The breath supplies oxygen to the body, without which we have no life. The Hindus consider the breath to be a primary source of ‘prana’, or vital life energy [see ch’i in Glossary], and the practice of breath con- trol is called ‘pranayama’. Control of the breath is very important for ef- fective meditation, and inducing trance states in general. In the ‘ether- ic body’, prana is said to fl ow along the ‘nadis’, the nerve-channels that, when in harmony, can liberate the kundalini energy [which we will dis- cuss below, along with the ‘chakras’]. According to this model there are three main nadi currents, which can be visually conceptualised in rela- tion to the physical body. With the spine as a central axis, the ‘ida nadi’ extends from the base of the spine to end in the left nostril; the ‘pingala nadi’ extends up to the right nostril; and the ‘sushumna nadi’ is the cen- tral nerve-channel of the spinal cord, culminating at the pineal and pitu- itary axis, merging into an up- and out-ward energy fl ow from the top of the head, called the ‘sutratma’. There are seven major chakras [the exact number may differ depending on how you look at it – see below] ascend- ing the sushumna, and the other two nadis [ida and pingala] intertwine in an opposite fashion between them, like opposing sine-waves or a DNA double helix [see diagram]. [Also, if you take the Kabbalistic ‘Tree of Life’
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and condense it vertically (uniting each opposing ‘sefi roth’ as one) you see a practically identical 7 chakra system, complete with nadis.] These nadis can be strengthened by practicing exercises to control nasal breath- ing. It is now known that breath from either nostril leads to dominant ac- tivity in the opposite cerebral hemisphere; ie. if inhaled breath is strong- est through the right nostril [only one nostril being dominant at any one time], then the left hemisphere of the brain will be the most active at that time. Alternating nasal air intake, either by applying pressure to the oppo- site nostril while inhaling, or by more forceful inhalation, can bring about a balance or synchrony with EEG activity in both hemispheres (Brain Mind Bulletin 1983). Such a balance is noted in deep, harmonious stag- es of meditation (Hutchison 1994). Breath-control, in conjunction with meditative focusing of awareness towards parts of the body, can also be used for entrainment of physiological processes [see above].
Ideally, breathing should be at an even pace, inhaling [through the nostrils] and exhaling [through the nostrils or mouth] deeply and smooth- ly, whilst in between holding the breath for a few seconds. This is suita- ble for meditation or simply to become mentally calm and energised. As a trance state deepens, breathing usually becomes more shallow and rapid. Sometimes forms of extended hyperventilation are used to aid entry into trance, such as ‘rebirthing’ and Stanislav & Christina Grof’s ‘holotrop- ic breathing’, which can induce powerful psychedelic states (see Wells & Rushkoff 1995). I suspect these may have something to do with accumu- lation of carbogen in the blood; carbogen is a mixture of oxygen and car- bon dioxide [usually 70/30%] that some people champion as a safe and le- gal powerful psychedelic drug. The drawback is that inhalation of psycho- tropic amounts is unpleasant and initially induces strong feelings of suffo- cation, despite suffi cient oxygen being present (pers. comms.).
Chanting a ‘mantra’ [a brief phrase, word or ‘seed sound’ repeated rhythmically] can also aid greatly in achieving trance, both through har- monising brain waves, and by channelling vibrations through the skull and brain, particularly the pineal-pituitary axis, as the blood circulation of the nose and the base of the brain are intimately connected. The pine- al-pituitary axis can be stimulated by deep nose breathing, or by singing or chanting that vibrates the base of the nose and the roof of the mouth (Kapp 1958). The consequence of this will be discussed later. Vibrations of the skull produced in this way can also exert a massaging effect on the brain, facilitating elution of neuro-chemicals into the cerebrospinal fl uid (Jindrak & Jindrak 1988). According to these authors, our evolution to our present mental capacity was crucially linked to the thinning of our cranial bones, which makes them more sensitive to vibration.
Mantras are in some ways analogous to the ‘icaros’ sung by Amazonian ayahuasqueros; likewise, each has specifi c effects. A suggested simple mantra to start with is OM or rather AUM [meaning ‘I am’ according to some], “the sound of the universe” or the “primordial sound”, which is very conducive to producing a low, monotonous vibration cycle, appro- priately evoking the eternal oscillation of matter and aiding deep trance. A commonly-used extrapolation on this is OM MANI PADME HUM [translated by some as ‘I am the jewel in the lotus’ – see Nelumbo]. There are many other possible mantras that can be used, and nothing is stop- ping you from improvising or constructing your own. Chanting of har- monic overtones, such as practiced by some Tibetan monks, achieves the same effect on a more dynamic level. Mantras can be very powerful tools. The human voice has the potential to be developed as a healing agent in its own right, both for one’s self, and for others (eg. see Garfi eld 1987). Interesting discussions of the power of mantras can be found in Berendt (1987) and Müller-Ebeling et al. (2002).
The control of heart-rate through breath-control may have conse- quences for consciousness, also. According to one hypothesis (Bentov 1977), aimed at explaining part of the kundalini phenomenon [see be- low], if the heart system is induced to produce an oscillation of about 7Hz vibrating through the skeletal system, the skull accelerates the brain up and down, producing acoustic plane-waves which reverberate through- out the brain, being focused in the brain ventricles, particularly the lat- eral- and third-ventricles, which lie above the pineal gland. The resulting stimulation may produce looped currents around each hemisphere of the brain, producing a pulsating magnetic fi eld, with fi elds of opposite polar- ities. This radiates from the head, possibly interacting with environmen- tal energy fi elds. See the section on magnetic fi elds above for more discus- sion. Also, it should be noted that many people competent in meditation- al practices at some point in the process experience an audible vibrating tone frequency [called the ‘holy nad’ or sound current] which seems to run through the middle of the head, apparently intersecting and focused through where the pineal gland would be situated. This is frequently not- ed also after ingestion of DMT or 5-methoxy-DMT [and sometimes -car- boline alkaloids such as harmaline]. This has been suggested to originate from a phase-locking of oscillating standing-waves in the brain, occurring in a deep meditative state [occurs with high frequency spectrum of heart sounds, above 2000Hz] induced via the process summarised above. These harmonic changes may possibly stimulate the release of neurochemicals from the pineal gland (Bentov 1977; Chaney & Messick 1980; Strassman 1991; pers. obs.).
Meditation
Meditation is probably the best-known non-drug means of achieving an altered state, and is a relatively passive practice utilising breath-control, and often chanting, as aids. Meditation has long been acknowledged as an effective way to induce deep relaxation, improve mental outlook, and promote a healthy immune-system. Many people fi nd it helps them give up bad habits, including the use of drugs they wish to quit. Meditation should be practiced at the same time each day for best results. Initial at- tempts may be frustrating, but persistence will pay off. Most people who attempt meditation give up before they have really given it a dedicated shot. People who have meditated for many years often may enter a quasi- meditative state as soon as they take position and close their eyes [or sim- ply whenever they wish], quickening the transition into deeper states. In other words, it should become easier the more you keep at it.
Position of the body is the fi rst important factor – this is known as ‘asana’ – and the classical posture for most people is sitting cross-leg- ged with a straight back and neck. Some prefer to lie down fl at on their backs – whatever is most comfortable, without being so comfortable as to induce sleep, should be appropriate. ‘Mudras’, or hand-gestures, may also be used. Many spiritually-inclined people, particularly healers, per- ceive prana, or vital energy [‘ch’i’], as fl owing in and out of the fi nger- tips and palms, as well as through the nadis. Mudras thus help control this circulation of energy to concentrate it within the body, or to harmo- nise its fl ow. An easy to learn mudra is to rest each hand on the knee or thigh, palm facing upwards, with the thumb and forefi nger [or index fi n- ger] touching at the tips. The effi ciency of these methods in aiding med- itation will speak for themselves with practice, as the sensitivity to subtle infl uences increases.
Meditation can be a means of entering trance or contemplative trance- like states, but there are some differences between these and the trances used by shamans, some healers, or [for example] followers of the Vodoun religion. Meditative trances are often [but not always] focused inwardly [if one believes in any real difference between inner and outer], and usual- ly are intended to lead the meditator to stillness of mind, sometimes even to enlightenments. This is not to say that meditation is always a peace- ful or even boring affair – in the course of regular meditation, the mind may have to pass through great turmoil and intrigue before reaching still- ness. Shamanic or healing trances, on the other hand, are usually more active affairs requiring close involvement between both the spirit dimen- sions [encountered in trance] and the world of the patients [who require the efforts of the shaman in trance to produce some tangible and help- ful result].
To aid the transition into trance, you must gradually relax the whole body to the point that you are no longer aware of it, and relax the mind by cutting out mental ‘noise’ distractions – this can be quite diffi cult to do at fi rst, and for success you must train yourself to use the power of sin- gle-pointed concentration. Gaining control over this will aid you greatly in your explorations of altered states, and help give you the mental disci- pline that is needed to successfully utilise the benefi ts. Many suggest men- tally relaxing each part of the body systematically, until total relaxation is achieved. The mind can be calmed by focussing on one image, object, or a visualised mantra. Chanting that same mantra also amplifi es this ef- fect; with time, one does not even need to vocalise the mantra – just think- ing it will serve virtually the same purpose. It has been observed that for a trance-like altered state to occur, it is desirable for the muscles to be re- laxed, and for the person to be in a receptive state of mind – this has been called ‘passive concentration’ by some. Actually ‘trying’ to enter this state usually prevents it from happening [the same goes for a lot of things!].
Meditation can induce a wide variety of states after mental stillness is achieved, ranging from pronounced calm and relaxation, to dissociation, euphoria and ‘hallucinations’. More extreme states can also be reached, which will be discussed below. The meditative state is usually character- ised by alpha-wave EEG activity, with theta activity in deeper stages of the experience – though some yogis have been shown to enter higher fre- quencies [c.20Hz] when in deeper states. When in deep meditation, ad- vanced yogis were exposed by scientists to various external stimuli [strong light, loud banging, touching with a hot glass tube, touching with a vi- brating tuning fork], though these were unsuccessful in disrupting the al- pha-wave state.
Meditation should continue for as long as possible – at fi rst, people usually fi nd it hard to maintain the necessary attention for more than 5 minutes or so, though more experienced people can continue for hours. Generally, 20-30 minutes is a good time-period to aim for. When com- ing out of meditation, you should not move suddenly, as this can instant- ly dissipate most of the benefi ts you have just reached – analogous to fi ll- ing a bucket with water, only to kick it over. It is advised to sit still in si- lent contemplation for at least 5 minutes or so afterwards (Anand et al. 1961; Chaney & Messick 1980; Das & Gastaut 1957; Deikman 1963; Kasamatsu & Hirai 1963; Shafi l et al. 1974; Stoyva 1973; Temple 1972; White ed. 1990; Williams & West 1975; pers. obs.). It should be noted that some people react adversely to the mental detritus that is brought to the surface during meditation and yoga practices, developing psychotic symp-
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toms or simply experiencing altered states and seeing them as abnormal, and may go on to seek psychiatric help rather than processing these ex- periences and pressing on through them (Brundage & Teung 2002; Lu & Pierre 2007). It is important that teachers of these practices are them- selves well-versed in helping people work through these stages, or can re- fer their students to someone who is, so that potential positive transforma- tion does not instead become a psychiatric disorder, as it most likely will if cut off in mid-stream and dragged to a conventional ‘head shrinker’ for rationalisation, categorisation and medication (pers. obs.).
Transcendental meditation [TM] can reduce prolactin and serotonin levels [due to increased serotonin uptake], cause increased alpha- and [lat- er in the meditation, with skilled practitioners] theta-wave power in EEG readings, and increase blood levels of dehydroepiandrosterone, and prevent its decreases with ageing (Crenshaw & Goldberg 1996; Hutchison 1984). With TM and other periods of deep relaxation, blood levels of pineal in- doles are raised (Lewis & Clouatre 1996).
For more interesting information on trance-states and their induction, have a look at this web-site if it still exists – http://www.trance.edu/