Sahaja Yoga

Sahaja Yoga
Shri Mataji on India Tour in 1982 Shri Mataji on India Tour in 1982
Founder	Nirmala Srivastava (aka Shri Mataji Nirmala Devi)
Established	5 May 1970
Practice emphases
kundalini, meditation, self-realization

Sahaja Yoga (सहज योग) is a religion founded in 1970 by Nirmala Srivastava (1923–2011). Nirmala Srivastava is known as Shri Mataji Nirmala Devi (trans: Revered Immaculate Mother) or, simply, as "Mother" by her followers, who are called Sahaja yogis.

During meditation, seekers of truth experience a state of self-realization produced by kundalini awakening, and this is accompanied by the experience of thoughtless awareness or mental silence. Shri Mataji described Sahaja Yoga as the pure, universal religion integrating all other religions.

Etymology

The word 'Sahaja' in Sanskrit has two components: 'Saha' is 'with' and 'ja' is 'born'. A Dictionary of Buddhism gives the literal translation of Sahaja as "innate" and defines it as "denoting the natural presence of enlightenment (bodhi) or purity." and Yoga means union with the divine and refers to a spiritual path or a state of spiritual absorption. According to a book published by Sahaja Yogis, Sahaja Yoga means spontaneous and born with you meaning that the kundalini is born within us and can be awakened spontaneously, without effort.

The term 'Sahaja Yoga' goes back at least to the 15th Century Indian mystic Kabir and has also been used to refer to Surat Shabd Yoga.

File:WeMeditate Man-11 1.jpg

Demonstration of nyāsa technique with hand on the Anāhata

Method

The practice of Sahaja Yoga meditation is made possible through the awakening of the Kundalini . Shri Mataji travelled around the world to explain and demonstrate how the Kundalini can be awakened ‘en-masse’ to achieve one's spontaneous 'self-realisation' (Sanskrit: आत्म साक्षात्कार, romanized: ātma sākshātkār). Previously, the norm was to pass on this type of knowledge linearly in a limited fashion, such as in the guru-shishya tradition, or from wali to tariqa.

Self-realisation introduces the meditator to the state of 'thoughtless awareness', which is the space between thoughts where the mind is no longer subject to mental projections into the past or future; it represents the cessation of thoughts and the union with the spirit (Sanskrit: आत्मन्., Ātman). Further meditation may elicit more enhanced states of consciousness, including 'doubtless awareness' on the practitioner's journey towards complete self-realisation or Sahaja Samadhī.

When awakened the Kundalini manifests as a cool, gentle breeze emanating from the hands and, especially, out of the fontanelle of the head. In one of Shri Mataji’s handful of interviews for the BBC, the corresponding reporter, Julia Booth, was astonished to confirm the tangible breeze on top of her head. According to practitioners of Sahaja Yoga, the technique of en-masse realisation was made available to all by Shri Mataji, who through her effort found a way to open the Sahasrāra by the facilitation of the Kundalini, alongside describing the method by which it works to integrate the subtle system.

Anatomy of the Subtle System

The subtle system is composed of energy centres (Sanskrit: चक्र, romanized: chakra; lit. 'wheel, circle') and channels (Sanskrit: नाडी, romanized: nādī). Although similar at the outset, there are key differences in the subtle system as described by Shri Mataji versus the traditional yogic models, or similar counterparts found in either Sufism such as lataif-e-sitta or neidan in Tao. The subtle system in Sahaja Yoga provides a threefold chakra form of the seven major centres, where each digit on the hand corresponds to a certain chakra. Physical sensations of heat, cool, numbness, or pain in each digit indicate whether the corresponding chakra is under the influence of tamas, rajas, or sattvic qualities.

Channels

See also Nadi

The theory of the guna as derived from both the Samkhya School of Indian philosophy as well as the Bhagavad Gita and their relation to the nadis are recognised in the model of the subtle system used in Sahaja Yoga. The table below represents the portrayal of these tattva in the main three channels in the subtle system that, by way of analogy, operate much like the acceleration and break pedal of a car.

File:Channels WeMeditate.png

Simple representation of the three channels placed vertically. In reality, they intertwine along the spine to form the chakras at each centre.

Channels
Tamo Guna Left Side – Past 'Moon Channel' ––––––– The left side accumulates psychic and physical debris that becomes the sense of the past embedded in an individual in the form of emotion, forming our subconscious. In an analogy, it acts as a break pedal in a human being, allowing it to decrease sympathetic activity, and enabling sleep. At its best, it is our inner source of comfort, joy, and peace, but when 'frozen' or blocked, it leads to apathy, lethargy, and depression. Archetype: Mahakali-Bhairava	Sattva Guna Centre – Present Evolution & Ascent ––––––– The centre channel governs activity of the parasympathetic, which governs many autonomous functions. This channel is the synthesis of the right and the left by regulating the behaviour of the sympathetic. This is the path that keeps one connected to their true self, which understand boundaries and the delicate balance to be maintained in order to ascend in full fruition and maturing of one's capabilities. Archetype: Mahalakshmi-Ganesha	Rajo Guna Right Side – Future 'Sun Channel' ––––––– The right side is our source of action, planning, organising, and the projection of our personality into our surroundings and environment. In an analogy, it is the accelerator in a human being. At its best, it enables dynamic and responsible behaviour as well as fostering leadership qualities, but when excessively strained or 'bloated', it leads to aggression, egocentric behaviour, and violence towards others. Archetype: Mahasaraswati-Hanuman

Chakras

The tables below represent the ontology of the chakra model as established in Sahaja Yoga, wherein each chakra is subdivided into three aspects – left, centre, and right – that respectively represent the tamas, sattvic, and rajas states of each centre. Moreover, in addition to administering specific organs within the body, each chakra are described as manifesting certain key qualities. For Sahaja Yogis, meditation is a gentle and gradual awakening of the kundalini that should benefit both individual growth as well as collective evolution by abiding to the centre.

Mūladhāra | Heel of Hand | Earth
Left Aspect Qualities: Innocence, Joy ––––––– At the base of the left side is the Mooladhara. It functions much like an anchor or weight that provides stability, and guards from possible intrusions from the subconscious strata of our mind. Being childlike, not childish fosters a sense of joy and curiosity. Archetype: Shri Ganesha	Centre Aspect Qualities: Purity, Humility ––––––– The Mooladhara acts as a support for the entire subtle system, monitoring the internal and external environment for the safe ascent of the Kundalini. If this chakra is shown due decorum and respect, then it provides the practitioner with effortless meditation. Archetype: Shri Ganesha	Right Aspect Qualities: Valour, dynamism ––––––– The right aspect of the Mooladhara develops the capability to conquer evil both within and without. It is a more destructive manifestation of the chakra, but only manifested for goals that at its end are constructive in nature for one's hita (हित). Archetype: Shri Karttikeya
Petal	Sub-Plexus	Organs governed
1	Inferior Haemorrhoidal	Rectum
2	Vesical	Urinary bladder and vasculae seminalis, and vas deferens
3	Prostatic	Prostate gland in men; part of vagina in women
4	Uterine	Uterus, cervix and Fallopian tubes in women; vasculae seminalis and vas deferens in men
Four petal Mooladhara

Swādhisthāna | Thumbs | Fire
Left Aspect Qualities: Pure Knowledge & Desire ––––––– The left aspect of the Swadhisthana chakra caters to the qualities of pure knowledge and desire, i.e one's intention. Any visual, oral, or written work leaves an imprint on this centre, and may be blocked by material that is amoral in nature. Archetype: Shri Nirmala Vidya	Centre Aspect Qualities: Creativity, action ––––––– The Swadhisthana revolves around the Nabhi, creating in between the two the area known as Bhavasāgara (lit. world of illusion) This chakra is at the root of the right side and is the cause of action, creativity, aesthetics and problem-solving. Archetype: Shri Brahmadeva-Saraswatī	Right Aspect Qualities: Attention ––––––– The right aspect nourishes our attention. Any work we undertake requires the exertion of attention in order to bring into being what one can only first envision. Multi-tasking and other attention demanding behaviour can drain this centre of its vitality. Archetype: Shri Nirmala Chitta
Petal	Sub-Plexus	Organs governed
1	Spermatic	Vasculae seminalis for creating sperm
2	Left Colic	Descending colon
3	Sigmoid	Lower part of abdomen for excretion, kidneys and urinary bladder
4	Superior Haemorrhoidal	Rectum
5	Inferior Mesenteric	Aorta
6	Hypogastric	Upper part of liver & spleen and transverse colon
Six petalled Swadhisthana

Nābhī | Middle Fingers | Water
Left Aspect Qualities: Peace, Satisfaction ––––––– The left aspect of the Nabhi chakra caters towards our sense of peace and satisfaction, and is strongly associated with the sense of home and family. This chakra is one of the links responsible in the digestive system and can be spoiled with a bad diet. Archetype: Shri Gruha Lakshmī	Centre Aspect Qualities: Dharma, Evolution ––––––– Nabhi (lit. navel) is a centre with many names, but one goal: to sustain ourself not only on a personal, but also a social level, which is why this centre is associated with dharma that can be loosely translated as 'proper sense of conduct'. Archetype: Shri Lakshmī-Vishnu	Right Aspect Qualities: Leadership, Tenacity ––––––– The right aspect of this centre utilises the energy of the liver, and is closely associated to the power of attention. In contrast to the internal, home-facing aspect of the Left Nabhi, the Right Nabhi is externally-oriented and related to one's work. Archetype: Shri Raja Lakshmī
Petal	Sub-Plexus	Organs governed
1	Phrenic	Diaphragm & suprarenal gland which controls breathing seminalis for creating sperm
2	Haematic	Lower part of liver & stomach
3	Splenic	Lower part of spleen
4	Superior Gastric	Gall bladder
5	Suprarenal	Upper part of kidneys
6	Renal	Kidneys
7	Spermatic	Creates sperm
8	Superior Mesenteric	Small intestine
9	Pancreatic	Pancreas
10	Colic	Small intestine and part of large intestine
Image of ten petalled Nabhi

Bhavasāgara | Outer Palm
The Void Qualities: Self-mastery, Discipline ––––––– While not technically a chakra, the territory of the Bhavasāgara (lit. Ocean of Illusion) is created by the interaction between Swadhisthana that revolves around the Nabhi. In one's spiritual ascent, it is easy to get lost in this material realm and its various sensory indulgences. Time and time again great personalities of immense spiritual depth have incarnated to lift the veil of illusion for those lost and seeking a way out. Sahaja Yogis recognise the truth in all religions, and the plurality of views that, taken together, sustain the ascent of humankind to ever more progressive peaks of spiritual perfection. The archetypes of these great spiritual masters have left an indelible imprint in our subtle system, of which ten are recognised as key in establishing peace, balance, and harmony in their respective domains. Archetype: Shri Adi Guru Dattatreya
In order of chronology	Teacher	Quote
1	Rājā Janaka	When you live in the realm of divine power, the Brahma, that looks after you.
2	Abraham
3	Moses	‘You shall therefore keep all the commandments, which I command you this day, that you may be strong.’
4	Zoroaster	‘Therefore may we be those who shall heal this world!’
5	Confucius (Kong-Zi)	'I hear and I forget. I see and I remember. I do and understand.’
6	Lao-Tse (Lao-Zi)	'Mastering others is strength, mastering yourself is true power.’
7	Socrates	‘Be as you wish to seem’
8	Mohammed	‘One hour’s meditation on the work of the Creator is better than seventy years of prayer’
9	Guru Nānak	'See the brotherhood of all mankind as the highest order of yogis; conquer your own mind, and conquer the world.’
10	Shrī Sāī Bābā of Shirdī	'See the Divine in the human being.’
Representation of Bhavasagara

Anāhata | Pinky Fingers | Air
Left Aspect Qualities: Love, Existence ––––––– The left aspect of the Heart Chakra is the seat of the Spirit (Sanskrit: आत्मन्, Ātman). It is the core of our self, hence also of our existence and the fountainhead of joy. This chakra is closely associated with our relationship with our Mother. Archetype: Shri Shiva-Parvati	Centre Aspect Qualities: Courage, Security ––––––– The centre heart represents our complete sense of self-security, and along with it confidence, bravery, and courage. It represents our ability to fight both within, against viruses and bacteria, or without for that which is right. Fear and anxiety inhibit this centre. Archetype: Shri Jagadambā	Right Aspect Qualities: Responsibility ––––––– The right aspect of this centre endows us with a strong sense of responsibility and exactitude. It informs our sense of institutions on a social level and a proper relationship with authority. This chakra is also associated with our relationship with our Father. Archetype: Shri Sita-Rama
Petal	Sub-Plexus	Organs governed
1	Right Deep Cardiac	Right aurical
2	Left Deep Cardiac	Left aurical
3	Anterior Pulmonary	Pleura
4	Posterior Pulmonary	Lungs
5	Superficial Cardiac	Pericardium
6	Cardiac Ganglion (Wrisberg)	Right cardiac
7	Right Coronary	Coronary arteries
8	Ventricular	Ventricles of the heart
9	Left Coronary	Left coronary artery
10	Endocardiac	Inner layer of heart
11	Remak’s Ganglion	Site of Spirit (Atma as Lord Shiva) in the heart
12	Bidder’s Ganglion	Connected to the Chakra’s centre placed in the heart. Expresses sense of security
Image of twelve petal Anāhata

Vishuddhi | Index Fingers | Ether
Left Aspect Qualities: Self-esteem, Maryada ––––––– The left aspect of the Vishuddhi chakra plays a vital role in upholding a healthy sense of self-esteem. Guilt, either conscious or subconscious, can effectively block this centre. When clear, the centre upholds speech that is truthful and direct, exposing any artifice or duplicity. Archetype: Shri Vishnumaya	Centre Aspect Qualities: Communication, Collectivity ––––––– Vishuddhi is one of the most complete and complicated centers in the subtle system. In essence, it has bestowed on humans the ability of language and communication, which is a key to building a sense of unity and belonging via socio-political structures embedded in a shared cultural landscape. Archetype: Shri Radha-Krishna	Right Aspect Qualities: Diplomacy, Solidarity ––––––– The right aspect of this centre endows a skill in tactful communication that helps establish a strong sense of solidarity and togetherness. Through projection it binds people to ideals and ideas that form and inform any grouping of people as an organisation, company, institution or other. Archetype: Shri Yeshoda
Petal	Sub-Plexus	Organs governed
1	Superior Cervical	Connected to the brain
2	Carotid	Internal carotid: superego External carotid: ego
3	Cavernous	Eyes, nose, tongue, mouth, teeth, nose and ears
4	Interior & External	Vagus and tongue
5	Pharyngeal	All 7 openings into the pharynx: Throat (1) Nose (2) Ears (2) Trachea (1) Gullet (1)
6	Laryngeal	Larynx (breathing apparatus)
7	Superficial Cardiac	Behind carotid artery going to heart and trachea
8	External Carotid	Carotid artery supplying mouth, ears and arteries in the brain
9	Superior & Inferior Middle Cervical	Supplies upper and lower part of the plexus
10	External Middle Cervical	Site of the Sakshi (Witness Power)
11	Thyroid	Thyroid which controls gall bladder
12	Middle Cardiac	Towards heart
13	Superior Inferior Cervical	To the centre of the throat
14	Inferior or Subclavian	Towards the arteries supplying hands. Causes insensitivity to vibratory awareness if not working properly
15	Inferior Cardiac	Heart and lungs
16	External or Vertebral	Vertebral artery going towards the brain
Image of sixteen petal Vishuddhi

Āgnyā | Ring Fingers | Light
Left Aspect Qualities: Fearlessness ––––––– The left aspect of the Agnya gives the capacity to overcome the superego, which is the storehouse of our conditionings that we have accrued over-time, either good or bad. These instil a sense of obedience through fear, but in the process stifle our Spirit. Archetype: Shri Mahavira	Centre Aspect Qualities: Forgiveness ––––––– Between the balloons of the ego and the superego is the centre Agnya. It is the narrow pathway that leads to the kingdom of God where the state of thoughtless awareness is established in the sanctity of silence, leading to liberation from thoughts and baptism. Archetype: Shri Mary-Jesus	Right Aspect Qualities: Surrender ––––––– The right aspect of the Agnya gives the ability to dissolve the ego, which is the artificial mask of identity that has developed over time according to various factors such as: ethnicity, profession, and education. It is a wall that disconnects us from our Self. Archetype: Shri Buddha
Petal	Sub-Plexus	Organs governed
1	Pineal	Controls superego
2	Pituitary	Controls ego
Image of two petal Agnya

Sahasrāra | Middle of Palm

Brahmarandra Qualities: Union, Integration ––––––– A compound of Sahasra (sanskrit: सहस्र, lit. a thousand) and ara (sanskrit:अर, lit. spoke of a wheel), the Sahasrāra is at the apex of the subtle system through which one connects with the all pervading divine power. It represents the integration of all six aforementioned chakras, which have certain positions or pītha (पीठ, lit. seat) in the Sahasrāra. In Sahaja Yoga, only a few strands of the kundalini pierce this centre to begin with, allowing a wide range of people with different backgrounds and aptitudes to directly experience their yoga. However, it is up to the individual to develop this state as to allow the consolidation of kundalini in this centre alongside stabilising oneself in a constant state of rapport with that which is within, without and beyond. Archetype: Shri Sahastrara-Swamini

File:Chakras on Sahasrara.png Location of chakra on Sahasrara

Clearing

See also Nyāsa

For Sahaja Yogis, the preparatory stage before entering into meditation is called clearing and balancing (Sanskrit: न्यास, romanized: nyāsa). Here the practitioner checks the state of their subtle system as indicated by the tangible expression of vibrations on their hands as well as in their body. There may be an initial channel-balancing, where either an over activated right-side is brought back towards the centre, or a lethargic left-side is balanced, too. This is achieved by simply manoeuvring the hand into certain positions. To mitigate blockages or 'catches' in certain chakras, the right or left hand is placed on a centre to help keep the attention rooted to the particular position within the subtle system. The use of affirmations and/or mantras may be used as well.

Meditation

See also meditation

As the name implies, Sahaja Yoga method of meditation is described as "simple, straightforward and effortless." After the initial clearing and balancing that removes the barriers to the ascent of the kundalini, the Sahaja Yogi is ready to meditate (Sanskrit: ध्यान, romanized: dhyāna) and enters into the witness state (sanskrit: साक्षी, romanized: sākṣī) where no thought exists. This happens when the kundalini rises above the Sahasrāra chakra. This meditative state of thoughtless awareness is effortless, as described by Shri Mataji, as any added effort only serves as an additional obstacle to the self-regulation of the subtle system via the integrative processes of the kundalini.

File:Guided-meditation-by-Shri-Mataji.webm

A guided meditation by Shri Mataji (1987-0505)

In Scientific Research

Meditation as an adjunct for medication has received considerable interest in the scientific community over the past two decades. As a method to both ameliorate and mitigate detrimental symptoms over the long-term without the consequent side-effects and financial stress of prescription medication, various forms of meditation and yoga have been considered, researched, and evaluated by the scientific community as a viable support to complement standard medical practices in order to better enhance patient wellbeing.

In particular, numerous clinical studies and medical trials have documented the potential efficacy of Sahaja Yoga meditation in disease management for patients with epilepsy, essential hypertension, asthma, menopausal symptoms, attention deficit-hyperactivity disorder (ADHD), cardiac arrhythmia, depression, and anxiety. It must be noted, however, that while most of the results were promising, many of the trials are tentative and/or pilot studies in their field. Yet, the results in and of themselves indicate that further research may yield more substantial gains.

Moreover, the purported state of mental silence established in some meditation practices – known in Sahaja Yoga as thoughtless awareness – has been of intense interest in neurological studies. The aim has been to identify and describe what metabolic or neurological changes occur within the body to facilitate this state, and whether or not sustained practice of Sahaja Yoga meditation gives rise to underlying anatomical differences in the long-term. These clinical studies have mostly had healthy, asymptomatic populations – including Sahaja Yoga practitioners – partaking in the studies to determine possible neurological, physiological or psychological phenomena conducive towards personal wellbeing.

Neurological

Electroencephalography (EEG) and, more recently, developments in magnetic resonance imaging (MRI) have allowed researchers to peer into the complex web of neural networks that are activated in different types of meditation. When applied to Sahaja Yoga meditation, the results of a decade-long clinical MRI study by Hernandez et al. (2015, 2016, 2018, 2020, 2021) has made waves in the neurological community and beyond. The findings confirm that on average practitioners of Sahaja Yoga meditation (SYM) have significantly more GMV (grey matter volume) of about 6.9% than control groups when matched for age, sex, education, and general health. The research articles published in PLoS ONE and Neuroscience maintain that the difference in GMV is the largest ever recorded, and no other meditation technique or practice has shown such a large statistical difference in GMV at the whole brain level. The presence of GMV is an indication of a healthy and young brain, whereas in mental disorders like schizophrenia and depression patients suffer from a lack of GMV.

Another recent study by Dodich et al. (2019) found that, even after a short period (4 weeks) of SYM training, non-meditators demonstrated similar increased GMV changes, suggesting a direct association between SYM practice and the neuroplasticity of the brain.

A larger number of other studies have investigated the effects of Sahaja Yoga meditation on brain function by means of EEG. The first study by Panjawani showed that seizure reduction in patients with idiopathic epilepsy after 6 months of SYM was associated with increased ratios of EEG powers in delta, theta, alpha, and beta bands. These bands are usually weakened and/or abnormally fluctuating in epilepsy cases. On the other hand, Aftanas and Golocheikine showed that long-term SYM was characterised by increased theta synchronisation, which is indicative of reduced mental-clutter and mind wandering with increased mental silence, i.e thoughtless awareness. They also showed indications of a reduction in chaotic complexity in EEG measures over midline frontal and central regions, an indicator of a reduction in the interference of the default mode network (DMN).

All the aforementioned neural processes lead to what Aftanas calls on a systematic level the 'intentional self-regulation of attention' that reduces the subjective experience of anxiety, anger, and fear, while increasing positive affect, enhanced endurance to affective challenges and one's psychosocial coping ability. Lastly, and notably, during their 8 year study Aftanas and Golocheikine noticed that SYM practitioners exhibited no hemisphere asymmetry that, if present, is symptomatic of depression and anxiety, which are associated with a relative right asymmetry in frontal brain activity. When the condition is exacerbated, it is symptomatic of schizophrenia. The finding corroborates the SYM notion that an inflated 'superego' – located in the right hemisphere – makes one prone to depressive bouts and, when neglected, may develop into schizophrenic episodes.

Physiological

A number of novel clinical studies investigating various physiological and biological mechanisms vis-a-vis Sahaja Yoga meditation has produced a wide range of research, ranging from robust to some that could use more rigour. Hendriks (2018) conducted a systematic review of the available material on said field of research, providing a meta-analysis of the efficacy, soundness, and quality of available academic articles. While he admitted that 'there are [a] limited number of studies on the effects of SY meditation', he also noted that 'the large majority of the studies are of high quality, which is an exception to the rule' (p.8). Moreover, the scientific research on physiological phenomena often reiterates the fact that SYM serves as an adjunct, not an alternative, to standard medical procedure.

On the more robust side, Dr Ramesh Manocha from Sydney, Australia, author of Silence Your Mind, has conducted 5 detailed clinical studies over the past two decades on the application of SYM in various medical scenarios. Those in the domain of physiology include a clinical study on the reduction of vasomotor symptoms, particularly hot flashes, in perimenopause; improvement of airway hyperresponsiveness (AHR) in moderate to severe cases of asthma; and monitoring skin temperature as a possible concomitant physiological phenomena in meditation. While the former exhibit promising results for symptomatic patients, the latter one conducted with asymptomatic practitioners of SYM is of particular significance as they report of a subjective sensation called the 'cool breeze' in their hands, which is indicative of 'vibrations', i.e the movement of the Kundalini within and along the nerves of the body. The clinical study monitored by Manocha et al. confirmed that, indeed, the objective measurement of skin temperature in SYM practitioners in comparison to the control group showed a significant cooling along the palms of the hand, whereas the control group of non-meditators exhibited no difference – or even an increase in skin temperature.

Another area of physiological research has observed the possible corollary between meditation and hypertension control with Sahaja Yoga. Dr Sheng Chia-Chung, senior researcher from UCL, conducted a clinical trial with the Mahatma Gandhi Mission Hospital in India with a population of 129 participants of which 67 followed SYM methods while the other 62 acted as a control group. The beneficial effect of meditation as an adjunct for hypertension control was deemed significant in comparison to the control group who only followed standard medical procedure. Additionally, corroborative observations for the amelioration of blood pressure with SYM in ageing symptomatic populations were recently found by Yalta et al. (2020), as well asymptomatic healthy populations by Yunati et al.

Other research areas in physiology have investigated motor skills and performance, pulmonary functions, and cardiology. While pioneers in their respective fields of research, these clinical trials establish the potential for further inquiry into the unique and varied concomitant physiological phenomena between SYM and its compound effects on wellbeing and disease management.

Psychological

As observed by the neurological research conducted with Sahaja Yoga meditation, the practice of thoughtless awareness has a tangible, and conducive effect on the neuroplasticity of our brain. How is this reflected in day to day behaviour? Indelibly interlinked in an interdisciplinary manner with neurology, psychology has been yet another scientific domain to test, observe, and analyse the effects of SYM to create behavioural change from within for both the individual and the organisation, be it in the application of corporate psychology in the Indian Army, Hewlett-Packard, Walmart, Shell, public companies in Germany, or various EU decision-making organs.

From a clinical rather than corporate perspective, trials have been mainly conducted in India and abroad with symptomatic populations exhibiting traits of depression and anxiety that have seen significantly reduced remissions compared to control groups. Albeit, SYM was administered alongside, not instead of, conventional antidepressants as an adjunct to better facilitate and sustain mental health. Hendriks' systematic review of available academic literature posits that Sahaja Yoga 'is associated with reduced depression in both healthy adults, and in adults with a depressive disorder. SY is also associated with decreased anxiety and increased subjective and [psychological] well-being among healthy adults.'

Of sustained interest has been the potential of Sahaja Yoga meditation in enabling behavioural change in people and organisations via the lens of management studies, promoted by the interdisciplinary research team CEL. Overseen by Maurizio Zollo, the Professor of Strategy and Sustainability at Imperial College and Visiting Professor at MIT, alongside thought leaders in their respective fields, CEL has published a corpus of case studies and research over the past decade to gauge the extent to which sustainability can be galvanised by the practice of SYM in corporate settings. The aggregation of their results and insights were published by Routledge in the monograph The Evolutionary Leap toward Flourishing Organizations (2017) that provides a roadmap and adaptable methodology towards affecting systemic change via meditation. On the whole, training interventions in the form of SYM practice for managers and organisations via the CEL program exhibit a significant influence on both socially responsible behaviour (SRB) and on psychological antecedents that impact on SRB, therefore resulting in the cultivation of values that prioritise sustainable decision making in the long-term over self-centeredness in the short-term.

History

Before starting Sahaja Yoga, Shri Mataji earned a reputation as a spiritual healer. With a small group of devotees around her, she began spreading her message of Sahaja Yoga in India in the year 1970. As she moved with her husband to London, UK, she continued her work there, and year by year the movement grew and spread throughout Europe, by the mid-80's reaching North America. In 1989, Shri Mataji made her first trip to Russia and Eastern Europe. She charged no money, insisting that her lesson was a birthright which should be freely available to all. "There can be no peace in the world until there is peace within," she said. As of 2021, Sahaja Yoga has centers in at least 69 countries.

Beliefs and practices

The movement claims Sahaja Yoga is different from other yoga/meditations because it begins with self realization through kundalini awakening rather than as a result of performing kriya techniques or asanas. This spontaneous awakening is said to be made possible by the presence of Nirmala Srivastava herself, or even her photo. The hypothesis is that the experience of self realization can be individually verified. The teachings, practices and beliefs of Sahaja Yoga are mainly Hindu-based, with a predominance of elements from mystical traditions, as well as local customs of India. There are however important elements of Christian origin, such as the eternal battle between good and evil. References to a variety of other religious, spiritual, mystical as well as modern scientific frameworks are also interwoven in Srivastava's teachings, although to a lesser degree.

Religious sociologist Judith Coney has reported facing a challenge in getting behind what she called "the public facade" of Sahaja Yoga. She described Sahaja yogis as adopting a low profile with uncommitted individuals to avoid unnecessary conflict.

Coney observed that the movement tolerates a variety of world views and levels of commitment with some practitioners choosing to remain on the periphery.

Role of women

Judith Coney has written that in general, Nirmala Srivastava's vision for the role of women within Sahaja Yoga was one of "feminine domesticity and compliance".

Some parents of Sahaja 'yogists', analyzing Nirmala Srivastava's remarks, noted that women play a subordinate role. The texts of Nirmala Srivastava say that "if you are a woman and you want to dominate, then Sahaja Yoga will have difficulty in curing you" and that women should be "docile" and "domestic". Judith Coney writes that women "are valued as mothers and wives but are limited to these roles and are not encouraged to be active or powerful, except within the domestic sphere and behind the scenes".

Coney has observed that "Gender roles for women and men within Sahaja Yoga are clearly specified and highly segregated, and positions of authority in the group are held almost exclusively by the men". Coney writes that the ideal of womanhood promoted within Sahaja Yoga draws both on the ideal wifely qualities of the goddess Lakshmi and on wider Hindu traditions. Coney believes these traditions are summed up in "The Code of Manu" which holds that woman should be honoured and adorned but kept dependent on men in the family. Women are also described in this book as "dangerous" and needing to be guarded from temptation.

Coney has written that Nirmala Srivastava did not display consistent views on women but gave a number of messages about the status of women. On the one hand she said women are not inferior but described the sexes as complementary. Describing the man as the head of the family, she likened the woman's status to the heart: "The head always feels he decides, but the brain always knows that is the heart one has to cater, it is the heart which is all-pervading, it is the real source of everything". She regretted what she saw as the loss of respect for women in society in both the East and West. However, she viewed Western feminism suspiciously, seeing it as a "route to damnation" because it required women to deviate from their true nature.

Family

Human rights lawyer Sylvie Langlaude has described the configuration of families within Sahaja Yoga as "unusual", noting that from birth children become familiarised with the movement's beliefs and Nirmala Srivastava's status by being closely involved in its day-to-day rituals including meditation, foot-soaking, and devotional singing.

Apostasy

In common with similar movements, most people who have left the Sahaja Yoga movement do not describe their experience as being unremittingly negative, often finding something positive they can say. Nevertheless, in interviews with ex-members Judith Coney heard various complaints from ex-members, including that they had experienced unwanted arranged marriage, had been dismayed by the difference between the reality of the movement and what they had expected, and had found their time in the movement frightening.

In general, members who believed that had gained some form of supernatural protection from being in the movement, were fearful of being exposed to retribution for having left, perhaps in the form of a terminal illness or fatal accident.

Eschatology

Within the Sahaja Yoga belief system, because we are in the final phase of the world (Kali Yuga) before the apocalypse, the Earth is rich in demons, who use satanic forces to possess people, impersonate gurus, and spread evil.

Judith Coney writes that Nirmala Srivastava claimed to be Adi Shakti, who had returned to earth to save it from "demonic influences."

Coney writes that Nirmala Srivastava identified what she saw as increased decadence in society as the work of demons "intent on dragging human beings to hell".

Organization

Vishwa Nirmala Dharma (trans: Universal Pure Religion, also known as Sahaja Yoga International) is the organizational part of the movement. It is a registered organization in countries such as Colombia, the United States of America, and Austria. It is registered as a religion in Spain.

Membership statistics

There are no available statistical data about Sahaja Yoga membership. In 2001, the number of core members worldwide were estimated to 10,000, in addition to which around 100,000 practitioners more or less in the periphery were estimated to be found. There are varying reports about the movement's distribution worldwide. According to the Shri Mataji Nirmala Devi Sahaja Yoga World Foundation, Sahaja Yoga centers are established in over 95 countries. In a news article in Indian Express published on the occasion of Mataji's death in 2011, however, Sahaja Yoga centers were told to be found in over 140 countries.

International Sahaja Public School

Main article: International Sahaja Public School

The International Sahaja Public School in Dharamsala founded in 1990, teaches around 250 international students annually as of 1999, and has accepted children from the age of 6.

Yuvashakti

Sahaja Yoga's youth movement is called "Yuvashakti" (also "Nirmal Shakti Yuva Sangha"), from the Sanskrit words Yuva (Youth) and Shakti (Power).

The movement is active in forums such as the World Youth Conference and TakingITGlobal which aim at discussing global issues, and ways of solving them.

The Yuvashakti participated in the 2000 "Civil Society & Governance Project" in which they were "instrumental in reaching out to women from the poor communities and providing them with work".

Vishwa Nirmal Prem Ashram

The Vishwa Nirmala Prem Ashram is a not-for profit project by the NGO Vishwa Nirmala Dharma (Sahaja Yoga International) located in Noida, Delhi, India, opened in 2003. The ashram is a "facility where women and girls are rehabilitated by being taught meditation and other skills that help them overcome trauma".

Funding

The methods for practicing Sahaja Yoga are made available free of charge to those interested. According to the official Sahaja Yoga website there is a fee for attending international pujas to cover costs

According to author David V. Barrett, "Shri Mataji neither charged for her lectures nor for her ability to give Self Realization, nor does one have to become a member of this organization. She insisted that one cannot pay for enlightenment and she continued to denounce the false self-proclaimed 'gurus' who are more interested in the seekers' purse than their spiritual ascent".

Criticism

While well received across the globe, due to its syncretic nature integrating various different faiths under one rubric and relatively modest following in the West, Sahaja Yoga–much like other minor faiths and beliefs practiced across the centuries–has been the target of local opposition and resistance in majority Christian Catholic nations, who are informed by an orientalist perspective that is conducive towards fostering pejorative and rather limited views.

Discredited French cult expert Jean-Marie Abgrall has written that Sahaja Yoga exhibits the classic characteristics of a cult in the way it conditions its members. These include having a god-like leader, disrupting existing relationships, and promising security and specific benefits while demanding loyalty and financial support. Abgrall writes that the true activities of the cult are hidden behind the projection of a positive image and an explicit statement that "Sahaja yoga is not a cult".

In 2001, The Evening Standard investigated the claim that Sahaja Yoga had been "described as a dangerous cult". The reporter, John Crace, wrote about an event he attended and noted that a Sahaja Yoga representative asked him to feel free to talk to whomever he wanted. He remarked, that "either their openness is a PR charm offensive, or they genuinely have nothing to hide." He proposed that "one of the key definitions of a cult is the rigour with which it strives to recruit new members" and concluded that there was no aggressive recruitment squeeze.

Judith Coney found that most people who leave the movement voluntarily still had positive things to say about it. She wrote that ex members welcomed the chance to talk to her as an independent researcher and most were willing to talk to her "on the record". Coney described a meeting she attended in which the level of secrecy within the group was discussed. In response to some negative publicity, Sahaja yogis reflected on the ways in which some of their beliefs were disguised when in contact with non-members. Coney described the discussion as frank and revealing.

In 2001, The Independent reported the allegation made by some ex-members, that Sahaja Yoga is a cult which aims to control the minds of its members. Ex-members said that the organisation insists all family ties are broken and all communication with them cease, that crying children can be seen as being possessed by demons, that negative and positive vibrations need "clearing", and that being a member of the group is very expensive. In 2005, The Record reported that some critics who feel that the group is a cult have started their own websites.

In 2005 the Belgian State organisation IACSSO (Informatie- en Adviescentrum inzake de Schadelijke Sektarische Organisaties) issued an advisory against Sahaja Yoga, which has since been rescinded. The advisory had categorized Sahaja Yoga as a synretic cult ("syncretische cultus") based on the Hindu tradition, and warns that the recruitment techniques used by Sahaja Yoga pose a risk to the public in general and young people in particular. Sahaja Yoga Belgium sued IACSSO and preliminary rulings were found in their favour, adjudging that Sahaja Yoga was "not a cult". However, on appeal in 2011 these preliminary rulings were overturned and in a final judgement it was found that Sahaja Yoga had been unable to refute IACSSO's statements.

In 2013, De Morgen reported that the Belgian Department of State Security monitors how often politicians are contacted and lobbied by organizations. The list of organizations includes Sahaja Yoga.

David V. Barrett wrote that some former members say that they were expelled from the movement because they "resisted influence that Mataji had over their lives". According to Barrett, the movement's founder's degree of control over members' lives has given rise to concerns.

The Austrian Ministry for Environment, Youth and Family states that "Sahaja Yoga" regards Nirmala Srivastava as an authority who cannot be questioned.

Bibliography

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External links

• Media related to Sahaja Yoga at Wikimedia Commons
• Official website