Chapter IV Relevant Research Done in the Field of Yoga

Chapter IV Relevant Research Done in the Field of Yoga This is an era of Science &Technology. Modern man generally does not accept anything if it is unscientific. When we are discussing ancient science of Yoga in modern times, it is important for us to know what are the scientific findings in the field of Yoga. Scientific investigations into the nature of universe posed most formidable challenges to certain religious concepts. Science has helped people overcome blind faith. While commenting on Galileo’s renowned conflict with the Catholic Church, Stephen Hawking, one of the leading physicist of modern times says 1, Galileo was one of the first to argue that man can hope to understand how the world works, and moreover, we can do this by observing the real world. Scientist like Copernicus, Galileo, Borne had to suffer since their discoveries contradicted the then religious ideas about the solar system. In ancient India also, there was a notion that during Solar and Lunar eclipse, demons R āhu and Ketu devour the Sun and Moon respectively. 1 Stephen Hawking, A Brief History of Time , paperback edition 1989,p.189 283 Hence, scientific attitude is very much important in any investigation. In the field of Yoga also, we come across certain claims which need to be established through scientific verification. For example, Ha ṭhayogaprad īpik ā claims that one who is adept in performing mayur āsana , can digest even a deadly poison (kālakūṭa)2. In such cases scientific research is very important. However, we must appreciate that the whole field of Spiritual Knowledge can never come under the purview of Science, particularly when it comes to the study of ‘Consciousness’. Stephen Hawking mentions, “Newton’s mechanistic world view influenced the scientific research till the end of 19 th century. The scientists then thought that the universe was completely deterministic”3. But then, the doctrine of scientific determinism was shattered in 1926 when Werner Heisenberg formulated the ‘Uncertainty Principle’ which has profound implications for the ways in which the world is viewed. It becomes very clear that scientific theories can never provide a complete and definitive description of the reality as Fritjof Kapra puts it,4“Scientists do not deal with truths, they deal with limited and approximate description of reality.” Before reviewing the various scientific findings in the field of Yoga, we, therefore, note below the limitations of such scientific research. 2H.P, I.31 3 Hawking, op.cit., p.57 4 Fritjof Kapra, The Turning Point,Flamingo,London1984 , p.48 284 The secrets of mankind at psychological and spiritual planes have yet not been fully comprehended and studied. As such Svāmī Kuvalay ānanda, the founder of ‘Kaivalyadham’, Lonavla and the pioneer of modern scientific research in the field of Yoga in India, felt that there are insufficient breakthroughs in the field of psychological and spiritual progress commensurate with scientific progress. This is reflected in prevailing societal negativities such as depressions, frustrations, insecurities and lack of confidence. Svāmī Kuvalay ānanda, in his inaugural issue of ‘Yoga M īmāṁsā’ the journal dedicated to ‘Research in the field of Yoga’ in 1924 had mentioned that, it is difficult to predict the nature and outcome of scientific studies on ‘Yogic Practices’. However, such research will enrich the aspects of Physiology, Psychology, Therapy, Physical Training & Spiritual Science. It will also help unfold answers to some Philosophical questions. Svāmī Kuvalay ānanda believed that fundamental research on ‘Psychosomatic level process change’ and ‘Bio-Chemical level process change’ due to yogic practices should be emphasized and be a pre- requisite to ‘Applied Research’ in the field of Yoga. While there have been significant research studies carried out all over the world on the efficacy of yogic practices at physiological (annamayakośa) and psychological level (manomayako śa) and at vital level (prāṇamayako śa), it is mostly aimed at establishing the secondary beneficial aspects of ha ṭhayogicpractices of cleansing process ( ṣaṭkarma - s), postures ( āsana -s), breath control techniques ( prāṇāyāma ) etc. 285 Similarly, significant research work has also been carried out in the fields of meditation techniques such as Transcendental Meditation, Vipassan ā, Zen meditation practices etc. There has been comparatively less work carried out by way of scientific research on the Yogas ūtra -s of Patañjali per se. The probable reasons that come to mind for such a scenario developing is the fact that the Haṭhayoga practices such as mentioned above, and meditation techniques verifiably demonstrate the positive effects at physiological level such as - a) General sense of bodily good health i.e. stability, steadiness, lightness, flexibility etc. b) Toning of Neuromuscular systems c) Positive effects on Endocrinal Systems leading to their improved secretions d) Therapeutic aspects ofprevention and cure in modern day lifestyle induced psychosomatic disorders such as Asthma, Diabetes Mellitus, Insomnia, Hyperacidity, Obesity, Hypertension etc. e) Possibility of corrections to functional disordersand at Psychological level such as - i) Improved breathing pattern leading to calming down mind ii) Reduction in emotional disturbances iii) Improved concentration iv) Improved memory v) Obtaining body mind balance (homeostasis) 286 vi) Sense of relaxation, peace, equanimity, tranquility and happiness. However, PātañjalaYogas ūtra -s have practically not mentioned any of the above either as objectives or outcomes of yogic practices. The aspect of PātañjalaYogas ūtra -s dealing with higher attainments (through sādhan ā)such as supernatural powers ( siddhi -s) and attainment of various stages of sam āpatti -s and finally leading to kaivalya perhaps should have been a matter of intense research. The apparent fact that it is not so, may be ascribed to - a) The research works carried out on varioushaṭhayogic practices and meditational practices such as Transcendental Meditation, Vipassan ā, Yoganidr ā etc. areseemed to be done in isolation. b) PātañjalaYogas ūtra -s, by their very cogent, rational, systematic and sequential step by step approach to achieve kaivalya , requires an integrated approach to research on definite specific paths of the channels of consciousness as part of main system, its subsystems and the methods of sādhan ā. This however relates to the spiritual progress through sādhan āof an individual seeker and his emancipation. c) Thus, a piecemeal approach to research (research on individual practices) without reference to the larger picture is likely to be fraught with erroneous outcomes or conclusions. d) The experiences of the practitioners at the heightened consciousness and awareness levels are ineffable and indescribable. There are no known scientific parameters to measure and confirm higher 287 state such as sam ādhi state. Thus, any research where a researcher plays a role of only an observer of a meditator (observed), cannot fully comprehend the experience of the person undergoing the experience. e) On the other hand, a person, who has no previous experience in techniques of meditation, if undertakes a research on the subject by participating in the meditation, it is likely to have a subjective bias. f) While it has been proved scientifically that during meditational practices, the brain wave patterns can vary vastly and can be changed volitionally, just because a meditator can produce alpha or delta waves at will, does not mean that he/she is enlightened. The change in the brain waves is still a phenomenon of the central nervous system and the cerebrum, which are products of the prak ṛti . As such it does not prove or disprove the fact of kaivalya state (realized and liberated state). g) The present scientific stage can only indicate what it is capable of measuring. Therefore, the neurophysiological correlates of meditation practices may not be necessary indications of spiritual progress but are only indicative of change in brain functions at will. They may be treated as indirect evidence only. If we take into consideration that, a) Swāmī Vivek ānanda’s thought, “Yoga should not remain only a thought movement but should be made socially relevant.” b) Sw āmī Aurobindo’ s statement 5 that 5 Mehta Rohit, The Miracle of Descent, R. N. Amin Publishers, Ahmedabad, 1973, p.20 288 All Yoga in its nature is a new birth, it is a birth out of ordinary, the mentalized material life of man, into higher spiritual consciousness. So, Yoga is a Spiritual mutation. Then in the modern context, the stressful society that we live in today, the effort should be to establish through research the efficacy of yogic practices for betterment of society at large, be it even only on physiological (annamayakośa) and psychological levels (manomayakośa) initially instead of merely for the benefit of a small population of individual seekers. Only through sustained and proven benefits of the yogic practices at these levels, a large section of society will progress in higher planes of spirituality in its spiritual quest. Notwithstanding the above, in this chapter, important aspects of following relevant research work carried out by eminent institutions/persons in the field of Yoga and textual references of various attainments of eminent Yog ī-s, are discussed. 1)Scientific research on Maharishi’s Transcendental Meditation and TM Siddhi Program. 2) Research on Yoganidr ā Technique of Paramaha ṁsa Svāmī Saty ānanda Sarasvat ī,

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