Conference Day 3 (Thu)
In this third lecture in the series, Swami Veda discusses the three kinds of pain. He describes the mind of a meditator who has the capacity to be a meditation guide. Finally, Swamiji discusses two types of pleasure and the pleasure which is the antidote to pain.
Dr. Cahn reviewed scientific findings on the effects of meditation on the physiological and emotional responses of subjects. The major components of pain are sensory and emotional. Meditation has proven to be effective in decreasing the emotional response to pain, thereby decreasing the subjective experience of pain and increasing the pain threshold.
Dr. Nagendra explored the relationships of meditation, pain and sleep. Attention and attitude towards pain relates to the experience of pain at the cortical level of the brain. Cognitive tasks and mindfulness meditation can divert attention from pain. The effect of meditation on the quality of sleep was also discusses.
Dr. Telles reviewed relevant research on the effects of meditation beginning with the Upanishads through current studies. Research indicates yoga activities appear to create positive changes in the thalamus generating positive chemical reactions in the brain. Meditation changes the way stimulators are perceived.
Dr. Delorme discussed the role of emotions and emotional intelligence in the management of pain. The relationship between attention and emotions was explored.
Dr. Arora presented the science of mudras and its application to pain management. The balancing of the five elements is based on knowledge of meridians and polarities. Performing mudras helps in correcting the electromagnetic field and activating the marma points (hidden points). The workshop concluded with the demonstration and practice of several healing mudras.
The conference participants enjoyed an inspired evening of classical Indian dance in the Odissis style performed Jyoti Shrivastava and supported by rich accompaniments from her troupe of talented musicians.
Name of Lecture: …Techniques for Pain Management
Name of Speaker: …Swami Veda Bharati (SVB) Lecture #3
Program Time: …9.30-10.30am 2009 Feb 26
Location: Mediation Hall, SRSG
Name of Chairman:… Susan Gould Fogerite
Name of Reporter: …Yeahee Kim
Reference Material/Presentation/Other Information Collected: …None
Main Points of the Lecture: ....In previous lectures, Swami Veda explained the first of the three kinds of pain that are to be distinguished: adhyatmika, the pain which arises from the physical and mental constituents of personality. Today Swamiji explained the other two kinds of pain: adhibhautika is the pain which is caused ‘by other living beings’ or, more precisely, when others produce certain stimuli, e.g. by shouting insults at us, and the pain is in our response. Adhidaivika are the pains coming from the forces of nature, like the suffering after an earthquake.
The Conference is about Meditation for Pain Management. In this context Swami Veda Bharati spoke about two key understandings to be able to be a Guide in meditation. First, to guide others we need the right state of mind/voice/body language. This requires that we have internal experience as a meditator. Second, a guide in meditation also needs to have a strong mind. Only if we learn to be neutral on pain can create the mental field in which we can hug the other persons aching mind and thus guide them into meditation. The meditation guide’s secret is to help the suffering person by giving him tools to activate the pleasure centers in the mind. This reduces the amount of allopathic painkillers that is needed.
Pleasures are of two kinds of nature: excitation (after which exhaustion follows) and quietude (which leads to a longer lasting state of evenness). Meditation leads to the pleasure of quietude. It leads the meditator to and interior fullness in which he no longer tries to fill the emptiness within with external objects, as we usually do. To reach this state of meditation, we have to change our mind’s lifestyle to come to an expansion of our awareness. The strong mind can choose to perceive what is happening in body, mind and breath and can subsequently evaluate: is it pleasant or painful? After this evaluation, with the help of the natural faculty of wisdom (the viveka buddhi) the correct reaction (without under-or overreacting) can be made. It is we who choose to enjoy or to suffer, to choose our emotion about the fact of pain. Pain is there, but we can handle the associative part, the emotional response to it.
Name of Lecture: …Meditation and Brain Neurophysiology and the effect of meditation on Response to Distractive Stimuli
Name of Speaker: …Rael Cahn
Program Time: …11am-1230am
Location: ...Meditation Hall, SRSG
Name of Chairman:…Arnuad Delorme
Name of Reporter: …Klara Gerrits
Reference Material/Presentation/Other Information Collected: …Slideshow
Main Points of the Lecture: ....
In his lecture Dr. Cahn gave a review of the scientific findings about the effects of meditation on the experience and neurophysiologic processing of pain. Sensation and emotional response are the major components to pain. Studies show that meditation, as well as placebo and hypnosis, are capable of decreasing the emotional response to pain. Different meditation techniques result in differing effects and locations in the brain. The studies considered in the lecture were done with Zen meditators, transcendental meditators and mindfulness practitioners. Meditation is shown to lead to an increased activity in areas of the prefrontal cortex. The activation of this part of the brain is needed to alter experiences of pain/reality. The studies under review concluded that meditators (in comparison to non-meditators) showed less reaction to distracting and unpleasant stimuli. In addition, meditators experienced less distress caused by pain. They demonstrated slower breathing rates, a lower pain-intensity rate and had higher pain thresholds. Meditation is shown to preserve the brain volume where normally with aging the cortex is thinning. A mindfulness training to elderly subjects with chronic pain (study 2008) resulted in a higher acceptance of chronic pain and more engagement with activities despite pain.
Name of Lecture: …Vipassana Meditation and Sleep
Name of Speaker: …R. Nagendra
Program Time: …1230-1300pm
Location: ...Meditation Hall, SRSG
Name of Chairman:… Arnuad Delorme
Name of Reporter: …Yeahee Kim
Reference Material/Presentation/Other Information Collected: …Powerpoint
Main Points of the Lecture: Dr. Ravindra presented a paper about the research findings on “Meditation, Pain and Sleep.”
In the past, the brain was considered only as a passive receptor of pain stimuli. However, it has been found that the attention and attitude towards pain relates to the experience of pain at the cortical level of the brain. Psychological states can modulate pain perception. In an experimental study, it was found that pain is reduced when a cognitive task is undertaken. This could be because different areas of brain are activated for pain and cognitive processes so while engaging in a cognitive activity, the attention from pain is diverted. Although the content of pain remains the same, the experience of pain can be changed by mindful meditation. It was noted that mindfulness meditation also reduced automatic behavior in the subjects of experiment.
Effects of meditation on sleep were also studied. It was found that meditation affects the quality of sleep. The subjects who did vipassana meditation and sudarshan kriya yoga, had enhanced deep sleep and their REM sleep was reduced. However, the sleep duration and sleep efficiency in meditators and nonmeditators was found to be the same. Meditation helps to stabilize hormone (Melatonin) levels with possible beneficial health consequences.
Name of Lecture: …Meditation and Selective Attention: Possibilities for Pain Management
Name of Speaker: …S. Telles
Program Time: …2-3 pm
Location: ...Seema Dental College
Name of Chairman:…Rael Cahn
Name of Reporter: …Greg Smith
Reference Material/Presentation/Other Information Collected: …
Main Points of the Lecture: ....Ms Telles gave an overview of relevant research on the effects of meditation. She began historically with the original research of the great Rishis as brought to us through the Upanishads. Her overview continued into modern times with research done on accomplished Yogis in the 1920’s, on “ordinary” people conducted by the Maharishi Mahesh Yogi in the 1960’s to studies current today. Research indicates all yoga activities appear to create positive changes in the thalamus. The relevance of these changes they create the possibility of the blocking of stimuli that arouses the cortex, thus shutting off unpleasant stimuli from the periphery. We create positive mental states by reducing arousal and possibly generating positive chemical reactions in the brain. Meditation can be used to change the way we perceive sensory stimulators.
Questions and Answers
Q: What is your overall opinion of hypothalamus activity with meditation?
A: Irrespective of other effects, there is an increase in serotonin and dopamine and a decrease in epinephrine.
Q: When you do comparison of practice how do you take into account the physical constitution of individuals?
A: We inquire of a subject what his level of yoga practice is. We talk to his Guru. We test for his gunas.
Q: Are you actually reducing pain or taking attention off the pain?
A: In different situations we are doing different things. Attitudinal changes presumably take place because of chemical changes in the body.
Name of Lecture: …Getting Rid of Bad Thoughts: Emotion Exposure Approach to Alleviate Suffering
Name of Speaker: …A. Delorme
Program Time: …3-4pm
Location: ...Seema Dental College
Name of Chairman:…Rael Cahn
Name of Reporter: …Greg Smith
Reference Material/Presentation/Other Information Collected: …
Main Points of the Lecture: .... Studies have indicated the efficacy of meditation in manipulating brain wave activity affecting attention.
The importance of attention to emotion or emotional intelligence, which has parenthetically, been shown to differ from cognitive intelligence, is fundamental in the management of pain. Conversely, the avoidance of negative emotion in response to mental or physical pain leads to dissociative disorders and to alexithymia.
There is a three part emotional apprehension process of which the lack of any of the three parts leads to toxic emotions. 1. Emotion must be felt. 2. Emotion must be labeled. 3. Emotion must be accepted.
Questions and Answers (name of person and details of question): …
Q: In the case of a wound will acceptance of pain have some consequence in healing the wound?
A: Not a complete analgesic, but some to cut the pain will heal the wound.
Q: Can you distinguish the difference between labeling and emotion and judging an emotion?
A: The process of labeling to some degree implies a judgment. It is unavoidable.
Name of Lecture: …Use of Mudra for Control of Pain Workshop
Name of Speaker: …I. Arora
Program Time: …5-7pm
Actual Time: …5-7pm
Location: ...Seema Dental College
Name of Chairman:…?
Name of Reporter: …Shruti Singhal
Reference Material/Presentation/Other Information Collected: …None
Main Points of the Lecture: ....
Mudra science is a part of yoga science. The foundation of mudra science is union, coming back to which, all pain is alleviated. In the use of mudras of hands, the fingers symbolize ‘shakti’ and the thumb stands for the ‘purusha’. Each mudra is a union of prakriti and purusha. The first step for the mudra science to work is pure acceptance of it as a healing system. Therefore, it is very important to ask questions and clarify all doubts before practicing it.
Body represents nature itself. The essence of the five elements is in the hands. Each finger represents one element, and mudras help restore the imbalance of these five elements. Mudra system is based on the science of meridians and polarities. Fingertips have electrical nerve endings. Performing mudras helps in correcting the electromagnetic field and activating the marma points (hidden points).
For the practice of mudras, only two things are needed – intention and the body. Mudras are of different kinds – for the body, mind and the soul. Two types of mudras were discussed in today’s workshop – panch tattva mudras and panch vayu mudras.
The speaker discussed certain modalities of practicing mudras :
- most mudras don’t require an effortful pressure of the points. The pressure on fingers should only be so much as to keep them together.
- as a treatment for psychosomatic disorders, mudras can be performed anytime of the day.
- as a therapy, mudras should be performed three times a day, fifteen minutes each, at an interval of 8 hours between the sessions.
- mudras can be practiced for a time period ranging from 30 seconds to 45 minutes, 45 minutes being the maximum limit before a mudra is considered to have been mastered. As a beginner, allow the intuitive wisdom to work and practice the mudra for as long as the body and mind allows.
- however, the individual time durations for practice of mudra varies and can be known by being aware of body’s reactions.
- although there are no time restrictions, the transition timings of brahm-muhurta and sandhya are considered best for practice of mudra. These are the best timings to tap the cosmic energy.
- mudras can be practiced during any activity, walking, talking, meditating, etc. However, the recommended posture for maximum benefit is a cross-legged sitting posture with a straight spine.
- normally, fingers should be pointing upwards in all mudras. This is to ensure the energy is not drained out due to gravity.
- mudra science is vast, and thus all mudras were not covered but several kinds of mudras were discussed for different ailments and disorders like osteoarthritis, kidney problems, obesity, blood pressure, skin diseases, poor metabolism, physical pain, eyes and ear problems, constipation, detoxification, easy labour during delivery, easy menstruation, diabetes, high cholesterol, etc. Some mudras for activation of chakras and evenness of breath were also discussed.
- for a body with many ailments, a mudra with prana combined with apana energy can be used.
- since it is not desirable to make young children introvert in nature, it is good to give them mudras which can help them focus on something outside. Trataka mudras were recommended as best options for children.
Questions and Answers: …
Audience’s questions on mudras for specific ailments were addressed and discussed.
Other Comments (e.g. references to other resources, talks being held etc): ... At the end of the workshop, handouts of the mudras were given out to all the delegates.
Performance: …Classical Dance Performance, Theme: Framing Mood
Name of Artist: …Jyoti Shrivastava
Program Time: …8-9pm
Actual Time: …820pm-930pm
Location: ...Meditation Hall, SRSG
Name of Chairman:…Shruti Singhal
Name of Reporter: …Lela Pierce
Main Points of the Lecture: .... BEAUTY
Questions and Answers (name of person and details of question): …
Comments:…
The conference participants enjoyed a flavorful evening of classical Indian dance. The theme of the performance was called ‘Framing Mood’. The show consisted of four solo pieces danced by Jyoti in the Odissi style of dance (which originated in the Eastern part of India) with rich accompaniments by talented musicians from Delhi.
The program began with a Guru Vandana (the Invocation to Guru) which was a khayal and bhajan. It was presented by Siddhartha Kishore, disciple of Guru Asim Chakravarti and son of Jyoti.
The first part of Jyoti’s performance was Ganesh Tandava, Mangalacharana, an invocation to Lord Ganesh for blessings. The second part was Bajra Kanti Pallavi, based on Raga Bajrakanti, which is an Ek Tali. This dance is without any theme and begins from slow motion to very fast rhythm akin to blossoming of a flower portraying a semblance of Konark Temple in Orissa. The third dance was Astapadi: It is a thematic presentation and is based on the Geeta Govind of Kavi Guru Jaideva. Here Radha is missing Krishna who was just here and playing with her. Instead here she witnesses groves and plants and flowers all mocking at her. Radha’s emotions were beautifully expressed by Jyoti. The last part was Shivastaka. It is a prayer to Lord Shiva, written by Adi Shankaracharya. It is in Raga Bhairavi.
Overall the themes were devotional in nature and Swami Veda Bharati explained that the dancer was not dancing for the audience or for herself but for that notion of God and that place of extreme desire for truth. Furthermore it was explained that through the practice of dance one is able to find a place of egoless flow and the dance becomes a true expression of the Self. Therefore it can serve as an expansion of sadhana/spiritual practice. Jyoti embodied that mastery beautifully and shared it with everyone present.