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Electronic Meditation
The body is internally associated with the mind; rather, the body is a counterpart of the mind; it is a gross visible form of the subtle, invisible mind. Every change in thought makes a vibration in your mental body and this, when transmitted to the physical body, causes activity in the nervous matter of your brains. This activity in the nervous cells causes many electrical and chemical changes in them. It is thought activity which causes these changes. When the mind is turned to a particular thought and dwells on it, a definite vibration of matter is set up and often, more of this vibration is caused, the more does it tend to repeat itself to become a habit, to become automatic. The body follows the mind and imitates its changes.
—Swami Sivananda
Thought Power
In recent years, with the advent of finer electronic technology, printed circuits, solid-state circuitry, and so on, has come a new and increasingly popular phenomenon known as biofeedback. In the early days of its history, it was pretty much confined to the research laboratories of various medical and psychological institutes. Now, because of advances in electronics, a simple, inexpensive biofeedback monitor can be purchased by anyone.
These machines have become more and more familiar ever since their thrust into the popularity stream of the 1960s. According to Nicholas and June Regush in their book Mind Search, ‘Biofeedback is one of the more recent and significant advances in medicine. It is being used to learn how to control an array of disorders such as headaches, high blood pressure and poor circulation. Through the use of instruments which record the body’s minute electrical signals and feed them back in amplified form through a tone or some visual indicator on the machine, it’s possible to be aware of certain changes in the internal body processes, to act on them and change the signal . . . High tones indicate considerable tension, lower tones, more relaxation. The aim is to reduce the tone by relaxing. As you listen to signals and try to relax by giving yourself positive suggestions, you learn to connect the feelings of being relaxed to the corresponding tone. Feeling internal changes as they occur is the key to biofeedback.’
It is important to note here that these machines are used for the purpose of learning relaxation techniques and in no way can they propel one into higher states of consciousness. A journalist reporting on biofeedback instruments claimed he ‘was able to meditate to unusual states of intensity’ after he had simply ‘fooled around with the gadget for about a week to see what it would do.’ Although it is conceivable that such a claim is valid, it could only apply to a person who had strong and deep samskaras, or a nature inherently suited to deep meditation. The average user cannot expect to achieve such results.
What Is Biofeedback?
Ordinarily, life functions are carried on automatically without the individual’s conscious control or knowledge. Biofeedback, stated simply, is a process by which those automatic inner activities are brought to conscious awareness. One of the earliest devices, long before they were used for meditation, was the polygraph, better known as the lie detector. The polygraph has been used for years, not only in psychology but also in the area of physiological research. To use this machine, various receivers are attached to specific areas of the body. As the body responds emotionally and physically to certain stimuli, the sensors pick up these changes and record them on the machine, where they are transformed into a more readily identifiable form, such as lines drawn on a sheet of graph paper.
The pneumatic bellows is the first attachment. This tubular device is strapped across the subject’s chest or stomach, and detects changes in the volume of the chest during normal respiration. The respiratory cycle is never constant and can be influenced by a variety of factors, including the emotions. Respiration occurs in a complicated manner in which the brain sends rhythmic impulses to respiratory muscles like the diaphragm or the intracostal muscles. When relaxed, breathing is slow and regular; when excited, it becomes rapid and shallow. Scientists agree with Yoga that there is probably no other bodily function which is so closely connected with the mind and the nerves as breathing.
The second attachment is a wide air bladder which is wrapped around the subject’s upper arm or wrist, and inflated. This attachment detects changes in blood pressure and pulse, both of which are intimately connected with the workings of the subconscious.
The third is the galvanic skin response, or general skin resistance, commonly abbreviated GSR. This sensor functions because of the physiological relationship between the sweat glands and a person’s emotional level. It has been proved that there is a direct relationship. When a person is relaxed and calm, the sweat glands function minimally and the skin remains relatively dry; yet when he is excited and nervous, the sweat glands become active and the hands become moist. This provides another accurate indication of changes in a person’s emotional level.
Two small electrodes are placed on the subject’s hand, and a minute electrical current is passed between them. This current is totally harmless; in fact, it is so small that it cannot even be felt. As the surface of the skin becomes more moist or dry, depending on the emotional changes within the subject, a corresponding change in the electrical resistance across the surface of the skin occurs. The machine measures the charge transmitted across the electrodes and compares it to that which was discharged. In this way, it creates a ‘normal’ or ‘average’ level of resistance. Athough this varies with each individual, it remains constant during any one sitting. As the subject’s skin becomes drier or more moist, this change is registered as a deviation from the normal resistance. The standard polygraph read-out is indicated by means of pen tracings along a moving graph paper. However, on less sophisticated and inexpensive machines, these changes may be indicated by blinking lights or different sounds.
A polygraph is both expensive to own and complicated to operate. It requires a second person to attach the receivers correctly and monitor the read-out. However, the third attachment, the GSR, has been adapted by many companies and put onto the market at reasonable prices. When the individual experiments with biofeedback on his own, one of these portable, compact GSR units is probably what he uses. To use it, one simply attaches two electrodes, one to either of any two fingertips, and turns the machine on. A high-pitched sound indicates mental and physical activity, while a low-pitched sound indicates relaxation. By associating the feelings which accompany the low-pitched sound with relaxation, and attempting to recall these feelings, the subject learns to relax his body and mind.
Almost equally as popular as the GSR is the EEG, electroencephalograph. The EEG, rather than measuring the activity of the body’s nervous system, actually measures the electrical output of the brain by means of electrodes placed on the skin around the region of the scalp. The sensors do not deliver any electrical charge but are receivers only. Every brain emits waves of energy, much like radio waves, of which the length and amplitude can be measured. A wavelength in excess of 13 cycles per second (cps) corresponds to the normal waking state, and is called the beta state. A wavelength with 7.5 cps–13 cps is the alpha state, indicating the mind is extremely relaxed or contemplative. The delta state, 3.5–7.5 cps, is a much deeper state than alpha. It is a state at which much creative thought takes place. There is still a good deal to be learned about this state, as well as about the theta state. At 0.5–3.5 cps, theta is the state of deep sleep, where there is no consciousness.
Measurement of Brain Waves
While these various states are based on cycles per second, or length of brainwave, the magnitude of the energy output can also be measured. A reading of 30–40 microvolts is common for experienced meditators, and advanced yogis have recorded mental outputs in excess of 100 microvolts at will in the alpha state. Brainwaves will have an amplitude no matter what the wavelength, or brain state (see graph on facing page).
Beyond Relaxation
Self-awareness is the consciousness or knowledge of one’s condition or state of being and of the changes that occur in body, mind and environment. Because the biofeedback machine translates the changes that occur in the body into forms that can be seen or heard, the subject can increase his self-awareness as a by-product of the use of the biofeedback machine. At least up to a certain point.
Measurement of Brain Waves
Amplitude (power of brainwaves)
measured in microvolts—one second
Cycles per second—cps
number of cycles (brainwaves) in one secondThe shorter line indicates an amplitude of 15 microvolts, an output that is common in a normal waking state. It also registers that there are 18 cycles per second, which is low beta.
The taller line indicates an amplitude of 40 microvolts, which is a considerably high output for most meditators.
A trained and alert yogi is completely aware of the various subconscious processes which take place in his mind and body, and is able to control his autonomic nervous system through the power of concentration. The average person cannot do this because he lacks the necessary physical and mental training and discipline. He has not spent the time on internal intunement. For thousands of years, yogis taught and practiced that one can control the involuntary functions of the body through concentration and meditation, while traditional science paid no attention. Now, with the revelations of biofeedback research, many are convinced that the yogic theory is not only true but is also possible for anyone with only a minimal amount of training.
But control of the mind is not that simple. Too often, those who make claims about a fast and easy method have very little knowledge of internal awareness, themselves; nor has their method stood the test of time. Mind control takes not only personal experience, but years of self-study and introspection. Yogis know that the autonomic nervous system, which controls and regulates the involuntary functions of the body, is under the control of the subconscious mind, and, for them, the subconscious is under the control of the conscious mind. A yogi can directly command his subconscious through suggestion and by mentally visualising all the internal functions.
In biofeedback, electronic instruments are used for getting results from the subconscious, but its uses are limited. For example, if a person connected to a GSR machine, for reading skin resistance, is touched, a large change will occur in the instrument read-out. In fact, a substantial reaction can be produced merely by bringing one’s hand slow toward the person. The GSR takes its reading directly from the activity of the sweat glands, which themselves are under the control of the sympathetic nervous system. The sympathetic nervous system is that subdivision of the autonomic nervous system which is sometimes called the ‘fight or flight’ mechanism. In times of great emotional activity, it increases the heart rate and supply of blood to the brain, increases oxygen intake and pumps adrenaline into the blood. The nervous system carries impulses to all internal organs and tissues, not just the sweat glands. If a person becomes excited in any way, his sympathetic nervous system activates physical and chemical changes throughout the body. As Barbara B. Brown states in her book New Mind and New Body, one of the greatest difficulties with biofeedback research is that its use necessitates control measures to insure that the experiments are not affected by unrelated influences. Ms. Brown goes on to say that this is a very difficult job for the psychologist, as opposed to the physicist or chemist, because those influences which work on human behavior are not as easy to isolate and analyze as those which affect conventional laboratory experiments.
At best, the biofeedback machines are rough indicators of biological functions. Those monitoring instruments used for relaxation or concentration serve as an indirect measure of sympathetic nervous system activity. Biofeedback can only be used to detect unspecified functioning of the autonomic nervous system and to visualise how much one is able to change its activities. Beyond a little relaxation and the reduction of certain metabolic activities like blood pressure, the biofeedback systems can provide little aid to meditation. One should not confuse the inner peace of the superconscious state achieved by yogis with the relaxation achieved through biofeedback conditioning.
In every person there is a certain power of concentration which can be used to attain a relaxed state of mind. One may concentrate on the lights or sounds of a biofeedback monitor, or on a beautiful sunset at the beach, and experience a relaxed state of body and mind in either case. But this must not be confused with delving deeply into the inner being and finding awareness and union with the Source of perfection. Biofeedback can only give quantitative information on certain bodily functions; it does not give any indication of the quality or depth of the meditative experience.
Externals vs Internals
Despite the aid to relaxation which can be gained through experiments with biofeedback machines, their use cannot be substituted for a healthy and balanced lifestyle. A scientific instrument may monitor reduced blood pressure—but it can do nothing for arteries that have been clogged with calcium deposits and cholesterol. It cannot be imagined that the brain is getting more oxygen and nourishment through observation techniques when the body is weak and full of toxins. Scientists are now beginning to understand the relationship between sense organs, like the skin, and the mind. In fact, the whole theory of Western psychology is externally oriented. It is based on the study of observable behavior patterns and the physiological output of the brains of others. This is a far cry from the study of one’s own mind, as is done in meditation. Traditional psychological techniques often provide more insight for the psychologist than they do for the individual seeking inner growth.
Many scientists still do not distinguish between brain functions and the mind. Although both the brain and mind have intimate connections with the physical functioning of the body, the mind can exist separate from the body and can have knowledge and experience without sensory contact. The mind, which is located in the astral body, has three functions, which are sensation, thought and volition. It has three mental processes—and these are cognition, desire and will. It also has three aspects, the subconscious mind, the conscious mind, and the superconscious mind. The brain, however, is part of the physical body. It acts as a computer, carrying out the thoughts of the mind and transmitting electrical impulses within the body to maintain and control the different life functions. In this differentiation between brain and mind, biofeedback research is still incomplete.
For a yogi, the sensory experiences of pleasure and pain that come from objects, such as delicious food or soft clothing, are recognised as unreal, for they are a result of the internal state of the mind and are not a quality of the externals. A businessman may go to a party to enjoy himself. He takes pleasure in the conversation, and the food and beverage. Imagine he suddenly hears news that there has been a great upset in the stock market. He will immediately forget his drink and sandwich, not because they have lost their taste, but because he no longer has a taste for them. There is no more enjoyment. The drink and sandwich have not changed. What has changed is the direction of the mind. The mind is now concerned with the value of the stocks which at this particular time is an unpleasant subject. Consequently, there is no pleasure in what was pleasurable a minute ago.
A yogi believes that all experiences of sorrow and pleasure, victory and defeat, hot and cold are in the mind only. One should strive to be happy at all times despite external influences. Yoga goes beyond the mind and reaches a state of experience where there are no changing dualities. Traditional Western philosophy has been to accept the sensory experiences as real; traditional Eastern philosophy has been to accept those experiences in relative terms without giving them any permanent value.
Moreover, the scientific conclusions arrived at by studying behavior patterns only bring about false theories, distorted by the limitations of the objective mind and the tools used. Often there are conflicting theories based on experiences of the senses and the information given by the apparatus used. Consider what happens when one hand has been immersed in 110 ºF hot water and the other hand, in 35 ºF cold water, and after some time both are dipped in 70 ºF water. One hand will feel warm and the other hand will feel cold. Simultaneously, there are two interpretations of the same experience for the mind, and neither of them can be called absolutely real.
The yogi studies the subjective state of mind by inner contemplation; biofeedback techniques use conditioning to observe changes in observable behavior. The data collected under this latter form of study is subject to individual interpretations, which may not correspond to reality. Consider the story about the professor who was interested in learning ‘frog psychology.’ He trained a frog to jump using the method of conditioned learning, that is, reward and punishment techniques. If the frog jumped on command, he got a reward of food; if he did not, he received a mild electric shock. After some time, the frog was conditioned to perform just by hearing the command ‘Jump!’ Then the professor wanted to find out more about frog psychology, mostly, what made the frog jump in the first place. Therefore, he removed one leg from the frog and commanded it to jump. The frog jumped with three legs, though not perfectly. One by one, all the legs were removed and the frog was commanded, ‘Jump!’ But the frog did not jump; he just sat on the table and croaked. The conclusion which the professor reached was that the frog did not jump because it couldn’t hear when all its legs had been removed.
This anecdote indicates the dangers of relying upon individual interpretations of external phenomena. Yoga psychology utilises a different approach. The yogi studies his mind through meditation. This experience, mystical in nature, is very different from the sensory experience. Yogic science is not merely a study of the behavior patterns of mind over matter, but it is a direct perception of life’s principles. Eventually, the experimenter, subject and results—knower, knowledge known—merge into one.
Supernormal phenomena take place naturally when, owing to innate faculties or abilities developed through proper training, one functions simultaneously on two planes. The external study of these phenomena along lines of ordinary science can only lead to limited results. Traditionally, science has been involved in a constantly closer examination and analysis of phenomena or sensations. As a result of this analysis, laws are framed and made to agree with the activity of man’s thoughts. Human science studies the surface of our sensible world, the surface on which our thought reflects itself. Yogic science studies that force which is at the center of life, and brings a union between the external and internal worlds. It studies the inner thoughts, working from inner planes toward planes nearer the center, getting closer and closer to that Reality from which all life emanates.
Yogic science is not a matter of erudition; its roots lie in action. It must be lived to be learned. It is in oneself, and not in others, that the rich source of spiritual development must be sought. For the true initiate, dogma must be replaced by direct perception or intuitive knowledge of the higher planes. Conditioned learning is but a mechanical means to help concentrate the mind. The techniques used in biofeedback may help one to recognise some facts about mind control, but we must not be deluded by the mechanics of our contemporary society. Machines cannot replace experience; meditation and mind control are experiential. A child can use a calculator to solve all his arithmetic homework, but he will not learn to add. Biofeedback machines will give rough quantitative feedback to one’s initial efforts to control the mind, but one can learn meditation only by practice of attunement to the inner Self, not to a machine.