Meditation is a practice in which an individual uses a technique – such as mindfulness, or focusing the mind on a particular object, thought, or activity – to train attention and awareness, and achieve a mentally clear and emotionally calm and stable state. Meditation is practiced in numerous religious traditions. The earliest records of meditation (dhyana) are found in the Upanishads, and meditation plays a salient role in the contemplative repertoire of Hinduism, Jainism and Buddhism. Since the 19th century, Asian meditative techniques have spread to other cultures where they have also found application in non-spiritual contexts, such as business and health. Meditation may significantly reduce stress, anxiety, depression, and pain, and enhance peace, perception, self-concept, and well-being. Research is ongoing to better understand the effects of meditation on health (psychological, neurological, and cardiovascular) and other areas. There are many schools and styles of meditation within Hinduism. In pre-modern and traditional Hinduism, Yoga and Dhyana are practised to recognize 'pure awareness', or 'pure consciousness', undisturbed by the workings of the mind, as one's eternal self. In Advaita Vedanta jivatman, individual self, is recognized as illusory, and in Reality identical with the omnipresent and non-dual Ātman-Brahman. In the dualistic Yoga school and Samkhya, the Self is called Purusha, a pure consciousness undisturbed by Prakriti, 'nature'. Depending on the tradition, the liberative event is named moksha, vimukti or kaivalya. One of the most influential texts of classical Hindu Yoga is Patañjali's Yoga sutras (c. 400 CE), a text associated with Yoga and Samkhya, which outlines eight limbs leading to kaivalya ("aloneness"). These are ethical discipline (yamas), rules (niyamas), physical postures (āsanas), breath control (prāṇāyama), withdrawal from the senses (pratyāhāra), one-pointedness of mind (dhāraṇā), meditation (dhyāna), and finally samādhi.[citation needed] Later developments in Hindu meditation include the compilation of Hatha Yoga (forceful yoga) compendiums like the Hatha Yoga Pradipika, the development of Bhakti yoga as a major form of meditation, and Tantra. Another important Hindu yoga text is the Yoga Yajnavalkya, which makes use of Hatha Yoga and Vedanta Philosophy

1. PHYSIOLOGICAL BASIS AND
CLINICAL RELEVANCE OF YOGA
ON MEDITATION
BY – DR KALLOL PANDEY
1

2. MEDITATION
To truly understand meditation, one has to understand how the
human being is viewed by Vedic science - the knowledge of
the Vedic texts of ancient India. The human being consists of three
aspects, with their associated functions:
2

3. 1. Physical body
2. Inner faculty: The working consciousness,
which is constantly changing.
This consists of:
Mind: Processes sensory perceptions; has the
quality of duality, as seen in pairs of opposites,
for example, pleasure and pain, good and bad,
hot and cold, etc.
3

4. Intellect: Analyzes, discriminates, decides, and
judges
Ego: Doer and experiencer
Chitta: The storehouse of all memories and
impressions of life
4

5. 3.Deep inner Self: The non changing pure consciousness,
which has the quality of unity and witnesses the activity
of the inner faculty.
The deep inner Self is the source of all knowledge,
intelligence, creativity, and all natural laws that govern
existence.
5

6. VEDIC SCIENCE
• The deep inner Self activates the inner faculty
(working consciousness), which in turn activates
the physical body.
A feedback loop is provided by meditation, in
which a conscious connection is made with the
deep inner Self.
This view of the human being correlates with the
scientific view of deoxyribonucleic acid (DNA) in
the body.
6

7. On the cellular level, DNA creates and controls all
activities in the body.
Information from the DNA proceeds to ribonucleic acid
(RNA), then to the amino acids, through which proteins
are formed.
A feedback loop to the DNA starts a new cycle to provide
whatever is needed for the activities of the cell.
In meditation, the feedback loop to the deep inner Self (the
seat of knowledge, like DNA) provides inner peace and
bliss, which removes the accumulated stresses of life and
improves overall health.
7

8. Human beings routinely experience three states of
consciousness:
1. Waking
2. Dreaming
3. Deep sleep.
8

9. When the inner faculty is in the waking state of
consciousness, it is aware of the physical body and is
involved with the outside objective world.
In the dreaming state of consciousness, it is aware of the
inner dream world, but is not aware of the physical body.
In the deep sleep state of consciousness, the inner faculty
is not functioning at all and is not aware of anything.
In this state, dualities such as pleasure and pain, good
and bad, etc., are not experienced.
There is no experience of stress, anxiety, guilt, greed, envy,
jealousy, anger, etc. The only experience in this state of
unity is peace and bliss. This is why deep sleep or a “good
night's sleep” feels so good.
9

10. • The deep inner Self is always witnessing, or watching,
the activity of the inner faculty.
• The experience of watching one's thoughts or daydreams
occurs when the deep inner Self witnesses the activity of
the waking state. During the dreaming state, this is
experienced as watching one's dreams.
• During the deep sleep state, however, the inner faculty is
asleep and not functioning on the level of duality. This is
experienced as the peace and bliss of unity, and upon
waking one feels refreshed from a good night's sleep.
10

11. PHYSIOLOGY OF MEDITATION
1.MEDITATION & METABOLISM :-
Mental states can markedly alter physiologic
function. For example, stressful situations result
in a hypermetabolic state, with increased oxygen
consumption, heart rate, and blood pressure.
In contrast, the majority of scientific studies show
meditation to be a wakeful state accompanied by a
decreased metabolism.
11

12. • This generalized decrease in body metabolism
manifests with a decreased breathing pattern,
decreased heart rate, and decreased blood
pressure.
• There is also a marked decrease in the level of
oxygen utilization and carbon dioxide elimination
by muscle.
12

13. Oxygen consumption is generally regarded as a reliable
index of physical activity and arousal.
For example, exercise requires an increased consumption
of oxygen by muscle. During this metabolic process, oxygen
is converted to carbon dioxide, which is eliminated by the
lungs.
If the body is starved of oxygen, reduced oxygen
consumption does not lead to a parallel reduction in carbon
dioxide elimination because the cells continue to
metabolize the remaining oxygen in the blood. Therefore,
oxygen starvation causes a decrease in the concentration of
oxygen and an increase in the concentration of carbon
dioxide in arterial blood. 13

14. The relative amount of oxygen and carbon dioxide in the blood
is called the respiratory quotient.
During normal respiratory processes, this quotient remains
constant; in abnormal respiratory situations, however, the
reduction in available oxygen and increase in carbon dioxide
changes the quotient.
Wallace et al (1971) found that during the practice of meditation
the amount of carbon dioxide elimination drops in proportion to
the amount of oxygen consumed; therefore, the respiratory
quotient remains constant.
In conclusion, the metabolic changes of meditation arise from a
natural reduction in metabolic activity at the cellular level, not
from a forced reduction of breathing.
14

15. 15

16. MEDITATION & ANS
Galvanic skin response, or GSR, was used to measure
recovery from stress; a study by Orme-Johnson (1973)
showed that meditators recovered from stress more quickly
than non-meditators.
Specifically, habituation of the GSR to stress was faster for
meditators than for controls, and meditators made fewer
multiple responses during habituation, indicating greater
stability in response to stress.
In other experiments, meditators produced fewer
spontaneous GSR than their non-meditating controls, both
during and while out of meditation.
16

17. Spontaneous GSR is defined as spontaneous fluctuations
in skin resistance and the frequency of spontaneous GSR
defines the lability of an individual to stress.
For example, the frequency rises with anger, fear, and
increased epinephrine and norepinephrine blood levels.
Those individuals with lower frequencies of spontaneous
GSR exhibit more effective behavior in a number of
stressful situations, are less impulsive on motor tasks, and
have quicker perceptions.
17

18. Rapid GSR habituation and low levels of spontaneous GSR
are reported in the literature to be correlated with
physiological and behavioral characteristics associated
with good mental health.
Therefore, meditation benefits practitioners by decreasing
the frequency of spontaneous GSR.
In general, these studies indicate that meditators possess
a more adaptive pattern of stress response than controls.
18

19. GALVANIC SKIN TEST
19

20. MEDITATION AND ENDOCRINE
Based upon the metabolic characteristics of meditation
and the subjective reports of meditators, several studies
were initiated in order to ascertain whether the blood
levels of stress-related chemicals decreased during this
practice.
A number of endocrine reactions have been identified in
the meditative response pattern, including reduced blood
levels of lactate, cortisol, and epinephrine (Wallace 1970,
Sudsuang et al 1991).
20

21. The reductions in these blood chemicals denote a
state of decreased tension and anxiety. For example,
the infusion of lactate can produce anxiety
symptoms in normal subjects (Wallace et al 1971);
the decrease in lactate concentration during and
after meditation may explain the subjective feelings
of wakeful relaxation.
21

22. • These studies further reveal that the reduction in
stress-related chemicals persists into the post-
meditation period. The most likely explanation of
these results seems to be that the long-term
practice of meditation develops a
psychophysiological response of persistent
decreased endocrine activity, thereby reducing
sensitivity to stress
22

23. It has been recently demonstrated that meditation
reduces sympathetic adrenergic receptor
sensitivity, producing a decreased response to
stressful situations (Mills et al 1990).
23

24. MEDITATION & CNS
Interestingly, the practice of meditation decreases
muscle reflex time (Warshal 1980, Robertson 1983).
Significant reductions in reflex time provides possible
neurological evidence for the improved motor
performance skills reported in other studies on
meditation, such as higher performance on
perceptual-motor speed tests, static motor
performance tests, and physical task tests of balance.
24

25. • Meditation may somehow accelerate neural
conduction or augment the release of
neurotransmitters, thereby decreasing synaptic
time, resulting in a change in muscle firing
threshold and pattern.
• These findings appear consistent with the
development of a heightened sensitivity of the
human central nervous system and suggest a
neural mechanism underlying the motor
performance improvements of those who
meditate.
25

26. • One study compared different types of breathing during
meditation and discovered that diaphragmatic, or deep
breathing was associated more with an EEG alpha
response than thoracic breathing (Timmons et al 1972).
• Meditative traditions place a great deal of importance on
breathing; indeed, breath becomes the object of
awareness in most methods.
• Specifically, Taoist and Zen traditions of meditation have
historically placed great value in abdominal breathing,
consistent with the popular belief that the vital center, or
hara, is located in the abdomen (Huard 1971). The study
by Timmons and collaborators validates the merit of deep
abdominal breathing.
26

27. MEDITATION & PSYCHOLOGY
Psychological consequences of meditation include
decreased anger aroused in high-anger situations (Dua &
Swinden 1992) and an increased concentration for mental
as well as physical tasks (Dhume & Dhume 1991).
Indeed, Davidson et al (1976) found that experienced
meditators had significantly increased attentional
absorption and that attentional absorption increased as
the length of meditation experience increased.
Long-term meditators appear to possess a more developed
ability to voluntarily control attention.
27

28. CYCLIC MEDITATION
The foundation for CM is from Mandukya Upanishad.
STEP 1 - STARTING PRAYER
ॐ
“लये सम्बोधये चित्तं चिचिप्तं शमयेत्पुनः
सकषायं चिजानीयात् समप्राप्तम् न िालयेत्”
Oṃ
“Laye Sambodhaye Chittam Vikshiptam
shamayetpunaha
Sakashayam vijaneeyat Sampraptam na chalyet” ||
28

29. • Step II (a): Instant Relaxation Technique (IRT)
• Step II (b): Linear Awareness
• Step II (c): Centering
29

30. • Step III: Standing Asanas
Ardha Kati Chakrāsana
• Step IV: Quick Relaxation Technique (QRT
30

31. • Step V: Sitting Ásanas
• Now, we pass on to the next set of stimulation
and relaxation. Vajräsana, Shashankasana and
Ardha- Ustrasana/Ustrasana combination.
31

32. • STEP VII: Deep Relaxation Technique (DRT )
• STEP VIII: Closing Prayer
• ॐ
सिे भिन्तु सुखिनः
सिे सन्तु चनरामयाः ।
सिे भद्राचि पश्यन्तु
मा कचिद् दुःिभाग्भिेत् ।
ॐ शाखन्तः शाखन्तः शाखन्तः ।
• Oṃ
sarve bhavantu sukhinaḥ
sarve santu nirāmayāḥ
sarve bhadrāṇi paśyantu mā kaścidduḥ
khabhāgbhaveta
Oṃ śāntiḥ śāntiḥ śāntiḥ |
32

33. https://www.yoga.blathur.com/cyclic-meditation/ 33

34. TITLE AUTHOR INTERVENTION RESULT
Effect of two
yoga-based
relaxation
techniques on
memory scores
and state anxiety
Pailoor
Subramanya
and Shirley
Telles
In fifty-seven male
volunteers the immediate
effect of two yoga
relaxation techniques was
studied on memory and
state anxiety. All
participants were assessed
before and after (i) Cyclic
meditation (CM) practiced
for 22:30 minutes on one
day and (ii) an equal
duration of Supine rest
(SR) or the corpse posture
(shavasana), on another
day.
A cyclical combination of yoga
postures and supine rest in
CM improved memory scores
immediately after the practice
and decreased state anxiety
more than rest in a classical
yoga relaxation posture
(shavasana).
34

35. PRANIC ENERGISATION TECHNIQUE
• This is an advanced technique of yoga in which we
use our prana shakti to energise our entire body.
Each and every system and organ of our body can
be revitalized by this process.
• What is that prana shakti we use in PET?
• “Prana is the basic fibric of the whole creation” says
Prashnopishad-(2.13)
.
35

36. • Before the practise of PET is started , it would be
highly beneficial to relax the whole body from the
toes to the head using a good relaxation
technique .
• After the relaxation is completed we are in the
right frame of mind to practise PET .
36

37. PROCEDURE
• The following are Eight steps of PET : -
• 1. Opening Prayer
• प्रािस्येदं िशे सिं चिचदिे यत्प्रचतचितम् ।
मातेि पुिान्रक्शस्व श्रीि प्रज्ां ि चिधेचि न इचत ॥ १३ ॥
• prāṇasyedaṃ vaśe sarvaṃ tridive
yatpratiṣṭhitam |
māteva putrānrakśasva śrīśca prajñāṃ ca
vidhehi na iti || 13 ||
37

38. • II. Breath awareness or Balancing of Breath
• III. Recognition of Vyana
• CHIN MUDRA
• CHINMAYA MUDRA
• ADI MUDRA
• NAMASKARA MUDRA
38

39. • IV. Movement & Rotation of Vyana
• V. Balancing and Energysation –Move the vyana
Higher density to lower
• VI. Silence
• VII. Resolve … 9 rounds
• VIII. Closing prayer “ Sarve bhavantu…”
39

40. TITLE AUTHOR INTERVENTION PARAMETER RESULT
The Effect of Add-
On Yogic Prana
Energization
Technique (YPET)
on Healing of Fresh
Fractures: A
Randomized
Control Study
Pragati Oswal,
Raghuram
Nagarathna
Thirty (30) patients (22 men and
8 women) between 18 and 55
years with simple extra-
articular fractures of long and
short bones were selected .Both
groups received the conventional
plaster of paris immobilization
of the fracture site as the
primary treatment. The yoga
group, in addition, practiced
YPET twice a day (30
minutes/session) for 2 weeks
using taped audio instructions
after learning under supervision
for 1 week.
Numerical Pain
Rating Scale for pain
(NRS),
1.tenderness (0–4),
2.swelling (0-4),
3. fracture line
density (1–4), and
4.the bridging of
cortices (1–4).
Add-on yoga-
based YPET
accelerates
fracture
healing.
40

41. MINDFULLNESS MEDITATION
This meditation focuses on the breath, not because there is
anything special about it, but because the physical
sensation of breathing is always there and you can use it
as an anchor to the present moment.
Throughout the practice you may find yourself caught up
in thoughts, emotions, sounds—wherever your mind goes,
simply come back again to the next breath.
Even if you only come back once, that’s okay.
41

42. PROCEDURE
• Sit comfortably. Find a spot that gives you a stable, solid,
comfortable seat.
• Notice what your legs are doing. If on a cushion, cross
your legs comfortably in front of you. If on a chair, rest
the bottoms of your feet on the floor.
• Straighten your upper body—but don’t stiffen. Your spine
has natural curvature. Let it be there.
42

43. • Notice what your arms are doing. Situate your upper arms
parallel to your upper body. Rest the palms of your hands on
your legs wherever it feels most natural.
• Soften your gaze. Drop your chin a little and let your gaze fall
gently downward. It’s not necessary to close your eyes. You can
simply let what appears before your eyes be there without
focusing on it.
• Feel your breath. Bring your attention to the physical
sensation of breathing: the air moving through your nose or
mouth, the rising and falling of your belly, or your chest.
43

44. • Notice when your mind wanders from your breath. Inevitably, your
attention will leave the breath and wander to other places. Don’t worry.
There’s no need to block or eliminate thinking. When you notice your
mind wandering gently return your attention to the breath.
• Be kind about your wandering mind. You may find your mind wandering
constantly—that’s normal, too. Instead of wrestling with your thoughts,
practice observing them without reacting. Just sit and pay attention. As
hard as it is to maintain, that’s all there is. Come back to your breath
over and over again, without judgment or expectation.
• When you’re ready, gently lift your gaze (if your eyes are closed, open
them). Take a moment and notice any sounds in the environment. Notice
how your body feels right now. Notice your thoughts and emotions.
44

45. TITLE AUTHOR/JO
URNAL
PARAMETER INTERVENTION RESULT
Mindfulness
meditation: A
research-proven
way to reduce
stress
American
Psychological
Association
• Mindfulness
-based stress
reduction
(MBSR)
• Mindfulness
-based
cognitive
therapy
(MBCT)
Mindfulness-Based
Therapy
Researchers
reviewed more
than 200 studies
of mindfulness
among healthy
people and
found mindfulne
ss based therapy
was especially
effective
for reducing
stress, anxiety
and depression
.Mindfulness can
also help treat
people with
specific problems
including depres
sion, pain. 45

46. VIPASSANA MEDITATION
In Vipassana meditation, you “see things as they really
are”. You observe your thoughts and emotions without
judgement or repenting.
You observe your inner self and don’t put pressure on
controlling or understanding the experience.
The method comes from Satipatthana Sutta or
Foundations of Mindfulness, a discourse attributed to
Buddha himself.
46

47. The final goal is to help you quiet your mind, focus on the
present, accept your thoughts, feelings and sensations for
what they are, dwell less on the past, worry less about the
future and respond to situations with a sense of reality
instead of preconceived ideals and notions.
47

48. PROCEDURE
• It is recommended that you practice Vipassana
first thing in the morning. Set aside a time of 10-
15 minutes for your practice.
• Choose an area that features no distractions. A
secluded spot in your home, an empty room
where no sounds, smells or external distractions
permeate.
• Sit down on the floor. If you like, lay a mat
underneath you. Sit cross-legged and tighten
your core, strengthen your spine and relax your
body. 48

49. • Close your eyes and focus on your nature breath.
How you breathe in and how you breathe out as
well as what you feel.
• Mindfully inhale and exhale as you pay attention
to your thoughts, emotions and sensations.
Remember, there’s no place for reaction or
judgement here.
• If your mind deviates, observe the distraction
and then bring your focus back to your breath.
49

50. • Sharpen your awareness by being attentive of the
entire process. Each inhale, each rise, each
middle and then the fall, the release and the
exhale.
• You should be aware of these movements
throughout, from the beginning to the end. It is
important to have precision and equal effort so
that the mind connects with the sensations
powerfully.
50

51. • If you get distracted by a sound or a smell,
becoming aware of it as soon as it arises. Observe
it as a direct experience and identify it as an
internal label “hearing, hearing” or “smelling,
smelling.” When it fades, come back to your
breath.
51

52. TITLE AUTHOR PARAMETER INTERVENTION RESULT
An Effect of
Vipassana on
Anxiety Level
of Meditates
and Non
Meditates
Dr. Nagorao
Shaligram
Dongare
State-Trait
Anxiety Test (STAT)
Pre and Post Control Groups
Design’ was adopted. In this
study 46 Meditates and Non-
Meditates were randomly
selected. They divided into both
group such as Meditates group
(MG) (n=23) and Non-Meditates
group (NMG) (n=23). Before
Vipassana intervention program
pre anxiety level assessment was
taken into both groups through
State-Trait Anxiety Test.
Vipassana Meditation
intervention program (10 days)
has imparted to Meditates groups
The
Vipassana
Meditation
reduced
anxiety level
of Meditates
after
imparting
Vipassana
course than
Non
Meditates.
52

53. TRANSCENDENTAL MEDITATION
• Transcendental Meditation (TM) is a form of
silent mantra meditation developed by Maharishi
Mahesh Yogi.
• The TM technique involves the use of a silently-used
sound called mantra, and is practiced for 15–20 minutes
twice per day.
53

54. • Transcendental Meditation was first taught in
the 1950s in India and has continued since the
Maharishi's death in 2008.
• The organization was estimated to have 900,000
participants worldwide in 1977, a million by the
1980s, and 5 million in more recent years.
54

55. PROCEDURE
Transcendental meditation involves repeating a
mantra silently for 15-20 minutes (or longer) in a
quiet, dimly-lit room with no distractions or
music.
Before starting, make sure to turn off your phone
or put it on silent, and take steps to make sure
that you won’t be disturbed by family members or
pets during your meditation session.
You can also light candles or burn incense to make
your meditation space more comfortable.
55

56. • Sit comfortably in a chair or on the floor with your hands on your
lap.
• Close your eyes for a few seconds to a minute, take a few deep
breaths, relax your body. Your eyes should remain closed during
the 15- to 20-minute session.
• Silently repeat a mantra in your mind. This could be a Sanskrit
sound you learned from a meditation teacher or a word or phrase
of your choice.
• Focus on the mantra completely. If you feel yourself getting
distracted, refocus your thoughts on the mantra.
• After the session, open your eyes. Sit for a few more minutes
until you feel ready to get up.
56

57. TITLE AUTHOR PARAMETER INTERVENTION RESULT
Lower Lipid
Peroxide
Levels in
Practitioners
of the
Transcendent
al Meditation
Program
Schneider,
Robert H
Serum Lipid
Peroxide Test
41 normally healthy
subjects were recruited
18 were long-term
practitioners of the TM
program and 23 controls
were not practicing a
formal stress
management technique.
Significantly lower serum
levels of lipid peroxides
were found in the TM
practitioners compared
with controls .
These preliminary
findings suggest that
lower serum lipid
peroxide levels may be
associated with stress
reduction using the TMT.
57

58. Mind Sound Resonance Technique
• MSRT is one of the advanced techniques of Yoga
Techniques for achieving the goal of positive
health , will-power , concentration , good memory
and deep relaxation .
• MSRT generates vibrations throughout the body
by repetition of mental sounds .
• This helps in revitalizing the internal energy in
the body.
58

59. PROCEDURE
Duration
• Prayer – salutation to the divine (Maha Mrityunjaya
Mantra)
1 minute
• Quick relaxation technique – observe the abdominal
breathing internally with closed eyes
3 minutes
• Loud chanting (Ahata) of A, U, M and AUM (three rounds) 16 minutes
• Alternate loud (Ahata) and mental (Anahata) chanting of A,
U, M and AUM (three rounds)
• Ahata of a long chant invoking fearlessness – Maha
Mrityunjaya Mantra (three rounds)
• Alternate Ahata–anahata of Mahamrityunjaya mantra
(three rounds)
• Anahata of AUM (three rounds)
• Silence
• Resolve
• Closing prayer for peace
REFERENCE:Complimentary effect of yogic sound resonance relaxation technique in patients with common neck pain 59

60. TITLE AUTHOR INTERVENTION RESULT
Effect of Mind Sound
Resonance Technique
(MSRT – A yoga-based
relaxation technique) on
psychological variables and
cognition in school
children: A randomized
controlled trial
U.S. Anusuya ,
Sriloy Mohanty
Sixty students with
age ranging between
14–16 years .
Experimental group
received Mind Sound
Resonance Technique
(MSRT), whereas the
control group
performed supine
rest (SR) for two-
weeks.
Experimental group showed a
reduction in state anxiety and
mind wandering with
improvement in state
mindfulness and performance in
the Trail-making task compared
to the control group.
60

61. TITLE AUTHOR INTERVENTION PARAMETER RESULT
Effectiveness of
Mind Sound
Resonance Technique
versus Progressive
Muscle Relaxation in
Common Neck Pain
Individuals: A
Comparative Study
Dr. Mayuri Rajesh
Shah ,
Kruttika Zala
Group A was given MSRT
technique with Conventional
Physiotherapy Treatment and
Group B was given Progressive
Muscle Relaxation with
Conventional Physiotherapy
Treatment in the form of
Interferential therapy (IFT) for
15min, neck isometrics, chin tuck
exercises and Trapezius muscle
stretching for 15min for 2 weeks,
5 days a week. After 2 weeks of
session, post readings on Neck
Disability Index and Visual
Analogue Scale (VAS) were
noted.
Neck Disability
Index (NDI)
VAS &
The study
concludes that
both MSRT and
PRT were
equally
effective in
reducing pain
and improving
NDI score.
61

62. TITLE AUTHOR INTERVENTION RESULT
Immediate effect of
mind sound
resonance technique
on state anxiety and
cognitive functions in
patients suffering
from generalized
anxiety disorder: A
self-controlled pilot
study
Vipin Dhansoia,
Hemant Bhargav
15 patients divided into 2 groups
.Both MSRT and control (SR)
sessions were given in the supine
position for 30 min in a dark, quiet
room. A pre-recorded audio-tape was
used to give the MSRT instructions.
As a control session, simple SR was
performed by the same subjects on
different days under the same
conditions.
This pilot study suggests
that MSRT may have a
potential role in reducing
state anxiety and
enhancing psychomotor
performance in patients
suffering from GAD
immediately after the
practice.
62

63. OM MEDITATION
• OM is the mantra, or vibrations that is chanted in the
beginning and end of any Meditation or Yoga Practice.
• OM – The most well known and universal of the bija
mantras it is the sound of creation and causes energy to
gather and flow upward and outward
• The sound OM in this track vibrates at the frequency of
432 Hz, which is the same vibrational frequency found
throughout everything in nature. so by chanting it we are
symbolically and physically tuning in to that sound and
acknowledging our connection to all other living beings,
nature and the universe.
63

64. PROCEDURE
• Sit either in the Lotus Pose or Vajrasana. If you cannot
sit down, sit on a chair. Make sure your back is erect, and
you feel relaxed and comfortable in your sitting position.
Keep your hands either on your knees or your thighs. You
can also keep them in your lap, with one hand resting on
the other. Clear your head and sit peacefully.
• Close your mouth and breathe naturally. Make sure the
air goes in and out only through your nose. Keep your jaw
muscles relaxed and your upper and lower teeth slightly
parted instead of clenching them together or touching one
another. Observe your breath while it goes in and out.
Don’t force it or add any frills to it. Let it be.
64

65. • While you inhale and exhale, chant ‘Om.’ Fit the chant to
your breath duration rather than breathing to the chant.
Break down the ‘Om’ syllable to ‘A-A-U-U-M’, followed by
silence and back again. Say the first two syllables with
your mouth opened widely and the next two by pursing
your lips together. Place the tip of your tongue on the roof
of your mouth to pronounce the last two syllables. Then,
get engrossed in the silence that ensues.
• Continue the Om chanting, keeping it in sync with your
breath. Naturally, the cycle of chanting will fall into place
and you reach a place of relaxation. You can also chant
‘Om’ mentally. Listen to the internal vibrations created in
your body while chanting ‘Om’. Slowly and gradually,
your being will sink into its waves.
65

66. TITLE AUTHOR INTERVENTION RESULT
Immediate Effects
of OM Chanting on
Heart Rate
Variability
Measures
Compared Between
Experienced and
Inexperienced Yoga
Practitioners
Ganagarajan
Inbaraj,
Raghvendra
M Rao
This prospective study
included 19 yoga
practitioners (9
females and 10 males
and 17 yoga naïve
persons of both sexes
and similar age range.
Both the groups were
assessed for HRV
indices (time and
frequency domain
measures) before and
after loud OM chanting
for 5 min.
The present study
showed that a brief
chanting of OM (5 min)
might enhance
parasympathetic
nervous system
activity, promote
relaxation, and provide
calmness. Further, this
experience may be
achieved effectively in
individuals
experienced in yoga
than nonyoga
practitioners. 66

67. ZEN MEDITATION
• Zen meditation, also known as Zazen, is a
meditation technique rooted in Buddhist
psychology.
• The goal of Zen meditation is to regulate
attention. It’s sometimes referred to as a practice
that involves “thinking about not thinking”.
67

68. PROCEDURE
• People usually sit in the lotus position—or sit with their
legs crossed—during Zen meditation and focus their
attention inward. While some practitioners say this step
is accomplished by counting breaths—generally from one
to 10—others say there is no counting involved.
• Zen meditation often involves keeping the eyes semi-
open,which is different from most other forms of
meditation that encourage closing the eyes. During Zen
meditation, practitioners also dismiss any thoughts that
pop into their minds and essentially think about nothing.
68

69. TITLE AUTHOR INTERVENTION RESULT
AN EEG
STUDY ON
THE ZEN
MEDITATION
(ZAZEN)
Akira
Kasamatsu &
Tomio Hirai
In our study, 48 priests
and disciples of Zen
sects of Buddhism were
selected as the subjects
and their EEGs were
continuously recorded
before, during and
after Zen meditation
In Zen meditation, the
slowing of EEG pattern is
confirmed on the one
hand, and the
dehabituation of the
alpha blocking on the
other.
69

70. NADAANUSANDHANA
• Nadanusandhana is made up of two Sanskrit
words: Nada meaning ‘sound’, and Anusandhana
meaning ‘aiming at’ or ‘being intent upon’, which
appears to be rather descriptive of the technique.
70

71. PROCEDURE
• Sit in any meditative position and adopt Chin Mudra
• Take a couple of breaths to centre yourself and draw the
attention inwards.
• Slowly inhale to fill the lungs completely, and begin to chant
A-kara in a low voice (just the ‘AAA’ sound).
• Feel the resonance of A-Kara in your lower body.
• Repeat 9 times.
71

72. • Now we focus on middle part of the body.
• With Chinmaya Mudra , Slowly inhale to fill the lungs and
and begin to chant ‘UUU’ in a low pitch.
• Notice how the sound reverberates in the chest and middle part
of the body.
• Repeat 9 times.
72

73. • Adopt Aadi Mudra , Slowly inhale to fill the
lungs and completely, and begin to chant ‘MMM’
in a low pitch.
• Notice how the sound resonates in the throat
and head region.
• Repeat 9 times.
73

74. • Inhale slowly and completely fill the lungs.
• Adopt Brahma mudra (thumb inside the fist) and
exhale to chant AUM in a low voice.
• Feel the sound resonate throughout the body.
• Repeat nine times.
• To close the practice, take another few deep breaths
becoming aware of any sensations in the body and
observe your emotional state.
74

75. TITLE AUTHOR RESULT
Nadayoga - A
Contemporary Analysis:
Review Study
Dr. Charu
Mehandiratta
Nada is additionally referred to as
Shabd or word, ancient Indian
teaching mention the whole world
emerged from the original
sound:the sound of creation. The
Anahat sound is felt at the Anahat
or heart chakra. Anahat Nada is
that the sound of AUM and is that
the primal and uncreated vibration
through that the universe was born.
All different sounds emerge from
AUM. Prakriti is energy, energy is
vibration and every one vibrations
is sound.
75

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