6.2 MULTI-AXIAL CLASSIFICATION OF AVATHAIS:

The first way is to classify the avathais in a life span model. The soul is in fetal stage and later in an adolescence stage. It gets matured into an adult stage after the complete knowledge of sivam. These three stages are analogous in psychoanalytic descriptions of  post Freudians and  neo Freudians like, MargaretMahler, Melanie Klein, Heinz Kohut, Balint, Winnicott, Fairbarn, Kernberg…etc.

The soul is attached with the  physical body. The physical body is made up of the physical matters ,hence it is  vulnerable to experience the  symptoms of the soul. The  soul is inflicted with the three malam. The soul  develops distress due to the malam. The distress can be felt by the physical body too depending upon its stages with the attachments

The avathais[i] are calssified under different systems. The other ways of categorizations are:

1.Lifestage of malam, 2.propulsion of malam,3. consciousness of the mind, 4.anatomical level of distress and 5.the prognostications.

1.LIFE STAGE APPROACH

1.kevala avthai கேவலாவத்தை(the dark stage):irul satage(இருள்நிலை)

The term kevala means aloofness or loneness. The soul is afflicted with only anavam. Here the soul has no well formed body or mind. It has no perceptions or thoughts. It has no joy or sorrows. At this stage the soul has a bear thread of life. It only knows itself. This stage is known as the self state.  This is the earliest state of the ontogeny and phylogeny

This particular position of soul is akin to the early fetal stage of life. In Margaret Mahler’s PSYCHO-ANALYTIC descriptions this phase is autistic symbiotic stage. In this stage the soul is affected by primary narcissism.

2.sakala-avathai:சகலாவத்தை meta stage: marul stage:(மருள்நிலை)

In this stage the soul is granted the company of the maya and kanma to get cleansed of the anava malam by the god. The soul just acquires a knowledge –a primitive knowledge. The soul also now is capable of doing karma(kanma) with his rudimentary body it has developed by the grace of god. It has perception and thought. It is capable of interacting with the external objects and the material world(kala).  Hence the term sa-kala.

This is analogous to the  later stages of the psycho-analytic development to the level of early adolescence. This phase the soul is capable of knowing only mundane things and drowned in the small material world for minor pleasures.

3.suddha avathaiசத்தாவத்தை: clean stage: arul stage:(அருள்நிலை)

Here the soul goes through the pain and pleasures of worldly life and metamorphoses to a learned individual. The anava affinities get gradually blunted and get weakened. It is prepared to leave the anavam. It gets the knowledge of the god and propels itself towards it. Through this pursuit towards almighty the malams get weakened.

This phase is analogous to the later stage of the individual’s life when he gets into the sadhanas. A matured late adult phase. Because of the cleaned malam this is called the suddha sate and the because of the god’s grace it is called the arul phase.

2.PROPULSION OF MALAM

Progression vs. regression: melal, mathiyal and kezhal avathais (மேலால்,மத்தியால்,கீழால் அவத்தைகள்)

Here the progression of malam in the direction either above or below is taken. Movement above means to higher states or cleaner states.

Hence they are called melal –toward up.  Whereas keezhal means movement of the malam downwards-that is to lowered states the soul.  Mathial means the intermediary state. The melal avathai generally are cleaner states with lesser malam. The keezhal avthais means more severe malam contamination.

3.CONSCIOUSNESS:

Conscious states: sakkiram, sopanam, thuriam, suzhuthi and thuriya-adheetham

The conscious state classification is one of the earliest systems of thought in Hinduism. The MANDUKYA Upanishad mentions these states.

1.Sakkiram=sjakkira=awake(சாக்கிரம்)

2.Sopanam=swapna=dream(சொப்பனம்)

3.Suzhuthi=susupthi=sleep(சுழுத்தி)

4.Dhoorium=turia=dissociative state(தூரியம்)

5.Thuriya-adheedham=turia-adheetha= intnse dissociative state (தூரியாதீதம்)

 The conscious states have to be taken when we classify malam and the state of malam and its manifestation depends upon the conscious state as well

4.ANATOMICAL POSITION OF DISTRESS

Anatomical levels: point between eye brows, throat, chest, abdomen and the basal points

Here the avathai is located as per the location of the physical symptom. Highest point is the point between the eye brows. Then comes to the throat. Then the heart or chest. Then the abdomen at the level of umbilicus. The last is the moolasthanam, which is the point of the elimination and reproductive organs.

The anatomical locations are then classified depending upon their functional relevance. This is done at the next chapter. The notable work on this is UNMAI VILAKKAM by thiruvadhikai manavasagankadanthar(உண்மைவிளக்கம்-திருவதிகைமனவாசகங்கடந்தார்). Thugalru-bodham is also a good source information on the physiological aspects of the dhoola sareeram.

5.PROGNOSICATORS

Kalar states: (கலைநிலைகள்); vignana kalar, pralaya kalar and  sakalar

The kalar states are the next axis in which malam is assessed. The kalar are different subtypes of souls who relieve their malam at certain situations. They indicate the prognosis of the avathais.

The vignana kalar are one who have only one malam (anavam)and get rid of others in the vignana state-the knowledge acquisition state.

The prayala kalar are souls who have two malams (anavam and kanmam)and get rid of the other during pralaya stage.

The sakalar souls which has all the three malams.

These five  axis classifications yield a total of 675 avathais with different permutation combinations among them. The five axis are

phase of life axis:3

propulsion of malam axis;3

conscious sate axis:5

anatomical level axis:5

 kalar (prognosticators)state axis:3

Axis-I	Kevala nilai	Marul nilai	Arul nilai
Axis-II	Melal avathai	Mathial avathai	Keezhal avathai
Axis-III	sakkiram	sopanam	suzhuthi	thuriam	Thuria-adheetham
Axis-IV	Between eyebrows	throat	chest	abdomen	pelvis
Axis-V	Vignana kalar	Pralaya kalar	sakalar

the soul is classified in this five axis model. That is a soul at a given time may suffer from any of the avathais according to the place it is in the five axis classification. Thus we can diagnose the avathai of the soul with clinical precision with the description of the symptoms the person gives.

These descriptions are taken from his history, observation and mental status examination. The avathai positions in these various categories are evaluated. A treatment plan is done by the guru(physician).

This is an excellent method to understand the souls’ suffering and to give appropriate remedies by the guru with the help of the scriptural understanding. The remedies are discussed in the dhasa karium,panchakra pahrodai,nittai vilakam and the dhekkai vilakkam.

 

Future dirctions:

The avathai system diagnosis may be compared with ICD (WHO) or DSM(APA) diagnosis with the help of modern statistics. Fuzzy logic, cluster analysis,  artificial neural works using back propagation…etc.  If significant overlap is there then we can be more confident in the avathai systems. Functional neuroimaging like FDG PET, FDG SPECT or functional MRI can show abnormal radio uptakes in the avathai positions[ii].

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[i] AVATTEI (அவத்தை), STATES OF THE SOULTattuva Kattalei,Translated. by Rev. Henry. R. Hoisington.   Edited by Sri. T.N. Ramachandranhttp://www.shaivam.org/siddhanta/san_tattuva_kattalai.htm

AVATTEI (அவத்தை), STATES OF THE SOUL

The manner in which the soul is connected with the thirty-six Tattuvam, and how it is nourished and made intelligent in its organism, is now explained.

The Avattei are as follows, viz : five Kilal-Avattei (கீழால் அவத்தை) Descending States; five Melal-Avattei (மேலால் அவத்தை), Ascending States; five Sutta-Avattei (சுத்த அவத்தை), Pure States and three Karana-Avattei (காரண அவத்தை), Causative (or radical in reference to the preceding class of Avattei) States.

The whole number of Avattei is eighteen.

The names of the five Descending (and Ascending) States are : Sakkiram (சாக்கிரம்); soppanam (சொப்பனம்); Sulutti (சுழுத்தி); turiyam (துரியம்); turiyathitham (துரியாதீதம்).

To the Ascending States belong thirty-six Tattuvam; to the Descending belong thirty-five.

I Descending States of the Soul

1. Sakkiram - This is an avatharam, organism, which connects the five Perceptive Organs, the five Rudimental Elements, the five Organs of Action, and the four Intellectual Organic Faculties, of the Attuma Tattuvam; purushan or ulla (உள்ளம்), life one of the Vittiya-Tattuvam; the Ten Vital Airs, and the Five Vital Airs, from the class of Subordinate Tattuvam. This complex avatharam is in the forehead, between the eyebrows. It brings the soul in connection only with the thirty-five Tattuvam here named.

2. Soppanam - This is the soul's avatharam in the neck, and connects twenty-five of the Tattuvam belonging to the previous state, viz: the five Rudimental Elemtns, the four Intellectual Organic Faculties; purushan, life; the Ten Vital Airs; and the Five Vital Airs.

3. Sulutti - This is an avatharam of the soul in the region of the heart, and connects only three Tattuvam, viz; sittam, the will; piranan the first of the Ten Vital Airs: and purushan, life.

4. Turiyam - This is the avatharam of the soul in the region of the navel, and connects only two of the above named Tattuvam, viz; piranan, and purushan.

5. Turiyathitham.

Note : This is the soul's avatharam in the human lingam, where it is connected with only one Tattuvam, purushan. It is the unconscious state of the soul just before death. The soul is represented as lying down in purusha, the point of contact of the two parts of the lingam, and just ready to take its exit through sulimunei-nadi, which runs directly to the head.

The constitution of the Descending Sates involves the philosphy or death, and explains the successive states of the soul, from that of perfect consciousness, down to its unconscious state at death. This last state is sometimes denominated athitha-kevalam (அதீத கேவலம்), a state of lonelines, in which none of the Tattuvam can reach, or affect, the soul. It is the state of the soul when life has ceased, or before its conception for a new birth.

The author next describes four states of the soul, beginning with this lowest, or unconscious state, and rising to a state of consciousness and activity. There are four states after leaving kevalam. These he groups under the term Kevala-Avattei (கேவல அவத்தை), Unconscious States.

The manner in which the soul is brought from its dormant state in athitha-kevalam, to a conscious and communicative state, is as follows.

The splendid Vintu-Satti, in order that she might produce the four Vakku, as the means through which the soul should be made to experience the proper results of its Kanmam, former deeds, first developed a natham, a form of the Male Energy of Deity. This is the first of the four Vakku, and is called sukkumei.

Note : This is the state of incipient consciousness, when the soul begins to be vivified.

The second Vakku, peisanti, is produced in the region of the navel, for the purpose of enabling the soul to discriminate the fifty-one letters of the Sanskrit alphabet, which letters exist unperceived, in sittam, the will, just as the forms of the five radical colors exist imperceptibly in the peahen's egg.

Note : These elementary letters are here supposed to be real existences, the rudimental forms of thought, which will be fully developed in the next stage, mentioned below. The same philosophy is here involved, as in the case of the five elementary colors, called forms, which are developed by the hatching of a peahen's egg.

The third Vakku, mattimai is developed in the region of the heart, and there establishes systematically all the forms of the fifty-one letters, which are united with piranan (the first of the Ten Vital Airs). It is then, with these forms, born in the back of the neck, as the foundation of sound and sense to the ear, which has been hitherto without its proper functions.

Note : Here we have the foundation of language and the communication of ideas, laid in the structure of the human body.

The fourth Vakku, Veikari, is developed in the forehead, in order that the organs of speech may understand how to speak the proper ideas, when sukkumei, and the other Vakku, which come in connection with piranan, joined with the Vital Air uthanan, are heard in their communications by the ear.

Note : The meaning of this is, that this Vakku gives the power to perceive, and utter intelligibly, the ideas and forms of speech of which the doundations are laid in the preceding Vakku, and which are communicated to the ear. Hence, this is the seat, or avatharam, of the soul, in all states of perfect consciousness and action.

[ii] Spirituality and neurological sciences:

The Anatomy of the God Spot

The central nervous system is the most elaborate and the highly evolved structure of the human body. Every brain is a complex intertwined network of neurons. Every individual is unique. The origin of the individuality of every human being lies in the neurochemical and the hormonal interactions between each part of the central nervous system. The brain interacts within itself between the cortex, hypothalamus, hippocampus, amygdala and the limbic system.

Every individual’s uniqueness, and personality is determined by the interactions amongst these areas. Certain basic functions are characteristic to that particular sector or part of the brain, which are especially in tune with neurotheology; just as the thought process is regulated by the prefrontal cortex, in tandem with the temporal lobes, the hypothalamus orchestrates the hormonal regulation. Certain aspects of the human mind, which have been further deciphered, include the hippocampus which connects the self of a human being with the external world, the amygdala which regulates the human response to motivation, affection and meaning and most remarkably, the limbic system which fills in the emotional quotient to the entire scenario.

Certain studies have recently suggested specific mechanisms, whereby the evolutionary alterations in the structure of the brain may account for the development of religion as well as love, memory, and dreams. As the brain evolved, he explains, the overgrown cerebral cortex came to overlie the more primitive, emotion –regulating limbic structures, which in turn, surmounted the most primitive brain-stem structures and the associated hypothalamus. Linden argues that the accidental linking of these portions of the brain accounts for many of the tribulations of humankind –anxiety and other emotional disturbances arise in the substantial part from the ongoing war between the “rational” higher centres and the emotion-laden limbic system.

Various studies have been carried out to evaluate and analyze the human beliefs, responses, thoughts, and inhibitions which are linked to God and religion. The sense of a union with God or sometimes even greater experiences which are linked to enlightenment, emotions and consciousness of the body and mind are linked to the entire brain as a whole.

What we found to be common in a majority of the studies was that “no single God spot exists”. The brain is a hard wired centre of neurons in the seas of the gray and white matter, with the primitive brain stem being connected to the emotive centre, the limbic system, which is further governed by the higher intellectual centres of the brain i.e. the cortex as a whole, with all its lobes. There is no single anatomic site which can be dubbed as overtly religious or spiritualistic than the other. They all work in unison and each one is special in its property. These centres tend to contribute in their own unique way, for the propagation of spiritualistic feelings, thoughts, abstracts, visions, etc. It is all these centres and parts in a coordinated and sequential manner, that shows activation when they are recruited for such desired functions on religion and God.

Physiology of Religion

Our brain is a centre of excellence; it is a temple in itself for the realisation of the existence of God as well as to preach and to follow the moralities and prohibitions in the form of the practice which is called religion. However, it is the out of body experiences, transporting oneself to heaven and other neverlands, as well as the oneness with the universe, exaggerations on the flashy starry lights, visions and inner voices (the announcements from heaven), and other virtual episodic events, which are being interpreted and preached as reality and miracles, which form the extreme marker points of debates.

The biological continuum of the behavioural psyche seems to have no borders and after much pondering on the same, no well defined boundaries have been categorised to differentiate the right from the wrong, or to state where the normal mindset ends and to where an abnormal mindset begins. It can be rightly said that we are normal human beings as far as our personality and behavioural attributes are concerned and yet, some amount of madness is present in all of us. This particular shady zone of behaviour probably helps us to define something which is better known as malfunctioning temporal lobes in the form of transients, rather than full blown epilepsy. Norman Geschwind worked on the neurophysiological aspect of the temporal lobe. He noted that with temporal lobe seizures, the subjects tend to experience hypergraphia, hyperrelegiosity, reduced sexual interests, fainting spells and pedantism, which are collectively termed as the Geschwind syndrome.

Among the most electrically unstable portions of the brain, the temporal lobes are quite sensitive to extremely low magnetic frequencies. There is a continuum of temporal lobe liability or sensitivity, and even normal individuals have sub –clinical microseizures frequently, particularly during REMs or dreams. The full-blown effects of such electrical storms are seen in the petit mal and the grand mal seizures of epilepsy. The seizures in epilepsy propogate in the brain sectors through a process which is known as kindling. The nerve signals are amplified in an excessive manner, resulting in a chaotic electrical storm that tends ultimately to stimulate multiple areas of the brain. For example, in case of the temporal lobe scenarios, the spread of the ectopic electrical activity waves to the underlying limbic system and the hippocampus is frequently noticed. Unless the ectopic electrical impulses do not propagate the underlying motor system, there will be no physical seizures in such case.

The temporal lobe is a crucial site which houses multiple structures and it is responsible for multiple physiological functions which include the language, interpretations of the visual and audio stimuli, memory, the interpretations of the emotions and meaning and the orientation of the self related to time and space. Multiple functions are regulated through the temporal lobes, and any sort of electrical overstimulation to the ectopic, results in the kindling of varied multiple sites of the temporal lobe. Most importantly Temporal lobe epilepsy (TLE), and temporal lobe ectopics (in normal individuals) are dubbed as temporal lobe transients. Such temporal lobe malfunctions which are caused by an exaggerated stimulation can result in classic personality changes. The most common temporal attributes which are affected, include mood swings from highs (like a feeling of elation or well being) to lows (as in depression and aggression), an anxious attitude, hypergraphia, neophobia, a very active dream process, an intense feeling of religious as well as spiritualistic and philosophical experiences and reports of psi experiences. Kindiling Phenonmenon, where in the temporal lobe as well as the frontal cortex kinds of knocks into the other parts of the brain, kick starting a kind of an “electric mini storm”.

The amygdala is a very significant part of the limbic system. It can be dubbed as the ‘emotional sentinel’. It is possibly, the first part of the brain to react to positive as well as negative environments around the brain. The amygdala is calibrated as early as during the foetal life in the womb, through the basic subjective perception by the foetus, whether the world around it is safe, comfortable and welcoming or whether the surrounding environment is unfriendly, difficult and toxic or even threatening. And in any case, the negative or positive perceptions of the amygdala, along with the entire limbic system, tends to perceive these emotive issues and makes necessary adjustments in the ultimate psyche and personality of an individual.

As far as the spiritual and religious personifications are concerned, the temporal lobe electrical ectopics result in supreme faith and hardcore rigid beliefs. The spiritual phenomenon results in a recurrent depersonification, time distortion, frequent anxietic attacks or panic, a sensation of altered space and time, flying or floating sensations, a feeling of free falls, the presence of sacred or malefic ghosts or apparitions, confabulations or fantasies being expressed, voices and visual experiences of heavenly as well as hellish kinds and a whole more plethora of electrified episodic personality fluctuations. But these events are at times, disagreed and debated on as far as their origins are concerned and they are disagreed with as pathognomic of temporal events. With the TLE, in an individual, his or her episodic attacks are interpreted very differently, more spiritualistically and with a haullistic reasoning and ultimately, the individual ends up defining oneself as a unique persona with a special meaning for self.

It seems to be the limbic system that governs our responses to these outworldly matters and events and the related individuals. It is this system which decides our response and our detachments and our attached attitude towards life and death.

Prefrontal Hypothesis and Transient Hypofrontality

The frontal lobe, though not involved in the generation of religious experiences like vision, voice and unification with the divine, is however known to affect personality and social function. The study on 12 healthy volunteers', six of whom religious and six non- religious, showed that religious experience may be a cognitive process, mediated by a pre-established neural circuit, involving dorsolateral, prefrontal, dorsomedial, frontal and medial parietal cortex. There is substantial evidence from the psychology of religion to suggest that people are prepared ‘for religious experiences and this readiness’ is probably mediated by the dorsomedial frontal cortex, leading to the commonly reported felt immediacy of religious experience. The experience, however, becomes religious when people consciously identify the experience as consistent with their own religious schema. This cognitive process most probably involves the dorsolateral, prefrontal and medial parietal cortex. Therefore, the prefrontal regions mediate both the preparedness of religious experience and conscious cognitive process involved in the appreciation of religious experience.

Imaging study of meditation reveals that the process of meditation which requires intense focus of attention, seems to activate the PFC (prefrontal cortex) (bilaterally but more on the right), as well as the cingulate gyrus. Thus, meditation appears to begin by activating the prefrontal and cingulate cortex associated with the will or intent to clear one's mind of thoughts or to focus on an object. Studies on the guided type of (externally guided word generation) meditation however show a decrease in frontal activity when compared to volitional (internal) word generation. Thus, prefrontal and cingulate activation may be associated with the volitional aspects of meditation.

Further, it is proposed that a balanced function of the medial PFC is needed to maintain balanced religious activities. The specific functions involved in this regulation of religion are those mediating compliance to rules and customs, self-reflection and the understanding of thoughts and feelings of others with compassion and empathy (theory of mind). Theory of mind (ToM) or mentalization is the ability to recognize that someone else has a mind different from one's own. It involves the ability to infer someone else's mind by facial expression, tone of voice and non-verbal communication. It involves the area concerned with action imitation, face imitation and intention understanding (IFG). The neural structures involved in ToM include IFG, STS and IPL on the right side, medial prefrontal cortex including the anterior cingulate cortex (ACC) orbitofrontal cortex (OFC), precuneus, somatosensory cortex, amygdala and the occipital cortex. Therefore the MNS is integral to the theory of mind. The medial PFC is involved in error detection and monitoring and compliance to social norms and therefore is involved in mediating compliance to rules and customs. The medial PFC along with the posterior cingulate is involved in self-reflective thought and this helps the person to have an insight into his own experience and the perception of self in relation to the divine being. The third regulatory function, which includes the theory of mind, involves the medial PFC, especially the orbitofrontal cortex, the lesion of which impairs theory of mind tasks. Based on this it is hypothesized that the hypofunction of the medial PFC results in decreased religiosity (hyporeligiosity). This would result from a combination of reckless and lawless behaviour (impaired error detection), self-indulgence (loss of self reflection) and an inability to consider the thoughts of others (impaired theory of mind). Hyperfunction of the medial PFC, on the other hand, will lead to rigid conformity with rules and customs, excessive concern over oneself and one's existence and excessive interpretation of the mind of others, all of which results in heightened religiosity (hyperreligiosity). A balanced function of the medial PFC results in normal error detection, self-reflection and theory of mind resulting in a balanced religious activity.

It is also hypothesized that the mental states commonly referred to as altered states of consciousness seen during certain spiritual/religious practices are principally due to transient prefrontal cortex deregulation. Supportive evidence for this comes from psychological and neuroscientific studies of dreaming, endurance running, meditation, daydreaming, hypnosis and various drug-induced states. It is proposed that transient hypofrontality is the unifying feature of all these altered states and that the phenomenological uniqueness of each state is the result of the differential viability of various frontal circuits; and the hallmark of altered states of consciousness is the subtle modification of behavioural and cognitive functions that are typically ascribed to the prefrontal cortex. There is also evidence from a Positron Emission Tomography study of Yoga Nidra relaxation meditation, when compared with the normal resting conscious state, that meditation is accompanied by a relatively increased perfusion in the sensory imagery system: hippocampus and sensory and higher order association regions, with decreased perfusion in the executive system: dorsolateral prefrontal cortex, anterior cingulate gyrus, striatum, thalamus, pons and cerebellum.

So there is considerable evidence from imaging studies of many spiritual practices to suggest a role for the PFC in the mediation of spiritual and religious experiences.

Thalamic Activation and PSPL Deafferentation

The PFC, when activated (functional imaging during meditative practices) via the glutamatergic projections, can activate the thalamus, especially the reticular nucleus of the thalamus, as part of a more global attentional network. The thalamus mediates the flow to the cortex of sensory information both visual and information needed to determine the body's spatial orientation via the lateral geniculate body (LGB) and the lateral posterior nucleus (LPN), respectively. The visual information is relayed via LGB to the striate (visual) cortex and the spatial information is relayed via LPN to the PSPL. When excited, the reticular nucleus via inhibitory GABAergic (gamma amino butyric acid) projections to the LGB and LPN cuts the input to the striate cortex and the PSPL (especially right). This functional deafferentation means a decrease in the arrival of distracting stimuli to the striate cortex and PSPL, enhancing the sense of focus during meditation.

The PSPL is involved in the analysis and integration of higher order visual, auditory and somaesthetic information and is also part of the complex attentional network including the PFC and thalamus. The PSPL helps construct a complex three-dimensional image of the body in space, helps distinguish objects and helps identify objects that can be grasped and manipulated. These functions help distinguish self and the external world and a deafferentation of this area is important in the physiology of meditation. This deafferentation results in an altered perception of self-experience during spiritual or meditative practices. The PSPL deafferentation is supported by three neuroimaging studies, all of which showed decreased activity in the region during intense meditation.

Activation of Hippocampus and Amygdala and the Hypothalamic and Autonomic Changes

Limbic stimulation is also implicated in experiences similar to meditation. The hippocampus modulates cortical arousal and responsiveness via its connections and hippocampal stimulation decreases cortical arousal and responsiveness. However, if cortical arousal itself is at a low level initially, then hippocampal stimulation augments cortical arousal. The partial deafferentation of the right PSPL during meditation results in the stimulation of the right hippocampus due to the inverse modulation of the hippocampus in relation to cortical activity. The right hippocampus influences the right lateral amygdala and they interact with each other in the generation of attention, emotion and certain types of imagery which are part of the experience of meditation. Functional imaging study (MRI) in Kundalini Yoga supports this notion of increased activity of hippocampus and amygdala in meditation. Stimulation of the right lateral amygdala results in stimulation of the ventromedial hypothalamus with stimulation of the peripheral parasympathetic system. The increased parasympathetic activity is associated with a subjective sensation, first of relaxation and later, a more profound sense of quiescence. Activation of parasympathetic system results in decreased heart and respiratory rate. All these physiological responses are observed during meditation. There is a decrease in innervation of the locus coeruleus (LC) by the paragigantocellular nucleus (PGN) when the heart rate and respiration slows down. This results in decreased noradrenaline, a finding seen in urine and plasma studies of subjects practicing meditation. The decrease PGN and LC stimulation cuts the supply from LC to the PSPL and LPN (via decreased noradrenaline) and decreases the sensory input on the PSPL contributing to the deafferentation. The LC also delivers less noradrenaline to the hypothalamic paraventricular nucleus (PVN) and decreases the production of corticotrophin releasing hormone (CRH) and cortisol. The urine and plasma studies show decreased cortisol level during meditation.

Sympathetic Activation: Breakthrough and Left PSPL Activation

There is evidence from a recent study for the mutual activation of parasympathetic and sympathetic axis in meditation. The evidence was based on the analysis of two meditative practices, which showed an increased variability of heart rate, suggesting the activation of both arms of the autonomic system. This also fits the descriptions of meditative states, which are associated with a sense of overwhelming calmness as well as significant alertness. The proposed mechanisms of the sympathetic activity include the breakthrough of sympathetic activity and the notion that some meditative practices activate the lateral hypothalamus via left hemispheric stimulation resulting in sympathetic drive.

The intense stimulation of either the sympathetic or parasympathetic axis, if continued, could ultimately result in simultaneous discharge of both systems. This is considered as a ‘breakthrough’ of the other system. Meditative practices predominantly activate the parasympathetic system characterized by the low heart rate and respiratory rate associated with meditation. The continued parasympathetic stimulation ultimately results in a breakthrough of the other arm resulting in a sympathetic drive.

There is lack of clarity as to the hemispheric stimulation that initiates the sequence of neural events during meditation. The model shows that the activity begins in the right hemisphere, but meditative practices might activate the left hemisphere first or cause bilateral activation. Further breakthrough might help with the stimulation of brain structures in both hemispheres. The left PFC activates the thalamus leading to a deafferentation of the left PSPL, which, via left hippocampus and amygdala, activates the lateral hypothalamus. The lateral hypothalamus in turn activates the sympathetic system; additionally it activates the serotoninergic dorsal raphae and the melatoninergic pineal gland.

Temporal Lobe and Spirituality

Medical literature has all too frequently highlighted the temporal lobe as an area implicated in religious activity. The evidence for this is drawn from observations that temporal lobe epilepsy is characterized by religious experiences as part of the ictus and the inter ictal behaviour. Further, many psychophysiological ictal phenomena, like hallucinations, déjà vu, depersonalization etc are tagged to limbic system activation. These observations were analyzed and a limbic marker hypothesis of religion was proposed. This states that limbic system tags ordinary experiences as profoundly important, as detached, as united into a whole and as joyous and such profound experiences could form the basis of religious experience. There are also suggestions that the superior temporal lobe may play a more important role than PSPL in body spatial representation. However, this needs to be substantiated and the relationship between temporal and parietal lobe need to be further elucidated. In spite of the evidence pointing to a temporal lobe involvement, there is no literature, which shows that lesions or removal of temporal lobe resulted in a change in religious activity. It is therefore possible that temporal lobe, though associated with the psychophysiological phenomena interpreted with religious meaning, may not be necessary in maintaining religious activity.

Neurochemistry of Spirituality

The dopaminergic system, via the basal ganglia, is involved in cortical subcortical interactions and a PET study on the dopaminergic tone in Yoga Nidra using 11 C-raclopride showed significant increase of dopamine during meditation. During meditation, 11C-raclopride binding in ventral striatum decreased by 7.9%. This corresponds to a 65% increase in endogenous dopamine release. It is hypothesized that the increase in dopamine is associated with the gating of cortical-subcortical interactions, leading to an overall decrease in readiness for action that is associated with this type of meditation. However more studies are needed to elucidate the role of dopamine and its interaction with other neurotransmitters in meditation.

There is also an increase in the serotonin levels during meditation, especially via the lateral hypothalamic stimulation of the dorsal raphae. This is correlated by findings of increased serotonin metabolites in the urine after meditation. Serotonin has effects on depression and anxiety and 5HT₂ receptor stimulation can result in hallucinogenic effects. Serotonin, via the mechanism of inhibition of the LGB, greatly reduces the passage of visual information and this results in visual hallucinations, a phenomena seen when psychedelics with serotoninergic mechanism, like lysergic acid diethylamide (LSD) and psilocybin, are taken. This decrease in LGB action, along with increased reticular nucleus inhibition, increases the fluidity of temporal visual associations in the absence of sensory input, resulting in internally generated imagery described during certain meditative states. Serotonin increase can interact with dopamine and this link may enhance the feelings of euphoria seen during meditation. Serotonin, also in conjunction with glutamate, can result in the release of acetylcholine from Nucleus Basalis. While no studies have evaluated the role of acetylcholine in meditation, it appears that this neurotransmitter enhances attentional processing and spatial orientation during progressive deafferentation of input to PSPL.

Meditation associated with a decrease in the levels of noradrenaline, the mechanism of which as described earlier, is due to increased parasympathetic activity dampening PGN and resulting in decreased activity of the LC. The breakdown products of noradrenaline are generally found to be low in the urine and plasma during meditation.

There is an increase in the levels of the amino acid neurotransmitters, namely glutamate and GABA, during meditation. The increased PFC activity produces an increase in the level of free synaptic glutamate in the brain. Glutamate activates the N-methyl-D-aspartate (NMDA) receptors (NMDAr), but an excess of glutamate can kill these neurons through excitotoxicity. It is proposed that if glutamate levels reach excitotoxic levels during intense meditation, the brain might limit the production of N-acetylated-α-linked-acidic dipeptidase, the enzyme that converts the endogenous NMDAr antagonist N-acetylaspartylglutamate (NAAG) to glutamate. NAAG is analogous to the dissociative hallucinogens like ketamine and phencyclidine and can produce such states. Therefore the NMDAr antagonist accumulation can produce a variety of states, like out of body and near death experiences, that are characterized as schizophrenomimetic or mystical. Reticular nucleus activation is the chief mechanism responsible for increase in GABA. Several studies have demonstrated an increase in serum GABA during meditation. GABA of course plays an important role in PSPL deafferentation.

Meditation is associated with a sharp increase of plasma melatonin. Stimulation of the pineal gland by the lateral hypothalamus is responsible for the hike in melatonin. The increased melatonin may result in the calmness and decreased awareness of pain seen during meditation. It is also noted that during heightened activation, pineal enzymes synthesize 5-methoxy-dimethyltryptamine (DMT), which is a powerful hallucinogen. Several studies have linked DMT to out of body experience, time space distortion and other such mystical states.

Parasympathetic activation and decreased LC stimulation of the PVN of the hypothalamus as discussed above also results in decreased CRH and cortisol levels during meditation. The parasympathetic activation also results in decreased baroreceptor stimulation and secondarily releases its inhibition of the supraoptic nucleus, leading to the release of arginine vasopressin (AVP) and returns the blood pressure to normal. There is a dramatic AVP increase during meditation, which plays a role in decreasing self-perceived fatigue, increases arousal and helps consolidate new memories and learning. Increase in glutamate also stimulates the arcuate nucleus of the hypothalamus and causes the release of β-endorphin (BE). This is probably responsible for effects such as decreased pain and joyous and euphoric sensations during meditation along with other chemical mediators.

Meditation and Neuroplasticity

A recent study using MRI was conducted to assess the cortical thickness in 20 participants with extensive Insight meditation experience involving focused attention to internal experiences. The participants were typical Western meditation practitioners who incorporated their meditation practices with their careers and family life. The study showed that brain regions associated with attention, interoception and sensory processing like the PFC and right anterior insula were thicker in meditation practitioners in comparison with matched controls. The prefrontal cortical thickness was most pronounced in older participants, suggesting that meditation probably offsets age-related cortical thinning. It was also noted that the thickness of PFC and right anterior insula correlated with meditation experience. The data provides structural evidence for experience-dependent cortical plasticity associated with meditation practice implying that meditation practices promote neuroplasticity.

Spiritual Enlightment ! – Lobe Switch on off Mechanism

The experiments and the research of Newberg further explains the state of “hyperquiescnece”, wherein intense practice and deep meditation leads the candidate into entering a complete state of tranquility and a serene mind. This state of total tranquility is where personal thoughts and feelings, along with physical feelings and sensations, are absolutely restricted from invading the consciousness, a kind of a lobe switch off. Another important finding included the following: at times, an extensive sensory stimulation in the form of dancing and chanting hymns or prayers results in an excessive stimulation of the limbic system. The excessive arousal of the limbic system results in a heightened religious experience. Imaging researches which were carried out on people who experienced hallucinations, made us understand, that during hallucinations, there is a definitive deactivation of some neuronal activity from reaching other areas of the brain, which is mainly caused by the hippocampus, and at the same time, there is extensive stimulation of the limbic system. This switching off of a higher centre imaging and letting the limbic system manage the solely , result in an intense emotional condition of the human mind. This finally, prompts religiously significant phenonmena of the sensory kind. The prefrontal cortex area depicted a dramatic increase in its neuronal activity (enhanced red areas) as compared to that in the baseline brain, a kind of an electric storm in that area. This activity in the frontal lobes is usually associated with a meditative state which is common in both monks (who usually practise meditation) and nuns (who practise prayer recitals). They also showed similarity in the orientation area (the superior parietal lobe), which showed a dramatic decrease in its neuronal activity (enhanced yellow areas and reduced red areas).

The prefrontal cortex is associated with attention and concentration. In contrast, the parietal lobe which has its functions associated with the time concept and spatial activity, is rather quiescent. This limited neuronal activity of the parietal lobe makes it lose its ability in differentiating between the inner self and the outer world. Mediators and spiritualistic individuals report about a sense of unity with the universe, a “feeling of oneness” and becoming one with the supreme force, especially during intense trance.

Conclusion

Spiritual practices have shown definite neuroanatomical and neurochemical changes in the few studies that have been conducted so far to explore the neurobiology of such phenomenon. The evidence has been drawn mainly from studies that have examined meditation. However, they are replete with investigational constraints, methodological errors, small sample size and the results of many of the studies have not been replicated. There is need for further exploration of many of the prevalent spiritual/religious practices to clearly elucidate the neural correlates of the positive and negative effects they produce on physical and mental health.

Extracted  from the following articles and sites:

-Neurotheology matters of mind or matters that mind;

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3749673/

-Neurobiology of spirituality; http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3190564/

-Neuro anatomical variability in religiosity; http://www.ncbi.nlm.nih.gov/pmc/articles/PMC2746321/

-V.S. Ramachandran is Director of the Center for Brain and Cognition and Distinguished Professor with the Psychology Department and Neurosciences Program at the University of California, San Diego, and Adjunct Professor of Biology at the Salk Institute. http://cbc.ucsd.edu/ramabio.html