Yogi Stops Heart Scientific Demo Result


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

One such is the stopping of the Heart at will.

ECG of A Yogi when he stopped Heartbeats-Study.

ECG of A Yogi when he stopped Heartbeats

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

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

Realized Souls do not practice this.

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

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

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

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

To strengthen their Faith, I perform these’

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

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

Copy Right material.

Quoted in Public Interest.

Heartbeats Animated gif

Heartbeats .


To the editor:

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

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

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

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

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

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

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

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

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

Source:

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

Mind Not A Fluke And Is


I read an interesting article,excerpts I am providing below.

Mind Quantum Mechanics.

Mind and Quantum Theory

Indian Philosophy states that the universe, let alone mind is ‘Leela’

Lila (Sanskrit: लीला, IAST līlā), or Leela is a concept within Hinduism literally meaning “pastime”, “sport” or “play(wiki)

According to Religious texts, As different from Philosophical Texts, th universe is God’s Leela or pastime ,play.

But the word ‘leela’ conveys more , that can not be expressed in English.

It is more than a pastime, though unintended as we can perceive.

The Sankhya Philosophy lists the two fundamental principles, Purusha and Prakriti.

The world of Names and Forms evolved out of the ‘sprasa matra’ by their ‘touching’ each other, here again ‘sparsa is more than touching.

As the root causes are Principles we can no bet attribute Motives, so in this sense ,Mind is either or neither intended or unintended.

The Non Dualism of Advaita states the whole world is not real, has only transitory existence and as such is both real and unreal, depends on one’s stand point.

So Mind is a Fluke and not a Fluke at the same time.

The term inevitability is purely subjective and it depends , again on one’s perception.

Story:

According to atheist and University of Chicago biologist Jerry Coyneprobably:

As for mind being nothing but a fluke of nature, well, that’s probably true, at least the human mind, since I don’t see our evolution as inevitable (it may have depended on mutations that are based on quantum effects).

Coyne doesn’t elaborate on what he means by the relation of the human mind’s evolution to “quantum effects,” but bringing quantum physics into the issue of the mind’s relation to matter, my question then becomes the following: Why start with the axiomatic assumption that matter is prior to mind and must be responsible for accidentally causing human consciousness? Doesn’t quantum physics (via Schrödinger’s famous kitty), imply that matter requires mind (an observer) for a particle to move from a possible state to an actual state–that matter is in some manner inextricably bound up with the mind?

For example, physicists Bruce Rosenblum and Fred Kuttner, both at the University of California at Santa Cruz, call the mind’s relation to matter a “quantum enigma”—indeed, the central quantum enigma—and ask rhetorically in their book of the same title, the following:

[D]oes it not go without saying that there is a real world ‘out there,’ whether or not we look at it? (4)

But according to Rosenblum and Kuttner, quantum physics suggests that our intuitive ‘yes’ to that question may be spectacularly wrong. Likewise, I would suggest that the intuition among materialists that human minds and purposes must be generated by determinate matter first, and thus cannot really be necessary to matter or impact the direction of otherwise determinate particles, may also be spectacularly wrong.”

http://santitafarella.wordpress.com/2013/05/13/is-mind-a-fluke-of-nature/

 

Yoga Explains Advaita,Visitadvaita Dwaita


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

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

Vedic Text Aham Brahmasmi.

‘I am Reality” Veda

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

The process is scientific.

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

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

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

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

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

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

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

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

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

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

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

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

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

Aham Brahmasmi’,

Tavamasi,

Pragjanam Brahma and

Soham Asmi.

The three principal perspectives of Reality,

Advaita(Non Dualism of Shankaracharya)

Visishtadwaita ( Qualified non-dualism of Ramanujacharaya) and

Dwaita(Dualism of Madhvacharaya)

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

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः
viramapratyayabhyasapoorvah sanskarashesho anyah

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

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

http://ramanan50.wordpress.com/2013/05/07/at-yoga-beyond-yoga-sutra-1-18/

http://ramanan50.wordpress.com/2013/05/01/yoga-sutra-1-17-samadhi-contemplation/

Nothing Is Sacred,Sinful Adi Sankaracharya


Right or Wrong is relative.

It is purely Subjective.

Adi Sankara

Sri Shankaracharya

When a vast majority follow a certain practice and decides it  to be Right it becomes right.

These value judgement are, at the Social level,are tools of Social Control.

They do not mean anything more.

However, as one has to exist in a Society , one has to follow these norms in this world.

Knowledge or Awareness is of two kinds.

One, knowledge of this world of objects and the other,

The knowledge about oneself,Reality,which is personal and can be felt

only by the individual.

Therefore the Vedas classify Knowledge into two Kinds..

One, The Absolute Knowledge, Para Vidya and

Transient Knowledge, Apara Vidya.

Transient Knowledge is transitory, subject to change, depends on our perceptions and real only in the relative sense.

To illustrate, let us take the case of  one sitting in a Room and there is a Table in the other Room which he can not see.

Here, for the one he sits in a room, the table does not exist as it is not visible or seen by him.

If one were to prove its existence from one’s memory that it was there and it used to be there , this argument s fallacious as it does not depend on one’s direct experience.

But, the fact that the table exists can not denied because one has not seen it, is wrong as well

Therefore an Object exists or ‘Is’, from the standpoint of its being there, seen by some body or as an idea in one’s mind.(‘Is’-'Asti’)

It does not exist-’Nasti’, from the stand point of the one who is sitting in the other room.

There is yet another class of people who see the Table for the first time.

As they have not seen it before they can not describe it, that is the table can not be described as to what it is.

This is called ‘Avaktavyam’(Indescribable).

Now look at the three stages of the Object.

It is  ’Asti’ ‘Does  Exist’, from the stand point of people who see  it.

It is ‘Nasti’,'Does not Exist’, from the stand point of one who does not see it.

It is ‘Avaktavyam’, ‘indescribable’, from the standpoint of those who se t for the first time.

So an Object is ‘Is,Is Not,and Indescribable ‘ at the same time, Asti,Nasti , Avaktavyam.

For the technologically inclined,

In Cricket match Live telecasts , we have many cameras covering the event.

The event looks different from each camera.

Which is the correct one representing the Object,Event?

If you have two televisions at Home in two different rooms,you will notice one frame or picture and audio comes later (or earlier than the other.

Which represents the correct Time frame?

Science will explain why it is so by talking about the velocity of light and Sound.( does sound have velocity or speed?)

But it does not explain the phenomena but describes the process for such an event.

Therefore an Object is presented to us in many ways.

This depends on our Senses, Anthakaranas,Gunas,Mind and Chitha.

This, apart from the attributes of the object

Hence in the transient World, an Object ,

Is ,Asti,

Is Not, Nasti,

Indescribable,Avaktavyam

to different people.

Again the Object may be all of these at the same time,

That is, Is , Is Not, and Indescribable(Asti, Nasti and Avaktavyam)

An object can be predicated in Seven different ways.

Is,Asti,

Is Not,Nasti,

Avaktavyam, Indescribable.

An Object,

1.Is,(Asti)

2.Is Not,( Nasti)

3.Indescribable(Avaktavyam)

4.Is and Is Not(Asti  Nasti) , depends on the location of the Object and the Observer.

5.Is and Indescribable(Asti Avaktavyam)

6.Is Not and Indescribable (Nasti Avaktavyam)

7.Is,Is Not and Indescribable(Asti,Nasti,Avaktavyam)

This predication of Object forms the Logic of Nyaya System of Indian Philosophy, The Sapthabangi Naya

This is the most advanced system of Logic, better than Logical positivism of Bertrand Russell.

Does an Object, such being the case exist at all?

Nihilists say No.

Empiricists say Yes.

John Locke says, I Know Not’

Adi Sankaracharya says ‘It exits and at the same time does not exist”

How?

Assume you step on some creepers in the night in a forest in and you jump out in fear, assuming it to be a snake.

When you use a Torch, you find that it to be a creeper,

Your Fear is gone.

Your fear was real,

The Creeper was real,

And that it is not a creeper is also Real

Therefore Shankaracharya says all the three statements are true,

The difference is that while experiencing Fear your Awareness,Knowledge was incorrect, because of Ignorance, not knowing all the facts.

Once you come to know all the facts you get the Knowledge,

Removal of Ignorance or Avidya, id Knowledge, Sankara  avers.

This being the case of individual Objects, how can one assume the Reality of Objects and events in this world and pass moral judgement?

Any such assertion is contrary to knowledge,

Therefore Right or Wrong is only Relative and has no place in advance knowledge.

Look at this point.

In Egypt, during Cleopatra’s times’ it was the custom to marry one’s sister, brother.

Cleopatra married Ptolemy, her brother first.

Let us see how God would judge two different cases on this issue,

One who does marry one’s brother from another Moral system where marrying sister/brother is incest and morally wrong, and another Cleopatra, after their Deaths.

Would he punish Cleopatra for having married her brother(which was considered Moral by Egyptians at that time) , for incest?

Or would God punish the one , who is not an Egyptian, and who has married her brother for incest?

He can Not. for He Is God, there can be no double standards.

So at the Absolute  level thee is nothing as sin or sacred.

Note;This is an advanced concept.

Let not people quote Shankaracharya and indulge in incest.

I would like to quote Rajaji,a Great Statesman and Philosopher of India.

(Rajaji was a lawyer.

Once a murderer approached Rajaji and asked him to represent him in Court.

As a matter of principle C.Rajagopalachari (Rajaji )would never appear for one whom he thought was guilty and so he refused.

The murderer told Rajaji,

‘You believe  in Hinduism, Every thing  is done by God, So my murder is not committed by me but by God, you should represent me’

Rajaji replied,

‘You are correct.

The same God asked me not to represent you.

The same god will also ask the Judge to hang you”)

In this sense there is no Sin, says Adi Sankara in Nirvana Shatakam.

न पुण्यं न पापं न सौख्यं न दुःखं
न मन्त्रो न तीर्थो न वेदो न यज्ञ ।
अहं भोजनं नैव भोज्यं न भोक्ता
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥४॥
Na Punnyam Na Paapam Na Saukhyam Na Duhkham
Na Mantro Na Tiirtho Na Vedo Na Yajnya |
Aham Bhojanam Naiva Bhojyam Na Bhoktaa
Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||4||

Meaning:
4.1: Neither am I bound by Merits nor Sins, neither by Worldly Joys nor by Sorrows,
4.2: Neither am I bound by Sacred Hymns nor by Sacred Places, neither by Sacred Scriptures nor by Sacrifies,
4.3: I am Neither Enjoyment (Experience), nor an object to be Enjoyed (Experienced), nor the Enjoyer (Experiencer),
4.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.

http://ramanan50.wordpress.com/2013/05/08/not-qualitiesliberation-niravana-shatakam-3/

Not Qualities,Liberation” Nirvana Shatakam 3


Having described the Elements both at the individual and macro level,Sankaracharya, now goes on to describe the qualities/attributes.

Ramana Maharishi reclining,Thiruvannamalai.

Ramana Maharishi

One can not separate the qualities or attributes of an object  from the Object.

If for example, we strip of all the qualities of a Rose by which we identify a Rose, we are left with nothing to conceive of a Rose!

In Advaita, qualities are inherent in the objects and in Reality they are not separate from them .

And we are the Reality.

The Reality is reflected in us because of our ignorance,called Avidya, Nescience.

Once this ignorance is removed our original State dawns.

न मे द्वेषरागौ न मे लोभमोहौ
मदो नैव मे नैव मात्सर्यभावः ।
न धर्मो न चार्थो न कामो न मोक्षः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥३॥
Na Me Dvessa-Raagau Na Me Lobha-Mohau
Mado Naiva Me Naiva Maatsarya-Bhaavah |
Na Dharmo Na Ca-Artho Na Kaamo Na Mokssah
Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||3||

Meaning:
3.1: Neither do I have Hatred, nor Attachment, Neither Greed nor Infatuation,
3.2: Neither do I have Passion, nor Feelings of Envy and Jealousy,
3.3 I am Not within the bounds of Dharma (Righteousness), Artha (Wealth), Kama (Desire) and Moksha (Liberation) (the four Purusarthas of life),
3.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.

http://ramanan50.wordpress.com/2013/05/02/adi-shatakam-descartes-advaita/