Seat Of Soul Research Articles

Elevating the Inner-Consciousness “Third-Eye” Through “Vedic Manas Yoga” Practice

‘Third-Eye Chakra’, also known as ‘Ajna Chakra’ in Sanskrit, is the sixth of the body's seven major Chakras. It is also known as the "perception center" and, said to be the seat of soul and the portal to higher awareness. It is essential for achieving greater awareness and serves as the focus of concentration during Asana or meditation practices. Ajna Chakra corresponds to the hypothalamus, pituitary gland, and pineal gland, as well as the eyes, ears, and nose in the physical body. Vedic manas yoga is a holistic approach to yoga that integrates concepts from the Vedas, ancient Indian literature, with practices that attempt to balance the mind, body, and spirit. This study was conducted to develop the inner consciousness and awake the dormant powers of individual participants using Vedic manas yoga. In this observational study, a total 30 physically and mentally healthy subject aged in between 5 to 15 years of both gender from Patanjali Gurukulam, Haridwar, were included. The Pre- and Post-treatment SF-36 scores were statistically evaluated using paired t-test. There was a significant difference (p<0.5) observed in mean scores of Pre-program and Post-program scores of SF-36 after three days programmed interventions against psycho-social, spiritual and emotional development of subjects. The paired t-test revealed a significant score having p<0.05 for pre-program and post-program questionnaire responses. The maximum improvement was recorded to be 22% with overall third-eye activation. Vedic manas yoga practice has shown significant improvement in SF-36 among subjects participating in this study and, further studies are recommended to awaken the inner consciousness and align the energies of body, mind and spirit.

Human Consciousness: The Universal Heart Based Resonant Frequencies and the Massive ecosystems Hierarchy

Few scientific dilemmas in the beginning of the third decade of the 21st century, are still not investigated in an integral comprehensive approach compatible with the era scientific advances. Human Consciousness, its origin, nature and the delicate symphony orchestrating its execution remains at the top of the list of the elusive sciences of the human history. Intuitively, our ancestors refer to the human heart as the seat of soul and the center of the consciousness experience.

Beyond the pineal gland assumption: A neuroanatomical appraisal of dualism in Descartes’ philosophy

ObjectiveThe problem of the substantial union of the soul and the body and therefore the mechanisms of interaction between them represents the core of the Cartesian dualistic philosophy. This philosophy is based upon a neuroanatomical obvious misconception, consisting mainly on a wrong intraventricular position of the pineal gland and its capacity of movement to act as a valve regulating the flow of animal spirits. Should we consider the Cartesian neurophysiology as a purely anatomical descriptive work and therefore totally incorrect, or rather as a theoretical conception supporting his dualistic philosophy? MethodFrom the various pre-Cartesian theories on the pineal organ, we try to explain how Descartes used his original conception of neuroanatomy to serve his dualistic philosophy. Moreover, we present an appraisal of the Cartesian neuroanatomical corpus from an anatomical but also metaphysical and theological perspectives. ResultsA new interpretation of Descartes’ writings and an analysis of the secondary related literature shed the light on the voluntary anatomical approximations aiming to build an ad hoc neurophysiology that allows Descartes’ soul–body theory. ConclusionBy its central position within the brain mass and its particular shape, the pineal gland raised diverse metaphysical theories regarding its function, but the most original theory remains certainly its role as the seat of soul in René Descartes’ philosophy and more precisely the organ where soul and body interact. The author emphasizes on the critics raised by Descartes’ theories on the soul–body interaction through the role of the pineal gland.

Psychonephrology 1: Psychological Factors in Hemodialysis and Transplantation

This book could be a disappointment to nephrophile hoping to learn that kidney is seat of soul or that wanderings of kidney, like wanderings of uterus, cause hysteria. For 39 psychonephrologists whose deliberations are collected in this volume seem to view kidney itself with scant affection. Instead, their preoccupations center on social and psychological difficulties of victims of what is described as culture lag arising because the soft technology of rehabilitation lags behind hard technology of dialyzer. The book opens with Dr Eli Friedman describing what dialysis is all about and committing psychonephrologic Freudian slip of describing hemodiafiltration as terminal hemodiafiltration. He then briefly discusses uremic toxins, whose effect on brain, Dr Paul Teschan points out, may be quantitated by EEG and other techniques. The rest of book is devoted to psychological