A new study suggests that breath-based meditation can nudge the brain into a deeply relaxed yet awake state. Researchers tracked 43 experienced practitioners of Sudarshan Kriya Yoga with electroencephalography, or EEG, while they moved through the technique’s distinct phases. A control group of 10 participants listened to calming music for the same duration. The findings, reported in a peer-reviewed neuroscience journal, offer a potential low-cost mental health strategy at a moment when Thai families increasingly seek accessible ways to manage stress, anxiety, and mood concerns amid a stretched healthcare system.
The Sudarshan Kriya Yoga practice combines a sequence of breathing exercises, movement, and guided meditation. It typically unfolds in stages: initial pranayama breathing, a more vigorous breath pattern called bhastrika, om chanting, cyclical breathing known as kriya, and a meditative resting phase called yoga-nidra. In the study, participants sat quietly and followed a pre-recorded guide as signals were recorded from 24 EEG channels. The researchers compared brain activity before, during, and after each component, then contrasted those patterns with the music-control condition. The aim was to determine how the brain shifts across the full practice, rather than looking at a single moment in isolation.
What the EEG data revealed was a coordinated, stage-dependent shift in brain rhythms that aligns with a powerful sense of relaxed concentration. During the kriya phase, theta waves increased, especially in regions tied to attention and emotional regulation. This elevated theta activity persisted into the yoga-nidra phase, a period of deep internal focus and rest. Theta rhythms have long been associated with a state of relaxed alertness, and their amplification here is interpreted as the brain transitioning toward a meditative state that remains accessible rather than fully asleep. The researchers describe the pattern as a bridge between wakefulness and the deeper, more restful brain states that often accompany meditation traditions.
At the same time, the study found a striking decrease in alpha waves during yoga-nidra, particularly in the parietal and occipital regions that process sensory information. Alpha reduction is commonly linked to a withdrawal from external stimuli and a turn inward, which fits with the practice’s aim to cultivate an inward, meditative focus. In tandem with this, delta waves—typically associated with deep sleep—rose during yoga-nidra. While delta is usually tied to unconscious processes, the context here suggests a deep, relaxed state with sustained awareness, a hallmark of advanced meditation described in many contemplative traditions. Taken together, the results imply that the latter portions of the breath-based sequence cultivate a neurophysiological signature of “deep rest with mindful presence.”
Beyond these rhythm changes, the researchers noted a decrease in aperiodic activity across the EEG spectrum, especially during yoga-nidra and the subsequent resting period. Aperiodic activity reflects non-rhythmic, spontaneous brain signals; its flattening suggests a quieter, more stable mental milieu. Importantly, these patterns did not appear in the control condition, indicating that the brain changes were specific to the breath-based practice rather than generic relaxation or passive listening. The combination of theta-delta dominance and reduced alpha and aperiodic activity paints a coherent picture of the brain slipping into a distinctly relaxed yet aware state, sometimes described in traditional texts as a fourth level of consciousness.
The study also found that the depth of these neurophysiological changes did not depend on how long participants had been practicing Sudarshan Kriya Yoga. In other words, even among seasoned practitioners, the EEG shifts toward this relaxed, mindful state were consistent, suggesting that the technique can be effective across experience levels. The researchers framed this as encouraging news for wider accessibility: a well-structured breath-based routine could be viable for beginners who seek a practical entry point into meditative states without requiring years of practice.
“We found that rhythmic breathing like Sudarshan Kriya Yoga enables easier access to a deep meditative state,” one of the study authors explained. “EEG records brain activity that can be quantified into rhythms such as alpha, beta, theta, and delta. The breathing seemed to activate theta rhythms, allowing a smoother transition to a relaxed state with heightened theta-delta activity. This state sits between fully awake and fully asleep, suggesting a relaxed yet aware condition.” The author emphasized the study’s intention to illuminate brain mechanisms rather than to promote one method over another, and to build a bridge between contemplative practice and measurable brain dynamics.
No scientific study is without limits, and this one is no exception. The researchers relied on self-reported relaxation rather than comprehensive mood or behavioral questionnaires, which could be improved in future work. They did not include novices for comparison, so it remains unclear how beginners would manifest these EEG signatures or how quickly someone might shift into the deeper states. The authors stress the value of incorporating additional physiological measures—such as heart rate variability or stress hormones—and expanding the participant pool to include beginners and a broader demographic. These caveats matter for anyone hoping to translate lab findings into practical guidelines for clinics, schools, or community centers.
For readers in Thailand, the study’s implications are both timely and potentially transformative. Mental health concerns—rising from global pressures, economic uncertainties, and the long tail of pandemic-related stress—pose a heavy burden for individuals, families, and communities. Yet Thailand’s mental health infrastructure faces gaps in access, especially outside major urban centers, and waiting times for professional care can be lengthy. Breath-based, scalable interventions offer a practical complement to clinical services. They align with existing cultural practices in Thailand, where mindfulness, meditation, and community-based wellness often unfold in temple grounds, schools, and workplaces. In many households, conversations about stress and well-being are intertwined with traditional values of family harmony, respect for elders, and community support—contexts in which guided breath work could be welcomed as a low-cost, low-barrier tool.
The resonance with Thai cultural and spiritual life is not merely a matter of convenience. Mindfulness practices have deep roots in Thai society, including meditation traditions that are fostered by temples and educational programs. While Sudarshan Kriya Yoga originates from a particular lineage, its core elements—intentional breath, calm focus, and a guided pathway—fit naturally with Thai expectations for disciplined, attentive practice. The study’s nuanced picture of brain states during breath-based meditation could also inform how Thai health authorities design youth and workplace wellness initiatives. If validated in broader populations, such methods could be scaled through community health centers, temple-based programs, and school wellness curricula, with proper quality controls for instructors and safety guidelines.
From a policy perspective, Thailand could take several cues. First, pilot programs in schools and community centers could assess feasibility, acceptability, and short-term mental health outcomes related to stress, anxiety, and sleep quality. Second, partnerships with Buddhist temples and universities could help train certified facilitators who can deliver safe, structured breath-work sessions in culturally appropriate settings. Third, healthcare providers might begin offering these techniques as adjuncts to conventional care, especially for patients with mild to moderate anxiety or early signs of mood disturbance, while ensuring they are not presented as a replacement for clinically indicated therapy when needed. These steps would require careful monitoring, standardized protocols, and clear information about benefits, risks, and expected timelines.
Looking ahead, the study’s authors argue for a program of continued research to map how different breath-based practices influence brain rhythms across diverse populations, including novices and younger participants. They also call for multi-modal assessments that combine EEG with measures of autonomic function, subjective mood scales, and longer-term follow-ups to evaluate durability of effects. For Thailand, such research could be complemented by translational work that examines how cultural contexts shape engagement and outcomes. In practical terms, this means building a robust evidence base before broadly embedding these routines into national mental health strategies, while remaining open to culturally informed adaptations that respect local beliefs and daily life rhythms.
For Thai readers, the takeaway is both pragmatic and hopeful. The brain-based evidence underscores what many families already intuit: deliberate, paced breathing can cool the mental furnace and sharpen inner focus without relying on medication or extensive therapy access. Individuals can begin with simple, guided breathing exercises at home, in a temple meditation hall, or during a break at work, while seeking professional care if mood or anxiety symptoms persist or worsen. Healthcare providers and educators may explore supervised, short programs that teach safe, structured breath-work with clear expectations about what participants might experience and how to progress. Above all, the study invites a constructive conversation about scalable, compassionate approaches to mental well-being that honor Thai values of family, community, and spiritual practice.
In sum, the research adds a compelling piece to the evolving picture of how the brain adapts during intentional breathing and meditative states. It provides a data-informed glimpse into why many people report deeper peace and steadier mood after consistent breath-work, a practice that could be thoughtfully integrated into Thailand’s health and educational ecosystems. If validated across broader populations and contexts, breath-based meditation may become a practical, culturally resonant tool to support mental health in Thailand—one that families can practice together, temples can host as a communal resource, and schools can adopt as part of a holistic approach to well-being in the 21st century.