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Dawning of Consciousness
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A state of consciousness that differs significantly from baseline or normal consciousness often identified with a brain state that differs significantly from the brain state at baseline or normal consciousness. However, it is not the brain state itself that constitutes an ASC. The brain state is an objective matter, but it should not be equated with an EEG or MRI reading. Otherwise, we would end up counting such things as sneezing, coughing, sleeping, being in a coma, thinking of the color red, and being dead as ASCs. Brain state readings reveal brain activity or inactivity, but are not a good measure of ASCs. Alpha waves, for example, have been identified with an ASC, but they usually measure lack of visual processing and lack of focus, though sometimes they measure a state known as "the Zone" or "the Flow State." This latter state is experienced by some athletes and video-game players who go on "auto-pilot."* The baseline brain state might be best defined by the presence of two important subjective characteristics: the psychological sense of a self at the center of one’s perception and a sense that this self is identified with one’s body. States of consciousness where one loses the sense of identity with one’s body or with one’s perceptions are definitely ASCs. Such states may be spontaneously achieved, instigated by such things as trauma, sleep disturbance, sensory deprivation or sensory overload, neurochemical imbalance, epileptic seizure, or fever. They may also be induced by social behavior, such as frenzied dancing or chanting. Finally, they may be induced by electrically stimulating parts of the brain or by ingesting psychotropic drugs.
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Henceforth my vision mounted to a height Among the long term effects are the radical shifts in the perception in one's self and environment that result in a semi-permanent redefinition of one's self, world, and values. Frequently altered states of consciousness either are induced personally or by others which may or may not produce lasting effects. Some religious groups do seek to induce such altered states in persons so they may derive spiritual insight and value changes from them. The most dramatic examples of these states are mystical experiences. In mysticism the altered state of consciousness may be total or partial. When partial, the state of consciousness is usually only a feeling. Most generally this feeling is one of unity with God, or the universe, or of enlightenment. Most mystics do not believe in the transcendence (see Immanence) of God. They generally subscribe to one of two theories concerning Divine Reality: emanation or immanence. From the emanation viewpoint the universe and everything in it is an outflowing from God, while the immanence view holds that the universe is not a projection from God, but rather, it is immersed in God. The experience of being united with God or nature is called a mystical
experience. Such experiences may be of a religious or nonreligious nature.
The nonreligious experiences derive much of their content from nature;
although many religious mystics have been lead to God or the Absolute
through nature. However, not all transcendental experiences with nature
are mystical, but just render feelings of overwhelming joy or ecstasy.
Emanuel Swedenborg (1688-1772), the Swedish scientist and scholar, also claimed to have experienced mystical experiences in the form of dreams. These episodes began at the age of fifty-six. In these dreams he traveled to spiritual planes such as heaven and hell where he claimed to have spoken with Jesus, and God, and spirits of the dead which he referred to as angels. Also, he claimed to have seen the order of the universe. He continued spending most of the remainder of his life taking these spiritual journeys usually in a light sleep or trance which sometimes lasted as long as three days. As a result of these trips his spiritual views differed greatly from orthodox Christianity. His views were published in several books.
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The
heavenly rain very often comes down when the gardener least expects
it. Edgar Cayce (1877-1945) sometimes called the "sleeping prophet" gave prophetic, healing, and karmic readings in a light-sleep state similar to that of Swedenborg. Cayce put himself into a hypnotic trance while lying down and then gave personal readings. He helped heal many persons this way by describing their ailments and then prescribing what the person should do in the form of treatment. He gave many karmic readings telling about the lost continent of Atlantis and other ancient places. Frequently when giving solitary readings Cayce would have the person taking down his reading tap him to prevent him from going into a deeper sleep. Also within shamanism altered states of consciousness are employed. They are often self-induced by the shaman and called the shamanic state of consciousness. This is a state can vary from a light sleep to a coma which enables the shaman to see and do things in a nonordinary reality which he cannot do in the ordinary reality of a waking state. It is in this nonordinary reality the shaman can perform cures with the help of guardian spirits and spirit helpers and do shape shifting
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Various physiological markers have been reported during transcendental experiences in subjects practicing different meditation techniques. For instance, during practice of Tibetan Buddhism, experiences characterized by the "loss of the usual sense of space and time" were associated with increased frontal regional cerebral blood flow (rCBF), and significant correlation between left dorsolateral frontal rCBF increases and left parietal rCBF decreases (Newberg, et al., 2001). THIS INFORMATION ABOVE SHOWS US THE POSSIBLE SCOPE OF
THE SHAKTI SYSTEM here
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During practice of Diamond Way Buddhism, experiences of the "dissolution of the self into a boundless emptiness" were associated with right fronto-temporal 40-Hz amplitude increases (Lehmann, et al., 2001). During Transcendental Meditation (TM) practice, experiences of "unboundedness" and the "loss of time, space and body sense" (Travis & Pearson, 2000) were associated with spontaneous breath quiescence (breath periods from 10-40 sec) (Badawi, Wallace, Orme-Johnson, & Rouzere, 1984; Farrow & Hebert, 1982), with autonomic orienting at the onset of breath changes (Travis & Wallace, 1997). These breath changes occurred on the background of high EEG coherence, which rises to high levels in the first minute of TM practice (Travis & Wallace, 1999) THE BREATH PACING PROGRAMS IN THE INNERPULSE CAN VERY QUICKLY AID ONE TO THESE STATES. look here
Eastern traditions encourage transcendental experiences for the larger purpose of culturing a new style of mental and physiological functioning in which the transcendental state is integrated with waking and sleeping states. This state has been referred to as enlightenment, self-actualization, or cosmic consciousness. An individual who practices with good light and sound systems describes this integrated experience in this way: “The flurry of waking activity comes and goes; the inertia of sleep comes and goes. Yet, throughout these changing values of waking and sleeping, there is a silent, unbounded continuum of awareness that is me; I am never lost to myself.” |
This description of the co-existence of two qualitatively different
states—a silent continuum of inner awareness along with the "flurry" of
daily activity— is consistent with EEG patterns of subjects reporting
this integrated experience.
EXPERIMENT WITH THESE BRAINWAVES USING THE MOST POWERFULL CES UNIT IN THE WORLD here http://www.altered-states.co.nz/alphathetastim/index.htm Frontal coherence, power and CNV(Contingent negative variation) patterns may objectively characterize cortical transformations underlying the progressive integration of transcendent experiences with daily activity. As science earlier quantified the physiological markers of waking, sleeping, and dreaming, so now research has begun to quantify the experience of states beyond ordinary waking. Frederick Travis, Ph.D. References Frederick Travis, Ph.D. Badawi, K., Wallace, R.K., Orme-Johnson, D., & Rouzere, A.M. (1984). Electrophysiologic characteristics of respiratory suspension periods occurring during the practice of the Transcendental Meditation Program. Psychosomatic medicine., 46(3), 267-76. Banquet, J.P. (1973). Spectral analysis of the EEG in meditation. Electroencephalography and clinical neurophysiology., 35(2), 143-51. Banquet, J.P., & Sailhan, M. (1974). Quantified EEG spectral analysis of sleep and Transcendental Meditation. Electroencephalography and clinical neurophysiology., 42(445-453). Farrow, J.T., & Hebert, J.R. (1982). Breath suspension during the transcendental meditation technique. Psychosomatic medicine., 44(2), 133-53. James, W. (1961). Varieties of Religious Experiences. New York: Collier Books. Lehmann, D., Faber, P.L., Achermann, P., Jeanmonod, D., Gianotti, L.R., & Pizzagalli, D. (2001). Brain sources of EEG gamma frequency during volitionally meditation-induced, altered states of consciousness, and experience of the self. Psychiatry research., 108(2), 111-21. Maharishi Mahesh Yogi (1967). Bhagavad Gita. Fairfield, Iowa: MIU Press.Maslow, A. (1972). The Farthest Reaches of Human Nature. New York: Penguin. Mason, L.I., Alexander, C.N., Travis, F.T., Marsh, G., Orme-Johnson, D.W., Gackenbach, J., Mason, D.C., Rainforth, M., & Walton, K.G. (1997). Electrophysiological correlates of higher states of consciousness during sleep in long-term practitioners of the Transcendental Meditation program. Sleep., 20(2), 102-10. Newberg, A., Alavi, A., Baime, M., Pourdehnad, M., Santanna, J., & d'Aquili, E. (2001). The measurement of regional cerebral blood flow during the complex cognitive task of meditation: a preliminary SPECT study. Psychiatry research., 106(2), 113-22.. Persinger, M.A. (1984). Striking EEG profiles from single episodes of glossolalia and transcendental meditation. Perceptual and motor skills, 58(1), 127-33. Persinger, M.A. (1993). Transcendental Meditation and general meditation are associated with enhanced complex partial epileptic-like signs: evidence for "cognitive" kindling? Perceptual and motor skills., 76(1), 80-2.. Tecce, J.J., & Cattanach, L. (1993). Contingent negative variation (CNV). In E. Neidermeyer & Lopes da Silva (Eds.), Electroencephalography: Basic Principles, clinical applications, and related fields (pp. 887-910). Baltimore: Williams & Wilkins. Travis, F. (2001). Autonomic and EEG patterns distinguish transcending from other experiences during Transcendental Meditation practice. International journal of psychophysiology : official journal of the International Organization of Psychophysiology., 42(1), 1-9. Travis, F., & Pearson, C. (2000). Pure consciousness: distinct phenomenological and physiological correlates of "consciousness itself". The International journal of neuroscience., 100(1-4). Travis, F., Tecce, J.J., & Guttman, J. (2000). Cortical plasticity, contingent negative variation, and transcendent experiences during practice of the Transcendental Meditation technique. Biological psychology., 55(1), 41-55. Travis, F., & Wallace, R.K. (1997). Autonomic patterns during respiratory suspensions: possible markers of Transcendental Consciousness. Psychophysiology., 34(1), 39-46. Travis, F., & Wallace, R.K. (1999). Autonomic and EEG patterns during eyes-closed rest and transcendental meditation (TM) practice: the basis for a neural model of TM practice. Consciousness and cognition., 8(3), 302-18. Travis, F.T. (1991). Eyes open and TM EEG patterns after one and after eight years of TM practice. Psychophysiology, 28(3a), S58. Travis, F.T., Tecce, J., Arenander, A. & Wallace, K. (2002). Patterns of EEG Coherence, Power, and Contingent Negative Variation Characterize the Integration of Transcendental and Waking States. Biological Psychology, 61, pp. 293-319. Wallace, R.K. (1970). Physiological effects of transcendental meditation. Science., 167(926), 1751-4. Walsh, R. (1982). The original goals of meditation. The American journal of psychiatry., 139(11), 1525-6. Walter, W.G., Cooper, R., Aldridge, V.J., McCallum, W.C., Winter, A. L. (1964). Contingent negative variation. An electric sign of sensorimotor association and expectancy in the human brain. Nature, 203, 380-384. Transcendental Meditation® is registered in the U.S. Patent and
Trademark Office as a service mark of Maharishi Foundation, Ltd., and
is used under license by Maharishi University of Management.
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