Exploring the Power of Pranic Healing: An Evidence-based Perspective on Daivavyapashraya Chikitsa

Introduction

Daivyavyapshraya Chikitsa is the spiritual therapy that includes Mantra (Auspicious chants), Bali (auspicious offerings), Upanaha (Gift), Homa (Oblations), Niyama, Dana, Tapa, Upavasa, etc.¹ It is the first treatment modality that has been explained for Dosha Shamana among the three treatment modalities. Daivam Adrushtam involves the utilization of invisible factors for treating diseases. Bali, Mangala, and other rituals show their effect on the human body through their Prabhava.^2,3 These are the first line of non-invasive treatment principles that help in pacifying the Doshas rapidly.⁴ Believing in the existence of higher/subtle energies opens multiple avenues to utilize these principles in various treatment modalities. Understanding the scientific truth behind spiritual practices is the key to implicating them in future research and therapeutic applications.

Tridosha are the basic pillars that hold the human body together. Even Doshas are the invisible energies that are perceived and assessed through their Guna and Karma.⁵ Vata Dosha is the Pradhana Dosha that controls the other two Doshas, as well as all the Dhatu and Malas.⁶ Prana Vayu is the important type of Vayu that controls and balances the latter types of Vata.⁷ Prana is the life force that is responsible for the existence and sustenance of life. Controlling and balancing Prana will be a key factor for maintaining health as well as treating diseases.

Pranic Healing (PH) is an energy healing technique that utilizes the laws of nature to restore the balance in the energy conditions of an individual. It is used to treat many physical, physiological, and psychological disorders.⁸ Multiple traditional healing practices rely on beliefs, and mystical methods, but lack scientific evidence. In contrast, Pranic Healing is a systematic form of healing technique that is derived after years of experimentation. It is healing employed using Prana-based methods of Yoga and Ayurveda to treat various disorders. This paper explores the power of Pranic Healing as an evidence-based science of healing based on the principles of Daivavyapashraya Chikitsa.

Methodology

1. Thorough literature review to establish a comprehensive understanding of existing research on Daivavyapashraya Chikitsa, Prana, and Pranic Healing was done by reviewing academic articles, books, and reputed online journals from PubMed and Google Scholar, etc.
2. All the available data were gathered and analyzed critically for the treatment principles and their impact on the disease.
3. Results were drawn from the observations about the effect of Pranic Healing in various disorders.
4. Interpreting the results, discussing their significance along with the limitations.
5. Proposing future implications for the integration of Pranic Healing in practice and future research areas.

Daivavyapashraya Chikitsa (DC)

Davivavyapashraya Chikitsa is the first treatment modality mentioned in classical texts along with Satwavajaya and Yuktivyapashraya Chikitsa.² It includes Mantra (chanting hymns), Mangala (auspicious regimens), Bali (offerings), Upahara (gifts), Homa (oblations), Niyama (observance of scriptural rules), Prayaschitta (atonement), Swastyayana (following good conduct), Pranipada (obeisance to God), Gamana (piligrimage), Tapa (penance), etc. Most of the treatment principles of DC work through Prabhava. With its diverse range of religious systems, India is the center for spiritual and cultural pursuits. The differences arise from the people's behaviour, place, culture, and religion. Utilization of the principles of Daivavyapashraya Chikitsa in many places has shown clinically significant improvements in various diseases. In treatment of Unmada, Apasmara, DC is mentioned; also in Visha Chikitsa, Mantra is the first line of treatment.⁹ Conducting Putra Kameshti Yajna before conception, Garbha Samskara, Garbhini Samskara, Sutika Paricharya, Shodasha Samskara for the newborn, chanting Vishnu Sahasranama in Punaravartaka Jwara Chikitsa, performing Yajna in Rajayakshma, worshipping Shiva in Unmada  are some of the examples where DC is adopted as the line of treatment. Sushruta Samhita has also mentioned DC in treatment of Unmada, Apasmara, Varana, Arbuda, etc.^10-14 These are some of the evidences for utilization of Daivavyapashraya Chikitsa in therapeutic aspects. Recent studies have shown that the correct frequency of Mantra sound along with correct intent improves oxygenation of the brain, reduces heart rate and blood pressure, and calms the brain wave activity.¹⁵ Chanting ‘AUM’ for a short duration of five minutes has shown significant changes in electroencephalogram (EEG) and values of galvanic skin resistance levels suggesting mental relaxation and improved alertness.¹⁶

Although DC is the first treatment modality for Dosha Shamana mentioned in classical texts, it has been given very little importance clinically. Most of the OPD and IPD practices involve the prescription of internal medications and external therapies for any disease. At the OPD and IPD levels, the use of the DC principles is quite uncommon. This could be the result of many factors, including different habits, lack of scientific research on the subject, and a lack of faith in God and invisible forces.

Major Gaps in DC

DC relies on spiritual and metaphysical methods of healing practices. Most of the Ayurveda research focuses on herbal medicines, dietary management, and other external therapies, and research in this field is very sparse. This is also due to the:

• Subjectivity
• Heterogeneity of practices
• Lack of control, as it is difficult to have controlled experiments for isolating and measuring the effect of specific treatments
• Ethical considerations as it involves beliefs, values, practices, cultural and ethical boundaries of the subject as well as research
• Lack of standardized protocols of Daivavyapashraya Chikitsa.

Prana - Core Concept of Daivavyapashraya Chikitsa

Prana is the first Eshana, one of the ultimate desires of life. “Prano Jeevitam” is the source of life.17 Ayurveda aims to maintain the health of the individual and to cure the diseases of the ill. Maintenance of health is the key to attaining four Purusharthas - Dharma, Artha, Kama, and Moksha.¹⁸ Prana, Teja, and Oja are the three important components responsible for the vital functioning of the body.¹⁹ They are represented as Vata, Pitta, and Kapha. Vata Dosha is the Pradhana Dosha that is considered as Bhagavan. This not only controls the internal environment of the human body but is also responsible for what is happening in nature. Vata is the one that holds the entire universe and all its components in its place; it is responsible for climatic changes, and even for natural calamities like earthquakes and tsunamis. This signifies that Vata is more than just a dosha; it is a mystical power that drives the entire universe.⁶ Among the types of Vata, Prana Vayu is the most important type of Vayu.⁴ There are ten abodes of Prana called Dasha Pranayatana, the injury to which may cause death or serious illness to an individual.²⁰

Many Indian traditional practices use Prana, the vital force in various physical and spiritual aspects.

Hatha Yoga: Asanas/physical body postures are practiced to gain stability, health, and lightness of the body.²¹ As long as Prana stays in the body, there is life and this Prana can only move freely in the whole system only when the Nadis are pure. When the Nadis are cleaned from impurities, Yogi will be able to control Prana. Asana, Pranayama helps in removing the impurities from the Sushumna.²²

Kalaripayat: A traditional martial art practice of Kerala and a few parts of Tamil Nadu uses Prana to improve the vitality and strength of the body. Kalaripayattu involves the usage of different body parts like hands, feet, elbows, knees, and heads in sync with breathing rhythm. Kalarippayattu performers show higher lung function status in terms of lung volume and flow rates.²³

Kathakali: Kathakali is a ‘story play’- a genre of dance drama indigenous to Kerala, where the actor speaks the entire text with complete language of hand gestures. It originated from Kalaripayattu. It is proclaimed that the actor ‘breathes through the eyes’, as prana is the life force not only confined to inhaling and exhaling wind. The dancer masters the control over the Vayu and is trained to use bodily movements and expressions of the keys to control the Vayu in the whole body.²⁴

Marma therapy: Marma are the vital points that are the seats of life/vital force/Prana. This therapy utilizes these vital points for instant pain management and many other therapeutic benefits. Different types of strikes are used at vital spots either by hands or blunt weapons, wherein nerves, veins, tendons, and bony joints are targeted. Seven major chakras correspond to major Marma points which energize all the other pranic centers of the physical body.²⁴

However, Prana is a universal concept. Many eastern countries practice various techniques that use the principle of Prana in treatment as well as martial arts. Prana is called Chi in the Chinese language, from where Tai-chi, Chi-kung, Acupuncture, and Acupressure therapies originated. It is called Ki in the Japanese language, from where Reikhi originated.²⁵ They all work on the principle that the proper flow of life energy through subtle channels of the body will help to maintain health and treat diseases.

In Taittiriya Upanishad, the Panchakosha theoryexplains the existence of five different Koshas of the human body.²⁶ Annamaya Kosha that sustains on Anna/Ahara. Pranamaya Kosha that sustains on Prana or life force. It contains energy channels called Nadis and energy centers called Chakras through which there will be a continuous flow of life energy. Blockage in any part of the Pranamaya Kosha results in corresponding ailments.

Manomaya kosha is responsible for emotions and feelings, Vijnanamaya kosha is responsible for the thoughts and cognition of an individual, and Anandamaya kosha is the spiritual sheath that is called a ‘sheath of bliss’. As we move from grosser to the subtle bodies, the energies become more subtler and the laws of physics become more generalized and encompassing. The quality and quantity of Prana present in the subtle bodies are responsible for the physical, physiological, and psychological health of the person.

Pranic Healing (PH)

Pranic Healing (PH) is an energy healing system that utilizes Prana and balances the energy conditions of the body to restore the health of the person. It is a scientific healing system derived from ancient Indian healing practices after years of experimentation. PH acts on the subtle bodies and restores the energy balance. It works on the law of self-recovery and the law of life energy.²⁵ PH utilizes the laws of nature to restore human health. As it utilizes Prana, which is an invisible and subtle energy, it can be a perfect example for DC.

PH involves two techniques, cleansing the energy channels (Nadis) and energy centers (Chakras). The healer applies Prana to the energy body of the individual. He utilizes the Prana available from the sun, air, and the ground to heal. There are 11 major Chakras explained and each of the Chakras have specific physiological and psychological functions.²⁵

Any blockage will result in the excessive or reduced flow of Prana in the Chakras resulting in the manifestation of various diseases. By correcting the energy conditions of the Chakras, it restores the physical health and physiological health by initiating proper functioning of organs and organ systems and psychological health of the person by expelling negative emotions and generating positive thoughts.²⁷ It helps to maintain the holistic health of the individual. The main advantage is PH is used as an add-on therapy or complementary therapy along with conventional medicines, which results in rapid relief of all kinds of ailments. Recent research has shown the efficacy of Pranic Healing in various diseases like mild-moderate depression, fibromyalgia, improving the vision of partially blind, insomnia, stage 4 metastatic cancer, diabetic foot ulcer, etc.^28-33 The published works are the evidence for its efficacy as an alternative treatment modality.

Integration of PH in Ayurveda

As Ayurveda explains DC as a line of treatment for all diseases, PH can be adopted as a complementary therapy that has an impact on improving the flow of Prana in the body. Chala and Sukshma Guna of Vata will be addressed by PH, as it corrects the flow of Prana through the minute channels or Srotas and replaces grosser energy from the subtle and pure life energy. Pranavaha Srotas is the first Srota explained in Charak Samhita Sroto Vimaneeya Adhyaya, denoting its importance in maintaining the health of an individual.³⁴ The Srotodushti Lakshana includes Atibaddham- blockage, Atisrushtam- excessive f low indicating the flow of Prana in the channels.³⁵ This can be corrected by systematically employing the techniques of PH.

PH also teaches the technique of feeling the energy levels of the body in minute channels using the sense of touch. It is one among Ashta Aishwarya explained in Charaka Samhita to see and feel subtle objects and energies.³⁶ Integrating this science along with the ancient wisdom of Ayurveda opens new avenues to develop effective treatment protocols for various diseases more comprehensively. Integrating PH and Ayurveda will provide an inclusive approach of Daivavyapashraya, Satwavajaya, and Yuktivyapashraya chikitsa for all diseases.

Scope of Integration

1. Diagnosis: Understanding disease pathology from energy perspective.
2. Holistic treatment approach: Addressing mind-body connection in psychosomatic diseases.
3. Wholesome treatment protocol: Application of Shodhana, Shamana, Satwavajaya, and PH as a part of Daivavyapashraya Chikitsa. 
4. Energizing the medicines: Infusing them with fresh Prana to increase their effectiveness and enhance the Guna, Veerya, and Prbahava of the Aushadha. 
5. Using Mantra chanting to treat specific illnesses based on the Chakra knowledge.
6. Application of Pranayama and Asana practices based on Chakra anatomy and physiology.
7. Treating psychological diseases through Pranic psychotherapy treatment. 
8. Prevention of diseases: Through maintenance of normal energy levels of subtle bodies.
9. Developing spiritual medicines which is a new emerging field in the medical field.

Major Limitations of Daivavyapashraya Chikitsa

• Generalization of treatment protocols.
• Wide range of practices, cultural and social bias.
• Lack of standardization of protocols and lack of research works.

Strength of PH

PH is a time-tested scientific healing system that includes evidence-based treatment protocols developed after years of observation and experimentation. It is a well developed energy science that holds the future of energy medicine. PH has developed a standard protocol for each disease condition and it follows standard operating procedures for teaching PH and healing the subjects. This is a new emerging field where research is underway to prove the efficacy of PH as a complementary therapy in various diseases through objective data. More research including randomized controlled trials (RCTs) must be carried out to establish the effectiveness of PH in specific diseases.

Conclusion

Pranic Healing - The future Daivavyapashraya Chikitsa

Integration of Pranic Healing with conventional treatment protocols will provide a holistic treatment modality for most of the diseases. It opens a new avenue for applying the principles of Daivavyapashraya chikitsa by overcoming its major limitations. Integrating ancient wisdom with modern care is the need of the hour. Pranic Healing is a beacon for future complementary therapy which has its roots emerging from the principles of Daivavyapashraya Chikitsa.

Source of Funding

This research did not receive any specific grant from the funding agencies in the public, commercial, or not-for profit sectors

Declaration of generative AI in scientific writing: No generative AI is used in scientific writing

Conflicts of Interest

Nil

Acknowledgments

The authors would like to thank the Government Ayurveda Medical College and the World Pranic Healing Foundation India-Research Centre for guidance and support.