the meaning was or purpose life has for them. All the participants found life to be
meaningful and reported finding purpose in their spiritual ascent and experience the ultimate
spiritual state possible through meditation. For instance,
“the desire is that to be in meditation all the time, while working also of course you can
be in meditation, and to achieve the ultimate, whatever is possible in that dhyan. To be peaceful, to have a complete connectionProperty with of Ctheh rGod,ist U ton ienjoyvers ithety. vibration. So, that is the Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 116 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
ultimate now, I personally look only for that. You can say I seek only that now, rest all is of
course God is taking care of everything. I never feel that I miss something. ”
Participant 6 finds meaning in her journey towards moving to the spiritual destination,
“Life now… see life is only like now I have to achieve the goal, reach the destination and is
like I am in a journey moving and one day reach there. Just see one is experiencing the spirit,
one is fully realizing and ultimately dissolving myself like a drop in the ocean, getting fully
connected with God that is the destination”
Similarly, participant 9 feels that along with enjoying the bliss within finds meaning in
sharing this joy with others. This is actually a “continuous process”,
“Life has very simple meaning, enjoy within that is one great meaning of life and help others to
enjoy life that is another very strong meaning in life. to people who are not fortunate enough to
have this. So this is a continuous process. So that is the pure simple meaning of life today. "
“I don’t want to be running around like a jittery person I used to be. I just want to be
like a river flows to go on doing everything in my life and yet be calm and peace and in control
of the situation in whatever I may be. That would be and… I am . . in contact with that divine
power. That is the meaning ultimately I want to be in that state which is giving me peace and
bliss and there is complete harmony around me that is what I want there is no agitation of any
kind within me or around me. That is what I achieve when I meditate. I really get to that state
when there is complete harmony of my physical, mental emotional being. Participant one gives
an example of being like a river as a river is continuously flowing and giving nourishment to others without indulging or attachingPrope tort yany of situationChrist Uorn problem.iversity .So similarly the participant Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 117 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
wants to nourish and love others and carry out responsibilities without feeling unduly attached or
emotionally disturbed by responsibilities and difficult situations.
Meditation leading to a transition. The following table 4.10 shows the themes related
to participants’ transition of self.
Transition in self facilitating well-being. Other themes with regard to transition that
emerged were reflective of not only absence of stress but of an experience of positive emotions
and wellness. Predominantly four participants had repeated themes of transition.
Participant eight at various instances revealed of experiencing a transition from being
aggressive to more peaceful and happier. He also reports of finding a change in himself from
previously being guilty, depressed to being emotionally more stable.
Table 4.10
The emerging super-ordinate themes and supporting themes related to transition in self.
Meditation leading to a transition
Transition in self facilitating well-being
Transition of old self being preoccupied with being judged by others to being more self- reliant as per his own righteousness (case 8) Transition from Preoccupation with the judgement of others to more self reliance as per self righteousness Transition from feeling guilty and depressed to being more mature, wise and emotionally balanced (case 8) Transformation from angry and aggressive self to peaceful and happier self (case 8) Drastic transformation in the sense of self through meditation New self more compassionate towards self and has higher self esteem (case 1) Positive transformation in self from being egoistic and dominating to the realization of real self as atma (case 9) Shift in the sense of righteousness and virtues after initiation of meditation?(Case 2) Change in attitude and perception of stressor Property of Christ University. Perception of Stressor not overwhelming or emotionally disturbing (case 7) Use it for fair puApproachingrpose. Gi vthee cproblemredit t objectivelyo the aut andho rpractically by citin ratherg pr othanper emotionallyly, if you r(case are 7) u sing it. 118 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Perception of external stressors as imbalances in subtle system which gets solved with meditation (case 7) Unfamiliar problems or situation solved through surrendering of the problem and experience of thoughtless state (case 2) Feelings of stress transient through practice of meditation and thus feeling more capable of facing challenges (case 8) Perception of stress as a challenge leading to spiritual ascent and growth (case 9)
Transition in self improving capability to manage stress
Before transition old self engaging in wishful thinking and escape from problem. After transition self more responsible and courageous (case 2) Transition from adamant, judgemental, less capable self to a more mature, sensible and open-minded self (case 8) Transition from less confident, anxious and pessimistic self to a more optimistic confident self through meditation (case 6) Transition in self in terms of reduced reactivity further resulting in a positive impact on social relationship (case 9).
For instance, “Previously, before starting Sahaja Yoga I used to feel very sad or guilty
about things, I used to be sad about my failures in any work that I took up. So I used to get very
emotional about these things but after I started meditation, I became wise and matured and
didn’t take things so emotionally or didn’t take things so much to my heart and I could see a
balance in things that were happening in my life and could take a wise decision that ways. I
could understand life actually because of Sahaja Yoga” thus, it can be said that a sort of
emotional detachment towards events was evident and he started developing as more balanced
approach to life. Also, a sense of satisfaction is implicit due to greater wisdom and deeper
understanding of life through meditation.
Participant nine also reports of a dissolution from a previously egoistic and dominating Property of Christ University. Useself, it f o“Seer fa iearlierr pur pthingose. fromGiv earmy cre dbackgroundit to the a thereutho wasr by lot c iofti negog p androp Ie ness,rly, iindividualityf your are uins ing it. 119 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
the whole personality and there was whole lot of dissatisfaction coming from various quarters in
life, but meditation has brought about the deeper understanding that one is not this ego, one is
not this personality that is, one is beyond, one is an atma. ” The participant gradually begins to
realize and experience his spiritual or real self which is the spirit leading to a weakening of his
identification with his personality and other attachments.
Participant one also experienced a drastic transition in her sense of self,
“But I am very satisfied with myself as compared to when I was not doing this
meditation. I am quite satisfied with myself because there is a lot of transformation, lot of
change in my personality in my behavior has come and in doing and achieving whatever I
wanted to achieve in life. I have not stopped doing anything I am doing everything I am going
for my work, entertaining people, enjoying my relationship with family, friends and colleagues,
looking after everyone whoever is in touch with me and my family responsibility towards my
ageing parents everything I am able to do so I am satisfied with myself. ” The participant here
feels her new self to be more capable and confident as well as more caring and compassionate as
enjoys taking care of her relatives including her elderly in-laws.
Change in attitude and perception of stressor. Most of the participants found a
change in their perception and attitude towards stress. Most of the participants do not get
overwhelmed by the stressful situation and even if some do feel stressed those feelings are
transient and they get back to a peaceful state after meditation, for instance, participant 6 states,
“Life goes on, difficult situations come, life is up and down like easy life sometimes difficult life
but doesn’t make much difference. Whatever situation comes you know…we are able to face Property of Christ University. Usethat. it fo rSo fa Ii rdon’t pur think…pose. Gandiv eeven cre ifd iatt tallo tinh eany au situationthor by ifc ithereting isp rao kindper lofy ,you if y canou rsay ar estress usin g it. 120 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
it is very momentary you know, it just comes for a few minutes, you think suddenly and then
immediately you go into meditation and stress is gone and situation is handled. ” Hence, there is
an implicit acceptance of problems and success as a part of life, with this acceptance the
participant does not feel any strain and the feelings of stress if any are transient for the
participant.
Participant 7 states that she does not get emotionally disturbed by such stressors and from
within she is still in a peaceful or unperturbed state “…these kind of stress if one wants to take
can be very serious you know one can be sick also with those stresses. But, these kind of things
does not touch us and we do not get disturbed because of this, and we are able to handle our
child and make him study and make him realize. So, with the meditation the life is, I would say
it is much, much better. ”
Participant nine perceives stress positively as a challenge which ultimately gives an
opportunity to grow spiritually, “So the stress does not touch by so much, but sometimes not
every time it happens that way. But most of the times one gets to tend to get into meditation
more and more as the stressful situation comes in more and more. So I would say that divine
creates the stress in order to emerge victorious over the situation. ” The stress is perceived to be
created by the divine hence there is an acceptance towards the situation but an attitude of facing
the stress.
Transition in self improving capability to manage stress. Throughout the
transcripts of most of the participants themes with regard to transition in the sense of self
emerged a number of times. The transition was positive and aided in the management of stress Property of Christ University. Useby it makingfor fai rthem pur morepose capable. Give candred confident.it to the a uthor by citing properly, if your are using it. 121 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Participant 8 reported a transition from previously being adamant, judgemental and less
capable to becoming more mature, sensible and open-minded through the practice of meditation.
He reports, “I used to have a lot of apprehensions about people and used to be very judgemental
about things. I used to be very adamant about having things done my way but the maturity and
open mindedness that I saw because of meditation helped me do things the right way and had I
not done meditation for the past ten years, I would not have been so matured, sensible and
thought clear as I am today. I was very impulsive, used to hurt others, say harsh words, didn’t
handle things in a sensible way, so many a times things had not gone the right way and I had to
apologise and do extra work. ” Meditation practice made the participant more mature, sensible
and open minded and reduced his impulsivity and aggressiveness towards others.
Another participant gave credit to the meditation practice for a major transformation in
her personality from previously being nervous and pessimistic to now becoming more confident
and optimistic, she states,
“Over all I will say the personality goes under change. Before starting meditation I was
not confident though I was teaching I was doing everything nicely, beautifully, but some kind of
nervousness you can say I experienced sometimes. But now whatever situation is whatever job
is I just feel positive and confident. ” The participant realizes that despite her qualifications and
skills she still neurotic tendencies but the meditation practice gradually brought about a positive
change in her.
Participant two also experienced a transformation in terms of becoming more responsible
and courageous, in the following quote he talks about the experience of taking care of his Property of Christ University. Usemother’s it for fa illness.ir pur p Dueose to. G everydayive cre dvisitsit to to th thee a hospitaluthor bwithy c ihertin motherg prop hiserl worky, if yefficiencyour are uandsin g it. 122 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
health was suffering so he used to deal with through escaping from his responsibility and not be
there for his mother “…So what I used to do was to just run away from it by socializing with
friends and going toward parties and then again come back but at the back of the mind I was
always feeling helpless and very insecure and use to curse myself for not being able to help my
mother… (Intense guilt feelings for not being a good son implicit. ) So now when I look back
now my mother is no more I sometimes feel that if I was meditating at that time, maybe she
would have lived very long. So before meditation I would sum up that either I would have left
the situation to take care of itself or to just do some wishful thinking or just run away from it.
There was no tool available to me for really resolving any situations. ” So meditation here
helped the client to become more responsible towards his problems which ultimately him in
reducing stress.
SECTION 3: Meditation and stress.
The second objective of the present study was -To understand the different aspects of meditation
involved in the process. The following is the Table showing the major super ordinate themes that
emerged in this section.
Table 4.11
The emerging super ordinate themes and their supporting themes in the management of stress
Demanding Nature of work as a major stressor
Work demanding in terms of time, planning and organizing involved (case 7) Daily hassles at work creating stress (case 9) Administrative work more demanding and time consuming than teaching (case 6) Work demanding in terms of time and crucial decisions that one needs to make (case 2) Job demanding due to long working hours and intellectually taxing (case 8)
Aspects of Sahaja Yoga meditationPrope rfacilitatingty of Chr istressst Un managemeniversity. t Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 123 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Emotional equanimity increasing capability
Humility and non-reactivity towards problems led to an increase in work efficiency and improved relations with superior (case 8) Witness state giving emotional stability during stress and increases capability to manage the situation (case 1) Emotional balance improves judgement and decision making (case 2)
Spiritual aspects aiding the development of non-reactivity and emotional equanimity
Meditation as a way of experiencing the divinity within which creates a sense of dignity leading to non-reactivity (case 6) Manifestation of the qualities of detachment and witness as a result of awakening of Vishuddhi chakra (case 9) Reactivity and attitude towards problem being influenced by the spiritual state (case 7) Thoughtlessness aiding in detachment from one’s own preconceptions and biases (case 8) Thoughtlessness as a facilitator of stress management
Thoughtlessness while working increasing work efficiency (case 7) Thoughtlessness leads to peace and balance (case 2) Reappraisal and realizing of errors in one’s judgment through thoughtlessness state (case 8) Thoughtlessness giving confidence and fearlessness in managing stressful situations (case 1) Coping with stress through entering into a thoughtless and detached state which provides objectivity (case 9).
Balancing meditation with work
Balancing meditation with work through prioritizing it (case 7) More dedication to the meditation practice resulting in balancing (case 9) Meditation plausible anywhere due to its effortless & spontaneous process and no special requirements (case 6) Engaging in informal meditation while travelling (case 6) Balance easier due to its positive impact on work (case 8)
Demanding nature of Pworkrope arst ya majorof Ch rstressor.ist Uni v eAllrs ithety. participants in the study were Usefull it ftimeor f aworkingir purp adultsose. Gandiv ereported credit havingto the long aut hworkingor by chours.iting pOnero pofe rthely, participantsif your ar ewho us iisn g it. 124 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
a college professor reported, “Working hours as far as teaching hours is concerned not much but
extra work after teaching is quite demanding and is really long hours. I leave home say around
8. 30 and usually come back by six, seven, 6. 30. ” Another participant who is an entrepreneur
reports his working hours to be “Fairly demanding I am a businessman so work from
approximately nine o’clock to eight o’clock or nine o’clock sometimes. That is the usual about
ten, 11, 12 hours of working everyday including Saturdays. ”
One of the younger participants (30 years) working in the IT sector also shares similar
experiences, “My working hours are from ten to infinity (chuckles). Actually from the past two
years I’ve been working in a start up and if you’re aware of IT start ups, they require real hard
work so I can tell you this from the fact that two days before I was back home at three AM in the
morning and that’s not the first day of the year. ”
Aspects of Sahaja Yoga meditation facilitating stress management. Some of the
major aspects of meditation that commonly helped the participants in managing life stress are
non- reactivity developed as a result of meditation and the ability to enter into the state of
thoughtlessness.
Emotional equanimity increasing capability to manage stressful situation.
Participant nine elaborates how non-reactivity aides in dealing with stress “Usually one of the
common factors is that one is able to watch it while the situation is trying to you know get into a
stressful state. So one is able to watch it. Earlier one use to get involved in that stressful state
and get stressed by it. Now the state is that you are able to see that the stressful situation is
being created and one is not so involved with it, one is detached about it. So management is
simpler. Sometimes meditative process begins the moment stressful situation comes. ” Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 125 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
He further elaborates about the state of detachment and emotional equanimity at a different
instance, “…we do not react to situations extremely, the reactions are very limited. So when
you are watching a particular situation and your emotional balance is maintained you take the
correct decisions to get out of that stressful state. So that power of detachment and the power of
forgiveness both act to manage stress very comfortably. ” Hence, for the participant emotional
balance helps in decision making.
Another participant also reports that she is not emotionally disturbed at times of stress
which helps in judging the situation more objectively and realistically, “sometimes you know due
to some factors, like sometimes rarely of course the time comes when you miss your dhyan, one
day dhyan or so. So, but then when you come into meditation again, you realize that, that was
not a real problem and you can judge the situation much better. ”
A participant (case 8) working in IT sector talks about a stressful instance where he had
to face accusations at work due to problems in one of his modules “ … I used to meditate
regularly during that point and I could understand people’s suggestions rather than just taking
what they said to my ego. I could understand what points they were trying to make and tried
using their suggestions to improve my module. So rather than being egoistic I became humble
and modest. I became open to suggestions” Thus, the ability to objectively assess the situation
instead of becoming aggressive depressed is enhanced through non-reactivity.
Spiritual aspects aiding the development of non-reactivity and emotional
equanimity. Participants also mentioned certain aspects of their meditation practice which
increased emotional equanimity and non-reactivity. For instance, one of the participants
comments how if her spiritual state is good and the condition of chakras is good then her Property of Christ University. Usereactivity it for fa isir notpu rsop ostrongse. G toiv thee c routsideedit t osituation, the au t“ifho your by are ci tcooling fromprop inside,erly, iiff youyou arer a rhaving,e usin g it. 126 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
means you can say your condition of your chakras is better, more clear with the dhyan, then your
reaction to the outside situation is not that strong”.
More specifically one participant found the awakening of Vishuddhi chakra to play an
important role in the manifestation of the quality of detachment in which reactivity is very low,
“see what meditation takes us into is a state of detachment. Detachment a state of, slightly in
the state of witness you can say. So in this particular state if you like to mention that this power
rests in the Vishuddhi Chakra the fifth chakra. So one starts getting a approach which is more
detached in life. That means we do not react to situations extremely, the reactions are very
limited. ” Thus the condition of the chakras also influences non-reactivity of a person.
Another participant found the state of thoughtlessness to be helpful in developing
detachment from his own preconceptions and biases, “what I’ve imbibed from Sahaja Yoga is to
be in the present, to be thoughtless. Present is the moment I feel thoughtless …. I am able to take
decisions, I’m able to do things which are right at that present moment. I’m not driven by my
own mindset or my own perception about things but more about how things should be and what
the present situations demand. With the help of Sahaja Yoga I have been relieved of my ego and
self made conditionings and some perceptions that I had in my life. ”
Thoughtlessness as a facilitator of stress management. The state of
thoughtlessness which is a primary experience for Sahaja yoga practitioners was reported by all
the participants to facilitate management of stress. Two participants found thoughtlessness state
to increase work efficiency as a result of which they feel less stressed. Another participant
elaborates how the state of thoughtlessness facilitates management of stress through increasing
the capability to overview and reappraises the situation as well as in realizing the errors in her Property of Christ University. Usejudgement, it for fair “This purp iso sdiffie. Gcultiv eto c explainredit t ino twordshe au buttho oner b feelsy cit itin ing thatpro peverythingerly, if y becomesour are veryusin g it. 127 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
clear, when you are not reacting and when you are in that state then everything becomes quite
clear like a everything coming on a canvas in front of you. Then you know this is this , this is
this and you know this is where I stand this is what I have done and was not so good so there is
something which becomes a very clear canvas in front of you and then automatically you get
back the answer and you know where you were wrong,”
Later the participant reported the state of thoughtlessness gives her confidence and
fearlessness in managing stressful situations, “it (thoughtlessness) gives me lot of courage in that
state. Of course I can reflect on what has happened and it gives me lot of confidence and
courage to handle that situation in a peaceful way. ”
Similar experience of thoughtless state bringing peace and balance to the practitioner at
times of stress was reported by participant 7, “ So, then you feel slowly, slowly the thoughts, they
settle down and again go in nirvicharita, and once you are nirvichar, then again that peace
pours inside you and brings you to balance. ” The role of prayer and surrender of the stressful
problem is also implicit in bringing about the state of thoughtlessness.
Another participant, reports how this state helps him in gaining thought clarity and
prioritizing of things, “One thing I immediately get after meditation is thought clarity about
things. So what is to be done, the priority of things and when things have to be done becomes
clear after meditating. ”
Balancing meditation with work easy due to its positive impact on work thereby
becoming a priority for the practitioners. All the participants found this meditation easy to
balance with their daily routines. This positive aspect of Sahaja yoga could be very valuable for people with a busy schedule whoPr oarepe interestedrty of C hinr ipracticingst Unive meditationrsity. but find it difficult to Usepractically it for fai rcarry pur outpo sdaily.e. G i vThoughe cred twoit to participants the autho occasionallyr by citing found prop ite rdlifficulty, if y otou meditater are us ing it. 128 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
twice a day and missed the evening session. But most of the participants reported that it was
easier to regularly practice this meditation due to its benefits on work and management of stress.
Half the participants shared the view that balancing meditation with work becomes easier by
making meditation a priority. Participant 7 when asked if it was challenging to balance
meditation with work reports, “It is not difficult, it is not at all difficult, it is your desire. If you
are heavily loaded with your work, but then also you know the importance of dhyan and
meditation, then nothing is difficult. If you have you can say, you say lot of work, lot of work,
but if we do dhyan then that work is also done in a lesser time. So, dhyan is very important,
because whatever condition of the chakras inside we have, the same is reflected is out.”
Participant 6 and 2 found it easier to balance due to the simplicity of the practice and the
possibility to do meditation anywhere as it does not have any special demands, participant 6
when was asked if it was difficult to meditate replied “No not really, one can and especially say
I will say not sitting in a proper place to meditate, but say I have to travel long ways so say
suppose I am traveling one hour, so I am sitting in the car I am not doing anything so I go into
meditation that time also which that time is used for meditation also. ”
Participant 2 also has the same view, “Meditation also blends with your day to day
activity. You don’t have to mentally prepare yourself or set out a separate time table for this to
meditate. If you are loving it, if you are enjoying it and you are getting feeling of happiness out
of it I think you yearn for it and if you don’t get time in your house or you do long working
hours, may be while commuting to your office from your home in by metro or by your own
vehicle wherever you find time you while going up the lift you can easily meditate for one or two
minutes and these minute adds on an ultimately you will find you are always in meditation and Property of Christ University. Usethat it f oisr how fair you pu balancerpose. Gmeditationive cred init yourto th everydaye autho life.r by ” cHenceiting sinceprop theerl ymeditation, if your isar soe ujoysin g it. 129 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
giving that the practitioners yearn for it and then it becomes possible to meditate even while
carrying out daily mundane activities.
Adverse effects.
None of the participants reported experiencing any detrimental effects in relation to
physical or psychological health. Nor did any participant observe any side effects of the
meditation among other meditation practitioners. For instance,
“Are there any adverse effects that a person could experience from practicing this
meditation?No, no adverse effects. Have you ever seen anyone, like? I do not remember as
such. Sahaja yoga dhyan is such that it never gives you adverse impact, never. (IWR)
personally have you experienced any debilitating physical or mental symptoms, which you felt
started after meditation? No, not at all never. Means in Sahaja yoga meditation of course I
have never experienced such problems, in fact I have seen patients who were having this
problem they are cured of it.” (case 7).
However, few contradictions were noted in one of the participants accounts, for instance,
participant 7 reports distancing of oneself from people having non-virtuos or non-traditional
lifestyle,
See after doing dhyan when you know that this should be done, this should be done. So,
sometimes you do not like your own relations, like if your relations are in a bad habit of drinking
or some smoking, which in our Sahaja yoga is not permitted. So, you do not relish your
relations with the people who are not respecting the teaching what your mother has given you.
So, sometimes you know you go away from such persons. But, otherwise of course there is no Property of Christ University. Useproblem. it for fa ir purpose. Give credit to the author by citing properly, if your are using it. 130 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Another participant reports distancing from hostile people which probably is common
among non meditation practitioners as well,
“sometimes some problem is recurring again and again and again and that moment you
just pray to God okay God you solve it or you keep this person out of my way, so that he or she
does not trouble me or you give some wisdom to that person, praying for that person also and
just praying to God. God is capable of doing everything. So God give him wisdom, him or her
or just keep me away from that person. That is a kind of prayer and just pray and forget about
that. That is how we solve. ”(Case 6)
No other major contradictions were observed in the data and no physical or psychological
adverse effects were reported by the practitioners. Participants were also asked if it was difficult
for them to express their anger when the situation demands then the participants reported that
they had no such difficulty and are able to express their anger but do feel disturbed when
expressing it. For instance,
“No not really because emotions are being expressed in everyday life with colleagues,
with family every where only thing is those emotions do not affect inside. What happens is that
supposing there is a little bit of strictness that has to be displayed in the office that strictness is
displayed, but it does not disturb the internal state.” (Case 9)
“Then lot of anger was there, but now I do not get angry much, sometimes of course you
have to show you are angry, but actually from inside you are not. Sometimes, you have to show
to control to other people, those who are not meditating, you have to show your anger to them, but from inside you are not angryPro withper tthemy of actually.”Christ U (Casenive r7)si ty. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 131 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
In the following section the major findings will be discussed in reference to literature,
thus placing the findings in a wider context.
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132 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Chapter Five
Discussion
In the infinite struggle of man to know this world and the universe around him, and also to know the mind that allows him to think, he comes before the simple fact that life is above thought: when he sees a fruit he can think about the fruit but in the end he must eat it if he wants to know its taste: the pleasure and nourishment he may get from eating the fruit is not an act of thought. ( Mascaro’s summary of upanishad, 1965, pp. 1-47)
As mentioned in the previous chapter 15 super-ordinate themes emerged from the data.
Three of them answered the first objective –to understand the meditative experience of
participants and are-
1. Spiritual aspects of meditation
2. Experience of Sahaja state
3. Physical and psychological rejuvenation
Three themes of the 15 answered the second objective- To understand the different
aspects of meditation involved in the process-
4. Demanding nature of work as a stressor
5. Aspects of meditation facilitating management of stress
6. Meditation leading to transition
Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 133 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Rest of the 9 themes satisfied the third objective- To explore the factors facilitating wellbeing
through the practice of meditation-
7. Meaning of well-being
8. Aspects of meditation improving well-being
9. Improvement in physical well-being
10. Meditation facilitating acceptance of self
11. Meditation facilitating autonomy
12. Meditation enhancing competence to deal with daily challenges
13. Meditation leading to personal growth
14. Improved sense of social well-being with meditation
15. Desirelessness and meaningfulness facilitating spiritual well-being
The present study aimed to understand the experience of Sahaja Yoga meditation and its
role in facilitating well-being and managing of stress. Hence, in the present section, the major
themes that describe the experience of meditation and seemed to have important implications in
both the domain of stress and well-being will be discussed in reference to the literature. The
following trends that emerged from the data as a whole are as follows,
1. Aspects of experience of Sahaja Yoga meditation
2. Sahaja state Property of Christ University. 3. Physical rejuvenation Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 134 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
4. Thoughtlessness and its implications
5. Emotional equanimity and implications of witness state and reduced emotional
reactivity
6. Personal growth through transition in the self
7. Improved sense of social well-being through reduced reactivity, forgiveness and
unconditional love
8. Facilitators of Psychological well-being
9. Reduction in desires and a shift from material to spiritual desires
Experience of Sahaja Yoga Meditation
The experience of Sahaja Yoga meditation can be understood in terms of physical,
cognitive or psychological and spiritual domain. The following figure 5.1 illustrates the various
attributes of these three domains experienced by the participants during meditation.
Experience of Sahaja Yoga Meditation
Psychological Spiritual Physical - Divine joy and bliss. -Dissolution of worries & tensions - Union with divine -Feeling -Stability of attention - Loosing of I-ness and energetic and -Spontaneous reduction of expansion of self - Witness state rejuvenateddi mental activity & experience of “Thoughtless awareness” - Effortlessness in meditation or Sahaja state
Property of Christ University. Use it for Figurefair p u5.1.rp oExperiencese. Give cofre Sahajadit to Yogathe a Meditationuthor by citing properly, if your are using it. 135 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
From the above figure it can be understood that participants during meditation feel
energetic and rejuvinated. Also, psychologically they experience that they get free from worries
and tensions. Also, attention gradually becomes more stable or more focused and clear in their
mind which is then followed by a spontaneous reduction of mental activity and experience of
thoughtless awareness, i.e. although the participant is not thinking but he is aware of the
happenings of his surroundings. Spiritually, he experiences divine joy and bliss, a union with the
divine. He also experiences expansion in the sense of self and witnesses the events or happenings
in his surrounding without reacting much to them. Finally, participants also reported to get into
meditation spontaneously or effortlessly.
The experience of physical rejuvenation is in line with previous research on Sahaja Yoga
meditation (Manocha, 2011; Chugh, 1997; Rai 1989, 1995) and is discussed in detail in the
following sections of the present chapter.
The spiritual experience of bliss and joy has also been reported by other
neurophysiological studies on meditation and was found to be associated with the activation of
the limbic region (Lou et al, 1999; Lazar et al, 2000; Aftanas and Golocheikine, 2001, 2003,
2005).
Further the participants reported an experience of thoughtlessness accompanied by
feelings of union with the cosmic power and an expansion in the sense of self, i.e. they
experienced as if their being was completely merged with that of a higher power and they were
no longer limited to the body. For instance one participant reports, “… you just feel completely
connected and you don’t feel limited to the body. You feel the complete oneness with the divine
and nothing else around you matters.Prope r tOney o fjust Ch getsrist lostUn intoiver thatsity experience.”. This experience Use it for fair purpose. Give credit to the author by citing properly, if your are using it. was found to be similar to the description of Samadhi (Nirvichara and Nirvikalpa ) states by Sage 136 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Patanjali. Patanjali described the Nirvikalpa state to be characterized by selflessness, no-mind
(or thoughtlessness), non-duality, and the momentary disappearance of subject-object
relationship (or union with the cosmic power). It is believed to be the highest samadhi-state of
non-dual union with the supreme consciousness (Zimmerman, 2001).
Sahaja state. Another aspect of the Sahaja yoga meditation experience is being in a
Sahaja state. The word ‘Sahaja’ means simple as well as ‘spontaneous’ and innate as described
by the founder of Sahaja yoga Shrimataji, where, “Saha” means ‘together’ and “ja” connotes
‘born’, meaning born with you or innate. Sahaja state or effortless Samadhi has been described
as “as the natural state in which all vasanas are destroyed and one engages in all activities
without getting attached to them”. Further, he points out that it is characterized by being
effortlessly in meditation “Remaining in the primal, pure, natural state without effort is sahaja
nirvikalpasamadhi” (Cohen, 1932, pp. 372).
According to Manocha (2008), Sahaja signifies one’s natural or spontaneous self which is
generally attained by those who reached the depths of meditation and is similar to the
spontaneity demonstrated by a child. He believes it to be the optimal state in which there is an
integration between the body, the psyche and the soul and person realizes the complete
potentiality that exists within each human being (Manocha, 2008).
Participants in the study reported experiencing effortlessness in getting into a state of
meditation. For instance, “So, when the programme started, I sat for meditation for 5-10
minutes and what I noticed to my pleasant surprise was that within those 5-10 mintues, I was
instantly taken into a beautiful state of meditation. I could clearly observe my Kundalini like a Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 137 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
light flower above my Sahasrara. My whole body, every portion just drenched into showers of
cool breeze. (case 8, diary entry)
Many such instances are reported in the previous chapter. Also, there are many
instances in history where sages got their spiritual enlightenment spontaneously without much
effort, like Gautama Buddha, Shrimataji Nirmala Devi, Ramanna maharishi and Saraha founder
of the Sahajaiya Buddhist tradition, Kabir. Following is a kbir’s poetic description of Sahaja
state,
“My mind has returned to its own primal state;
I realized the Lord when “I” died while living.
Says Kabir: I am merged in the bliss of Sahaj;
I no longer know fear, nor inspire it in others. ”
Experience of flow Experience of Working while in state & reach full Sahaja meditation meditation potential
Figure 5. 2. Attainment of Sahaja state leading to the experience of flow state and full potential.
Another unique aspect associated with Sahaja state was an experience of ‘flow’ state
wherein the practitioner when gets into a state of meditation while working he experiences
increased efficiency and reach full potential enjoying working (figure 5.2). The above figure 5.2,
shows that when the participant experiences Sahaja state during meditation in which he is
effortlessly able to get into a state of thoughtlessness, peace and bliss then he can also get into
meditation effortlessly during work which enable the participant to work in a flow state and
reach his full potential. For instance,Proper ty of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 138 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
“…As I am teaching in college so I have experienced it while teaching. I am giving lecture in
the class and suddenly my attention goes on mother. I feel in meditation and just feel that it is
not me I am doing something, teaching. It is somebody else like some power is there. And
that time I feel sometimes in that state whatever I teach is enjoyed more by the students and I do
feel that it happens, it is question of attention going there. ” (Case 6)
“…But whenever I am with myself, when I’m working alone on some task that I am given and if I
had good meditation in the morning I feel that if I take my attention inside; I can easily feel that I
am going to a state of balance, peace and thoughtlessness very comfortably and when I touch
that moment whatever work I do; I do it very nicely, I enjoy it, help others, I’m able to make very
valuable suggestions and I get very good ideas about work. So I’ve had such moments in my
office also.”(Case 8)
Hence, being able to attain this state could have important implications for improving
work efficiency and reaching one’s full potential and is also synonymous with the terms like
peak experiences, self actualisation (Manocha, 2008). Sages, scholars and researchers for this
reason have found this state to be of great significance and important implication,
Adi shankaracharya and Ramanna maharishi preferred the state of Sahaja Samadhi over
nirvikalpa Samadhi. As per Ramanna maharishi, “how can nirvikalpa samadhi be of any use in
which a man remains as a log of wood? He must necessarily rise up from it sometime or other
and face the world. But in Sahaja samadhi he remains unaffected by the world” (Cohen, 1937,
pp. 456).
Further, the following quoteProp ofer tRamannay of Ch rMaharishiist Univ emakesrsity .it clear that it is very much Usepossible it for f atoi rbe p inur ap higherose. G stateive cofr econsciousnessdit to the au whilethor workingby citin “Ing p yogarop etherly term, if y iso usedur a rtoe using it. 139 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
indicate some kind of trance and there are various kinds of samadhi. But the Samadhi, I speak
to you about is different. It is Sahaja samadhi. In this state you remain calm and composed
during activity. You realise that you are moved by the deeper self within and are unaffected by
what you do or say or think. You have no worries, anxieties or cares, for you realise that there is
nothing that belongs to you as ego and that everything is being done by something with which
you are in conscious union” (Cohen, 1937, pp. 380).
From the above quote it is clear that Sahaja Samadhi is not only a higher state of
awareness but also an extraordinary psychological and spiritual state aiding in the complete
fulfillment of human potential. Sahaja state is believed to result “in the complete actualization
of one’s positive potential, the elimination of all that is destructive, and empowerment by which
one harnesses not only the mundane aspects of general life but also of the noetic dimension as
well. Sahaja is thus a state which connotes higher consciousness aids one to attain complete
fulfillment. Its central idea is that each person can achieve complete fulfilment of the human
potential” (Manocha, 2008, pp. 97; Subbarayappa, 1997).
Neki (1970) is another scholar who extensively explored the potential of the Sahaja state
and defined it as a mental health ideal, and described it to be characterized by illumination (the
direct experience of reality, devoid of the filtering effect of the mind), equipoise (the absence of
emotional turbulence) and sense of joy and spontaneity. Thus, creates a well adjusted
personality which is not pretentious but is free from the desires and motivations that lead to
frustration and destructive behaviours. Also, leads to a supersensory perception where one feels
a connection of one’s being with the cosmic consciousness (Neki, 1970). This was also reported
by the participants of the presentPr ostudy.pert y of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 140 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Experience and Aspects of Sahaja Yoga Meditation Facilitating Well-being and Stress
Management
Physical rejuvenation reducing stress and increasing well-being. There is large
amount of evidence available that physical and psychological rejuvenation during meditation
helps in the management of stress. During Sahaja Yoga meditation researchers have
demonstrated parasympathetic activation, manifested through decreased pulse rate, heart and
respiratory rate, blood pressure and increase in galvanic temperature (Manocha, 2011; Chugh,
1997; Rai 1989, 1995; Rai, Sethi & Singh, 1988). The same was experienced by the participants
in the study as well, for instance, participant 1, a physician by proffession, describes her
experience as follows,
“There are no thoughts and in that state I am at peace with myself and I become a very
loving person, I am… my heartbeat my respiration everything is normal under normal. One
can’t really explain everything because it’s a state to be experienced. ”
The same has been reported in a number of studies and Kristeller & Rikhye’s (2007),
multi-domain developmental model of meditation effects in stress management where along with
decreased pain, relaxation response is also mentioned.
Another aspect that is facilitating sense of physical well-being is the improvement in
physical health and energy levels as a consequence of which participants claimed to be able to
accomplish more than their non meditating counterparts. Feeling energetic and well has also
been pointed out by researchers to be an important indicator of well-being (Diener, 2009; Schafer, 1998). Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it.
141 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Thoughtlessness and its implications.
“He (God) comes to the thought of those who know him beyond thought, not to
those who imagine he can be attained by thought: he is unknown to the learned
and known to the simple” (Kena Upanishad, Mascaro’s translation, pp. 51)
The primary experience of Sahaja yoga meditation is thoughtless state, in such a state the
meditator is completely alert and aware about oneself and his surroundings but is free of any
unnecessary mental activity (Manocha, 2008). Thoughtlessness is a translation of the Sanskrit
word “Nirvichara”, where, “Nir” means without or “devoid of” and “vichara” means thoughts,
thus connoting a state without thoughts. Sage Patanjali describes Nirvichara Samadhi as a state
where “mental process of identification no longer disturbs the mind” (Zimmerman, 2001) and
claims this state to precede the Nirvikalpa Samadhi which is the highest state of consciousness.
Thoughtlessness has been defined in various ancient scriptures as a consequence of
kundalini awakening, Hathayogapradipika describes this in its fourth chapter, “. . . when the
“great force”, i. e. kundalini is awakened, the life force dissolves and mental activity
ceases”(Nakamura, 2002).
Sage Gyaneshwara who wrote extensively on kundalini, reports that awakening of
kundalini is associated with a higher state of consciousness characterized by thoughtlessness
(Manocha, 2008), “...the imagination subsides, activity becomes calm, and the functions of the
body and mind become still. . . ” (Noyce, 2006).
Patanjali also implicates Nirvichara as a higher state of consciousness, “By being aware
of the silent void moments pervadingPrope rthety emptinessof Chris tbetween Unive rthoughts,sity. one can glimpse and Use it for fair purpose. Give credit to the author by citing properly, if your are using it. expand the skill of thought subjugation which leads to transformation” (Stiles, 2002, pp. 88). 142 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
These are some of the extracts describing the state of thoughtlessness and implicates that
thoughtlessness is an altered state of awareness, where one feels a connection with the cosmic
consciousness.
A number of studies have studied the impact of this state in intervention studies where
the participants were encouraged to experience thoughtlessness. In a series of studies by
Manocha et. al (2003, 2004, 2008, 2011) the experience of thoughtlessness was found to
significantly reduce psychological distress and anxiety and low mood (Manocha et. al, 2011;
Manocha et. al, 2009) as well as improved conditions such as asthma (Manocha et. al, 2002),
ADHD (Harrison, Manocha, Rubia, 2004), menopausal symptoms (Manocha, Black & Stough,
2007). Thoughtlessness was found to be significantly associated with different aspects of
functional health-Bodily pain, General health, Mental health, Role limitation–emotional, Social
functioning and Vitality among long term meditation practitioners (Manocha, 2008).
In the present study participants reported the thoughtless state to facilitate well-being and
management of stress. The following models implicates the mechanism by which the
participants experienced management of stress and well-being,
Cognitive
Clarity in thought
Meditator achieving
thoughtlessness in Emotional balance Stressor response to stress Not feeling overwhelmed by the stressor
Property of Christ University. Psychological:
Use it for fair purpose. Give credit to the author by citing propMoreerly confident, if your are using it. Figure 5. 3. Thoughtlessness aiding management of stress.
143 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
From the above figure 5.3 it can be concluded that when confronted with a stressor the
meditation practitioners are able to enter into a state of thoughtlessness during meditation as a
result of which the meditator gets clarity in thought, is more emotionally balanced and does not
feel overwhelmed by the stressor and thus feels more competent and confident in dealing with
the stressor.
Thoughtless state
Psychological: Physical Spiritual: Social: Emotional Optimum Feels more balance Feeling oneness physiologica loving Peace and with cosmic l arousal consciousness calm
Enhanced sense of well-being
Figure 5. 4. Thoughtlessness enhancing sense of well-being.
From the above figure 5.4, the experience of thoughtlessness is creating well-being
among the meditators as the experience of thoughtlessness is giving peace and calm, feelings of
oneness with cosmic consciousness, creating emotional balance, are associated with optimum
physiological arousal and one feels self to become a more loving person.
Implications of Emotional equanimity, witness state and reduced emotional
reactivity. Equanimity is understoodPrope rasty steadiness of Chris oft U mindniv eunderrsity .stress (Meninger, 2003) and
Usethis it f steadinessor fair p uorr pemotionalose. Giv stabilitye credi tis t believedo the au toth ariseor b fromy cit highering p rawarenessoperly, i fand yo spiritualur are u sing it. 144 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
practice (Marcus, 2003). In the present study, all the participants reportedly experienced such a
state during their meditation and most point out that it aides in the management of stress. The
following figure illustrates how emotional equanimity is helping in the management of stress.
Stressor
Emotional equanimity
Decatastrophising Approaching the problem Increased ability to objectively and practically overview and evaluate Not feeling emotionally the situation and make overwhelmed by stressor better decision making
Figure 5. 5 The role of emotional equanimity in the management of stress.
The above figure 5.5, shows that when confronted with a stressor the meditator is able to
deal with stress through being in witness state of non-reactivity or emotional equanimity which
leads to decatastrophising of the problem and thus not getting emotionally overwhelmed by
stressor. Secondly, it enables the meditation practitioners to approach the problem objectively
and practically and finally, this also increases the ability to overview and evaluate the situation
and thus leads to better decision making. Findings of the neurophysiological study by Aftanas
and Golocheikine, (2005) also implicate that Sahaja yoga practioners experience reduced
reactivity, emotional stability, Pdetachmentroperty o andf C resiliencehrist Un toiv estressfulrsity. events. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 145 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
The findings are further supported by Menninger’s (2003) work. Meninger (2003)
describes emotional equanimity as a quality of being calm and even-tempered through observing
one’s emotions and thoughts. This is believed to beneficial in improving mental health and
researchers have demonstrated that through observing one’s thoughts and emotions healthier
thoughts and emotions were more likely to follow among physically and psychologically ill
patients. Further, it is believed that equanimity enhances the capacity to recognize all thoughts
as being transient mental events, rather than absolute reality and thus helps one to observe fearful
thoughts in a non-reactive way, be in a state of mental peace and improve decision making
capacity which is impeded by reactivity.
The concept of emotional equanimity is also a characteristic of stithopragya as described
in Bhagvad-Gita in Chapter 2, Slokas 54-72. In this chapter, Lord Krishna tells Arjuna about
stithopragya which is the ultimate state that human beings should aspire for. For instance,
“A muni, who is unagitated by sorrow and untouched by comfort, who is beyond
attachment (raaga), fear and anger, is said to be of steady intelligence
(sthitopragna)” 2: 56
“His consciousness is said to be stable, who does not celebrate good (s’ubha) nor
despise bad (as’ubha), and is detached everywhere. ” 2: 57
Thus, Indian psychologists describe stithopragya as the state of equanimity in which a
person is not overwhelmed by stressful situation and thus goes beyond cognition, emotion and
behavior (Bhawuk, 2005). However, it is argued that such a person is not devoid of emotions
but, he experiences all kinds ofP affectiveroperty states, of Ch orri sensoryst Uni vpleasuresersity. , but the difference lies in the
Useawareness it for fai withr pu whichrpose they. Gi varee c experiencedredit to th (Kumar,e autho 2010).r by c iThatting is,p rmeditatorsoperly, i fdo yo experienceur are us ing it. 146 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
emotions but are not swayed by them or indulge in them. The reality is intact in them, (ie. the
experience of being the spirit) and thus it is for them to realise the transience of the stressors and
the consequential thoughts and emotions.
Ranganathan (1998) gives preference for emotional equanimity over emotional
intelligence and claims “Excellence comes out of actions performed not with emotional
intelligence, but emotional maturity or equanimity”. He points that Bhagvad-Gita says that
“emotional outrage destroys intellect”. Emotional equivalence is believed to be a key requisite
for excellence in action, unspoiled by selfish goal seeking (Ranganathan, 1998).
Contemporary Indian psychologists (Bhawuk, 2005, Menon, 2007, Verma, 1998,
Chakraborty, 1987) understand stithaprajna as the ultimate state of well-being. Wellbeing is
understood as a growth process starting from the mundane state and then by the means of
spirituality attaining the end-point state of stithaprajna (Chakraborty, 1987). Thus in the light of
above it can be said that Sahaja yoga practice is aiding its practitioners to attain certain
characteristics of stithapragya like emotional equanimity especially at times of stress.
Facilitators of psychological well-being. In the present study, Ryff’s model of
psychological well-being (as described in the introduction section) was used as a framework to
understand the psychological well-being of participants and the role of meditation in facilitating
it. Some of the super-ordinate themes that emerged in this respect were- confidence acquired
through the practice of meditation, intuitive decision making, shift in attitude towards facing
problems instead of escaping from them, feelings of competence and faith in self through faith in
divine power. Hence, confidence, responsible, competence, faith in self and divine are some of Property of Christ University. Usethe it fcharacteristicsor fair purp acquiredose. Giv throughe cred ithet t op racticethe au ofth meditationor by cit iwhichng pr enhancedoperly, i psychologicalf your are u sing it. 147 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
well-being. A link or trend was observed between these characteristics from examining the
participant’s extracts,
Faith in divine through Enhanced experience of faith in self peace and bliss
within and miracles
More More More responsible Confident competent
Higher sense of psychological well-being
Figure 5. 6 Role of faith in enhancing psychological well-being
From the above figure implicates that when the participants experienced peace or bliss
during meditation as well as experienced miracles or divine intervention in life then it led to
development of faith in divine power which further led to faith in self. This faith made the
participants more capable, confident and competent. Recently, researchers have started to probe
the effect of faith on health and found it to have significant implications. Faith and spiritual
coping have found to be associated with lesser risk of depression and faster recover (Braum et.
al, 1997; McCullough et al. , 1999), less anxiety and fear (Koenig et al. , 2001), more positive
affect and less escapism and avoidanPropecert. y Hence, of Ch faithrist Uis nfoundiver stoit yreduce. negative emotions,
Useincrease it for f apositiveir pur pemotionsose. Gi andve c responsibleredit to th behaviore autho asr bwasy c alsoitin gevident prop einr lthey, ipresentf your study. are u sing it. 148 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Personal growth through transition in the sense of self. Personal growth is
understood as a belief in changing and developing as a person. Though it was a part of
psychological well-being but it was decided to discuss it separately as it was found more
frequently throughout the transcripts of most of the participants. Participants reported not only a
positive or adaptive change in attitude and perception towards stress but also a transition from a
nervous, pessimistic self to a more confident, responsible and capable self as well as from an
aggressive self to a more peaceful and happier self. According to Ryff (1995), personal growth
is characterized by seeing oneself growing and improving, opening oneself to new experiences
and the ability to realize one’s potential and sensing improvement in self and behavior over time.
Personal growth is regarded as a critical component of psychological well-being (Ryff &
Singer, 1996).
Similar findings have been reported in other studies on meditation as well. Few studies
indicate that practicing meditation facilitated personal transformation and experience of
egolessness (Ando, Morito, Akechi & Ifuku, 2011, Shapiro, 1992; Shapiro, 1980). A recent
study by Franco, Arias and Granados (2011) assessed secondary school students on self-concept
and self actualization questionnaire before and after mindfulness meditation training and
compared them with a waitlist group. Results indicate significant difference between the groups
and pre and post test scores, further it implicates mindfulness as an effective way to improve a
personal sense of self-realization and growth.
From the eastern perspective, personal growth has been understood interms of achieving
a state of complete union with ultimate reality or a state referred to as moksha/nirvana, where
one attains one’s full potential.P rIto isp epossiblerty of Ctoh achieverist U npersonaliversit ygrowth. through reaching a Use it for fair purpose. Give credit to the author by citing properly, if your are using it. higher level of consciousness (Mohan, 2001). Yogic and meditative traditions facilitate this vital 149 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
transition of the everyday consciousness to a cosmic consciousness. This is also evident in the
present study and is probably because of experiencing higher states of thoughtlessness as well as
the kundalini clearing and awakening the chakras in the subtle body resulting in the
manifestation of qualities such as confidence, emotional stability, peaceful and loving
personality etc.
Improved sense of social well-being through reduced reactivity, forgiveness and
unconditional love. Major indicators identified for social well-being are a sense of satisfaction
with the quality of social relationship enjoyed in at least 2 out of three areas (family, friends and
romantic partners) and are associated with happiness (Seligman, 2004). In the present study,
from the participants accounts the following trends emerged which improved the quality of
relationships and sense of social satisfaction.
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Practice of meditation
“Improved Remaining Increased understanding of calm when tolerance and people” and “respect” provoked or in in irritability for them via being conflict with non-judgemental and with reduced reduced ego dissolution of anger and ego conditionings
Increased emotional intelligence
Better quality of relationship
Figure 5. 7. Meditation leading to improved quality of relationship.
Peace and connection with divine attained during meditation
Experiencing increased capacity to forgive and love unconditionally
Increase in one's social circle + improved sense of social satisfaction
Figure 5.8. Meditation leadingP rtoo pimprovederty of Csensehris oft U socialnive satisfaction.rsity. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 151 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Hence, the meditation practice reduced anger, reactivity and ego as well as led to
dissolution of biases and conditionings which made them more open to people and gave them
better understanding of people which ultimately resulted in better quality of relationships (figure
5.6). Figure 5.6 also demonstrates that there are implications for an improvement of emotional
intelligence which is ultimately improving the quality of relationship.
Secondly, experiencing peace, bliss during meditation led the participant to experience
increased capacity to forgive as well as love others unconditionally which made them more
social, increasing their social circle as well as made them become more satisfied socially (figure
5.6).
These findings are also supported by Kristeller & Rikhye’s multi-domain model of
meditation effects. As per the model, in the emotional domain it is reported there is a decrease in
anger and reactivity and in the spiritual domain it is reported that meditation practitioners in the
intermediate and advanced stage experience increased compassion and unselfish love. The
model is based on research on meditation as well as religious texts.
Reduction in desires and a shift from material to spiritual desires.
“Desire constitutes maya, and desirelessness is God.”
All the participants reported a major reduction in their desire of acquiring material
objects and reported having more spiritual goals or desires in life. As per Sage Patanajali, desire
is the cause of suffering or misery “desire is the cause of worries and harbors miseries.
Reduction in desires leads to a relief from all miseries” (Sarirasthana,1. 95). Lord Buddha also
preached desirelessness and regardedPrope rdesirety of toC behr ithest Ucauseniv eofr sdeath,ity. illness and suffering. Seer Use it for fair purpose. Give credit to the author by citing properly, if your are using it. Sankaracharya also points to the role of attachment and desire in hindering the achievement of 152 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
one’s full potential in Yogaratnavali (verse 19) “oh wise man, we show you one way to achieve
the transcendental state. Uproot the desires cautiously and look at the world without
attachment” (Sankaracharya, 1972).
In the present study all the participants reported a major reduction in material desire and
had mainly desired for their spiritual ascent. Contemporary Indian psychologist (Bhawuk, 2008)
regard desire to result in unhappiness and believes in the attainment of the state of stithopragya
to attain ultimate well-being. Lord Krishna in the beginning of the description of the
characteristics of Stithapragnya state that such a person has given up all mundane desires (Ch. 2,
Bhagvad Gita, shloka 54). The same views are shared by Kumar (2003) and Aggarwal (2002).
Kumar (2003) believes wellbeing could be achieved “in terms of minimisation, restraint, and
detachment from bodily need fulfilment rather than maximization, indulgence, and striving for
need fulfilment. Tusti or contentment, was considered more important than trpti, pleasure, and
sukha, happiness. ” Hence, contentment and being non-indulgent to be important ways of
achieving one’s spiritual well-being.
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153 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Chapter Six
Summary and Conclusions
“In your heart, is a mirror, but no face shows. You will see your face only when
the heart’s duality goes” (Kabir)
Summary
The present study aimed to understand the experience of Sahaja yoga meditation among
long-term meditators and its role in facilitating management of stress and well-being among
working adults. Sahaja yoga meditation begins with Self realization or Kundalini awakening.
The basic method of awakening involves saying psycho-spiritual silent affirmations (with a
sincere desire for self realization) which are combined with hand positions that correspond to the
location of the major chakras or energy centres leading to kundalini awakening and cleansing of
chakras. The awakening of this power leads to the attainment of higher awareness and unison
with divine power (Kaur, 2004; Privette, 1983; Gyaneshawari, chapter, 6, trans. Chugh, 1987).
Hence, a need was felt to understand the level of awareness achieved and the implications of
achieving a higher or altered state of awareness.
Research on Sahaja yoga implicates it to be an effective strategy for stress management
as well as significant improvement in physical diseases and psychological disorders have been
recorded. However, literature implicates lack of understanding of clear mechanism by which
meditators experienced Sahaja yoga meditation (and meditation in general as well) leads to stress
management or facilitates well-being. Thus, a qualitative design was believed to be more
appropriate to understand the experience of Sahaja yoga meditation and how different aspects of Property of Christ University. Usemeditation it for fai rfacilitate purpo swelle. G-beingive c randed imanagementt to the au tofh ostress.r by c Thisitin gis palsorop supportederly, if y byou NCCr areAM’s usin g it. 154 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
noteworthy meta-analytic review which states the need to “develop alternative study designs and
analytic tools that can incorporate the special features of meditation practices to fully investigate
the possible effects of these practices” (Ospina et. al, 2007, p. 209).
The three major objectives of the study are as follows,
1. To understand the meditative experience of the participants.
2. To explore the factors facilitating wellbeing through the practice of meditation.
3. To understand the different aspects of meditation involved in the process.
As limited research has been conducted on long term meditation practitioners it was
decided to include long term meditation practitioners. All the participants were between 30-60
years and were full time working adults. As per the sampling guidelines recommended for
Interpretative phenomenological analysis studies (Smith et al., 2009) a sample size of 6 was
decided on. Thus, 6 long term meditators were interviewed using a semi-structured interview
guide and were also requested to make diary entries of their daily meditation experience.
Interpretative phenemonological analysis was used to analyze the interview transcripts. Only
four diaries were returned hence, diary entries were used to supplement the data. As discussed in
the previous chapter 15 super-ordinate themes emerged from the data.
The results of the study indicate that Sahaja yoga meditation practice aids its practitioners
to attain thoughtless awareness and experience ‘Sahaja’ and ‘witness’ states which is
accompanied by state of indescribable bliss and peace. These states were found to create a sense
of well-being among the practitioners and also had a significant role in facilitating physical,
psychological, social and spiritual well-being and helped in the management of stress as well.
The following are the major findings of the study, Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 155 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
1) The experience of Sahaja Yoga meditation is physically rejuvenating and energizing,
psychologically leads to a dissolution from worries and tensions followed by a
spontaneous reduction of mental activity and experience of thoughtless awareness.
Spiritually, an experience of divine joy and bliss, a union with the divine as well as an
experience of expansion in the sense of self and getting into a state of witness and Sahaja.
2) a. The experience of thoughtlessness is aiding in the management of stress through giving
thought clarity, emotional balance and making the participant feel more confident.
b. Thoughtlessness is creating a sense of well-being through creating feelings of peace
and calm, optimum physiological arousal, giving emotional balance, feelings of oneness
with cosmic consciousness and one feels self to become a more loving person.
2) Emotional equanimity, witness state and reduced emotional reactivity were found to aid in
the management of stress through making the practitioner approach the problem objectively
and practically, decatastrophising and overcoming feelings of being overwhelmed by stressor
and increasing the ability to overview and evaluate the situation and make decision making
more efficient.
3) Experience of Sahaja state which connotes experiencing a connection with cosmic
consciousness effortlessly. This state also allows the participant to be in a state of meditation
while carrying out other activities without getting attached to them. Participants reported an
experience of ‘flow’ state when the practitioner got into a state of meditation while working
and thus experienced increased efficiency and full potential during work, enjoying it! Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 156 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
4) Physical rejuvenation in terms of relieving the practitioner from feelings of tiredness,
fatigue and pain was thus found to help in managing stress. Also, increased energy levels and
improvement in overall health helped in facilitating physical well-being of participants.
5) Faith in divine power through having unique experience of peace and bliss duing
meditation as well as experiencing miracles in their life led to the development of faith in self
and made the participants more capable, confident and competent thus improving
psychological well-being.
6) Meditation also facilitated personal growth through transition in the sense of self.
Participants reported a positive or adaptive change in attitude and perception towards stress
as well as a transition from a nervous, pessimistic self to a more confident, responsible and
capable self and from an aggressive self to a more peaceful and happier self.
7) a. Quality of relationships improved as meditation practice reduced anger, reactivity and ego
as well as led to dissolution of biases and conditionings which made participants more open to
people and gave them better understanding of people.
b. Secondly, experiencing peace, bliss during meditation led the participant to experience
increased capacity to forgive as well as love others unconditionally which made them more
social, increasing their social circle as well as made them become more satisfied socially.
8) Participants experienced spiritual well-being through experiencing a state of bliss and
identified self with atma or spirit, meaningfulness in life and reduction in material desires.
Participants reported a major reduction in material desire and had mainly desired for their
spiritual ascent. Lord Buddha andPro seerspert ylike of Patanjali,Christ U Sankaracharyaniversity. have preached desire to be Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 157 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
the cause of suffering or misery and reduction in desires is believed to lead to relief from all
miseries.
9) Balancing of meditation with work and family responsibility was reported to be easy, due to
the simple nature of the practice.
9) No physical or psychological detrimental effects were reported or observed among the
participants.
Implications of the study
On the basis of the findings of the present study it can be concluded that it can benefit all
individuals who want to manage stress and achieve well-being through spirituality. The
following implications can be drawn,
Employment sector. Since the sample included working adults, the results have
important implication for this population. Since, stress is regarded as a major occupational
hazard being the cause of many psychosomatic illnesses. The practice of Sahaja yoga by the
working population would help in managing stress effectively. Also, the results implicate that the
participants found the meditation practice easy to balance with their work and family
responsibilities due to its simple nature and immense benefits on work.
The state of thoughtlessness and emotional equanimity lead to clarity in thought and
develop an objective approach towards problems and stressor. It also leads to improved
evaluation of the problem situation and resulting in effective decision making.
Secondly, since the participantsPropert yreported of Ch thatrist whenUniv theyersi werety. in meditation while
Useworking it for f atheyir p couldurpo experiencese. Give c ar eflowdit stateto th ande a uexperiencedthor by c iincreasedting pro workperly efficiency,, if your aenjoyingre usin g it. 158 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
their work it suggests that the practice of Sahaja yoga can increase work efficiency therby
increasing productivity and work output.
Sahaja yoga practice was also found to relieve in relieving the practitioners from the
feelings of fatigue and strain and improve their overall energy levels and improve health. Thus,
working adults with improved health and energy levels can again achieve more work and
decrease the problem of absenteeism due to illness.
Finally, Sahaja yoga practice was found to improve quality of social relationship and
emotional intelligence (EQ) of the practitioners. EQ is believed to be an important predictor of
success.
Health sector. Participants reported not only an improvement in their general health but
also an alleviation from physical and psychosomatic disorders namely, retinal hemorrhage,
asthma, skin rashes and allergy (incurable as per the physicians), migraine.
An overall improvement in the immunity of participants was also reported. Thus, Sahaja
yoga practice can have two implications in the health sector- firstly, used as an additional
treatment strategy for the treatment and management of physical and psychological disorders.
Secondly, it can be used as a preventive treatment strategy to enhance health and wellbeing of
healthy and unhealthy people suffering from chronic disorders.
It can also be used by the physicians, paramedics to manage stress and cope with the
demands of their profession.
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Limitations and Scope for future Research Implications
Limitations of the study. A key limitation of the present study was the interviewee’s bias towards the Sahaja Yoga practice. However, an attempt was made to document all the observations positive and negative while analyzing the data.
The study also suffers from the methodological difficulties that have been associated with
the phenomenological study of meditation, which include difficulty experienced by the
participants in giving an accurate and elaborate description of their meditative experience. Other
possible errors include: errors in memory and perception relating to the actual situation and
experience; possible overoptimistic portrayal by participants to manipulate descriptions and give
a positive view of themselves (Giorgi & Giorgi, 2003).
Another weakness of the study was that multiple coding could not be done which would
have helped in checking the researcher’s subjectivity, however, each theme was cross checked
by the guide. The researcher though had planned triangulation of data through the analysis of
participant’s journals but this could not be done since only four diaries were returned and the
data from these diaries was thus used to supplement the themes derived from the interviews.
Author’s subjectivity and possible bias and foreknowledge could also have possibly
affected the ability to look for contradictions in the participants interview account, since the
researcher herself is a practitioner of this yoga. Although a reflexive journal was maintained and
bracketing was used to reduce this but it has been reported that it is comparatively impossible to
be completely detached of one’s biases. But it can also be argued that researcher’s practice of the
meditation enhanced the ability to relate to the constituents and experience of other meditators as
demanded by IPA and understandPro thepe runderlyingty of Chr mechanismist Unive rwhichsity. would appear as an Use it for fair purpose. Give credit to the author by citing properly, if your are using it. abstraction to the non-practitioner. 160 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
Nevertheless, despite the above limitations the findings of this study do have significant
implications which if explored further can prove as a milestone in developing higher states of
consciousness and improving overall well-being in the general population.
Scope for future research. The future studies can focus on conducting randomized
trials to test the effect of states of thoughtlessness, Sahaja and witness state on larger population.
Also, longitudinal studies on how meditation leads to personal growth and personality
development would help to probe further and give greater insight into the process of change.
The findings on faith also implicate further research in this area in context of its psychological
consequences. Greater understanding of subtle system and chakras as a tool for diagnosis and
therapy and the relationship between the state of an individual’s chakras and health would further
aid in enhancing understanding about mind-body-spirit connection.
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161 SAHAJA YOGA MEDITATION EXPERIENCE, WELL-BEING AND MANAGEMENT OF STRESS
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Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. Appendix A
Informed Consent
You are invited to be a participant in a research project entitled the experience of meditation among long term Sahaja Yoga practitioners and its role in facilitating well-being and managing stress. The research project is a dissertation for the attainment of M.Phil degree by Ms. Neha Sharma of the psychology department of Christ University, Bangalore. You can contact the researcher on 9731768901 or mail at [email protected].
The purpose of the study is to experiences of the people who have been meditating for a few years and understand the role meditation always in stress management and well being. Your participation in this study will require filing up of a diary in which you will be writing about your daily meditation for the next seven days. Also it will consist of a face to face interview lasting for approximately one hour. You will be asked a series of questions about your life and meditation experiences. You are not required to answer the questions that make you uncomfortable. At any point of time you may notify the researcher that you would like to stop the interview and your participation in the study. There is no penalty for discontinuing participation. The interview will be tape recorded. However, your name will not be recorded on the tape. Your name and identifying information will not be associated with any part of the written report of the research. All of your information and interview responses will be kept confidential. The researcher will not share your individual responses with anyone other than there research supervisor and the examiners.
If you have any questions or concerns, please contact the researcher.
By signing below ia acknowledge that I have read and understood the above information. I am aware that that I can discontinue my participation in the study at any time.
Signature______Date______
Property of Christ University.
Use it for fair purpose. Give credit to the author by citing properly, if your are using it. APPENDIX B
Meditator Lifestyle Survey Forms
1. Age __ yrs
2. Gender 1. O male 2. O female 3. Relationship status 1. O Single 2. O Married 3. O defacto 4. Ethnicity 1. O White/Caucasian Australian: having been born in Australia 2. O White/Caucasian emigrant (not of Hispanic origin): person having origins in any of the original peoples of Europe, north Africa, middle east 3. O Aboriginal: native australian 4. O Black (not hispanic origin): person having origins in any black racial groups of Africa or America 5. O Asian or Pacific Islander: person having origin in any of the peoples of the Far East, Southeast Asia, Indian Subcontinent, Pacific Islands. 5. Level of Education 1. O Completed primary school 2. O Completed secondary school 3. O Completed diploma/tertiary 4. O Completed undergraduate 5. O Completed postgraduate 6. O Completed doctorate 6. History of Mental Illness 1. O No known history 2. O History of minor mental illness (break down, anxiety/panic disorder, depression) 3. O History of major mental illness (eg schizophrenia) 4. O Current mental illness 7. Socio-economic status (SES) 1. Lower SES 2. Middle SES 3. Upper middle SES 4. Upper SES
8. How long have you been a practicing SY Meditation? _____yrs 9. Do you meditate regularly? 1. O Yes Property of Christ University. 2. O No Use10. it fHowor fa oftenir pu dorp youose .use Gi vFORMALe credit tmeditation?o the auth or by citing properly, if your are using it. 1. O more than twice a day 2. O twice a day 3. O Once a day 4. O Most days 5. O About once a week 6. O Once every two or three weeks 7. O Once a month 8. O Less than once a month
Informal meditation is when you experience meditation in conjunction with other mundane activities such as shopping, housework etc 11. How often do you use INFORMAL meditation? 1. O more than twice a day 2. O twice a day 3. O Once a day 4. O Most days 5. O About once a week 6. O Once every two or three weeks 7. O Once a month 8. O Less than once a month
Formal meditation is when you are not doing any other simultaneous activity except meditation 12. How often do you participate in formal collective meditation? 1. O more than twice a day 2. O twice a day 3. O Once a day 4. O Most days 5. O About once a week 6. O Once every two or three weeks 7. O Once a month 8. O Less than once a month 13. How often do you attend social gatherings which mostly involve other meditators (BUT does not involve a formal group meditation)? 1. O more than twice a day 2. O twice a day 3. O Once a day 4. O Most days 5. O About once a week 6. O Once every two or three weeks 7. O Once a month 8. O Less than once a month 14.How often do you smoke tobacco? 1. O Never Property of Christ University. 2. O once a month Use3. it O f ooncer fa iar week purp ose. Give credit to the author by citing properly, if your are using it. 4. O most days 5. O everyday 15.How often do you consume alcoholic drinks? 1. O Never 2. O once a month 3. O once a week 4. O most days 5. O everyday 16.How often do you use marijuana or other recreational drugs? 1. O Never 2. O once a month 3. O once a week 4. O most days 5. O everyday 17. How often do you attend the main collective meeting? 1. O usually every week 2. O every second week 3. O every few weeks 4. O about once a month 5. O occasionally 6. O Never THANKYOU for helping us by answering this survey
Property of Christ University. Use it for fair purpose. Give credit to the au thor by citing properly, if your are using it. Appendix C
Interview guide
1. For how long have you been meditating and what led you to begin meditation?
2. What does “meditation” mean to you? How would you describe it?
3. You’ve been meditating from so many years; could you tell me what has motivated you
to continue Sahaja yoga meditation regularly for so many years?
4. Could you describe the general experience that you have while you are in meditation?
5. Could you share some special experiences that you have had in meditation in which you
completely lost track of time or yourself or experienced expanded awareness?
6. Is it possible to be in meditation while you are working or doing other things? Have you
personally experienced it?
-Could you tell me more about it, give some examples.
7. What are your working hours and how demanding you find your job to be?
8. Has it been difficult to meditate regularly due to work pressures or family
responsibilities, is it difficult to balance meditation in your everyday life? Could you
elaborate?
9. What are the stress causing factors in your daily life?
10. How do you deal with these challenges or stressors at work or family?
-When facing such stressors what do you do?
11. Could you briefly tell me about the thoughts and emotions (like anger, frustration, depression) that go throughProp yourerty mind of C whenhrist under Uni vstress?ersity . Use it for fair purpose. Give credit to the author by citing properly, if your are using it. -Could you talk about a recent stressful event and the thoughts that went through
your mind during that event?
12. Has meditation played a role in dealing with stress, if yes, how has meditation helped?
How did you deal with similar stressful situations before you started meditation?
13. What is the meaning of wellbeing for you? How far do you feel that you have achieved
it?
14. How has meditation facilitated or played a role in achieving wellbeing?
15. Could you briefly talk about the state of your physical health and the level of energy you
have while performing daily activities? Has practicing meditation played a role in
improving your physical wellbeing? If yes, how?
16. How much are you satisfied with your “self”, how has meditation played a role in
improving acceptance of yourself (both good and bad aspects)?
17. How confident and independent are you while expressing your opinions or making
decisions and are these influenced by societal pressures?
18. In general, how competent and in charge do you feel in managing responsibilities and
everyday affairs? What role has meditation played in this aspect?
19. Would you describe yourself as a person who has improved and grown a lot in life? Do
you feel you need to improve further as a person? How much of this change and growth
in yourself would you attribute to your daily practice of meditation?
20. Could you briefly describe the nature of relationship you enjoy with friends and family?
How has meditation (if it has) facilitated in improving your relations with others?
21. What is the purpose or meaning life has for you? Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it. 22. What are the desires you have in life, could you prioritize your desires beginning from
what do you desire the most in life? Has meditation brought a change in what you desire,
if yes, how?
23. What are the adverse effects that a person could experience from practicing this
meditation? Have you ever personally experienced any debilitating physical or mental
symptoms after starting meditation?
Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it.