Preksha Meditation

Author(s): Jethalal S Zaveri
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/006553/1

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FREKSHA MEDITATION
[Concentration of Perception]
An Introduction
J.S. ZAVERI
SECOND EDITION
JVB
SallEuucauயாயம்
GIORGI
moreny.org

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SCIENCE OF LIVING SERIES-I
PREKSHA MEDITATION
[Concentration of Perception]
An Introduction
By : J.S. ZAVERI B.Sc., D.1.1. Sc., F.1.5.1.
(Preksha-Pravakta)

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Published by : Jain Vishva Bharati Ladnun-341 306 (Rajasthan)
Editor : Muni Mahendra Kumar
Jain Vishwa Bharati
Second Edition
May, 1993
Typeset by : Lucky Photocomputers Sardarpura, Jodhpur Printed at Konark Press, Delhi-92.

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Publisher's Note
Prekshã-dhyān is a technique of meditation for attitudinal change, behavioural modification and intergrated development of personality. It is based on the wisdom of ancient philosophy and has been formulated in terms of modern scientific concepts. We hope that the synthesis of the ancient wisdom and the modern scientific knowledge would help us in achieving the blissful aim of establishing amity, peace and happiness in the world by eradicating the bestial urges such as cruelty, retaliation and hate.
The different methods of preksha (i.e. perception) include shvās-prekshã (perception of breathing), sharir prekshā (perception of body), chaitany-kendr-prekshā (perception of psychic centres), etc. All these are methods of ultimate transformation in inner consciousness. Here, there is no need to sermonize for adopting virtues and giving up evils. When one starts practising perception, one experiences himself that he is changing, that anger and fear are pacifying, that one is geting transformed into a frighteous person.'
For all this, we are grateful to Yugapradhana Acharya Shri Tulsi and his successor-designate Yuvacharya Shri Mahaprajna for their constant guidance and efforts in this direction.
1 May, 1993
Jethalal S. Zaveri
Advisor Tulsi Adhyatma Nidam Jain Vishva Bharti
Ladnun

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Contents
1. Meditation Gets Scientific Credibility 2. Meditation : A Panacea for all Mental &
Moral Evils 3. Preksha Dhayana : A Unique System of
Meditation

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.
1
Meditation Gets Scientific
Credibility
Endocrine Orchestra
Every thinking mind realises the need for truth and knowledge. From the most ancient times men have sough: to change their perceptions of the world and themselves, deliberately altering their thoughts in an effort to expand their sense of awareness and wisdom. In the past, we have been taught, almost wholly, by exhortations and traditions with their attendent myths, legends and superstitions. We can now be taught by facts proved by science. Science cannot negate eternal truth nor can religion negate a fact. And hence it is wrong to believe that scientific discoveries can negate the truths of theology and/or of philosophy. It is equally wrong to say that the so-called revealed truths can ever negate the findings of science. Many of the truths known to philosophy and science can now pave the way for more truths and knowledge which may be woven into wis. dom and used for the benefit of mankind. It is necessary, however, that the ancient methodology of disseminating knowledge and their interpretations of the eternal wisdom be expanded, modified and restated in terms that encompass newly discovered aspects.
Science has now proved (as we shall see presently) that life's processes for man lie almost wholly within himself and are amenable to control. We eithter progress or retrogress depending on whether we control and subdue or be subdued by our primal drives, animal impulses and carnal desires.

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It is obvious that our spiritual personality (or soul) must have a physical body to function and perform in, until we achieve the purest state of consciousness. In other words our mundane existence functions in duality, i.e., there is a subtle spiritual self within the gross physical body. It is the spiritual self which gives us a sense of wisdom and mastership to control the operations of the physical body.
Now, as soon as we accept the duality of our existence, we realise that there must be some means of communication between the spiritual self and the physical body. That is, there must be some built-in mechanism within the body through which the former can exercise its power and authority and control the grosser elements of blood, bones and bodily organs. This mechanism must translate the code of intangible and imperceptible forces of the spiritual, into a form of crude power which is material enough to function through flesh and other material chemical constituents of our body. These inter-communicating computers or transformers between the finer spiritual and the grosser physical selves are found to be our endocrine and nervous systems which produce and distribute the substances called hormones, neurohormones etc. That the building and evolvement forces, functioning to integrate organism within man, operate, wholly through the neuro-endocrine system of the body, is now a scientifically established fact.
The most basic feelings-primal drives--are the unlearned instincts such as, hunger, sex, anger, fear and aggression. Thousands of other emotional responses based on equally powerful feelings, not necessarily instinctual but learned, interact with these primitive drives. They may reinforce a primal drive or countermand it.
1. For example a non-vegetarian would be delighted when served with. ; say, a well-cooked lobster dinner. On the other hand, a born vegetarian
would find the very sight so repulsive that he may throw up. In neither case is the lobster responsible for the result, but learned emotional foolings.

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Instincts not only generate feelings but also command appropriate action that satisfy the need. Animals just act out instinctive rituals of eating, courtship and fighting, because they do not possess a reasoning mind. Man, on the other hand, because he has the reasoning mind, can control his responses to the insistence of the instinctive drives. Of course, man also does feel angry, hungry or sexually aroused. But he can modify his action. He could, for example, channel an erotic mood on to another creative track or refuse fatty food after a look at his bulging waist line.
So far, we had believed that the brain was the source of energy and the place from which the will acted; but now, we know that it is only the repository of memories. The neuro-endocrine system is the seat of the impulses of man. For instance, love, hate and fear are endocrine impulses. It is the primitive urge of aggression from the endocrines that will start war and not the brain, because no reasoning mind will ever wish to kill. It can stabilize love but the impulse does not come from conscious thinking. All the emotions and impelling forces are the actions of the endocrine expression.
As research deepens our knowledge of co-ordinatory systems-neuro-endocrine systems-it becomes increasingly apparent that hormones and neurohormones participate in every bodily function and have profound influence upon the mental states and tendencies, behavioural patterns as well as emotions of an individual.
The complex of endocrine system includes the pineal, the pituitary, thyroids, para-thyroids, thymus, adrenals, gonads, pancreatic islets and the hormone-producing part of the gastro-intestinal tract. All these glands are comparatively small, are ductless and have access to rich visceral supply. The entire system, aptly called endocrine orchestra, works in harmony. The known methods of inter-communication are electrical impulses of the nerve action and the chemical messengers.

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Interaction of Feeling and Behaviour
Nervous and endocrine systems are not as divergent as was formerly supposed. Function of both these systems is to integrate the organism. Both synthesize and release special chemical agents. The remarkable collaboration between the two systems helps govern behaviour under stress, when danger, anxiety or a difficult decision demands action. The intimate relationship between the two systems clearly reflected in the secretions they use; the same substance is released by the gland as well as the nerves. The functional interlocking between nervous and endocrine elements qualify them to be regarded as constituting a neuro-endocrine system. Acuteness of perception, memory, logical thought, imagination, conception, emotional expression or inhibition and entire content of consciousness are influenced by the internal secretions of the neuro-endocrine system.
There are forces more subtle than the endocrines as the endocrines are more subtle than the physique. If we accept the continuity of life, the cause we start now will be the effects of the future. Conversely the past which is fully recorded in the Karma Sharira (microbody associated with the soul), activate the subtle forces determining the nature of the secretions of the neuro-endocrine system.
In other words, this system receives its orders from the imperceptible spiritual forces via the intangible codes recorded in the past. These are translated into instructions which can be understood by the grosser physical constituents of the body in the form of electrical impulses and
1. The intimate reciprocal relationship between the two systems can be
illustrated as under:--The visual stimulus of the beauty of a pretty girl causes electric nerve impulses to activate the anterior pituitary of a young male, within the hypothalamus (that part of the brain which is attached to the pituitary by vascular and neural pathway) as a probable intermediary. The pituitary, in turn, produces and delivers the gonadotrophic hormone to the sexual glands. The nerve and hormone signals make his nerve beat faster, increase blood-pressure tense muscles and causo sexual arousal.

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hormones etc. Electrical stimuli and chemical messagecarriers, running through the grids of the brain and nervous system move an individual from impulse to action. Thus every step of the daily life, every phase of thought or feeling is an episode in the neuro-endocrine system of the individual.
All passions and emotions are expressions of the endocrine. The reasoning mind itself has no emotions but many a time the powerful impulses from the endocrines can overwhelm and continue to tinge the supposed reasoning. One loves or hates not by any reasoning power of the mind's consciousness, but by the dominating impulses of the endocrine. The supposed reasoning, then, seeks proofs for continuing and perpetuating the past beliefs. The past, however, cannot be the sole standard for the future. Enlightenment and knowledge can transmute the forces generated by the recorded past and accelerate the development of the reasoning mind to gain mastery over the future.
Mastery through Meditation
The primal-unlearned-emotions are meant to be aids to self-preservation by nature, but intense emotions are not only inconvenient but can sometimes be dangerous also. However, unconscious suppression of these powerful basic emotions could be even more dangerous. They may simply erupt in other forms causing psychological conflicts or else, psychosomatic illnesses from ulcers to asthma.
What then is the remedy? Recreation from games and sports provides one kind of outlet; creativity is another effective method of handling emotions. But to be completely free from the domination of animal impulses, savage traditions and numerous conventional reactions, one has to learn to gain mastery over the neuro-endocrine system. While unconscious suppression of basic emotions is dangerous, conscious and deliberate control over the expression of emotions is not only unharmful, but desirable. Some ac

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tivities of the nervous system, that had seemed entirely automatic till now, can be controlled by will e.g., high bloodpressure can be reduced by act of will. Migraine victims can be taught to prevent the blood vessels from expanding. Thus the brain can learn to bring upto a conscious level some actions that ordinarily are unconscious. In due course, one can be taught to gain mastery over the autonomous nervous system.
Meditation was until recently looked upon as an item of eastern mysticism to be practised by Fakirs, Yogis and Sadhus. A few years ago it would not have received the scientific credibility which is being given to it recently. To-day meditation is recognised to offer a way to treat serious illnesses without drugs. The possibility, that sufferers from a variety of circulatory ailments and other diseases can relieve both symptoms as well as physical defects by regular practice of meditation, is not being undervalued anymore. It has now been irrefutably proved by biofeedback equipment that the meditative state produces symptoms that are exactly oposite to those produced during the state of stress and tension. And since the stress responses are the source of many illnesses, meditation is recognised as an important tool in the prevention and cure of such typically modern illnesses as hypertension and ulcers. This power of meditation, though remarkable, is in purely physical terms. It can bring about many more unbelievable results on mental and emotional levels also.
The success of meditation is fundamentally based on the fact that the human (reasoning) mind has the power not only to understand, but also to transcend itself. This makes it possible for the people to learn to bring up to a conscious level many actions which are normally controlled autonomously.
Preksha is a technique of meditation to gain the conscious mind's control over their autonomous nervous system by constant and regular practice. It can, for example,
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teach them to produce the soothing rhythms of calm brain waves which are normally generated when relaxed or slightly drowsy. Regular practitioners can produce the alpharhythm at will even when fully alert. Here the practitioner is required to focus the mind's eye on an internal phenomenon and concentrate on it for a long period of time. As a result of such intense perceptual concentration, the brain switches off the other waves of conceptual thinking and processing of memories.
As is well-known, the process of respiration is semiautonomous that is, it is normally controlled by the autonomous system, but, can, without much difficulty, be brought under the control of the conscious mind. This fact is fully utilised in the practice of Preksha meditation. Deliberate change in the frequency and/or depth of breathing, results in the change of the rhythm of brain waves. Counter waves can also be produced to reduce and even nullify the evil effects of the waves produced by the powerful endocrine impulses.
Constant and regular practice of meditation will, ultimately, result in establishing the control of the reasoning mind over all the actions-physical, mental & emotional. The cumulative effect of devloping the reasoning mind and weakening of the forces of primal drives would alter the tune of the endocrine orchestra. Undoubtedly, the entire neuro-endocrine system would still work in harmony, but the function of conducting the orchestra would have passed from adrenals and gonads to pineal and pituitary. The supreme authority of the fully-developed reasoning mind would prevent the system to relapse into the old tunes. Since the causes which are stated now would be quite different than before, the effects of the future would also by radically different. On the eternal spiritual level, we shall be able to transmute the knowledge we have gained into wisdom; and through wisdom gain not only self-mastery but also attain infinite compassion, bliss and happiness,

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2
Meditation: a Panacea for all Mental and Moral Evils
(Scientific Study of Meditation)
Meditation has been routinely practised in both eastern and western countries throughout all ages. Nevertheless, it was believed to be a highly ritualistic performance practised by specially qualified persons. The purpose of meditation throughout history, appears to have been to attain transcendental experience which coresponded to religion (or philosophy) in which it was rooted, that is, it meant for many people some mystic experience involving theological ritual. Thus, being intimately bound up with non-scientific practices as well as interpretations, it was generally presumed that an objective scientific approach for studying the subject was either impossible or futile. Contrary to this general belief, the subject of meditation can now be studied positively by the method of science.
In the past we have been taught almost entierly, by traditions with their attendant myths, legends and supersititions mostly because of our ignorance in relation to our external and internal environments. And the superstitious beliefs together with the irrational fear of supernatural due to our ignorance resulted in mental condition whereby we believed ourselves to be helpless. Now, the advance of natural sciences has decreased our ignorance as well as fear of supernatural and has armed us with knowledge and to a great extent control in the domain of external environment. And even when we are unable to control some of the causes of our miseries such as floods, earth-quakes we no

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longer fear them as evidence of divine wraths as we used to do. Since life-sciences have to deal with much more complex phenomena than those of lifeless matter, their development came much later than that of natural sciences. Here also, physiology-science of body-developed first while psychology-science of the mind-developed later. Until very recently endocrinology (science of endocrinesthe ductless glands) was a little known branch of life-scien. ces. Recent advance of modern science in this field has revealed that the secretions from endocrines have tremendous influence on human nature and behaviour. Through the growth of our knowledge in psychology we are able to understand the (psychological) roots of internal fear, hate, cruelty and such other emotional distortions. The analysis of human mind with the discovery of its power of projection and its hidden subconscious components makes it unnecessary to ascribe mere mystical and ritual form to meditation. And with the substitution of knowledge for ignorence in the field of co-ordinatory neuro-endocrine systems and their profound influence upon the mental states and tendancies of an individual, myths and superstitions about meditation are being replaced with scie-ntifically established facts.
Age-old Wisdom
The scientific approach however should not be interpreted as viewing the age-old wisdom of philosophy to be entirely false or useless; for just as theological dogma cannot negate findings of science, no scientific discovery can ever negate an eternal truth. The significance of philosophical wisdom lies in the fact that the realisation of truth is not ani inference of intelligence but a matter of experience, i.e. the truth must be realised by one's own efforts. And hence modern sciences and ancient philosophy together can pave the way for more truths and knowledge which may be woven into wisdom and used for the benefit of mankind. All that is necessary is that the ancient methodology and interpretation of the philosophical wisdom be expanded, modified and
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re-stated in modern scientific terms. And the integrated wisdom thus obtained could be used to purify the vitiated and destorted tendencies of Man. It would then enable men and women to learn to gain mastery over their beastial urges and attain compassion, bliss and happiness.
Relaxation is an Incidental Benefit
Now, the purpose of this article is to discuss in scientific terms the immense power of systematic meditational practice; to show that meditation is not an irrational emotional or religious experience but a deliberate mental operation of psychoanalysis. It is a form of psychotherapy for destroying the repressing and repressed forces which have produced and would continue to produce inhuman tendencies, and irrational behaviour if not destroyed. Eradication of these forces would enable us to develop our true human nature and justify our claim of being the highest product of the cosmic process. We shall, however, first deal with a secondary benefit generally known as 'relaxation', which accrues incidentally from the practice of meditation. Relaxation is the result of triggering of an innate protective mechanism, which counteracts the dangerous effects of environmental and emotional stresses. We shall explain how hypertension (chronic high blood-pressure) is related to stress and show how controlled mental practices have measurable effects on physiological functions. While dealing with relaxation we shall endeavour to :
(i) prove the success of applying scientific method of
studing meditation.
(ii) to underline the falsity of the popular belief that rela
xation is the be-all and end-all of meditation.
and
(iii) finally, we shall show that meditation has the poten
tial for thoroughly changing the expressions of human nature and fully developing human personality.
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Tension in Daily Life
We live in an age of tensions and because we are confronted with more & more situations that produce stress, increasing numbers of people at younger ages are suffering from hypertension which results in high blood-pressure, heart-attacks & premature deaths. Everywhere we are cursed with colour war, communal strife & religious riots; politicians' endeavour to make our life miserable with missionary zeal; atomic weapons continue to pile up threatening the very existence of hu-manity, but our most pernicious anxiety involves more common problems of daily life such as the daily commute in a congested city, rising cost of living, unabating shortages of daily necessities, polluted air and water. These and many other insoluble difficulties appear to have been built into our daily life.
The existence of mental stress as a part of modern living has been universally accepted. Frequent stressful situations affect us, not only psychologically, but also undermine our physical health. While we are quite familiar with the stress we face, our knowledge about their deadly consequences is very meagre. What is stress? How does it affect our blood-pres. suee? Can we measure and quantify its effect on our mental state? It is not easy to answer these and such other questions.
Modus Operandi of Stress
Though it has always been commonly accepted that emotions such as anger, fear and anxiety play an important role in causing hypertension, etc., our knowledge about its actual process had been quite indequate until a few years ago. We shall, therefore, devote some space here to the modus operandi of the acute and chronic stressful situations in producing psychosomatic maladies. Any condition that needs behavioural adjustment could be regarded as stressful situation. Whenever, one encounters such a situation an innate mechanism is automatically put into action. Thereby, conditions which are not conducive to the normal optimal functioning of the autonomic nervous system are brought about. It
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begins with the adrenal glands (a member of the endocrine system) increasing its secretion and output of specific hormones-adrenaline, non-adrenaline & epinephrine, which in turn activates the sympathetic nervous system (a part of the autonomous system). Electric impulses from this system stimulate a specific area of a portion of brain called hypothalamus. There are cells of this system in the hypothalamus and its nerves go to the heart, blood vessels, intestines and bladder, releasing non-adrenaline at their endings. This results in what is called sympathetic dominance and the appropriate physiological changes viz. rise in bloodpressure, acceleration of heart-rate, increased metabolic activity and respiration and a rise in blood sugar. All this is in the preparation for 'fight or flight (FOF)'. Thus the response to a stressful situation is an integrated action of the nervous and endocrine system.
A Bliss turned into a Curse
All animals including human beings possess this innate mechanism and its response which prepares one for fight for flight (FOF) is involuntary. Appropriate physiological changes include increased blood-pressure and heart-rate; increased rate of breathing and body metabolism; marked increase in the flow of blood to the muscles of arms and legs. When stressful situations regularly reccur, the 'FOFmechanism' is repeatedly activated and will ultimately resuIt in hypertentions (permanent high blood-pressure), ulcers and various other maladies indicative of unbalanced increased sympathetic activity. The mechanism was indeed a bliss for our primitive ancestors. Its successful use being a matter of survival, their reactions were highly developed and we, naturally, had to inherit these highly developed reflex actions. But unfortunately there are significant differences between the ancient and the modern environments. We chronically trigger the FOF mechanism but the response is not used, as it was intended, in running or fighting. Though the conditions needing behavioural adjustment are

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more frequent, there is no opportunity to make appropriate use of the physiological changes brought about by the mechanism. We can neither fight nor run away from the common problems of the modern life. The response is thus not used appropriately. Thus, what happened to be a bliss for our ancestors has turned to be a curse for us.
Remedy is also Inherent
Question then arises : are we destined to be doomed by our environment or are we capable of adapting ourselves so as to avoid, at least, the more injurious effects of the daily stress? Modern life-styles are most unlikely to change for the better. On the contrary, we may be tested more than ever before. We must therefore, find the remedy within our own organism and develop the capability to adjust the physiologically jarring conditions within us due to our environment. Fortunately, we do also possess an innate protective mechanism aga overstress which produces physiological condition that is diametrically opposite to the fight-or-flight response and it is possible to train ourselves to activate this mechanism and to influence our reaction to stress through controlled mental practices called meditation.
Meditation Produces Relaxation
Physiological functions could be controlled through various meditational techniques. Regular practice of meditation could reduce the blood-pressure, heart-rate and metabolism. Modern scientific investigations have confirmed that (i) meditation produces change in the electrical activity of the brain; (ii) soothing rhythm of calm brain waves of alpha type can be produced at will by regular practitioners; and (iii) mechanism of the autonomous nervous system can be activated through the control of certain voluntary mental actions. Scientific investigations have also provided evidence that meditation can influence the control or command mechanisms which are ultimately responsible for the home. ostasis in the body. These effects are produced by :
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(a) A more balanced equilibrium between the sympathetic and the parasympathetic components of the autonomic nervous system, and
(b) Conditioning of the nervous regions which control the visceral functions.
Nobel Laureate, Swiss Physiologist Dr. Walter produced both fight-or-flight and its opposite-responses by stimulating different areas of a cat's hypothalamus. He demonstrated that physiological changes due to the opposite response were similar to those measured during the practice of meditation. He described this response as a protective mechanism against overstress, promoting restorative processes and called it 'trophotropic response'. Dr. Herbert Benson, M.D. has termed this reaction as 'the relaxation reponse.'
It is obvious from the above that both responses are associated with appropriate physiological changes and each appears to be controlled by a specific area in the hypothalamus. The relaxation response, being in opposition to the stress response, counteracts the effects of the latter and its regular use can offset the more harmful effects of the frequent inappropriate elicitation of the fight-or-flight mechanism. Thus regular practice of uncomplicated, easy to learn, meditational technique, could become a potent remedy for the most dangerous but common diseases of the modern times. No special qualification or aptitude is necessary to learn the technique and practise it. Everybody has the capacity to experience relaxation just as one experiences anger, etc. It is innate mechanism within us which brings about increased parasympathetic activity which counterbalances the sympathetic dominance.
Meditation goes far beyond Relaxation
It would indeed be a very serious error if, from this, were to conclude that the aim of the meditational
one

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practice is to elicit the relaxation mechanism. Counter-action of overstress through trophotropic response and off-setting of the harmful effects of the hypertension are undoubtedly significant desirable achievements of meditational practice. The benefits are obviously measurable and can be obtained by anybody who cares to learn the technique and practise it regularly. This power of meditation, though remarkable, is in purely physical terms.
Moreover, relaxation is generally associated with pleasureable feelings and a sense of well-being. This appears to be the reason why a majority of teachers and practitioners of meditation do not go beyond the relaxation.
In reality, however, relexation is only a physical precondition of practising meditation which has the capacity of achieving much more and goes far beyond the obvious. Improvement of physical health or treatment (and prevention) of serious illnesses without drugs, though valuable contribution, is not the only or even the chief objective of meditation.
Meditation is the apparatus for regulating and controlling one's beastial instincts of anger, aggression, cruelty, vindictiveness and fear; it is a tool for awakening and developing one's conscious reason and thereby modify one's thoughts, actions and behaviour to be truly worthy of a human being; it is a 'process of remedying inner incompleteness and reducing inner discord' as aptly stated by William James. Thus the main objective of meditation is not to acquire physical goodness but to acquire psychical goodness by eradicating all evil from one's thoughts, speech and action.
An objector may at this point raise a doubt that anger, fear, aggression, etc., are natural components of human nature which cannot possibly be changed. To this, a reassuring answer comes from modern psychology and endocrinology. Mental states, emotions and behavioural pattern of an individual are profoundly influenced by the synthesiza

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tion of hormones secreted and distributed by the ductless glands. In fact all passions, emotions and impulses are the expressions of the endocrine system. And so, when we talk of human nature, we really mean its expression and this can most definitely and thoroughly be changed by controlled mental practices. And how this can be done, we shall presently discuss.
Uniqueness of Man
Success of meditation is fundamentally based on the fact that the human mind has the power not only to understand but also to transcend itself, and since this characteristic of human mind is one of the unique qualities of humanity, a brief analysis of this and other unique characteristics of man will go a long way to clearly understand the success of the process of meditation.
In many respects, no doubt, man is also an animal like any other. He does feel, angry, hungry and sexually aroused because he, like others, also possesses the primal drivesthe unlearned instincts-of aggression, hunger ard sex. But possession of some basic human characteristics makes him a very peculiar and in many ways a unique animal. According to the theory of evolution, man represents the culmination of the process of evolution. Human mind and personality are unique and constitute the highest product yet achieved by the cosmos. This is because man alone, by means of his inherent conscious reason along with its chief offspring science, has the power of setting higher standards and values for his progress. Lower organisms do not possess a reasoning mind; mere survival and capacity for adaptation to only immediate circumstances are inherent in them.
The unique characteristics of man are biological as well as psychological. A review of the former ones, though likely to make interesting reading, is rather irrelevant for our discussion. Amongst the latter also, two characteristics are more relevant than others. The first is his capacity for
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rational and conceptual thinking; and the second is the relative unification of his mental processes as against the much more rigid compartmentalisation of animal mind and behaviour. Animal behaviour is essentially irrational and arbitrary due to the rigidity of their instincts. Human behaviour, on the other hand, being relatively free from arbitrary canalisation of instincts, is likely to show more rationality instead of irrationality. Abandonment of rigidity of instincts and the provisions of association-mechanism by which any activity or mood, whether in the spheres of knowing, feeling or willing, can be brought into relation with any other, brings about a unified mental life for man.
Psychological Conflicts Produce Distortions
Ironically, the unification of mental processes is not a pure and simple blessing for man. Defects in the form of emotional conflicts and tensions are inevitably mixed up with the advantages conferred by the mental unity. Psychological conflicts are produced by two dominating but opposing impulses simultaneously demanding appropriate action. The result may be sheer inaction or mental tension. Other animals can easily arrange a single urge at a time to take command over its machinery of action and escape mental tension. Such an easy way out, however, is not available to man due to the existence of the hidden unconscious component in the human mind. Thus man is perhaps the only organism normally and inevitably subject to harmful neurois.
The psychological warfare between two dominating but opposing urges is thus not only inconvenient, but can more often than not, be dangerous too. Mechanism for minimising conflict is called repression by psychologists. It implies forcible banishment of one of the two opposing impulses to the realm of conscious mind, and the very process of banishment is itself unconscious. From the darkness of the subconscious, the frustrated but self-assertive impulse may persist in the form of crude urges to violent aggression and cruelty which is all the more dangerous for not being consciously recognised.

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Thus, roots of irrational fear, hate, cruelty and such other emotional distortions lie in the process of repression. In another mechanism called suppression the process of banishment being conscious, such distortions are less likely to appear and are less intense when they do so.
Reapeated conflicts and frequent repression inflict lasting distortions on the psyche and produce undesirable and evil determiners of human behaviour such as cruelty, vindictiveness, militarism etc., and result in barbarous and even inhuman actions.
One way to prevent the accumulation of such a store of psychological explosive is to canalise the self-assertive aggressive impulses into alternate outlets: physical activities like playing football or climbing mountains could provide excellent outlets for ventilating anger. An erotic urge may be sublimated into higher type of creative activity like art, exploration or research. Canalisation of aggressive urges into concious constructive channels or sublimition of erotic mood into higher type of creative activity are desirable antidotes to the poison of repression. They are, however, incapable of preventing the poison being reproduced. Conscious reasoning and rational judgement alone can prevent the relegation of one of the conflicting impulses to the unconscious to create poison. Instead, they are balanced in the light of reason, knowledge and experience and control of action is conciously exercised. Powerful but dangerous impulsive forces would then either be creatively utilised or destroyed. And this is exactly what was meant when it was stated earlier that the expressions of the human nature can be definitely and thoroughly changed. What is necessary then is the development of that unique attribute of manking which is called reasoning mind and rational thinking, and ultimately establish control of concious reasoning over all the activities-physical, mental and emotional. Practice of meditation has the capacity to strengthen the power of reasoning mind and weaken the forces of primal urges. And we shall now proceed to discuss the process which produces such a result.

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Neuro-endocrine System
For a long time it was believed that the brain was the source of energy and the seat of impulses of man. Significant progress in endocrinology (branch of science dealing with endocrine system) in the recent years has established that the passions and emotions are expressions of the endocrine system."
Further recent advances in our knowledge of endocrine and nervous systems has revealed a functional interlocking between the two systems. Together they constitute a coordinating system now called neuro-endocrine system. They secrete, synthesise, and distribute chemical substances called hormones and neuro-hormones. These chemical messengers not only participate in every bodily function but profoundly influence the mental states, emotions and behavioural patterns of an individual. They are the prime movers which generate the powerful forces of all the instincts and urges, passions and emotions in man. Human behaviour under a stress, anxiety or emotional conflict is governed by them. Mastery through Meditation
It has now been established by the use of bio-feed-back and other scientific measuring equipment that meditation has the power to produce changes in the electrical activity of the nervous system as well as transmute the synthesisation of the outpourings of hormones from the endocrine system. Earlier we have shown that both the flight-or-fight as well as its opposite, the trophotropic responses are results of an integrated neuro-endocrine action. It was also shown that voluntary activation of trophotropic response can definitely be produced by the practice of meditation. The operational efficiency of meditation and its capacity to influence and transmute the activities of the neuro-endocrine system is thus scientifically established.
1. The complex of endocrine, also called ductless glands, system includes
the pineal, pituitary, thyroids, adernals, gonads, pancreatic islets and hormone-producing part of gastro-intestinal tract.
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And since mental tendencies and human behaviour are almost completely governed by the integration of neuro-endocrine products, transmutation of the latter must produce the desired development of the integrated personality of man. Removal of all psychological distortions-hate, fear, cruelty, etc. through transmutation of chemical messengers will immensely strengthen the power of the unique human attributesrational thinking and conscious reasoning. Pain and suffering are inevitable consequences of evil distortions such as cruelty, vindictiveness, militarism etc. Reasoning mind itself abhors pain and will never wish to inflict injury, let alone kill or start a war. Such barbarous actions are demanded by powerful psychological distortions only. Once endocrine secretions are modified and controlled by conscious reason, the repressed and repressive forces building up the psychological explosive will be defused and lose its power to overwhelm and distort the rational judgement.
CONCLUSION
Thus the process of humanizing the nature of man attains its climax in the full development of the uncontaminated human personality. And systematic practice of meditation provides this purifying process, purges the bes. tial instincts and urges form the tendencies and behaviour of man. It is competent to reduce inner discord and achieve internal completeness. Meditation is therefore, the apparatus for acquiring not only physical health but is also the panacea for all types of mental or moral evils.
The meditational technique called PREKSHA i.e. concentration of mental perception encompasses Preksha of (1) breathing rhythm. (2) physiological sensations and (3) psychic centres. Psychic centers are endocrines and their Preksha has been found to be an efficient process for transmuting the chemical messengers secreted and synthesized by them. Technique of Preksha is comparatively uncomplicated and easy to learn.
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Preksha Dhyana : A Unique
System of Meditation
What is Preksha?
'To see' is the literal and simple translation of the term ‘Preksha'. " ifyday 37441 upot” is the basic principle of Preksha Dhyana. It means 'see you thyself. Here, seeing does not mean external vision, but concentrated impartial perception of subtle consciousness by mental insight. Preksha-Dhyana is, thus, a system of ‘Meditation'engaging one's mind fully in the perceptions of subtle, internal and innate phenomena of consciousness, bereft of the emotions of like or dislike, pleasure or pain.
The term 'Dhyana'-meditation is usually defined as the concentration on thinking or a particular subject for a length of time. Now, the mind is the instrument of thinking as well as of perception, and therefore, when linked with 'Preksha', ‘Dhyana' becomes concentration of perception and not of thought. It is conceded that both thinking (conception) and seeing (perception) can assist us in ascertaining and knowing the truth. However, the latter is not only a more powerful instrument than the former but also more practicable. This is because perception is strictly connected with a phenomenon of the present. It is neither a memory of the past, nor an imagination for the future. Whatever is happening at the moment of perception must necessarily be a reality. The process of perception, therefore excludes a mere appearance.
1. 'Preksha' is derived from the Sanskrit word 'Pra+Iksha' which means
to observe carefully,
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Transcendentally, body and soul are two different elements but empirically, the physical body and psychical self unite together to produce an individual organism. Since all physical activities such as respiration, speech, thought, and muscular action derive the necessary power from spiritual energy, perception of these and other physiological and biological processes is the perception of the psychic self in the ultimate.
Functions of Mind
Mind is ever restless. Meditation aims at restraining the mind's wandering and ultimately bringing it to rest. Conventionally this is sought to be achieved by total stoppage of thought. But to stop the flow of thought for any length of time, is extremely difficult, if not impossible. In fact, the suppression of mental activity makes the mind more restless than ever. In Preksha Meditation, however, the mind is engaged in concentrated perception and the mental functioning is not stopped or suppressed but regulated and canalised. This is because the two functions of mind viz. conception and perception, cannot work simultaneously. The mind can, with practice, be regulated and disciplined to concentrate in the perception of a single event or phenomenon for a good length of time. The mind, thus engaged in the process of perception is not available to that of thinking. The Preksha technique is, therefore, a practical way and powerful instrument for establishing the constant restlessness of mind.
Shvasa Preksha-Awareness of Breathing
Next, we come to the choice of the object of perception. In the technique of 'Preksha' the objects of perception are internal phenomena of consciousness-physiological as well as psychological and not external objects. Certain physiological processes lend themselves as suitable tools for this purpose. The process of breathing can be considered an ideal object of perception to train the mind. This is called Shvasa Preksha. As is well-known, breathing is normally automatic, that is, it
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does not need attention but is also amenable to voluntary control. If one so desires, one can, even without much practice, change and modify the rate, duration and depth of breathing. At the same time breathing is a reality i.e. neither a memory nor an imagination. The practice of concentration starts by focussing the mind's eye on the ingress and exit of each breath. Once the conscious mind, which was until now wandering and engaged in the observation of external objects and phenomena, is made to perceive this internal function, it would control the rate of breathing by gaining some mastry over the autonomous nervous system. Slow deep breathing regulated by Preksha is a panacea for many physical and mental maladies, because it purges out toxic poisons from our system. It is an extremely simple but efficient tool for controlling the ever-wandering mind. It is also a methodology for training the mind to observe subtle ntrinsic phenomena. Simultaneously, the efficiency of the mind would be systematically increased and it would be ready to pass into the next stage of meditation. Sharira Preksha (Perception of the Body)
This is concentrated perception of the activities of the different parts and the organs of the body. It is the second phase in the technique of Preksh Meditation. In this, the mind is slowly taken over from the top of the head, to the toes of the feet, steadying it on each of the different parts of organs for a few moments. Our body is a vast complex of factories in which various complicated, chemical, mechanical and electromagnetic processes are constantly going on. Our heart pumps the blood making it reach the remotest corner of the body; the gastro-intestinal tract digests the food and delivers nutrition to millions of cells through the blood stream; our nervous system connecting various organs of the body to the brain is always active. These and many other physiological and biological functions, produce a large variety of sensations.
Now, there is a remarkable distinction between sensation and perception. Sense organs and other sensory outposts send millions of separate sensation signals-coded messages
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-
to the brain every second. These messages are the raw materials--the unprocessed input-of awareness. How the brain processes these raw sensations, interpreting them in the light of mood, expectations, and many other variations, is known as perception. A familiar illustration of the distinction between sensation and perception is pain. The same sensation signals (from say, a tooth-ache) for example, affects each person differently. His suffering is perception. The process by which the mind converts raw sensations into percepton is complicated. While the sensation varies according to the power of the stimuli, perception varies by an infinity of factors, some within the body and the others without. The state of emotions, in particular, may have a profound and at times decisive effect. .
In the process of Sharira-Preksha, the mind's eye is focussed on the internal complex of activities. Preksha of physiological functions assists each cell to revitalise itself, facilitates digestive process and improves circulation and quality of blood. With our imperfect and fragmental knowledge, it is not possible to directly cognise the permanent substratum of conciousness but the perception of its modes through chemical and biological changes allows us to experience it. Preksha of everchanging biological transformations in the body, is, thus, a method of experiencing—pure consciousness--the substratum-through its modes. Meditation aims to change perception in such a way that the mind can transcend the limitation of the physical brain. William James, the psychologist, says. "Our normal waking alertness is but one special type of consciousness, whilst all about it, parted from it by the flimsiest of screens, there lie many potential forms of consciousness entirely different.” Preksha leads to what lies beyond the normal waking alertness (conscious mind). Chaitanya Kendra Preksha (Perception of Psychic Centres)
So far we had believed that the brain was the source of energy & the place from which the will acted; but now, with
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the advance of science, we know that it is only a repository of memories. The neuro-endocrine system is the seat of the impulses of man.
Neuro-endocrine system has profound influence on emotions, mental states and behavioural patterns of an individual.
It is now proved beyond doubt that certain types of criminals are unquestionably victims of unbalance of neuroseceretory conditions. It has been known for many years that emotional stimuli produce dramatic changes in endocrine glands in human beings. Converesely stimulation or inhibition of the endocrine activity produces unprecedented transformations in the emotional conditions. Addiction to alcohol, drugs, smoking and many other dangerous habits can be cured by bringing about changes in the endocrine output. Preksha of various glands of endocrine system--called 'ChaitanyaKendra' could initiate the change in the secretion of hormones, parahormones, and neuro-hormones which would alter the blood chemistry, ultimately enabling one to subjugate such dangerous habits. Thus the conscious mind, initially trained to perceive subtle biological phenomena, would be able to exercise control over impulses and emotional states, which otherwise might have been formidable monsters like Frankenstine.
A vast variety of gross and subtle vibratory motions are constantly taking place in our body. They range from the gross organic movements and sound waves produced by the larynx to subtle mental vibrations.
The wave-length, frequency, amplitude and such other parametres of these vibrations can be increased or decreased by changing the frequency and depth of breathing. By suitable contemplation and auto-analysis counter-vibrations could be produced to reduce and even nullify the evil effects of the vibrations produced by passions and impulses. Production of counter-vibrations as well as total cessation of activities producing harmful vibrations, are efficiently used in the system of Preksha Meditation.
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The change in parametres of the vibrations, as stated above, lead to change in mental and behavioural patterns. Ultimately it leads one to attain abundant compassion, equanimity, bliss and happiness.
Constant and regular practice of Chaitanya-KendraPreksha, Sharira-Preksha and Shvasa-Preksha improves the perceptive efficiency of the mind, and in due course, subtle internal phenomena of life processes are experienced and ultimately controlled and regulated.
Vigilance
Finally, whatever be the object, perception in Preksha Meditation must be uncontaminated by the emotions of like and dislike. During the practice of Preksha Meditation, the feelings of pleasure or pain should not be allowed to affect the mental attitude. One should maintain a strictly impartial attitude towards both, while at the same time keeping them under close mental surveillance.
The contaminating emotions viz. pleasure, pain, fear, haterd, etc. are produced by the supine state of our reasoning mind. The aim of Preksha Meditation is to awaken the reasoning mind and to keep it awake and constantly vigilant.
If one is not adequately vigilant and determined towards truth and self-control, one would be an easy prey to delusion and sensuous desires, since the mutable nature of mental behaviour allows it to be profoundly influenced by the external temptations.
Like and dislike, pleasure and displeasure constantly disturb our mental peace; mental attitudes mould thinking patterns will forge our perception. Whenever, we succumb to overwhelming sensuous desires, our mental attitude, thoughts and perceptions all rotate round the nucleus of gross physical gratifications. This, in fact, is the root of all evils and misery.
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Self-discipline
Practice of Preksha destroys the strangle-hold of delusion. We become alert and vigilant towards truth and discipline. The vigilant rational mind becomes strong enough to control the responses to the insistence of the instinctive drives and temptations of carnal attractions. Regular practice of Preksha develops the instrument of auto-suggesion and helps in curing the mental and physical illness, simultaneously constant and repeated contemplation purifies the mind and prevents the recurrence of illness. Consequently we acquire permanent healthy state of body and mind.
As soon as we have awakened our supine will, our rational mind establishes the supremacy of reasoning and reverses the direction of our vision. We begin to look inwards and use a greater part of our nervous and physical energy in self-introspection and self-discipline. Our mental attitude, thought and perception then begin to rotate round the nucleus of reasoning and rationality.
The toxic poisons of hatred, fear, greed, and lust are purged out from the mind. Emotional reaction to attractive or repulsive environment soon becomes an event of the past. This is the gateway to spiritual happines and solution to all problems.
When the will is supine, we nourish the sensual desires and delude overselves into believing these to be the condition of real happiness. This obviously is delusion. When the will is partly aroused by the contemplation of reality, a desire for self-descipline and spiritual awareness is born. When the will if fully awake, our reasoning mind establishes its authority on our emotions and thoughts. We begin to discriminate between what is good and what is evil. True, we would still be tempted by external attractions because of our spiritual stupor. But, one need not be dejected by the conflict of thought and action as this is but a temporary phase. In due course our reasoning mind can and will establish its full authority on our thoughts as well as deeds. Once this happens, no evil can be perpetrated
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either in thought or in action. Our perception will then be transmuted; we shall no longer be content with the external beauty. We shall strive to divulge the subtle intrinsic values. Constnat practice of Preksha first awakens the will, and then transmutes our perception from delusion to spiritual awareness.
Some Empirical Results of Preksha :
1. Balance between activity and rest; relaxation. 2. Mental vigilance; harmony in thought and deed. 3. Development of will-power and strength of determina
tion. . 4. Purity of mind, genuine experience of reality. 5. Change of mental attitude; unemotional reaction to
environment. 6. Change of behavioural pattern; increase of tolerance
and humility. 7. Peace of mind. 8. Co-ordination between the conflicting social interests. 9. Acquisition of extra-sensory perception. 10. Freedom from addiction to dangerous drugs etc. 11. Prevention and cure of psychosomatic diseases. 12. Development of personal magnetism. 13. Effortless concentration; freedom from nervous and
emotional tension.
References :(1) 'The Brain-Time-Life Publications, Human Be
haviour Series. (2) General Endocrinology-by Dr. C. Donnell Turner. (3) "Glands-Our Invisible Guardians'-by Dr. Kapp
(M.D.), Rosicrucian Society Publication.
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BOOKS ON MEDITATION By Yuvacharya Mahaprajna Translated by Muni Mahendra Kumar & J.S. Zaveri 1.Preksha Dhyana : Basic Principles Rs. 12.00 Ed. 1993 Size 22 cm. 34 pages U.S. $ 2.50 2. Preksha Dhyana : Perception of Breathing Rs. 5.00 Ed. 1989 Size 22 cm 3 2 pages U.S. $ 1.00 3.Preksha Dhyana : Perception of Body Rs. 10.00 Ed. 1992 Size 22 cm. 38 pages U.S. $ 2.00 4.Preksha Dhyana : Perceptior of Psychic Centres Rs. 20.00 Ed. 1993 Size 22 cm. 52 pages U.S. $ 4.00 5. Preksha Dhyana : Self-Awareness by Relaxation Rs. 15.00 Ed. 1993 Size 22 cm. 38 pages U.S. $ 3.00 6.Preksha Dhyana : Perception of Psychie Colours Ed. 1989 Size 22 cm. 56 pages U.S. $ 2.50 7. Preksha Dhyana : Comtemplation & Auto-SuggestionRs. 6.00 Ed. 1987 Size 22 cm. 55 pages U.S. $ 1.50 8.Preksha Dhyana : Therapeutic Thinking Rs. 10.00 Ed. 1992 Size 22 cm. 48 pages U.S. $ 2.00 9.Preksha Dhyana : Theory and Practice Rs. 30.00 Ed. 1992 Size 22 cm. 102 pages U.S. $ 6.00 By Jethalal S. Zaveri 10.Preksha Dhyana : Human Body-I Rs. 60.00 Ed. 1992 Size 22 cm. 123 pages U.S. $ 12.00 11.Preksha Dhyana : Human Body-II Rs. 60.00 Ed. 1993 Size 22 cm. 106 pages U.S. $12.00 12.Preksha Meditation An Introduction Rs. 10.00 Ed. 1993 Size 22 cm. 28 pages U.S. $ 2.00 13.Preksha Dhyana : Health Care for Old age Rs. 35.00 Ed. 1992 Size 22 cm 125 pages U.S. $ 7.00 By Muni Kishanlal 14.Preksha Dhyana : Yogic KRIYAYEM Rs. 8.00 Ed. 1989 Size 18 cm. 54 pages U.S. $ 1.50 BOOKS ON JEEVAN VIGYAN By Muni Kishanlal & Subhakaran Surana 1.Jeevan Vigyan : Science of Living Part I Rs. 11.00 Ed. 1992 Size 22 cm. 56 pages 2.Jeevan Vigyan : Science of Living Part II Rs. 12.00 Ed. 1992 Size 22 cm. 64 pages By Muni Mahendra Kumar 3. Science of Living (Jeevan Vigyan) Rs. 10.00 Ed. 1993 Size 22 cm. 32 pages U.S. $ 2.00 By Yuvacharya Mahaprajna, Tr. by Dr. R.P. Bhatnagar 4. Jeevan Vigyan (Science of Living) Rs. 30.00 Ed. 1993 Size 22 cm. 76 Pages U.S. $ 6,00 Price Rs. 5.00 $ 1.00 JVB