Leśyā and Behavior Modification

Studies on the behavior of living systems, though highly complex, are of great interest across many disciplines. Comprehensive and in-depth studies to understand behavior have gained greater relevance in modern times since the conventional techniques of behavior modification are proving less than adequate in meeting the challenges posed by ever increasing frequency, intensity and scale of cruelty and violent crimes against fellow living beings.

Religion and science are among the most important influences that shape the human conduct and destiny of civilizations; therefore it would be appropriate to discuss behavior modification from both the scientific and religious angles. An appropriate blend of the two approaches is expected to advance our understanding and help the development of more effective techniques of behavior modification.

Derived mainly from experimental observations on animals, Behaviorism assumes that all behavior can be understood in terms of stimuli and responses, operant conditioning and reinforcements without any recourse to inner mental states (Skinner, 1953). Behaviorism fails to explain complex human behavior and has limitations when applied to correct abnormal/pathological behavior. Therefore, there is a need to develop more comprehensive and widely applicable theories of behavior and its modification.

Utilizing advances in neurosciences, attempts are being made in modern psychology to develop cognitive and affective approaches for behavior modification based on information processing, emotion-regulation, mental states and meditation. Recent advances in this direction indicate that strategies employing intervention in emotion-generating process (for example, reappraisal) are more effective than those based on emotion suppression (Gross, 1998).

There are many religions and many beliefs, presenting interesting similarities and differences in their philosophies and practices. Most religions, however, believe in the existence of supernatural/divine forces influencing the events and behavior in this world and invoke the concept of soul or consciousness in communication with the divine. Religious leaders and theologians have attempted to shape human conduct according to doctrines of their faiths as revealed by “God” or his prophet(s).

Religious beliefs appear to be frequently in conflict with the principles and thinking of modern science, which seeks to understand all the phenomena on the basis of physical laws of nature. History shows that absolute nature of faith and the zeal of the believers to convert everybody to their religion have often encouraged intolerance and hatred leading to religious wars and undesirable consequences in a world populated with diverse religions and faiths.

Notwithstanding these limitations, spiritual and religious philosophers have provided important insights and strategies for the shaping of human behavior and destiny at the individual and group levels. Prayer and meditation are, for example, important components of almost all religious practices though the styles and techniques of meditation differ from religion to religion.

Interestingly, an emergence of interest in the scientific studies of meditation and consciousness has been witnessed during the last few decades. Experimental observations indicating psycho physiological and clinical alterations induced by regular practice of meditation have accumulated. Sophisticated brain imaging techniques are beginning to show that meditation directly affects the function and structure of the brain. For example, bio-electromagnetic measurements (EEG, EP) and neuro-imaging (PET, SPECT, fMRI) studies have demonstrated significant short and long-term effects in the CNS activities of subjects practicing different styles of meditation (reviewed in Cahn and Polich, 2006). Notably, recent investigations using MRI also provided evidence of structural changes such as increased cortical thickness in brain regions associated with attention, interception and sensory processing in persons practicing Insight meditation (Lazar et al., 2005). Biochemical studies are suggestive of changes in neurotransmitters, hormonal and immunological and stress responses.

Improvements in attention deficit/hyperactivity symptoms and reduction in experienced stress load, cardiovascular disease, and anxiety/depression have been reported in clinical studies as some of the benefits of meditation (Miller et al., 1995; Harrison et al., 2004; Teasdale et al., 2000; Ma and Teasedale, 2004; Manchanda et al., 2000).

A review of comparative studies necessary to evaluate the merits of doctrines and methods for behavior modification followed by various religions are beyond the scope of the present exercise.

In the following discussion, we intend to focus our attention only on selected Jaina concepts and techniques, such as Leśyā -Dhyāna concerning behavior modification. We also propose a research program to systematically explore the underlying neuro- and psycho-biological correlates using minimal invasive methods such as functional neuro-imaging, bioelectric mapping, hormonal profiles, gene-expression and psychological assessments of emotional regulation in subjects practicing Leśyā –Dhyāna.

Jaina philosophy assumes special relevance today since it lays great stress on tolerant and nonviolent behavior towards all living beings.

Jainism, as is well known, propagates Anekāntavāda (non-absolutism) and derives the rules of ethical conduct by applying the principle of causality to the dynamics of Karmic bondage (karmic matter enveloping the soul is considered as the major determinant of the states of consciousness and behavioral tendencies). Ancient Jaina scriptures and Jaina saints have discussed in great detail the origin, function and regulation of instincts and emotions within the framework of doctrine of karma and stressed the importance of right perception and right knowledge leading to right conduct (Samyak-Darśana, Samyak Jñāna and Samyak- cāritra) for the spiritual development viz. purification of the soul by eliminating the karmic bondage. Leśyā is another unique and vital concept, (Saman-Suttam, 31. Leśyā Sutra) postulated to provide the crucial link of emotions and instincts (Kaṣāyas) induced by karmic body with the activities of thought, words and actions (yoga) performed by the physical body (behavior). Modulation of Leśyā can be, therefore, an important tool for the modification of behavior.

According to Jainism, origin of behavior can be traced to the dynamic interactions and transformations of the states of consciousness of the psychical body (Suksma- Śarira constituting soul (Jiva) enveloped by the karmic matter) and manifested by the physiological states of the physical body (Sthula-Śarira). The doctrine of cause and effect (Karma- Siddhānta) and Upyoga as a basic characteristic of the soul, (manifesting jnāna, darśana and urge to action) determine the transformations and thence the mode of behavior. The ethical code of conduct and strategies of behavior modification have been developed within this conceptual framework.

Bondage and liberation mainly depend on mental states. It is therefore necessary to pay attention to the consideration as to what types of mental states are associated with the activities we undertake.

Mental states are never uniform. They never remain uniform, but go on changing. Sometimes, they are intensely black, highly defiled, excessively evil, and sometimes black, defiled, evil; sometimes gray, less defiled, less evil; sometimes evil-cum-good, impure-cum-pure; sometimes good or pure; sometimes better, purer; and sometimes best purest, highly luminous. This is what we called experience. These mental states or transformations are called leśyas.

A crystal assumes the color of a thing placed in its vicinity. Similarly, mental states change according as the mind comes into contact with a different substance, that is, aggregate of atoms. When man is angry, we all notice as to how the influence of his mental states of his anger is seen on his face. At that time, his face turns red with anger and becomes deformed and distorted. This is the outward appearance of the agitation reflected in mind.

Jaina philosophy postulates that the original source of Bhāva (instincts, urges, emotions and passions) can be traced to the Sukṣma- Śarira (psychical body) and is derived from interactions of the karmic body, enveloping the soul, with the systems of Adhyavasāya and Kaṣāya. Leśyā, a unique concept, is supposed to be associated with the emotional flow (bhāva-dhara) reflecting the inner personality of the living system (Jiva). Leśyā links states of psychical body with the domain of action (yoga) manifested by the physical body (sthulā Śarira) thus influencing thoughts, words and actions, which in turn affect the karmic bondage (Jain S, 1996). Leśyā, therefore, is supposed to play a crucial role in the manifestation of behavior by linking the psychical domains of karma and kasāya to the physical domain of induced emotions, passions and action. The emotions (bhāva) induce physical-chemical and physiological alterations in the physical body through the neuro-endocrine system. Based on these concepts, Jaina scriptures describe several ways to modulate the generation and flow of instincts, passions and emotions and thereby modifications of behavior.

Six different types of Leśyā, denoted by different colors, have characterized behavior dispositions of living systems namely: 1. Kṛṣna (black), 2. Nila (blue)3. Kapot (grey), 4.Taijas (red), 5. Padma (yellow) and 6. Śukla (white).

Individuals with the black leśyā are the most destructive and those with the white leśyā the least. The black, blue and gray leśyās are inauspicious and are associated with intense cruel, wicked, revengeful, angry and violent behavior lacking in self-control, while red, yellow and white are auspicious and promote humane, forgiving, equanimity and helpful attitude and nonviolent behavior free from evil deeds.

Behavior of persons with different leśyās has been illustrated by the story about six travelers, who were lost in a forest and felt hungry. On seeing a tree laden with fruits, they contemplated different actions to fulfill their desires to eat the fruits of the tree. The individual with the black leśyā (black leśi) thought it appropriate to cut the tree from the very root, the blue leśyā to chop off all the branches, the grey leśyā to cut only the fruit bearing branches, the red leśyā to pluck all the fruits, the yellow leśyā to pluck only the ripe fruits and the person with the white leśyā to collect only the ripe fruits which have fallen to the ground.

Thus, the color of leśyā can be considered as an index reflecting the spiritual development and behavior modification can be brought out by a transmutation of lesyā. Interestingly, the aura of living beings is also influenced by lesyā and emotions. Change in leśyā brings about a corresponding change in the color of aura. The cause and effect relation between leśyās and colors is reciprocal. In other words, just as any change in lesyās would result in the change in the color of aura, the change in the aura by the influence of the colors of the external environment would also bring about a change in the leśyā. This principle has been utilized in leśyā- dhyāna employing the "perception of the psychic colors" to transform the malevolent leśyā into benevolent ones.

Stoppage of the influx of Karmic matter and destruction of the existing karmic bondage through purification of psychical states by weakening of kaṣāya system will lead to a reduction in the intensities and conversion of inauspicious to auspicious leśyās.

During the last several decades, Jaina saints, notably, Ācārya Tulsi and Ācārya Mahāprajna (Tulsi, 1994; Mahāprajna, 1995, 2003) have developed and established a system of meditation known as Preksā-dhyāna, which is now being taught in several centers around the world, as an easy and practical way to modify behavior. Effectiveness and several benefits of practice of Preksā-Dhyāna at the physiological, mental and spiritual levels in normal subjects and patients have been demonstrated (Acārya Mahāprajna, 1995; Manchanda et al., 2000).

The word preksā is derived from the root iksa, which means 'to see'. Preksā Dhyāna is based on the perception of subtle internal and innate phenomena of consciousness. The main purpose of the practice of preksā dhyāna is to purify the mental states. Leśyā-dhyāna, representing meditation on psychic centers and psychic colors, forms an important component of Preksādhyāna. "Taijasa Lesyā" is the commencement of purity of mind. Taijasa Leśyā brings about the state of well-being; "Padma Lesyā" brings about peace of mind and "śukla Leśyā" results in purity and equanimity.

Therefore, to bring about the desired transformations in behavior, leśyā dhyāna or the perception of psychic color during meditation could prove to be a practical means of emotional regulation.

The practice of leśyā dhyāna can successively diminish intensities of the malevolent leśyās from Kṛṣna to Nila and from Nila to Kapota. And then progressively increase the intensities of the benevolent leśyā. The actual spiritual transformation commences with the conversion of Kapota to Tejas i.e. gray to red. The index of Tejas leśyā is bright red color of sunrise. With the above conversion, there is a remarkable drop in animal instincts, carnal desires and associated emotions. Further progress will result from the change of Tejas Leśyā to Padma Leśyā and the final change of Padma to Sukla lesyā will result in the total eradication of negative emotions such as anger, cruelty and hatred.

Neuro-imaging and psychobiological studies conducted on several types and styles of meditation (TM, sahaja yoga, raja yoga, kundalini yoga, mindfulness, zen meditation and Tibetan meditation practices, for example) have demonstrated certain similarities and also some interesting differential effects specific to the type and style of the meditation practice. The need for systematic, comparative and largescale studies on different meditation strategies has been pointed out (Cahn and Polich, 2006). This will facilitate understanding the underlying mechanisms and optimize preventive and therapeutic applications.

In the following, we outline a research program to explore the neuroscientific basis underlying Leśyā-dhyāna and the behavior modification induced by its regular practice.

It is proposed that systematic and comprehensive studies to investigate neuro-scientific, psychobiological and behavioral correlates should be undertaken in subjects trained to practice Leśyā-Dhyāna (perception of psychic colors), which is an important component of Preksā- Dhyāna. Practitioners of Leśyā-Dhyana will be asked to concentrate on a prescribed psychic center and visualize at that center a specific bright color (red, yellow and white) corresponding to the auspicious Leśyās (Tejas, Padma and śukla).

A number of neurobiological, psychological and behavioral parameters will be measured and compared at different time intervals (before, during and after meditation). These include:

• Structural and functional neuro-imaging (MRI/PET/SPECT)
• Bioelectric mapping of the brain (EEG/EP)
• Monitoring alterations in the activities of the respiratory and cardiovascular systems
• Measurements of changes in the aura (Kirlian photography)
• Changes in hormonal profiles and gene expression in blood samples
• Attitudinal changes (assayed through appropriate questionnaires and psychological testing).

Investigations will be conducted on a large number of subjects after obtaining informed consents and permission from Ethics Committees. Studies to be carried out in collaboration between several institutions:

• Jain Vishva Bharati, Ladnun
• Adhyatma Sadhana Kendra, New Delhi
• DRDO Laboratories (INMAS, DIPAS, DIPR), Delhi
• All-India Institute of Medical Sciences, New Delhi
• National Brain Research Center, Gurgaon

The detailed project formulation and exact protocols are under discussion with collaborators from the participating institutes. Comments and suggestions are invited.

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