SYNOPSIS

Yoga and Mental Health, Musical Intervention – The Heartfulness Perspective

submitted in the partial fulfillment

for the award of the Degree of

Doctor of Philosophy in
Yoga and Naturopathy

Submitted by:
Mrs. Tirunelveli Sundaresan Brinda
Enrolment No. : 239116014043
Under the supervision of:
Name of the Supervisor: ……………………
Designation: ………………………………..
Asian International University Ghari,
Imphal West, Manipur.

Department of Ayurveda- Yoga

Asian International University, Imphal West, Manipur.
Year of submission : 2024
 SYNOPSIS

Introduction:
Yoga, an age-old ancient concept has its root-word from “Yuj” meaning to ‘unite”. Clearly
there is a disintegration of that order, that any ordinary means or method is not sufficient
enough to discard away disintegration and arrive at integration or unity. Hence the need of
“Yoga” which is a method offered to humanity by the “Supreme Self” or the “Creator”, to
help humanity.
Music is yet another form of Divinity that invokes Bhakti is a self, helps to purify the
Bhaktha. Right form, style and use of notes in musical way as it is in southern India, which is
the Carnatic style of music, also is a great curator and peace giving method.
Heartuflness method of meditation that suits the present day way of living and yet follow the
olden techniques comprising of Relaxation, Meditation, Cleaning and Prayer, is the greatest
boon for modern day stress, anxiety etc.
We shall see in detail, here, all the three can be incorporated to achieve the goal, which is
overall wellbeing of Humanity.
Review of Literature:
Yoga is the only system which has lived for over 15,000 years without any papacy or
enforcement.
Definitions of Yoga:
Upanishad says:
“Yujyate anena iti yogah” – Yoga is that which joins; joining of individual soul or atman or
spirit with Ultimate.
“Yujyate anena brahmana” – Yoga unites Jivatma with Brahman; rather realization of true
identity.
According to Vyasa, Yoga is Samadhi. “Yuj Samadhau”.
According to Patanjali – Yoga is cessation of mind. “Yogah citti vritti nirodah”.
According to Swami Prabavananda – Yoga is control of thought waves in the mind.
According to Pattabi Jois – Yoga is the process of ending the definitions of the field of
consciousness.
According to Mathew Remski, Threads of yoga, “Yoga happens in the resolution of
consciousness.
According to Vashishta “Manah prasamanopayah yoga ityabhidhiyate” – Yoga is a skillful
methodological trick to calm down the mind.
According to Bhagavad Gita, yoga is skill in Action or dexterity in action. ‘Yogah karmashu
kaushalam”. The dexterity is in maintaining relaxation and awareness in action.
Also, in Gita it is said, Yoga is maintaining equipoised disposition in all circumstances.
“Samatvam yoga uchyate”. i.e. equanimity – Swami Vivekananda.
Yoga Vashishta says Yoga is withdrawal and control of senses. “Tam yogamiti manyate
sthiramindriya dharanam”
Yoga is controlling the senses, will and mind.
Yoga focusses upon the unseen realms in the Self and developed the science of Yoga. The
predominant benefit of yoga is control of senses, will and mind. The final goal of yoga is to
realise God. To do this, we must go beyond relative knowledge, go beyond the sense-world.
“The world is awake to senses; the children of the Lord are asleep on the plane. The world is
asleep to the Eternal, the children of the Lord are awake in that realm. These are the sons of
God. There is but one way to control the senses – to see HIM who is the ‘Reality in the
Universe’. Then and only then can we really conquer our senses.” – Swami Vivekananda
Purushartha – Goals of Man – Vedanta explains
Everybody accepts that the total development of man should cover all the four dimensions,
viz., Shashira, Mana, Buddhi and Atma.
It is common in today’s world to associate the word yoga with a system of physical postures
and meditation. But Yoga in its original form has a deep spiritual significance. Yoga is not a
religion. It is a philosophy of life based on certain psychological facts and its aim is the
development of a perfect balance between body and mind that permits union with the divine.
Caring only for body like the materialists and westerners, is purely materialistic. There are
many who starve or mortify themselves beyond limits in the name of vratas. This is not a
correct attitude; it is counterproductive.
It is said that Buddha went to the forest for doing tapas and started fasting endlessly. After a
few days he found he could not meditate, as he could not concentrate or sit in a single posture
for a longtime. He realized that it was a wrong way. By then some village lady came with
food and saved him for the village.
Our ancients said “Sharira maadhyam khalu dharma sadhanam”. The body is the primary
means of dharma and because of that, it must be taken care of properly. Not by wrong diet, or
beautifying it in an artificial manner. We should look after the legitimate requirements of the
body so that it will serve us as a means of Dharma.
Similarly, the mind should be taken care of through correct samskaras. It should bear good
thoughts, feelings, ideals. Mana eva manushyanam Karanam bandha mokshayoh. The mind is
instrumental in creating bondage or freeing from it. It should not be like an unbridled horse;
without self-control it leads to bondage.
Intellect occupies a decisive place in human development. There is a beautiful upamanam
(simile) the body is the chariot; the soul is the traveller (King) and the mind is the rein
(bridle). What is bridle? Pragaha manah pragrah eva cha. The chief (soul) in the chariot
(body) has control of the reins (mind) on life's journey. He who holds the reins is the Master.
In the Kurukshetra war, Sri Krishna was the one who wielded the chariot and led Arjuna to
victory.
Intellect clears all the hurdles to pave the way for the achievement of one’s mission. It is not
to be dissipated on egoistic disputes but should be exercised for reaching the avowed goal of
life.
Purushartha is a Sanskrit word that can be translated as the “object of human pursuit” or goals
of man. The term is derived from the Sanskrit Texts, Purusha meaning “person” and Artha,
meaning ‘purpose’. It implies our goals or purpose of life. It is exceptionally significant that
our goals or purpose of life should be very clear.
Hinduism expressed Purusharthas – Four Aims of life as:
1. Dharma (sense of duty/spirituality) The science of morality and obligations
(individual, societal, national).
2. Artha (Wealth) The science of earning and creating legacy in terms of wealth and
Power (individual) , societal and national.
3. Kaama (Earthly pleasure) The science of fulfilling all the wishes (principally of folks)
4. Moksha (liberation/salvation from earthly bondages) The sciences of attaining
Liberation / Salvation. Each of these is a part of life. While it may be true that
ultimately the goal of life has only to do with final liberation (Moksha), the others are
virtually essential steps along the way.
Dharma (Duty)
The life’s aim of Mukthi, salvation, Dharma is a process of alignment, one can move on bit
by bit, prudently, and having a clear mind with the natural flow of Truth, God, Divine or
anything one can choose that is naturally intuited in reality. The word “Dharma” is from dhri,
meaning to hold together, to sustain.
Dharma also refers to natural Swadharma (basic nature) of an entity (living or non-living).
Based on its swadharma, the responses and choices towards self and other entities are
modelled.
Artha (Prosperity)
Purushartha- Four Aims of Life – Artha is the medium to provide the means of thirst, hunger
and safety needs that are inherent for a physical living body. Artha recognizes the physical
and or materialistic needs, which is not different to spiritual life. The eventual aim of every
human being is to achieve the highest happiness. An ideal thinking of an ordinary man is, if
he has money he can get happiness. Everything we do is centralized around the money only.
Arth is not within, it is always outside, while happiness is an inner feel. Outside things cannot
bring happiness, even if it does, that could be momentary.
Kaamaa (Pleasure)
The actions that we do, are they done with the intention of the fulfilment of desires in the
world? Desires must be recognised logically with mindlessness to get freedom from them and
not adding them to a continuous cycle of fulfilling and escalating. Kaama also linked with
situations, persons. Kaama is better than Arth, by spending Arth, we can get this. But, chance
of losing direction is very high, if not guided properly on time. It is a double edge sword.
Moksha (Freedom)
It is the final liberation from all the deep dynamic impressions that recurrently participate in
the mind and the world as well, by the virtue of which, we are forced to come and go from
the bodily form ‘Moksha’.
Moksha is the straight experience of the Absolute Truth or Reality, along with the total
setting aside of all false identities of who we think we are. Self-realization, the direct
knowledge of our pure consciousness, purusha or atman is one stage. That experience,
permanent beyond the normal or physical level of the conditionings is Moksha.
When Arth and Kaama are not associated with the Dharma, then they create the illusion of
pleasure. We must recognize and put into practice the Arth and Kaama in such a way that
momentary pleasure which later leads to sorrow, should not happen. If we leave Arth and
Kaama to nature and concentrate all our energies on achieving Moksha using Dharma, then,
everything else falls into place automatically.
Indian Philosophy:
Philosophy in its widest etymological sense means “Loave of Knowledge”. It tries to know
things that concern Man. What is the real nature of Man? What is the nature of this world in
which he lives? Is there any creator of this world? What is he called? How should Man live in
the light of his knowledge of himself, the World and God? At every dawn of civilization, we
find an agitating human mind with many problems behind it. Philosophy deals with problems
of this nature. As philosophy aims at knowledge of Truth, in Indian Literature it is termed as
“Darshana” – the vision of Truth.
In European Philosophy, we find that as human knowledge improves, various problems begin
to grow, and it becomes impossible for men to study everything about every problem.
Division of Labour or specialization became necessary; and a group of men devoted
themselves to a particular problem or few connected problems. In this way, the different
special sciences, Physics, Chemistry, Botany, Geology, Astronomy and similar sciences took
up each a part or aspect of the world of nature. Physiology, Anatomy and other medical
sciences devoted themselves to the different problems of the human body.
Psychology began to study the problems of the human mind. The evolution of philosophical
thought has been the same in Europe and in India.

European philosophy has its main branches –

a) Metaphysics – general problems regarding reality- Man, Nature, and God.
b) Epistemology- theory of knowledge, which enquires into the nature of human
knowledge and its developmental process.
c) Logic – which discusses the laws of valid reasoning and other identical problems.
d) Ethics – which investigates the problems of morality or moral judgement and other
cognate problems and
e) Aesthetics – which deals with the problems of beauty.
Another recent development is Axiology – which is devoted to the discussion of problems of
values. Sociology is also discussed as a branch of philosophy alongside Ethics.
Indian philosophy is supposed to be synonymous with ‘Hindu Philosophy’ as most thinkers
and contributors to Indian Philosophy were from Hinduism, however Hinduism would be
wrong and misleading.
In Darshanas, there were views included of atheists and materialists like the ‘Charvakas’ and
unorthodox thinkers like the Baudhhas and Jainas, along with those of the Orthodox Hindu
Thinkers. Though there were many schools and their views, yet each school took care to learn
the views of all the others and did not come to any conclusion. Each system thus became
encyclopaedic in its grasp of ideas.
According to the traditional principle of classification of schools or systems of Indian
Philosophy, they are divided into two broad classes, namely, Orthodox (Astika) and
Heterodox (Naastika). To the first group belong the six chief philosophical systems,
popularly known as “Shad Darshna” namely – Sankhya, Nyaya, Vaisheshika , Yoga,
Mimamsa and Vedanta.
These are regarded as Orthodox not because they believe in God, but because they accept the
authority of ‘Vedas’. Mimamsa and Samkhya do not believe in God as the creator of the
World, yet they are called ‘Orthodox’ because they believe in the authoritativeness of the
‘Vedas’. Also prevailed were some less important Orthodox schools, such as the Grammarian
School, the Medieval School, noticed by Maadhaacharya. The second group, ‘Nastika’ do not
believe in the authority of “Vedas”.
“Vedas” are the earliest available records of Indian Literature and Philosophy. This Vedic
tradition has two sides, ritualistic and speculative. (Karma and Jnana). The Mimamsa
emphasised the ritualistic aspect and contributed to Vedic rites and rituals. The Vedanta
emphasised on the Speculative aspect and developed an elaborate philosophy out of Vedic
speculations. These two are called by the common name “Mimamsa” and for the sake of
distinction, the first one is called ‘Purva Mimamsa” and 2nd “Uttara Mimamsa”. Sankhya,
Nyaya,Vaisheshika and Yoga based theories on human ordinary experience and reasoning
and their rationality was quite in harmony with the testimony of the Vedas.
Some thinkers were of the view that regarding some matters such as God, the state of
liberation, etc., we cannot form any correct idea from ordinary experience; Philosophy must
depend for these, on the experience of those few saints, seers or prophets who have direct

realization (sakshatkara or Dharshana). Even Baudhha and Jaina schools depend on the
teachings of Buddha and Jinas who are regarded as perfect and Omniscient. In Europe the
scholastic philosophy of the Middle Ages was based similarly on the authority of the
Chrisitan scriptures.
Man, as a rational creature, cannot of course be satisfied unless his reason is satisfied.
Philosophy sufficient to satisfy his reason, and additional fact of its being based on
experience of persons of clearer mind and purer hearts will rather add to its value. Thus,
different sects of people adopted and lived their philosophy and handed it down to succeeding
generations of followers who were attracted to them through their lives and thoughts.
The different systems of thought thus continued to exist through unbroken chains of
successive adherents for centuries. Even today, we find the active followers of some of the
chief philosophical schools in different parts of India and even in foreign lands.
Next to Vedas, Upanishads too had indirect influence on these schools. Then developed the
Sutra literature marking the definite beginning of systematic philosophical thinking. Sutra
means “Thread’. Sutra work consists of a collection of many sutras or aphorisms of this kind,
arranged into different chapters and sections according to different topics. E.g. ‘Brahma
Sutra’ contains the aphorisms that sum up and systematize the philosophical teachings of
different vedic works, chiefly the Upanishads. In some cases, the Sutras and their meanings
were not always clear, thus chief commentaries on sutras were periodically done by
exponents called Bhashyaas. The faith in an eternal moral order dominates the entire history
of Indian Philosophy.
When Philosophical knowledge about the real nature of things makes us give up our
previous wrong beliefs regarding objects, our previous likes and dislikes for those objects
have to be given up. Our indriyas(sensory organs) have to be weaned from past habits and
broken to the reign of reason. This task is as difficult as it is important. It can be performed
only through long sustained practice and formation of new good habits. All Indian thinkers
lay much stress on such practice which chiefly consists of repeated efforts in the right
direction (abhyasa). This practice is called “Yoga”, whereas aids to the attainment of perfect
concentration (Yoganga), we find mentioned not simply the negative practice of the ‘donts’
(Yamas), but also the positive cultivation of good habits (niyamas), as in Patanjali’s
“Ashtanga Yoga”. That the action of indriyas is not to be suppressed, but only to be turned to
the service of the higher Self, is the teaching of Gita. Constant practice of Yoga, leads one to
free the soul, obstructed by karmas and attain infinite consciousness, power and happiness.
The liberated soul, having pure consciousness, becomes similar to God (Brahmaprakara).
Upanishads say that the liberated soul attains unity with God.

Research Gap:
Misconceptions about Yoga:
Among common people and also many educated people there are several misconceptions
prevalent. They are:
1) Yoga is only physical exercise called Asana, breathing exercises called pranayama
and mental exercises called Meditation, in order to keep man physically healthy and
mentally free from stress and tension.
2) Yoga is part of Hinduism and its propagation is indirectly related to the expansion of
the empire of Hinduism. So, many people belonging to the other religions think that
the practice of yoga affect their loyalty to their professed religions.
3) Yoga is purely a spiritual practice, and not meant for people busy in worldly life.
4) For learning yoga, one must take help of a Guru (Yoga Expert); otherwise it may be a
dangerous practice for the learner. With this fear in mind, many people avoid
practicing Yoga.
5) In order to practice yoga one must avoid non-vegetarian food and eat vegetarian food.
 6) A yoga practitioner must observe strict celibacy and he or she should not marry.
7) Yoga can be practiced only by those people who have flexible body. So, it is meant
only for children and youths and not meant for old people.
Against all the misconceptions above, the following clarifications may be given:
1. Yoga is a very broad subject which is not confined to Asana, pranayama and
meditation alone. These are only three out of many limbs of Hatha Yoga, Bhakti
Yoga, Jnana yoga, Laya Yoga, Mantra yoga, Tantra yoga, kriya yoga etc. Asasas and
pranayamas are controlled and regulated movements of body and breathing where
importance is given on their composed state. Meditation is a state where fluctuations
of mind are calmed down and are brought to a tranquil state.
2. The door of yoga is open to all irrespective of caste, creed, religion, nationality,
gender and place of birth. It is a system for self-realization, for manifestation of
divinity lying dormant within, through physical, mental, moral, intellectual and
spiritual practices.
3. Yoga practice helps men in all walks of life to learn skill in their works and excel in
their pursuits.
4. What is important for practicing yoga is awareness, diligence, steadiness and
carefulness. Thus, the need of an expert Master and his instructions, in order to reach
higher and complicated stages of Yoga.
5. As far as diet is concerned, one must take care of the quality and quantity of his diet
and timing. He must include the right and moderate proportion of carbohydrate,
protein, fat vitamins, minerals and pure water in sufficient quantity. The diet may be
vegetarian or non-vegetarian depending on his tradition and culture, his likes and
dislikes, climatic conditions, and eating with happiness.
6. Maintenance of regulated sex life is desired; any forceful suppression of sexual urge
is not good. Marriage is a sacred institution, not to be treated as a license for
satisfying the sexual urge of a couple indiscriminately. It may be mentioned that
ancient sages and saints like Visvamitra, some of the great yogis of the modern era,
like Lahiri, Sri Yogendra.
7. Regularity is required in case of practising yoga as is required in any other work, as
well. Flexibility of the body is good for health, even in the case of elderly people; but
it does not mean that he will not suffer from any disease. Regular practice of Yoga
helps one to bounce back very fast.
Due to foreign invasions into India, from time to time, great sizeable higher knowledge
and its other richness were looted and destroyed. The concepts were lost in the minds of
people and were madly following western and other teachings, leaving yogic teachings
behind. As mentioned by Sri Krishna in Gita, whenever there is fall in Dharma, HE would
make an avatar on Earth and establish Dharma. Many yoga experts then slowly joined
hands and brought back the lost glory of this Supreme Concept and now the entire World
is celebrating yoga, under able guidance of our Indian Prime Minister Shri N. Modi. The
big gap is slowly getting filled up and a lot of yoga institutions are being established and
many millions are flocking in to take benefit from Yoga practice all over the World.
While the research in yoga is proliferating, it is still in its infancy. Many studies on the
effectiveness of yoga have methodological limitations that are important to be aware of. Not
everyone can be a trained scientist, and most people do not have the time or the inclination to
read a lot of dry material about research methods and statistics. The scientific yoga literature
can be misleading without that wisdom under your belt. Exaggerated claims have the
potential to do harm, which is exactly the opposite of what yoga is about.
A recent systematic scoping review of yoga intervention components and study quality
examined the size and nature of the evidence base for yoga interventions, identified gaps in
the yoga intervention literature, and offered recommendations for future research.
Yoga is not a one size fits all practice. There is tremendous variability in philosophy and
approach to yoga classes and therapeutic approaches depending on the tradition.
Consequently, comparing across these groups is like comparing apples to oranges. No
definitive conclusions can be drawn.
Asana was the most prominent component being used in 81% of interventions. The nature
and form of asana was only described in 54% of studies and a mere 12% mentioned the
amount of time that participants practiced asana or other forms of yoga. More and more
researchers are beginning to ask these questions, so it is only a matter of time until we
understand the scientific basis for the miracles that we witness each day by practising the
highest potential form for human elevation, Yoga.
This gap is present when there is a lack of empirical evidence or research on a particular
question or phenomenon.
Methodological gaps result from the inadequacy or inappropriateness of existing research
methods or designs to address a research question or problem. Contextual gaps emerge from
the lack of attention or representation of a specific context or population in the existing
literature. For example, discrepancies between theoretical predictions and observed
outcomes, a lack of consensus or clarity among scholars on a key concept or assumption, a
lack of suitable or valid measures or indicators, or a lack of studies on a particular topic or
issue in a certain geographical, temporal, cultural or social setting can all be indicative of
research gaps.
From the words of one of the researchers, “internal politics, dogma, power imbalances,
tenure, and quid pro quo funding awards impede the pursuit of research gaps altogether.
Research gaps, at least from my experiences, are driven by the rigidity of these hierarchies
characteristic of scientific groups. There is no shortage of worthwhile theories, methods,
analyses, understanding of context or literature, but rather what one is allowed to ask and
study.”

Research Objectives:
Objectives of Yoga:
The ultimate goal of all mankind, the aim and end of all religions, is but one re-union with
God, or what amounts to the same, with the divinity which is every man’s true nature. But
while the aim is one, the method of attaining may vary with the different capacities of men.
“Freedom of the soul is the goal of all Yogas”. Buddha was a working Jnani who got largely
by Meditation or Christ who was a Bhakta, reached the same goal by Prayer.
 Liberation means entire freedom – freedom from the bondage of good, as well as from the
bondage of evil.
The spiritual dimension plays a great role in motivating people’s achievement in all aspects
of life. Yoga inspired routines of physical practices would further bring forth character-
building. Hatha yoga is an aid to moral life. It is derived by performing daily spiritual
practices, cultivating positive and sedate health of the body to empower the soul.
Main objectives of Yoga are:
1) To bring peace and tranquillity of mind, freeing it from all stress and strains, worries
and anxieties.
2) To bring balance and harmony in the body – mind – soul complex.
3) To explore and unfold the latent talents, by controlling nature both external and
internal, annihilating the evils within.
4) To gain sound health.
5) To train the body and mind in a way to avoid rigidity and bring flexibility.
6) To develop immunity and resistance power.
7) To master the secrets of doing work efficiently and excel in tasks taken up.
8) In the social complex, as well as, the global complex.
9) To keep the internal body clean and detoxified and thereby render it free from disease.
10) To transform a mundane life to a blissful godly life.
The ultimate goal of yoga is to know one’s Self within and bring union between the
individual Self (Atman) and the Universal Consciousness (Paramaatma), to bridge between
microcosm and the macrocosm and thereby attain (Moksha or Kaivalya). For that, it is
necessary to have a clear vision of the individual self. That is possible only when the mind
(chitta) is made free from modifications. Thus, annihilation of the propensities of mind (chitta
vritti nirodaha) becomes the first objective.
The conviction that there is something that surpasses reality as we know it and that is
immanent in man, Ibn Khaldun, the famous 14th century Arabic historian, described thus:
The human soul has an innate disposition to divest itself of its human nature in order to clothe
itself in the nature of the angels and to become an angel in reality for a single instant of time-
a moment which comes and goes as swiftly as the flicker of an eyelid. There upon the soul
resumes its human nature, after having received, in the world of angels, a message which it
has to carry to its own human kind.
As explained before, Yoga and religion are both grounded on the concrete experience of
numinous – a term coined by R. Otto – in the earliest history of man, but while the former is
more of the nature of a reflex, a spontaneous reaction to the subconscious spiritual nees, the
latter is predominantly, fi not exclusively, rationalistic in so far as it makes these
subconscious spiritual stimuli fully conscious and responds to them with a full-fledged
scheme for their realization or fulfilment. In Yoga, this dynamic spiritual urge is recognised
as the motive behind all human activities which can only be satisfied by the actual realisation
of the ultimate reality. This is what st. Augustine meant when he said: ‘Thou hast created us
for Thy sake, and our heart is ever restless till it finds rest in Thee”.
Yoga cannot be characterised as a regression to primitive types of consciousness, be it that of
the archaic, mythical or magical structure. The yogic process of transformation (pratipaksa) is
in all its parts and phases a conscious involution which ends in a supraconscious illumination
(prajna) and not, as prejudiced and uninformed critics usually maintain, in a cataleptic state
or, as some cynics hold, in a deep sleep. The yogic ‘state’ is , in Vedantic circles, called the
fourth (turiya), simply because it differs from the three empirical states of consciousness,
namely waking (jagrat), dream sleep (Svapna) and deep sleep (susupti). The last would be
properly attributed to the original state of human consciousness which J. Geber classifies as
null-dimensional, perspective-less, pre-spacial and pre-temporal.
Thus, the basis of yoga is neither wishful thinking nor mere speculation about the
inexplicable, not is it modified sexual energy, Rather is the manifestation of the urge to win
anew the ‘lost paradise’, the former ‘kingdom of heaven’, to make use of the Christian
phraseology. However, we hasten to add that this re-linking (religion) sought by religion is
not simply a reinstatement of the original archaic condition.

Research Methodology:
The whole yoga is a methodology; how to uncover it which is so hidden, how to open the
doors within yourself; how to enter the temple that you are, how to discover yourself. You are
there, you have been there from the very beginning, but you have not discovered it. The
treasure is carried by you every moment. Every breath you take in or out, the treasure is there.
You may not be aware, but you have never missed it. You are a lab, you are the experimenter,
you are the result.
Today, our scientists have penetrated to the heart of the atom; explosions, explorations,
paradoxes. On the other hand, there are ever increasing diseases of insomnia, mental and
destructive instincts and some common physiological and psychological problems faced by
man. What man is today is the result of the long evolutionary process. There is a need for an
effective value-based education system, good curriculum, ideal teachers and learning
environment.
Ancient yogis discovered techniques whereby the mind and intellect could be consciously
brought to a steadiness and poise, and this technique is called “YOGA.” The people of the
Vedic period knew it, practised it, lived it, and with their relentless efforts and achievements
they provided, their era was called “Golden Era.”
Primary Research Method – “Heartfulness Method of Meditation”
Modern Day Practical Yogic Approach:
As we have seen before, the nucleus of yoga is its practice and a yogin is primarily a
practitioner. Not only studies, theories, but taking refuge in one's own experience through
practice, is the highest criterion. Mr. Meister Eckehart, expressed the following words –
“Know that all creatures pursue and act, by nature, to the end to become like God.”
The ultimate aim of various practices of yoga is to free the individual from bonds which put
limitations on prana, the life force pervading in all beings. Once the bonds are loosened, one
feels as if he is jumping into a higher state which in course of time develops into a state of
merger, and then that too goes away leading one towards the Infinite Ocean and begin to start
swimming in it. It gives complete Mastery over Nature.
There are many practice methods. One such powerful method is “HEARTFULNESS”
method. It is an affiliate of Shri Ram Chandra Mission, a global non-profit organization,
associated with United Nations DPI, with a 75-year history. This method offers the simple
effective practices of Relaxation, Meditation, Mental Detoxification, and inner connection to
support balanced living, inner calm and well-being and spiritual growth. It has its presence in
over 160 countries with over 4 million practitioners, 15,000 trainers and 280 retreat centers
world-wide.
Heartfulness practices are offered free of charge globally. The organization also serves in the
field of not only humanity, but also in areas of Education, Environment and overall human,
global wellness.

Life is the awakening of the state of Being. When we brought in our share of the awakening
state, every function of the material existence commenced. In the beginning, it was more in
relation with Divinity from which life started. With the progress of life, actions commenced
and continued having their effect according to their nature. Now we have lost our balanced
character and have become unbalanced.
Action is a very strong thing, because it is connected with life. So, its misuse has produced
wrong effects, and each centre has lost its originality and has begun to imbibe different
effects, with the result that the whole frame of the body has become a human factory and has
begun to pour out what we have collected so far. And this process has continued for years.
When the span of life ended, we took another form with the accumulated effects of grossness
we formed earlier. Thus, we have been adding at each birth till we have become the actions
themselves. Every centre of the nerves has itself become a pole producing different climates
and changes. We have formed the poles according to our actions, and the repeated actions
have made the centre stronger. The outcome is that we remain embarrassed by the commands
we receive from different centres for the various faculties.
Our life changed from spirituality to matter, and this went on and we became more and more
complicated. Somehow, either by the effect of circumstances or by the company of pious
persons, we got a passing air of Divinity and began to compare it with the present state. Then
we came to know that there is something superior to what we have.
We then began to seek a method to revive our original condition. We searched for a proper
guide. If the thought deeply touched the core of the centre, which is ultimately found in all
the centres, in other words, if somehow, we touched spirituality, the basic substance of all the
centres, if produced a kind of trembling. As every action has some result, it has its own, that
is , it leads us to the proper guide who is really spiritual. If we fall short of that, we move
towards a person who has formed a personality, heavy in the garb of spirituality. We will
always get the right person if the craving is for Realization alone.
Heartfulness Core Practices:
A] Relaxation: Heartfulness relaxation can be done at any time. It is useful if you are stressed
or feeling panicked. It is a suggestive process, to relax the whole body and mind, which takes
5 to 7 minutes.
B] Heartfulness Meditation is done in the early morning in silence with closed eyes. A gentle
suggestion is given that the Source of Light in the heart is attracting you from within.
Meditation is enabled by a unique feature, “Yogic Transmission” and is practised for 50 – 60
minutes. Prior to this, a 3-day initiation is given by a volunteer trainer. This is a simplified
form of Patanjali’s Raja Yoga. This system is a Guru-pad Hathi system, having a living Guru
always guiding His followers. Sages have often, through the power of Transmission, changed
the entire nature of a man at a mere glance. The wonderful examples of the great sages like
Master Samarth Guru Mahatma Ram Chandraji Maharaj of Fategarh, Swami Vivekananda
and others. This system offers the study of ‘Spiritual Anatomy’ the innumerable points and
knots in our spiritual body, that one can complete the journey in this lifetime itself using the
wonderful yogic process of ‘Pranahuti’(transmission), which in ordinary course, it would
require a whole lifetime or more, to move from one to another. Meditation really means that
the mind becomes accustomed to the Centre itself instead of wandering elsewhere.
Meditation on the heart is prescribed for that purpose. The most commonly noticed fact is
that when one begins to meditate, slowly thoughts start rushing one by one. All that is
required of an abhyasi (practitioner) is to treat these thoughts as unwelcome guests and
simply brush them away like passing clouds and continue to focus on the heart and meditate.
C] Heartfulness method of cleansing aims at cleaning or clearing our subtle body from all its
impurities and complexities. It is a simple, yet powerful technique which is done at the end of
the working day for 20 to 30 minutes. The practitioner sits with eyes closed, in a comfortable
place, giving a suggestion that all complexities and impurities are leaving the system through
the back in the form of smoke and vapour. With this supposition, actively allow the work to
take place in the system. After 20 or 30 minutes, one begins to feel lightness in the body and
mind. That is the time to stop the process and at the end to give a suggestion that the vacuum
is filled with the Divine Transmission. Further come out with a conviction that purity and
simplicity is settled within and cleansing has been done effectively.
D] Hearfulness method of Inner connect or Prayer is practised at bed-time as a way of
connecting to the centre of existence before sleeping. It is done for 10 to 15 minutes to create
a deep prayerful inner state that induces relaxing and refreshing sleep.
All religions are unanimous on the point that prayer may be used as an effective measure for
relieving humanity of its sufferings. It is necessary not for human beings alone, but for all the
living souls, if we can do anything for them. If prayer is offered methodically, it becomes the
deliverer of the sorrows of the teaming millions. The way of doing it is to say the mission
prayer in a supplicant mode and having the feel of surrender, sublimating all our wrong
actions onto HIS feet and resolve not to repeat them. Surrender is a sort of state when you
feel like a child running to the lap of your mother even when a tiger attacks you. You do not
know whether your mother can save you from the tiger.
The best way of surrender is to feel dependence upon God. Before that, there must be a
yielding attitude to a really capable Master. Surrender is really an outcome of Bhakti
(devotion and love), if it is done in the real sense. Real bhakti is the inner attachment with the
Being. Bhakti is the chief instrument, and the highest type of Bhakti is that in which an
abhyasi(practitioner) does not feel what they love and why. There are such instances in the
scriptures relating to Lord Krishna.
When prayer is offered, it is from the human level and if established at higher centres, the
prayer is likely to become more effective than at lower levels. The idea is to pray to the
Master, so both the levels will be maintained.

About Heartfulness Institute:

The global Head Quarters of Heartfulness Institute is in Kanha Shanti Vanam, Hyderabad,
India. Throughout the year it offers wellness programs like yoga, Health workshops –
Kaushalam, for Government and Private organizations. There is a school, “The Hearfulness
Learning Centre,” having grades up to 12, offering various coaching classes. The
Heartfulness method is a heart-centred approach to life, supporting one to live each moment
naturally.
Intervening Method:
Sound & Music as conventional Healing Method:
There is a substantial amount of research being conducted on the effectiveness of Music for
alleviating neurocognitive disorders, general mental calmness and sustenance of good health,
in body and mind. Music has been an ancient past of Ayurveda. Music in India dates back
thousands of years to the Gandharva Veda. Indian classic Music Maestro, composer, and
vocalist, brought a dead person back to life with his composition. Pythogoras, Aristotle and
Plato (European Philosopher) were among the first philosophers to consider the healing and
transformative power of Music. Music Therapy advocates that different sounds (naad) create
some vibrations in space which lead to many different healing effects in the human body. The
sharirik (body) doshas i.e. vata, pitta and kapha and manasik (mind) doshas i.e. raja & tama
are balanced by raga chikitsa by primarily acting on manasik doshas. Music is a goal oriented
intervention that may involve Making music, writing songs.
A piece of Music is constituted of intonation and the correct application of fundamental
elements such as nada (sound), shruti (musical interval) swara (note), raga (melody),
tala(rhythm). The seven notes or swaras of the saptak or scale are Sa, Re, Ga, Ma, Pa, Da and
Ni. The very first note Sa (shadja) is derived from a peacock’s voice; Re (Rishabh) is derived
from the sounds produced by a cow when separated from her calf; Ga (Gandhar) is derived
from a flock of goats bleating; and Ma (Madhyama) is derived from heron’s call. That note
Pa (Panchama) was inspired by the spring call of the cuckoo bird, and Dha (dhaivat) by the
neighing of a horse. Each note or swara that is lowered or raised in pitch is known as komal
(flat note) or teevra (sharp note). Shadja and Panchama are two steady or natural notes,
having no distortion or displacement. Rishab (Re), Gandhara (Ga), Madhyamam(ma),
Dhaivat(Da) and NIshada (Ni) are accepted as having two forms, as stated above, namely,
one high and one low. We have a total of 12 notes.
In Ayurveda, the timing of the day is divided in relation to each of doshas (the governing
principles of the mind and body). The “Dosha clock” is divided into six four-hour periods;
Vata periods are 2 am – 6 am and 2 pm to 6 pm; Pitta periods 10 am to 2 pm and 10 pm to 2
am; kapha periods are 6am to 10 am and 6pm to 10pm. Raga music, the melodic structure of
the traditional Indian classical music has been used for centuries to heal both physical and
mental illnesses, particularly in treating cognitive disorders such Alzheimer’s disease,
dementia & autism. Listening to the right raga at the right time is said to smooth natural
transitions and acclimatising the body and mind to the 24 hour cycle, as specific ragas are
prescribed to balance specific doshas.

Ragas are believed to be effective in treating a wide range of neurocognitive disorders.

● Raga Darbaari kaanada – when played for 10 minutes before sleep, has shown to help
people suffering from depression, anxiety, stress and sleeping disorders in the elderly.
● Raga Bhupali – When played during late evening between 7 & 9 pm, has an
immediate effect on attention and concentration in young individuals.
● Raga Shankarabharanam and Kalyanavasantham, when played twice a day for a
month, may help in alleviating depression. These ragas are also described as
decreasing the symptoms of Alzheimer’s.
● Raga Bihag, Bahar, Kafi and Kamaj – played at night between 9 & 12 pm for
Insomnia.
● Raga Bhimpalasi – was played to increase concentration in day to day activities
between 3 and 7 pm.
● Raga Yaman Kalyan, played between 6 & 9 pm, relieves stress and anxiety.

● Raga Bairagi – played between 6 & 9 am helps to increase memory. This raga is said
to be introduced by Pandit Ravi Shankar.
● Raga Bairavi – played in early morning strengthens emotions.

Though the use of ragas and music to treat various ailments has been documented in various
scriptures throughout the ages, its practical application has lagged. Being less invasive and
proven to be effective from time immemorial at a deeply individual level, it can be a
breakthrough for the management of various cognitive disorders. Hence, more and more
adequate standard design protocols for scientific research are required based on the nature or
stage of dementia to establish its therapeutic dimension and application to different cognition
impairment parameters in the modern world.
Characterization techniques of Therapy:

● Analytical music therapy – Analytical music therapy encourages you to use an

improvised, musical “dialogue” through singing or playing an instrument to express
 your unconscious thoughts, which you can reflect on and discuss with your therapist
afterward.

● Benenzon music therapy – This format combines some concepts of psychoanalysis

with the process of making music. Benenzon music therapy includes the search for
your “musical sound identity”, which describes the external sounds that most closely
match your internal phychological state.

● Cognitive behavioural music therapy (CBMT): This approach combines cognitive

behavioural therapy (CBT) with music. In CBMT, music is used to reinforce some
behaviours and modify others. This approach is structured, not improvisational, and
may include listening to music, dancing, singing, or playing an instrument.

● Community music therapy: This format is focused on using music as a way to

facilitate change on the community level. It is done in a group setting and requires a
high level of engagement from each member.

● Nordoff-Robbins music therapy: Also called creative music therapy, this method
involves playing an instrument (often a cymbal or drum) while the therapist
accompanies using another instrument. The improvisational process uses music as a
way to help enable self-expression.

● The Bonny method of guided imagery and music (GIM): This form of therapy uses
classical music to stimulate the imagination. In this method, you explain the feelings,
sensations, memories, and imagery you experience while listening to the music.

● Vocal psychotherapy: In this format, you use various vocal exercises, natural sounds,
and breathing techniques to connect with your emotions and impulses. This practice is
meant to create a deeper sense of connection with yourself.

Music Therapy and Sound Therapy:

Music therapy and sound therapy are distinctive, and each approach has its own goals,
protocols, tools and settings:
o Music therapy is a relatively new discipline, while sound therapy is based on ancient
Tibetan Cultural practices.

o Sound therapy uses tools to achieve specific sound frequencies, while music therapy
focuses on addressing symptoms like stress and pain.
 o The training and certifications that exist for sound therapy are not as standardized as
those for music therapists.

o Music therapists often work in hospitals, substance abuse treatment centres, or private
practices, while sound therapists may offer their service as a component of
complementary or alternative medicine.

Techniques:
When you begin working with a music therapist, you will start by identifying your goals. For
example, if you are experiencing depression, you may hope to use music to naturally improve
your mood and increase your happiness. You may also want to try applying music therapy to
other symptoms of depression like anxiety, insomnia or trouble focusing.
During a music therapy session, you may listen to different genres of music, play a musical
instrument, or even compose your own songs. You may be asked to sing or dance. Your
therapist may encourage you to improvise, or they may have a set structure for you to follow.
You may be asked to tune in to your emotions as you perform these tasks or to allow your
feelings to direct your actions. For example, if you are angry, you might play or sing loud,
fast and dissonant chords.
You may use music to explore ways to change how you feel. If you express anger or stress,
your music therapist might respond by having you listen to or create music with slow, soft,
soothing tones.
Music therapy is often one-on-one, but you may also choose to participate in group sessions
if they are available. Sessions with a music therapist take place wherever they practice, which
might be a:

● Clinic

● Community health centre

● Correctional facility

● Hospital

● Private office

● Physical therapy practice

● Rehabilitation facility
Wherever it happens to be, the room you work in together will be a calm environment with
no outside distractions.
In the last six years alone, over 6 million children have been diagnosed with ADHD, over 5.8
million have been diagnosed with anxiety, and nearly 3 million have been diagnosed with
depression. The good news is the sooner your kid is diagnosed, the faster they can get the
help they need. Sometimes, though, finding that help can be tricky, to put it lightly. There are
not enough child therapists or child psychiatrists to meet demands, especially for people
living in rural remote places that experts sometimes refer to as “therapy deserts”.
Online therapy can help bridge the gap though by providing services for children who
otherwise might not have a therapist nearby who they could see in person. “Research
consistently shows that kids and teens benefit from online therapy from qualified
professionals, and families benefit from the flexibility, affordability and convenience of
online services”, says an expert therapist in the United States.
Providers offer online therapy sessions, via video, phone or live chat, and some offer ongoing
messaging between sessions.
Significance of findings:
Music therapy can be highly personalized, making it suitable for people of any age – even
very young children can benefit. It is also versatile and offers benefits for people with a
variety of musical experience levels and with different mental or physical health challenges.
Engaging with music can:

❖ Activate regions of the brain that influence things like memory, emotions, movement,
sensory relay, some involuntary functions, decision-making and reward

❖ Fulfil social needs for older adults in group settings,

❖ Lower heart rate and blood pressure

❖ Relax muscle tension

❖ Release endorphins

❖ Relieve stress and encourage feelings of calm

❖ Strengthen motor skills and improve communication for children and young adults
who have developmental and/or learning disabilities.

❖ Promotes Calmness
❖ Brings in Euphoria

❖ Enhances confidence and empowerment

❖ Emotional intimacy

❖ Effective component of depression treatment

❖ Even coping with cancer and post trauma

❖ Reduce obsessive thoughts

❖ Pain Management

❖ Labor and child birth

❖ Deal with chronic conditions

With regard to Heartfulness method of Meditation the findings are:

Heartfulness meditation (HM) trains the practitioner’s attention as they progress

towards reaching a super-conscious state. The process is supported by guided
“Heartfulness cleaning”, which helps clear the mind. This study aimed to examine the
short-term effects of HM on affect and cognition and determine whether performing
Heartfulness cleaning beforehand influenced the meditation outcome.

Forty-eight experienced meditators (age range: 19-71 years and a male to female
ration 27:21) were randomly assigned to 3 sessions: (i) HM, (ii) Heartfulness
Meditation preceded by cleaning, and (iii) quiet rest as a control. Mood state and
emotional well-being were assessed before and after each intervention using
established scales such as the Brief Mood Introspection Scale, Global Vigor and
Affect Scale, Spielberger’s State-trait Anxiety Inventory, and the Digit Letter
Substitution Test. After engaging in both HM and Heartfulness cleaning meditation
(HCM) practices, there was a noticeable increase in feelings of pleasantness (7.3%,
7% respectively) and positivity (7.5%, 7.8% respectively) accompanied by a decrease
in negative affect (14.4%, 16.5% respectively). Additionally, HM and HCM increased
in the net and total scores on a substitution test designed to measure associative
learning. In contrast, there were no changes observed after 30 minutes of non-
meditation. In summary, the findings of this study provide support for the positive
impact of Heartfulness meditation on emotions, as well as their ability to enhance
performance in tasks involving complex attention and associative learning.

It should be noted that preceding Heartfulness meditation with 5 minutes of

Heartfulness cleaning did not significantly alter the overall outcome of the meditation
practice.

There was a significant effect of cleaning and meditation on normalized unit of power
in low-frequency band (LFnu) for the three conditions [F(2,87) = 9.98, p<0.01] with
mean values for baseline being 70.82+/_ 14.55, cleaning being 55.62+/_ 15.06 and
meditation being 55.17 +/_ 16.63. there was also a significant effect of cleaning and
meditation on normalized unit of power in high-frequency band (HFnu) [F(2,87) =
7.31, p<0.01] with mean values for baseline being 30.85+/_ 16.51, cleaning being
44.37+/_ 15.06 and meditation being 44.83+/_ 16.63.
Significant effect of cleaning and meditation was also seen for LF/HF [F (2,87) =
4.98, p<0.01] with mean values for baseline being 3.45 +/_3.40, cleaning being
1.63+/_1.30 and meditation being 1.82+/_2.19.

In conclusion, Heartfulness cleaning and meditation had a positive effect on

sympathovagal balance.

Conclusion:

The background of spirituality is moral courage, which rises when one is moral.
Howsoever advanced a person may seem to be, if their moral character is doubtful, I
would say that they have not got even a breath of spirituality – says the Adi Guru of
Heartfulness (Then Sahaj Marg). What is morality in the true sense? It is that all the
faculties may come in harmony for proper use. How does this happen? When a person
begins to be away from the self, it begins to develop. So, all the methods given in any
religion are only for this end, and the methods and procedures of Sahaj Marg are very
easy for it. With the over emphasis on ‘self’ morality decays, but it is the part played
by the volunteer trainers that turns the self towards Divinity.

Starting with the age-old method of “Yoga” integrating it with inner aspects of
Ayurveda, Yoga, Music and finally merging with a powerful daily practice of
Heartfulness, one is sure to attain both physical and mental well-being promoting a
healthy society, for generations to come. The objective is to finely integrate these
three aspects and make a hypothesis and offer to humanity through a validated
Research Manual.

References:
Methods of Spiritual Training under Sahaj Marg – Ram Chandra

Yogic Psychology, collector’s edition, Heartfulness – Daaji

The Essence of Yoga – Development of Yogic Philosophy from the Vedas to Modern
Times – George Feuerstein and Jeanine Miller

Online reference – copyright published by Elsevier B.V. (pubmed)

Ancient Yoga and Modern Science – Munshiram Manoharlal Publishers Pvt. Ltd.,
New Delhi.

A primer of yoga theory Dhivyananda Creations, Pondicherry

Four chapter of freedom, Commentary on Yoga Sutras of Patanjali Saraswathi, Bihar

School of Yoga, Munger.

The Divine Life Society, Swami Sivananda, Health and Hatha Yoga.

An Introduction to Indian Philosophy by D.M. Dutta & Satischandra Chatterjee

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