Method

Most types of meditation aspire towards a connection with that which is within, without and beyond. ^{[1] [2]} In short, ‘to know thyself’. ^[3] The method employed in each given instance is developed to suit the needs of the way and the language of their day: Zen seek Satori; Sufis seek Ma’rifa; Buddhists seek Moksha; Gnostics seek Gnosis; Naths seek Samadhi; and Jungians seek individuation. ^[4] Sahaja Yoga shares both the goal and methods similar to other meditative spiritual practices, where the goal is ‘ self-realisation’ ( Sanskrit: आत्म साक्षात्कार, romanized: ātma sākshātkār) and the methods include, but are not limited to: meditation (Sanskrit: ध्यान, romanized: dhyāna), various cleansing techniques (Sanskrit: न्यास, romanized: nyāsa), pūjā (पूजा) and bhajans (भजनम्, lit. reverence). ^[5]

What sets it apart in the spiritual tapestry it is woven into is that according to the founder of Sahaja Yoga, Shri Mataji, this particular method is suitable for our current day and age as it posits the possibility of ‘en-masse Realisation’, where usually the norm has been to pass on knowledge linearly along a lineage in a limited way, such as in the guru-shishya tradition, or from wali to tariqa. ^[6] The possibility of self-realisation is now not only open for one or two select seekers, but in the hundreds at a given time that is enabled by the act of awakening their maternal, internal, and dormant Kundalini which, when awakened, is signified as a cool, gentle breeze emanating from the hands and, especially, out of the fontanelle of the head. ^{[7] [8]} In one of Shri Mataji’s handful of interviews for the BBC, the corresponding reporter, Julia Booth, was rather astonished to confirm the tangible breeze on top of her head. ^[9] According to practitioners of Sahaja Yoga, the technique of en-masse realisation was made available to all by Shri Mataji, who through her effort found a way to open the Sahastrara of humankind, alongside describing the method by which it is actualized via the interplay of energies in the subtle system. ^[10]

By stages, self-realisation and the consolidation of this nascent state leads to 'thoughtless awareness', which represents the cessation of thoughts and a partial union with the spirit. Further meditation and stabilisation may elicit more enhanced states of consciousness, including 'doubtless awareness' on the practitioner's journey towards complete self-realisation or Sahaja Samadhī. ^{[11] [12]}

Anatomy of the Subtle System

Sahaja Yogis illustrate this subtle system with reference to traditional yogic models composed of energy centres (Sanskrit: चक्र, romanized: chakra; lit. 'wheel, circle') and channels (Sanskrit: नाडी, romanized: nadi). Although similar at the outset, there are key differences in the subtle system as described by Shri Mataji versus the traditional yogic models. For example, she has said that their tantrika users ‘do not know where they are, [or] what they are doing’ when working with the subtle system, while potentially inflicting irreversible damage to themselves and others. ^[13] In contrast, the subtle system in Sahaja Yoga provides an elaborate threefold chakra form of the seven major centres, with a haptic feedback mechanism where each digit on the hand corresponds to a certain chakra, indicating whether it is under the influence of tamas, rajas, or sattvic qualities shown by the presence of specific and localised physical feelings of heat, cool, numbness, or pain. ^[14] This provides a clear roadmap not only to the state of one’s subtle system, but can also be used to see the inner state of other people through the establishment of sāmūhika chetanā (Sanskrit: सामूहिक चेतना, lit. 'collective consciousness'). ^[15] Moreover, in addition to administering specific organs within the body, each chakra are described as manifesting certain qualities that are encapsulated in a primordial archetype ^[16]. For Sahaja Yogis, this interaction between body, emotion, and archetype allows for an accessible method to directly regulate and balance mood, health, as well as wellbeing. ^[1]

Channels

The theory of the guna as derived from both the Samkhya School of Indian philosophy as well as the Bhagavad Gita and their relation to the nadis are recognised in the model of the subtle system used in Sahaja Yoga. ^[17] The table below represents the portrayal of these tattva in the main three channels in the subtle system that, by way of analogy, operate much like the acceleration and break pedal of a car. ^[18]

Chakras

The tables below represent the ontology of the chakra model as established in Sahaja Yoga, wherein each chakra is subdivided into three aspects – left, centre, and right – that respectively represent the tamas, sattvic, and rajas states of each centre. ^{[19] [20]}

Clearing

See also Nyāsa

For Sahaja Yogis, the preparatory stage before entering into meditation is called clearing and balancing. ^[21] Here the practitioner checks the state of their subtle system as indicated by the tangible expression of vibrations on their hands as well as in their body. There may be an initial channel-balancing, where either an over activated right-side is brought back towards the centre, or a lethargic left-side is balanced, too. ^[22] This is achieved by simply manoeuvring the hand into certain positions. ^[21] To mitigate blockages or 'catches' in certain chakras, the right or left hand is placed on a centre to help keep the attention rooted to the particular position within the subtle system. The use of affirmations and/or mantras may be used as well.

The elements are often employed to help clear out chakras. For example:

• Water is used to relieve tensions built up during the day on the right-side by the use of a foot soak in salt water ^[23]
• Fire from candles are placed near chakras on the left channel that are blocked to ease out any obstruction ^[24]
• Earth provides grounding for the initial three chakras, and is utilized in clearing out the Mūladhāra ^[25]
• Air and the control of it via pranayama is applied to both clear out channels as well as strengthen the centre of Anāhata
• Ether or the sky is used to clear out the Vishuddhi
• Light such as sunlight is used to clear the Āgnyā

Meditation

See also meditation

As the name implies, Sahaja Yoga method of meditation is described as "simple, straightforward and effortless." ^[26] After the initial clearing and balancing that removes most of the barriers for the ascent of the kundalini, the Sahaja Yogi simply sits into a witness state (sanskrit: साक्षी, romanized: Sākṣī) and observes the cessation of thoughts until they dwindle to a minimum, allowing ample space for thoughtless awareness to stabilise and the connection with the spirit to become established. The key to the process is effortlessness, as described by Shri Mataji, as any added effort only serves as an additional obstacle to the self-regulation of the subtle system via the integrative processes of the kundalini. ^[27]

Puja

See also puja

The event of a puja amplifies the presence of a specific archetype within the subtle system. These are considered opportune moments to collectively develop the abilities of a certain chakra. Over the duration of a year, there are about two dozen main pujas held collectively around the world, while smaller puja can be performed at any given time. The coordination of international pujas are divided amongst hosting countries, with the venue changing on an annual basis. For Sahaja Yogis in Europe, they often gather in Cabella Ligure, while in North America there is Canajoharie, and in South America Mahashivaratri is often held in Brazil. By far the largest collective of Sahaja Yogis are in India, who hold pujas in parallel to the international one's at Nirmal Dham in Delhi or at Ganapatipule in Maharasthra. ^[28]

In Scientific Research

Meditation as an adjunct for medication has received considerable interest in the scientific community over the past two decades. ^{[29] [30] [31] [32] [33] [34]} As a method to both ameliorate and mitigate detrimental symptoms over the long-term without the consequent side-effects and financial stress of prescription medication, various forms of meditation and yoga have been considered, researched, and evaluated by the scientific community as a viable support to complement standard medical practices in order to better enhance patient wellbeing. ^{[35] [36]}

In particular, numerous clinical studies and medical trials have documented the potential efficacy of Sahaja Yoga meditation in disease management for patients with epilepsy ^{[37] [38] [39]}, essential hypertension ^[40], asthma ^[41], menopausal symptoms ^[42], attention deficit-hyperactivity disorder (ADHD) ^[43], cardiac arrhythmia ^[44], depression ^{[45] [46] [47]}, and anxiety ^{[48] [49] [50]}. It must be noted, however, that while most of the results were promising, many of the trials are tentative and/or pilot studies in their field. Yet, the results in and of themselves indicate that further research may yield more substantial gains. ^{[51] [52] [53] [54]}

Moreover, the purported state of mental silence established in some meditation practices – known in Sahaja Yoga as thoughtless awareness – has been of intense interest in neurological studies ^{[55] [56] [57] [58] [59] [60] [61] [62] [63] [64] [65] [66]}. The aim has been to identify and describe what metabolic or neurological changes occur within the body to facilitate this state, and whether or not sustained practice of Sahaja Yoga meditation gives rise to underlying anatomical differences in the long-term. These clinical studies have mostly had healthy, asymptomatic populations – including Sahaja Yoga practitioners – partaking in the studies to determine possible neurological, physiological or psychological phenomena conducive towards personal wellbeing ^[67].

Neurological

Electroencephalography (EEG) and, more recently, developments in magnetic resonance imaging (MRI) have allowed researchers to peer into the complex web of neural networks that are activated in different types of meditation. ^{[68] [69]} When applied to Sahaja Yoga meditation, the results of a decade-long clinical MRI study by Hernandez et al. (2015, 2016, 2018, 2020, 2021) has made waves in the neurological community and beyond ^{[70] [71] [72]}. The findings confirm that on average practitioners of Sahaja Yoga meditation (SYM) have significantly more GMV (grey matter volume) of about 6.9% than control groups when matched for age, sex, education, and general health. ^[73] The research articles published in PLoS ONE and Neuroscience maintain that the difference in GMV is the largest ever recorded, and no other meditation technique or practice has shown such a large statistical difference in GMV at the whole brain level. ^{[74] [75]} The presence of GMV is an indication of a healthy and young brain, whereas in mental disorders like schizophrenia and depression patients suffer from a lack of GMV. ^[76]

Another recent study by Dodich et al. (2019) found that, even after a short period (4 weeks) of SYM training, non-meditators demonstrated similar increased GMV changes, suggesting a direct association between SYM practice and the neuroplasticity of the brain. ^[77]

A larger number of other studies have investigated the effects of Sahaja Yoga meditation on brain function by means of EEG. The first study by Panjawani showed that seizure reduction in patients with idiopathic epilepsy after 6 months of SYM was associated with increased ratios of EEG powers in delta, theta, alpha, and beta bands. ^[78] These bands are usually weakened and/or abnormally fluctuating in epilepsy cases. On the other hand, Aftanas and Golocheikine showed that long-term SYM was characterised by increased theta synchronisation ^{[79] [80]}, which is indicative of reduced mental-clutter and mind wandering with increased mental silence, i.e thoughtless awareness. ^{[81] [82] [83]} They also showed indications of a reduction in chaotic complexity in EEG measures over midline frontal and central regions, an indicator of a reduction in the interference of the default mode network (DMN). ^[84]

All the aforementioned neural processes lead to what Aftanas calls on a systematic level the ‘intentional self-regulation of attention’ that reduces the subjective experience of anxiety, anger, and fear, while increasing positive affect, enhanced endurance to affective challenges and one’s psychosocial coping ability. ^[85] Lastly, and notably, during their 8 year study Aftanas and Golocheikine noticed that SYM practitioners exhibited no hemisphere asymmetry ^[86] that, if present, is symptomatic of depression and anxiety, which are associated with a relative right asymmetry in frontal brain activity. ^[87] When the condition is exacerbated, it is symptomatic of schizophrenia. The finding corroborates the SYM notion that an inflated ‘superego’ – located in the right hemisphere – makes one prone to depressive bouts and, when neglected, may develop into schizophrenic episodes. ^{[88] [1]}

Physiological

A number of novel clinical studies investigating various physiological and biological mechanisms vis-a-vis Sahaja Yoga meditation has produced a wide range of research, ranging from robust to some that could use more rigour. ^[89] Hendriks (2018) conducted a systematic review of the available material on said field of research, providing a meta-analysis of the efficacy, soundness, and quality of available academic articles. While he admitted that ‘there are [a] limited number of studies on the effects of SY meditation’, he also noted that ‘the large majority of the studies are of high quality, which is an exception to the rule’ (p.8). Moreover, the scientific research on physiological phenomena often reiterates the fact that SYM serves as an adjunct, not an alternative, to standard medical procedure. ^{[90] [91] [92] [93] [94] [95] [96] [97] [98]}

On the more robust side, Dr Ramesh Manocha from Sydney, Australia, author of Silence Your Mind, has conducted 5 detailed clinical studies over the past two decades on the application of SYM in various medical scenarios. Those in the domain of physiology include a clinical study on the reduction of vasomotor symptoms, particularly hot flashes, in perimenopause ^[99]; improvement of airway hyperresponsiveness (AHR) in moderate to severe cases of asthma ^[100]; and monitoring skin temperature as a possible concomitant physiological phenomena in meditation ^[101]. While the former exhibit promising results for symptomatic patients, the latter one conducted with asymptomatic practitioners of SYM is of particular significance as they report of a subjective sensation called the ‘cool breeze’ in their hands, which is indicative of ‘vibrations’, i.e the movement of the Kundalini within and along the nerves of the body ^[102]. The clinical study monitored by Manocha et al. confirmed that, indeed, the objective measurement of skin temperature in SYM practitioners in comparison to the control group showed a significant cooling along the palms of the hand, whereas the control group of non-meditators exhibited no difference – or even an increase in skin temperature. ^[103]

Another area of physiological research has observed the possible corollary between meditation and hypertension control with Sahaja Yoga. ^{[104] [105] [106] [107]} Dr Sheng Chia-Chung, senior researcher from UCL, conducted a clinical trial with the Mahatma Gandhi Mission Hospital in India with a population of 129 participants of which 67 followed SYM methods while the other 62 acted as a control group. The beneficial effect of meditation as an adjunct for hypertension control was deemed significant in comparison to the control group who only followed standard medical procedure. Additionally, corroborative observations for the amelioration of blood pressure with SYM in ageing symptomatic populations were recently found by Yalta et al. (2020) ^[108], as well asymptomatic healthy populations by Yunati et al ^[109].

Other research areas in physiology have investigated motor skills and performance ^{[110] [111] [112]}, pulmonary functions ^[113], and cardiology ^[114]. While pioneers in their respective fields of research, these clinical trials establish the potential for further inquiry into the unique and varied concomitant physiological phenomena between SYM and its compound effects on wellbeing and disease management.

Psychological

As observed by the neurological research conducted with Sahaja Yoga meditation, the practice of thoughtless awareness has a tangible, and conducive effect on the neuroplasticity of our brain. How is this reflected in day to day behaviour? Indelibly interlinked in an interdisciplinary manner with neurology, psychology has been yet another scientific domain to test, observe, and analyse the effects of SYM to create behavioural change from within for both the individual and the organisation, be it in the application of corporate psychology in the Indian Army ^[115], Hewlett-Packard ^[116], Walmart ^[117], Shell ^[118], public companies in Germany ^[119], or various EU decision-making organs ^[120].

From a clinical rather than corporate perspective, trials have been mainly conducted in India ^{[121] [122] [123]} and abroad ^{[124] [125] [126]} with symptomatic populations exhibiting traits of depression and anxiety that have seen significantly reduced remissions ^[127] compared to control groups. Albeit, SYM was administered alongside, not instead of, conventional antidepressants as an adjunct to better facilitate and sustain mental health. ^[128] Hendriks’ systematic review of available academic literature posits that Sahaja Yoga ‘is associated with reduced depression in both healthy adults, and in adults with a depressive disorder. SY is also associated with decreased anxiety and increased subjective and [psychological] well-being among healthy adults.’ ^[129]

Of sustained interest has been the potential of Sahaja Yoga meditation in enabling behavioural change in people and organisations via the lens of management studies, promoted by the interdisciplinary research team CEL. ^[130] Overseen by Maurizio Zollo, the Professor of Strategy and Sustainability at Imperial College and Visiting Professor at MIT, alongside thought leaders in their respective fields, CEL has published a corpus of case studies and research over the past decade to gauge the extent to which sustainability can be galvanised by the practice of SYM in corporate settings. ^{[131] [132] [133]} The aggregation of their results and insights were published by Routledge in the monograph The Evolutionary Leap toward Flourishing Organizations (2017) that provides a roadmap and adaptable methodology towards affecting systemic change via meditation. ^[134] On the whole, training interventions in the form of SYM practice for managers and organisations via the CEL program exhibit a significant influence on both socially responsible behaviour (SRB) and on psychological antecedents that impact on SRB, therefore resulting in the cultivation of values that prioritise sustainable decision making in the long-term over self-centeredness in the short-term. ^{[135] [136]}

Academic Research

• Aftanas, L.I., Golocheikine, S.I. (2001) “Human anterior and frontal midline theta and lower alpha reflect emotionally positive state and internalized attention: high-resolution EEg investigation of meditation” in Neuroscience Letters 310, 57-60 https://doi.org/10.1016/S0304-3940(01)02094-8
• Aftanas, L.I., Golocheikine, S.I. (2002) “Non-linear dynamic complexity of the human EEG during meditation” in Neuroscience Letters 330, 143–146 https://doi.org/10.1016/S0304-3940(02)00745-0
• Aftanas, L.I., Golocheikine, S.I. (2003)  “Changes in Cortical Activity in Altered States of Consciousness: The Study of Meditation by High-Resolution EEG” in Human Physiology, Vol. 29, No. 2,pp. 18–27 https://doi.org/10.1023/A:1022986308931
• Aftanas, L.I., Golocheikine, S.I. (2005) Impact of regular meditation practice on EEG activity at rest and during evoked negative emotions, International Journal of Neuroscience, 115:6, 893-909, DOI: 10.1080/00207450590897969
• Barrós-Loscertales A, Hernández SE, Xiao Y, González-Mora JL and Rubia K (2021) Resting State Functional Connectivity Associated With Sahaja Yoga Meditation. Frontiers in Human Neuroscience15:614882. doi: 10.3389/fnhum.2021.614882
• Choudhary, R. (2011) Effect of Sahaja Yoga Meditation on the Nutritional Assessment of University Students. International Journal of Sports Science and Engineering Vol. 05 (2011) No. 02, pp. 077-084
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• Dodich, A., Zollo, M., Crespi, C., Cappa, S. F., Laureiro Martinez, D., Falini, A., & Canessa, N. (2019). Short-term Sahaja Yoga meditation training modulates brain structure and spontaneous activity in the executive control network. Brain and Behavior, 9(1), e01159. https://doi.org/10.1002/brb3.1159
• Harrison, L., Rubia, K.,& Manocha, R. (2003) Sahaja Yoga Meditation as a Family Treatment Program for Attention Deficit Hyperactivity Disorder Children. Clinical Child Psychology and Psychiatry. 9 (4): 479-497. doi:10.1177/1359104504046155
• Hendriks T. (2018). The effects of Sahaja Yoga meditation on mental health: a systematic review. Journal of Complementary & Integrative Medicine, 15(3) https://doi.org/10.1515/jcim-2016-0163
• Hernández, S. E., Suero, J., Rubia, K., & González-Mora, J. L. (2015). Monitoring the neural activity of the state of mental silence while practicing Sahaja yoga meditation. Journal of Alternative and Complementary Medicine, 21(3), 175–179. https://doi.org/10.1089/acm.2013.0450
• Hernández SE, Suero J, Barros A, González-Mora JL, Rubia K (2016) I ncreased Grey Matter Associated with Long-Term Sahaja Yoga Meditation: A Voxel-Based Morphometry Study. PLOS ONE 11(3): e0150757. https://doi.org/10.1371/journal.pone.0150757
• Hernandez, S., Barros-Loscertales, A. et al. (2018) Gray Matter and Functional Connectivity in Anterior Cingulate Cortex are Associated with the State of Mental Silence During Sahaja Yoga Meditation. Neuroscience. Vol.371, 395-406 https://doi.org/10.1016/j.neuroscience.2017.12.017
• Hernández, S. E., Dorta, R., Suero, J., Barros-Loscertales, A., González-Mora, J. L., & Rubia, K. (2020). Larger whole brain grey matter associated with long-term Sahaja Yoga Meditation: A detailed area by area comparison. PloS one, 15(12), e0237552. https://doi.org/10.1371/journal.pone.0237552
• Lehmann, D., Faber, P. L., Tei, S., Pascual-Marqui, R. D., Milz, P., & Kochi, K. (2012). Reduced functional connectivity between cortical sources in five meditation traditions detected with lagged coherence using EEG tomography. NeuroImage, 60(2), 1574–1586. https://doi.org/10.1016/j.neuroimage.2012.01.042
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• Manocha, R., Black, D., Sarris, J., & Stough, C. (2011). A randomized, controlled trial of meditation for work stress, anxiety and depressed mood in full-time workers. Evidence-based Complementary and Alternative Medicine : eCAM, 2011, 960583. https://doi.org/10.1155/2011/960583
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