http://politicalblindspot.org/buddhist-monk-who-died-in-1927-is-alive/

http://politicalblindspot.org/buddhist-monk-who-died-in-1927-is-alive/

Prehistoric dog lovers had spiritual belief

An analysis of ancient dog burials finds that the typical prehistoric dog owner ate a lot of seafood, had spiritual beliefs, and wore jewelry that sometimes wound up on the dog. The study, published in PLoS ONE, is one of the first to directly test if there was a clear relationship between the practice of dog burial and human behaviors. The answer is yes. "Dog burials appear to be more common in areas where diets were rich in aquatic foods because these same areas also appear to have had the densest human populations and the most cemeteries," lead author Robert Losey, a University of Alberta anthropologist, told Discovery News. PHOTOS: Top 10 Naughtiest Pets The discovery negates speculation that dogs back in the day were just work animals brought along on hunting trips. "If the practice of burying dogs was solely related to their importance in procuring terrestrial game, we would expect to see them in the Early Holocene (around 9,000 years ago), when human subsistence practices were focused on these animals," Losey continued. "Further, we would expect to see them in later periods in areas where fish were never really major components of the diet and deer were the primary focus, but they are rare or absent in these regions." For the study, Losey and his team researched dog burials worldwide, but focused particularly on ones located in Eastern Siberia. Siberia appears to have been an ancient hotbed of dog lovers, with the earliest known domesticated dog found there and dating to 33,000 years ago. Dog burials in this region, however, span across a more recent 10,000-year period. The researchers found that most of the dog burials in this area occurred during the Early Neolithic 7,000-8,000 years ago. Dogs were only buried when human hunter-gatherers were also being buried. When pastoralists later came through, they did not bury dogs, although they did sacrifice them from time to time. "I think the hunter-gatherers here saw some of their dogs as being nearly the same as themselves, even at a spiritual level," Losey said. "At this time, dogs were the only animals living closely with humans, and they were likely known at an individual level, far more so than any other animal people encountered. People came to know them as unique, special individuals." The burials reflect that association. One dog, for example, was laid to rest "much like it is sleeping." A man was buried with two dogs, one carefully placed to the left of his body, and the other to the right. A dog was buried with a round pebble, possibly a toy or meaningful symbol, placed in its mouth. Still other dogs were buried with ornaments and implements, such as spoons and stone knives.

http://www.qigonginstitute.org/html/papers/Qigong%20as%20a%20Portal%20to%20Presence.pdf

http://www.qigonginstitute.org/html/papers/Qigong%20as%20a%20Portal%20to%20Presence.pdf

Spiritual qigong

Spiritual Qigong What is Spiritual Qigong? "Spiritual Qigong is not the pursuit of some metaphysical or transcendental state; rather, it involves the integration of Qigong into your daily life to reduce stress, prevent illness, and promote healthy, active aging." Tom Rogers, President, Qigong Institute. At its most fundamental level, Qigong practice addresses the two main causes of illness according to Traditional Chinese Medical theory: Qi deficiency and stagnation. Deficiency is indicated by chronic illness, and stagnation is most often associated with pain. But Qigong does more than help people to become or stay physically healthy. The third intentful adjustment in Qigong practice (besides adjusting the posture/body through movement and the breath through slow, deep breathing) involves the mind. Basically, this adjustment of the mind forms the foundation of spiritual Qigong. Interestingly, this is the part of Qigong that can have the most profound effect upon lowering stress and promoting healing. Spiritual Qigong isn't about going somewhere or transcending something -- we already are where we want to "go", but just don't realize it yet because of our conditioning (by media, society and culture, parents, friends, organizations, etc.) and aversion to change. Spiritual Qigong is concerned with Qigong practice resulting in the "Qigong state", a focused awareness of existing in the present moment. This is also the goal of Zen Buddhism, which came from the Chinese Ch'an Buddhism, predominately native Chinese Taoism influenced by Buddhism imported from India. The word zen literally means "meditation", as does it's Chinese counterpart and parent, ch'an as does the Sanskrit dhyana (for a more complete understanding of zen, ch'an, and dhyana, listen to Alan Watt's - Religion of no religion (54:03) . The practice used by the Taoists and Ch'an Buddhists to reduce stress, increase awareness, and fully live in the present moment, is Qigong. The state of mind that can result from the practice of Qigong may be familiar to some as satori, being one with the Dao, nirvana, enlightenment, emptiness, or simply the outcome of meditation. From a physiological standpoint, the body is in a state of relaxation and regeneration. This state is achieved by eliciting the Relaxation Response, coined by Herbert Benson, Associate Professor of Medicine at The Harvard Medical School to describe the healing and stress reducing effects of a mind-body practice. In this case the practice is Qigong, a new category of exercise called Meditative Movement, leading to the Qigong state. Spiritual teacher Eckart Tolle describes the process of achieving the Qigong state as "the transformation from time to presence and from thought to pure consciousness". This transition or path has also been referred to as the ancient practice of internal alchemy (the Chinese neidan or neigong). Eckart Tolle further explains that enlightenment (video 8:32) is only in the present moment: "Enlightenment, or the ego-less state, cannot be achieved in the future, or in time. It is only by looking through it now that the ego-less state is here now. A state that you want to achieve is a mental concept that is endowed with self and as such you can never reach it because it is an abstract concept of who i want to be, not realizing that you are it already." Note that it is fairly straight-forward to achieve the Qigong state quickly through normal Qigong practice. Someone who knows nothing about Qigong may achieve the state after minutes, hours, or days of practice and instruction. Someone who regularly practices Qigong may achieve the state in minutes. The real challenge is not achieving the state; rather, the trick is maintaining the state throughout the day as you go about normal daily activity. Although Qigong has spirituality virtually built-in to it because of its foundation of meditation, all of the health benefits of Qigong can be achieved without even considering its spiritual aspects. The practitioner simply doesn't need to be concerned with spirituality. However, for those who want to consider Qigong beyond its health benefits, there is an amazing world to be explored. This world involves age-old spiritual questions such as what is the nature of the world, who am i, what is my purpose in life, what is life, what is consciousness, etc. All of these questions are a result of one simple fact: humans are self-aware, and as such, they are aware of their own mortality and have created spiritual and religious practices to deal with that knowledge. "With sustained 'listening', a more global sensation of energy arises involving the whole body. The 'practice' here is one of effortlessly allowing the attention to rest within the Inner Body, the field of Qi that is manifesting within and perhaps extending beyond the body. Breathing may be experienced over the entire body, as if the cells themselves were inhaling and exhaling. Yet, there is no imaging, description, labeling or conceptualizing involved in any of this. Gradually, the body itself becomes more transparent and the distinction between the doer, the observer, and the object of observation begins to dissolve. Directed attention itself begins to dissolve and what remains is Wu Chi - simple pure, awareness." Gunther Weil, PhD. Qigong educator and psychologist. Read more about Dr. Weil's insights on awareness through Qigong in Qigong as a Portal to Presence . Practice Qigong now (Roger Jahnke "Sitting Qigong". Video 4:40): Jill Bolte Taylor's stroke of insight (18:42). The Tao and the Right Brain. Neuroanatomist Taylor describes her experience of literally losing her left brain due to a stroke and discovering her connection to the world. Breathe Deep Newsletter. When we can look at our life and throw together all of our experience simply as "life unfolding" and do our best to refrain from saying that something was "good" or "bad", then we are well on our way to true freedom. When we can drop into that place of presence, that inner place where everything exists in a unified field of Qi, then we are beginning the journey toward a truly stress-free life. There's something about judging things as good or bad that creates a certain "attachment" to them - funny huh? It is that attachment that binds us, keeps us from letting go and moving on in some cases. That attachment (even to "good" things) is what creates expectations and keeps us from being open to new and unexpected opportunities. Those attachments (to "bad" things) create fears that inhibit our growth. This concept of attachment is at the core of Buddhist philosophy and is key in understanding what the Buddha (enlightened one) was exemplifying. Whether any of us will ever achieve enlightenment in this body is another story, but we certainly can begin to make choices to move our lives in the direction that best reflects our heart. Francesco Garripoli, Chairman of the Board, Qigong Insitute. Practice Makes Perfect: Common Grounds in the Practice Paths of Chuan Chen To and Dzog Chen Dharma. " In order to avoid stumbling into the same old religious rut of promised salvation later in exchange for blind faith now, Western seekers must learn how to cultivate awareness and discover the truth themselves through personal practice and direct experience, utilizing their own energies and their own minds as a basis." Dan Reid. "Be Here Now" - Perfecting the Practice of Presence. "The entire corpus of complex practices taught in the traditional schools of Taoist and Buddhist cultivation boils down to a single simple teaching that can be summarized in three words : “Be here now.” This is the keystone that supports the entire foundation of all the practices. This precept has become such a popular “New Age” slogan that it’s usually dismissed as a trite cliché, but it nevertheless remains the essential link connecting all the major Eastern practice lineages, and it holds the key that unlocks the gate to success in them all." Dan Reid. “Opening Dao” – A documentary film on Taoism and martial arts was filmed in China in 2009. Scholars, top martial artists and monks explain the principles of the Way, a treasure of wisdom that survived thousands of years. The film highlights the interconnectedness between the philosophy and the natural world and how its principles manifest in certain martial arts and meditative arts. Film "Wisdom of Changes - Richard Wilhelm and the I Ching". Richard Wilhelm (1873-1930) is regarded as the European who discovered China´s spiritual world. "Wisdom of Changes“ is a documentary about the life and work of the most distinguished translator and mediator of classical Chinese culture to the west. The film narrates from today's perspective of the granddaughter, award winning film director Bettina Wilhelm, the phases of Richard Wilhelm's eventful life in times of dramatic changes. It also provides insight into the deeply humane, timeless Chinese wisdom of the I Ching, which can still serve as orientation in our own volatile times. The Yogis of Tibet (YouTube 1:16:37). For the first time, the reclusive and secretive Tibetan monks agree to discuss aspects of their philosophy and allow themselves to be filmed while performing their ancient practices in an attempt to preserve them for all time. What is Spirituality? Spirituality is the most practical thing in the whole wide world. I challenge anyone to think of anything more practical than spirituality as I have defined it -- not piety, not devotion, not religion, not worship, but spirituality -- waking up, waking up! When your illusions drop, you're in touch with reality at last, and believe me, you will never be lonely again. Loneliness is not cured by human company. Loneliness is cured by contact with reality. Reality is not problematic. Problems exist only in the human mind. You can become happy not by being loved, not by being desired or attractive to someone. You become happy by contact with reality. "Life is something that happens to us while we're busy making other plans." That's pathetic. Live in the present moment. This is one of the things you will notice happening to you as you come awake. You find yourself living in the present, tasting every moment as you live it. Every concept that was meant to help us get in touch with reality ends up by being a barrier to getting in touch with reality, because sooner or later we forget that the words are not the thing. The concept is not the same as the reality. They're different. Awareness: The Perils and Opportunities of Reality. Anthony DeMello. Bruce Lipton 'The Power of Consciousness' (video 50:57) . Teaching the belief that genes control life is very incorrect. When you teach genetic control, you teach victimization by your heredity. On the other hand, the new science of epigenetics (see Psychoneuroimmunology, Epigenetics, and Qigong) says that when you change your response to the environment you change the expression of your genes. In other words, your beliefs -- how you see the world, your perceptions -- can change your biology. There are many new healing modalities that can help you re-write your subconscious behaviors and beliefs. In order to do this, you need to be present. Relaxation response and spirituality: Pathways to improve psychological outcomes in cardiac rehabilitation Researchers at the Boston University School of Public Health have demonstrated a link between the relaxation response (which is elicited during Qigong practice) and spiritual and psychological well-being. The study was conducted as part of a cardiac rehabilitation program. Kung Fu and Spirituality Dr. Roger Jahnke discusses the relationships between Kung Fu, Qigong, and Tai Chi Cultivation, or practice over time, is an essential component of spiritual Qigong. Although the term "kung fu" is most often associated with the martial arts, developing or cultivating any art over time is kung fu. Kung Fu for Philosophers offers some insights into cultivation from the standpoint of language, the mind, and Chinese philosophy. Qigong could be substituted for "kung fu" in this article. (New York Times) Breathe Deep Newsletter, June 2011 - Issue #61 The Healing Power of Ritual: "Ritual is such a critical aspect to our lives... for millennia, ritual has guided humans to plant crops and to harvest them, to pray to the gods, to honor tradition. In our modern life, sacred ritual seems to have been replaced with television viewing or going to work. Even going to church, mosque or synagogue has become an obligation rather than an integration. I find that a personal practice like Qigong, yoga, tai chi, etc. can fulfill that critical element of "ritual" in our lives. Whether it is the group class that you attend once each week or the quiet time you find for yourself, your personal practice is essential. Yes it feeds your body... and certainly it calms the "monkey mind" that our fast-paced word feeds... but ritual personal practice feeds the spirit, fulfills our spiritual hunger for being connected to something infinite... to our own infinite nature." Francesco Garripoli. Chairman of the Board, Qigong Institute. Placebo studies and ritual theory: a comparative analysis of Navajo, acupuncture and biomedical healing. Harvard Medical School: Placebo effects are often described as 'non-specific'; the analysis presented here suggests that placebo effects are the 'specific' effects of healing rituals. From Finance Executive to Wellness Coach: Finding My Place in the World. I was 40 years old and the effects of stress started showing up in my body. Rather than just treating the symptoms of these ailments, I chose to understand myself and my life at a deeper level. This shift in my focus transformed me from being a Finance executive to a Wellness Coach and Qigong Energy Healer. Arda Ozdemir. The Cosmic Pulse of Wilhelm Reich: Where Science, Sex and Spirit Meet. "What some people categorize as "spiritual" (or the "divine"), and what these same people consider "sin" (the earthy or sexual), exist on a continuum. The current throughout this continuum is the universal intelligence or life force, called in various cultures chi, kundalini, prana, or the great spirit. This current, which pervades all living things, fuels the celebration of life and self inherent in both sexual vitality and authentic spiritual practices. Since ancient times, priestesses, healers, and shamans have perceived this current or flow as permeating and surrounding the human form, with vortices (called "chakras" in Hindu theory) at major glands. Seekers today, feeling incomplete or empty in their individual existence, are turning to esoteric teachings to help them reconnect to the life force, the infinite source of power. They recognize that to feel whole—whether they ascribe this connection prana or to the Goddess—they need not only the comfort, but the ecstacy, that this union provides...why not reclaim ourselves by focusing on the physical plane? If our body is indeed a temple of the divine, then the growth of our spirituality will be an organic result of living fully, ecstatically, and pleasurably in that temple. This approach makes sense when we consider the role of the body in blocking or allowing the life force to flow, and how even those on a spiritual path harbor blocks." Nenah Sylver. The Jesus Sutras: Taoist Christianity The Jesus Sutras describes how the beliefs of the Eastern World of Buddhism and Taoism were brought together with those of the Western Judeo-Christian world to create the vibrant practice of Taoist Christianity within Confucian China some fourteen hundred years ago. The book presents a fascinating history and picture of the intermixing of Shamanism, Confucianism, Taoism, Buddhism, and the Church of the East. The sacred texts provide an unprecedented view into Jesus' teachings and life in the context of Eastern philosophy and meditative practices. Chinese Philosophy, Taoism, and Spiritual Qigong Much of spiritual Qigong as practiced by Taoists is encapsulated in The Secret of the Golden Flower. The text uses alchemical metaphors to explore psychological transformations that are the heart of spiritual Qigong practice, and can be quite dense reading for people unfamiliar with Taoist terminology. Read a short background of the SGF. For an in-depth commentary on the Secret of the Golden Flower, including an analysis of Jung's interpretation of it, read Analytical psychology and Daoist inner alchemy: a response to C.G. Jung’s ‘Commentary on The Secret of the Golden Flower . Alan Watts, one of the greatest philosophers of the 20th century, points out that our sense of inter-connectedness has been lost because we think that our personality, or ego, actually exists. This misperception gets in the way of our understanding reality and who we really are, with the ultimate consequence being the unconscionable fouling of the planet that we live on. We are not an organism separate from the environment; we are part of it. We have to give up the ego. People say it is hard. It isn't really, because the ego does not exist. As Watts explains, "If you try to get rid of your ego with your ego, it will take you until the end of time." We need to let go of ourselves, our egos, and let nature be. Our fundamental self is happening, not doing. This truth is revealed through the practice of Qigong. Watts' prescient observations were just as valid in 1970 as they are now. Listen to The Middle Way (53:44) , Man in Nature (8:32) , and Time and the More It Changes (50:33) . Essays on Watt's insight into eastern philosophy can be found in Eastern Wisdom, Modern Life - Collected Talks 1960 - 1969. Note that Watts began his life-long study of eastern philosophy with Buddhism, and became well-known for Zen in particular, but focused his later years on Taoism, whose practitioners use Qigong. Watts explores the essence of Taoism and spiritual Qigong in Tao The Watercourse Way where he explains that "...the most subtle principle of Taoism [is] known as wu-wei. Literally, this may be translated as "not doing," but its proper meaning is to act without forcing -- to move in accordance with the flow of nature's course which is signified by the word Tao, and is best understood from watching the dynamics of water. Wu-wei is thus the life-style of one who follows the Tao, and must be understood primarily as a form of intelligence -- that is, of knowing the principles, structures, and trends of human and natural affairs so well that one uses the least amount of energy in dealing with them." Another author who explores the origins of Taoist philosophy which gives a profound insight into spiritual Qigong is Ray Grigg. In The Tao of Zen he argues that modern Zen did not come from Buddhism. Rather, it's origin can be found in Chinese Ch'an Buddhism which originated in China and Taoism. He discusses in depth the historical connections of Taoism and Zen as well as the philosophical similarities. For excellent scholarly work on Taoism see Livia Kohn and John Cleary. Also, each Breathe Deep Newsletter contains insights on the philosophy and practice of Qigong. For contemporary articles on spiritual Qigong and the practice and philosophy of Taoism which utilizes Qigong, see The Empty Vessel: A Journal of Contemporary Taoism. Empty Vessel Interview on Breathing with Dennis Lewis. "...most of us lose ourselves constantly in one or another side of ourselves -- in our thoughts, emotions, sensations, and so on. As a result, we live fragmented, dishonest, and disharmonious lives. And while we might agree intellectually that this is true, many of us are not convinced enough to actually undertake the demanding work of self-awareness and self-transformation, a work that begins with learning how to sense and observe ourselves sincerely, to listen impartially to ourselves in action. Since our breathing both reflects and conditions the various sides of ourselves, a vital part of this process involves work with breath..." Dennis Lewis. Li means patterns of energy. Wu Li (chinese for physics) is patterns of energy from wu. Dancing Wu Li Masters: An Overview of the New Physics is about the relationship between physics and the Tao. More about Li: The Rosetta Stone of Metaphysics: The Li. Building spiritual fitness in the Army: an innovative approach to a vital aspect of human development. This article describes the development of the spiritual fitness component of the Army's Comprehensive Soldier Fitness (CSF) program. Spirituality is defined in the human sense as the journey people take to discover and realize their essential selves and higher order aspirations. Thousand Hand Guan Yin Qigong. Watch an example of spiritual qigong expressed through dancing. All 21 of the dancers are deaf. Relying only on signals from trainers at the four corners of the stage, these extraordinary dancers deliver a visual spectacle that is at once intricate and stirring. Its first major international debut was in Athens at the closing ceremonies for the 2004 Paralympics. Peace, quiet pave road to health. The Rev. Deanne Hodgson, an associate pastor at the Church of the Beatitudes in Phoenix, counsels parishioners preparing for surgery in ways to discover inner quiet in bustling hospital settings. Hodgson is a registered nurse and certified Tai Chi instructor who leads classes in the Chinese mind-body relaxation exercises at the church. The classes are open to the public. "We're constantly being bombarded, not only with sound but with visual 'noise,' " explains Hodgson. "The challenge is to discover a peaceful place within yourself, and that's where the practice of meditation of any sort [e.g. Qigong] is very useful." Impact of Spirituality/Religiosity on Mortality: Comparison With Other Health Interventions. Spirituality is as effective as fruit and vegetable consumption in reducing mortality rate. Chi Tree. This short film explores the connection we have to the life of trees. It's a video meditation on the stillness of the earth and the presence of an oak tree in a Quantock field in Somerset, England. "Everything on earth is made of the same stuff ultimately - chi (qi, ki, prana or life force - vitality). The notion that we humans are separate from nature, including the earth itself below our feet, is an illusion. Spirituality Linked With Mental Health Benefits A small study shows that regardless of what religion you ascribe to, spirituality in general is linked with greater mental health. In particular, spirituality in the study was linked with decreased neuroticism and increased extraversion, researchers found. "With increased spirituality people reduce their sense of self and feel a greater sense of oneness and connectedness with the rest of the universe," study researcher Dan Cohen, an assistant professor at the University of Missouri, said in a statement. The Health Benefits of Spirituality: A Complex Subject Johns Hopkins Medicine Health Alert: Do people who are religious or who have a nonreligious set of spiritual beliefs that guide them in their daily life have an advantage over those who don't when it comes to mental and physical well-being? A growing body of research suggests that religion and spirituality may help some people better cope with illness, depression and stress. "Tai Chi, Qigong, Yoga will play an important part in the global awakening." -- Eckhart Tolle, author of A New Earth (Oprah's Bookclub pick). Home | About | Contact Us | Sitemap Copyright © 2004-2013 Qigong Institute. All rights reserved. Disclaimer

Two- inches Feather Emerges from Baby's Neck

Two-Inch Feather Emerges From Baby's Neck By Christina Ng | ABC News – Thu, Dec 13, 2012 Email Share122Tweet992 Print View Photo ABC News - Two-Inch Feather Emerges From Baby's Neck (ABC News) No one knew what was bothering 7-month-old Mya Whittington. Her discomfort stumped her parents and doctors. She was finally hospitalized - and a 2-inch feather eventually poked its way out of her neck, shocking everyone. "We were just pretty much in disbelief," Mya's dad, Aaron Whittington, 26, told ABCNews.com. The mystery of Mya's pain started on Saturday. "I was at work and my wife noticed that the left side of her neck had started to swell, and she called me at work and asked if we should take her to the emergency room," Whittington said. PHOTOS: Medical Marvels The couple decided to wait, thinking that Mya just had a swollen gland. They changed their minds the next morning. "Sunday morning, when we woke up, it had doubled in size and there was a pimple-looking thing on the end of it," he said. "We're looking at it and going, 'There's no way this is a swollen gland.'" Mya was admitted to a hospital near the family's home in Hutchinson, Kansas. Doctors thought she had a staph infection of her lymph nodes. But when they tried to drain the bump, nothing came out. Hours later, Aaron Whittington and his wife Emma noticed what appeared to be a "half-inch string" protruding from Mya's face. "[The pediatrician] threw on gloves and she pulled out a 2-inch feather and she's like, 'It's a feather.' And we're like, 'What do you mean it's a feather?' And she showed us," Whittington said, still in disbelief. "As far as how the feather got into the side of the neck, our doctor says we'll probably never really know," he said. "But her best guess is that she either inhaled it or tried swallowing it and it got lodged in the throat somewhere, and the body, just being crazy, just started to reject it and force it out the side of her neck." The parents now remember Mya crying and puling at the area under her left ear over the past few weeks, but they thought she might be getting an ear infection or teething. The little girl is now "almost 100 percent recovered," according to Whittington. Doctors have checked her out and determined that she will not need surgery. They say her body will heal on its own. The Whittingtons say they are grateful for Mya's health and have been shocked that the story has gone global. "We've been extremely, extremely surprised," Aaron Whittington said. "We've gotten stories in Kenya, India, the U.K. It's really crazy." Also Read SPONSORED LINKS SEVOCITY EHR www.sevocity.com Click here to see a real interview with a real provider about Sevocity!

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Kundalini syndrome.... Continue

Gopi Krishna described the symptoms of what he thought was kundalini awakening based on his own experiences. From his early years of turmoil, he described a stream of light and a roaring sound in his head, a rocking sensation, a sense of slipping out of his body,[140] followed by a sense of detachment and disinterest, weakness in his arms and legs, fatigue and uneasiness.[141] After many years of effort to understand and master the mysterious kundalini, Krishna was at last able to report a happier condition. It was a condition which, in his view, included a form of heightened awareness, and a refinement his faculties.[142] Gopi Krishna was influential as the first widely published author on the subject of kundalini. He attracted Yvonne Kason, a transpersonal psychologist who helped to further popularize his story and integrated his lessons into her practice. Together with a few collaborators, she established the Kundalini Research Network.[143] According to Stuart Sovatsky: "the use in the West of Gopi Krishna's problematic kundalini experiences as a standard gives the awakening a reputation as more dangerous than it is." [144] [edit]DSM-IV: Related categories While kundalini problems are not listed in the Diagnostic and Statistical Manual of Mental Disorders, through the efforts of David Lukoff, Francis G. Lu and Robert P. Turner, a new diagnostic category called "Religious or Spiritual Problem"[77] was included in the fourth edition, DSM-IV published in 1994. This category was proposed to offset the tendency of mental health professionals to ignore or pathologize religious and spiritual issues brought into treatment.[145] While acknowledging the consensus within transpersonal psychology that kundalini awakening is a form of spiritual emergence, or emergency, and should not be diagnosed or treated as a mental disorder, some psychologists note it could precipitate forms of mental disorders or exacerbate preexisting conditions.[146] DSM-IV does include in its "Glossary of culture-bound syndromes" the diagnostic category "Qi-gong Psychotic Reaction", described as "an acute, time-limited episode characterized by disassociative, paranoid or other psychotic or non-psychotic symptoms[...] Especially vulnerable are individuals who become overly involved in the practice."[147] As such, some practitioners believe it to be a case of kundalini energy in disarray. Over-zealous practitioners of Kundalini, Qigong or Buddhist meditation, without proper guidance or restraint, were observed to lose touch with reality.[148] Sovatsky has commented upon the apparent similarities between kundalini syndrome, or "pranotthana manifestation" as he prefers to call it, and Qi-gong Psychotic Reaction. He acknowledges the qi-gong psychotic reaction as an experience of nonordinary consciousness not unlike what Americans involved in qi-gong, meditation or yoga have experienced. He cautions those who would pathologize this kind of emergency: "That some problems arise as a result of the most auspicious of spiritual experiences, long documented in diverse religions, must, in such cases, also be considered."[149] [edit]References

Kundalini syndrome ......... to be continue see above

Kundalini syndrome From Wikipedia, the free encyclopedia Kundalini syndrome is a set of sensory, motor, mental and affective symptoms associated with the concept of Kundalini. According to Hindu beliefs, the kundalini is a spiritual energy that normally lies dormant at the base of the spine. When this energy is awakened, preferably in the company of a spiritual master, it is said to lead to experiences which enhance the spiritual growth of the aspirant. Kundalini syndrome is a term employed by Western researchers, and commentators, to refer to the condition which occurs when experiences traditionally associated with kundalini awakening arise, often unsought, which overwhelm or cause distress to the experiencer. Kundalini syndrome has been reported predominantly by people who have had a near-death experience,[1][2][3] or by practitioners of Asian spiritual practices.[4][5] The term "Kundalini Syndrome" has been used as a category for discussion within the schools of transpersonal psychology and near-death studies, but it is also referred to in psychiatric literature. The phenomenon is sometimes called the "Kundalini-syndrome",[6][7][8] the "Physio-Kundalini syndrome",[9][10][11][12] or simply referred to as a "syndrome".[13][14] Other researchers, while not using the term "syndrome",[15] have also begun to address this phenomenon as a clinical category,[16][17] or as a recognizable symptomatology.[18] The appearance of the symptomatology is believed to occur in connection with a near-death experience,[2][3][19] or with spiritual or contemplative practices such as meditation, yoga,[4][5][20][21] or certain forms of intensive spiritual practice. [22] Symptoms may also, according to a case review,[23] be related to a combination of eastern spiritual exercises and substance abuse. Other factors that may trigger this symptomatology includes a variety of intense personal crises or experiences.[24] According to writers in the field of transpersonal psychology the process is not always sudden and dramatic, it can also start slowly and increase gradually in activity over time.[25] If the accompanying symptoms unfold in an intense manner that destabilizes the person, the process is usually interpreted as a spiritual emergency.[26][27] Contents [hide] 1 Symptomatology 1.1 The Kundalini Scale 1.2 The Physio-Kundalini Syndrome Index 1.3 Other Contributions 2 Terminology 3 Academic and clinical discussion 4 Research and Case-studies 5 Bentov's "Physio-kundalini syndrome" 6 Kundalini Awakening 6.1 Sign of spiritual emergency 6.2 Psychosis 6.3 Problems 6.3.1 Prevention 6.4 Treatment 6.5 Evolution 7 Gopi Krishna 8 DSM-IV: Related categories 9 References 10 Bibliography 11 Further reading 12 External links [edit]Symptomatology Researchers affiliated with the fields of transpersonal psychology and near-death studies have suggested some common criteria that describe this condition, of which the most prominent feature is a feeling of energy or heat moving along the spine.[28][29][30] [31] [edit]The Kundalini Scale Ring & Rosing developed the Kundalini Scale, a nine-item scale to assess psychophysical changes, and symptoms of kundalini activation, in near-death experiencers.[32] Table 1: The Kundalini Scale Symptoms 1. Feelings of energy in the hands. 2. Feeling deep ecstatic sensations. 3. Experiencing severe, or migraine type, headaches. 4. Awareness of energy discharges, or currents, flowing through the body. 5. Sensations of tickling, itching or tingling on, or underneath, the skin. 6. Awareness of internal lights or colors. 7. Hands feeling hot. 8. Sensations of extreme heat or cold moving through the body. 9. The body shakes, vibrates or trembles. Thalbourne and Fox also developed a measure called The Kundalini Scale, a 32-item true-false questionnaire described elsewhere,[33] but augmented by three items for Thalbourne's 2001 study.[34] [edit]The Physio-Kundalini Syndrome Index Greyson developed the Physio-Kundalini Syndrome Index, a 19-item dichotomous questionnaire, in order to study kundalini and its effects.[35] The Index includes 4 major categories: motor symptoms, somatosensory symptoms, audiovisual symptoms and mental symptoms. Table 2: The Physio-Kundalini Syndrome Index Category Symptoms Motor symptoms 1. Body assuming and maintaining strange positions for no apparent reason. 2. Body becoming frozen or locked into strange positions and immovable. 3. Breathing spontaneously stopping or becoming rapid, shallow, or deep for no apparent reason. 4. Spontaneous involuntary bodily movements. Somatosensory Symptoms 5. Spontaneous deep ecstatic tickle or orgasmic feeling. 6. Physical sensations starting in the feet, legs or pelvis, and moving up the back and neck to the top of the head, down the forehead, over the face, then to the throat, and ending in the abdomen. 7. Extreme sensations of heat or cold moving through the body. 8. Moving pockets of bodily heat or cold being extreme enough to burn or otherwise affect someone else or an inanimate object. 9. Pains in specific parts of the body that begin and end abruptly. 10. Tingling, vibration, itching or tickling on the skin or inside the body. Audiovisual symptoms 11. Internal noises, such as whistling, hissing, chirping, roaring or flutelike sounds. 12. Internal voices. 13. Internal lights or colors illuminating parts of the body 14. Internal lights bright enough to illuminate a dark room. Mental symptoms 15. Observing oneself, including one's thoughts, as if one were a bystander. 16. Sudden, intense ecstacy, bliss, peace, love, devotion, joy, or cosmic unity. 17. Sudden intense fear, anxiety, depression, hatred or confusion. 18. Thoughts spontaneously speeding up, slowing down, or stopping altogether. 19. Experiencing oneself as physically larger than the body. Prosnick & Evans developed the Physio-Kundalini Syndrome Index-7 (PKSI-7), a 7-item short-form drawn from the 19-item Physio-Kundalini Syndrome Index.[11] The short-form was found to have positive correlations with NDE-6, a 6-item scale drawn from Greysons 16-item Near Death Experience Scale.[36] [edit]Other Contributions Although more anecdotal, and less systematic than the taxonomies listed above, both Kason [37] and Scotton [38] confirm many of the features presented by Ring & Rosing and Greyson. Kason presents her overview under the heading "Symptoms associated with kundalini". Table 3: Other contributions to the overview of symptoms Author Symptoms Kason (2000) Cranial pressures. Expansion of consciousness. Inner sounds. Energies up the spine. Vibrating or tickling sensations in the lower back. Light experiences. Scotton (1996) Energy rising in the spine. Experience of hot-cold energy. Experiencing energy (synesthetically) as light. Fear and anxiety. Persistent bradycardia (slow heart rate). Tachycardia (abnormally rapid heart rate). Cool skin. Flushed skin. Spontaneous trance states. Spontaneous assumption of yogic postures. Sanches and Daniels,[31] addressing possible limitations in the scales developed by Thalbourne & Fox, and by Greyson, developed a pilot psychometric instrument called the Kundalini Awakening Scale (KAS). The scale was composed of 76 questions, based on reports by relevant spiritual and transpersonal literature, and drew strongly upon Yoga theory. However, Transpersonal literature indicates that the overview of symptoms is not meant to be used as a tool for amateur-diagnostics. The interpretation of symptoms is not straightforward.[39][40] According to writers in the field, symptoms associated with Kundalini-activity might not always represent such activity, but instead be an indication of other medical conditions, in need of attention. Kason[40] emphasizes that any unusual or marked physical symptom needs to be investigated by a qualified medical professional: It is important to remind STE-experiencers,[41] their friends, and their families that all unusual or marked physical symptoms need to be investigated by a qualified medical doctor, even when the experiencer feels certain that the symptom is nothing more than the expression of the transformative energy in the body. One can be experiencing kundalini activity and also have physical problems that need medical attention. [...] It could be a serious, even life threatening, mistake to assume, without medical guidance, that any of the symptoms listed on the following pages do not have a medical cause. —[42] [edit]Terminology Commentators seem to use different terms when describing the symptomatology. These terms are similar to, but not quite synonymous with, the term "Kundalini syndrome". However, they all seem to describe, more or less, the same phenomenon, or the same main features of the symptomatology. The terms "Kundalini Syndrome" or "Physio-Kundalini Syndrome", or the references to a "syndrome", are mostly used by writers in the field of Near-Death Studies,[11][43][44] but also by writers in the fields of Transpersonal Psychology,[20] Psychology,[30] and Mental Health/Psychiatry.[23] The terminology of "syndrome" seems to have a closer relationship to the language of medicine and statistics, than the other terminologies. The terminology of "syndrome" is also the main basis for two measuring instruments developed by Near-death researchers: The Kundalini Scale [32] and the Physio-Kundalini Syndrome Index.[35] Other terms, such as "Kundalini awakening", is a term used by Transpersonal Psychology,[16][21][31][45] but also by writers representing both the fields of Transpersonal Psychology and Near-Death Studies.[3] This term seems to have a closer relationship to the language of hinduism, and the yogic tradition, than the terminology of "syndrome". Greyson is one of the authors that uses both the terminology of "syndrome",[46] and the terminology of "awakening".[9] Scotton [28] uses a term called "difficult kundalini experiences", when discussing clinical aspects of the phenomenon. Overall, he seems to prefer the term "Kundalini experience", but he also uses the terminology of "awakening". Other commentators who use the term "Kundalini experience" includes Thalbourne.[47] In his 1993-article Greyson reviews many of the discussions of Kundalini-symptomatology. In this review he cites, and uses, many of the similar terms associated with kundalini symptomatology, such as: "kundalini activation", "kundalini awakening", "kundalini phenomena", "kundalini activity" and "kundalini arousal".[48] Sanches & Daniels,[31] although preferring the term "kundalini awakening", also use the term "kundalini arousal" in their discussion of the phenomenon. Grabovac & Ganesan [49] use the term "Kundalini episodes" in their article on "Spirituality and Religion in Canadian Psychiatric Residency Training". [edit]Academic and clinical discussion The Kundalini-phenomenon, as a topic for clinical and academic discussion, is mentioned in a few mainstream academic journals, including Psychological Reports, Mental Health, Religion & Culture, The Journal of Nervous and Mental Disease and The Psychiatric Clinics of North America. There is also a brief mention in The Canadian Journal of Psychiatry. Other, less mainstream, publications that have published articles on the topic include The Journal of Transpersonal Psychology, The Humanistic Psychologist and The Journal of Near-Death Studies. In addition to this the phenomenon is discussed in several independent books associated with the transpersonal field. A more marginal publication, but historically significant in relation to the topic at hand, was the early groundwork of commentator Lee Sannella. In the book "The Kundalini Experience" (first published in 1976) he was as able to group symptoms into categories, which Kason picked up with some modification. For Sannella, the indications consist of motor phenomena – auto-movement, unusual breathing, and paralysis; sensory phenomena – tickling, sensations of hot and cold, inner lights or visions, and inner sounds; interpretive phenomena – emotions, distortions of thought, detachment, disassociation, and a sense of oneness; and non-physiological phenomena – out-of-body experiences and psychic perceptions.[50] According to Transpersonal theory the awakening of such energies are "accompanied by alterations in physiology and consciousness understood in terms of the Hindu chakra system".[51] Knowledge of the chakra map may therefore be helpful regarding the interpretation of symptoms.[52] In the book "The Stormy Search for the Self", Stanislav Grof, whose wife Christina underwent the dramatic shaktipat experience, gave prominence to increased levels of energy, shaking, memories of traumas, extreme emotions, inner sounds, visions, sexual arousal, and difficulty controlling behaviours. They recommended anyone having these experiences have a medical examination by a clinician knowledgeable about kundalini because of the similarity between these symptoms and indications of psychiatric and medical problems.[53] The biological plausibility of meditative practices and Yoga causing acute psychotic illness has been suggested by a psychiatrist as being related to alterations in neurophysiological parameters such as P300 which may be used to prescribe or proscribe yogic and meditative practices to certain people.[54] Commentators mention the dangers, or psychological difficulties, associated with intense or excessive practice of spiritual disciplines.[55][56] According to writers in the field, such practices may, in unfortunate instances, trigger kundalini symptomatology, and lead to states of spiritual emergency. Greyson[57] notes that contemporary western culture is poorly equipped to deal with signs of kundalini activity. Therefore, such activity might lead to major disruptions in the social and psychological functioning of people experiencing kundalini symptoms. According to Greyson, such disruptions are often confused with psychotic disorders. Even though the symptoms, at times, may be dramatic and disturbing, several theorists tend to interpret the kundalini phenomenon, and the related symptomatology, as largely non-pathological,[58] even maturational.[59] Sovatsky, representing the hermeneutic of kundalini yoga, tend to interpret the energetic manifestations of Kundalini awakening as a "spinal puberty", a spiritual and somatic maturation of body and soul.[60] Other writers also interpret the phenomenon as a psycho-spiritual and transformative process. Kason,[61] for example, tend to view the symptoms as part of a spiritually transformative experience, a "psycho-spiritual house-cleaning". Several commentators seem to imply that the phenomenon has a developmental and evolutionary significance for humanity, signifying both biological and spiritual evolution.[59][62][63] Both Greyson [64] and Scotton[65] underline the importance of differentiating between Kundalini phenomena on the one hand, and mental illness or psychopathology on the other hand. As a consequence of research findings Greyson finds support for the claim that the phenomenon of kundalini can be understood as a non-pathological force. He also implies that kundalini phenomena are not common in mental illness, and that it should be possible to differentiate this phenomenon from mental illness.[66] According to Scotton,[67] Kundalini-symptoms may, or may not, be associated with psychopathology, but are not reducible to any psychopathology. He thinks that it is important to differentiate between the signs of Kundalini and the symptoms of pathology, and not subsume the signs of Kundalini under a pathological diagnosis. He also notes [68] that classical western psychiatric treatment may not be the most appropriate approach towards kundalini symptomatology. He does mention a few circumstances (mainly involving psychotic ideation) where he finds drug treatment to be appropriate, but he prefers to handle Kundalini episodes with as little physiological intervention, and drug intervention, as possible.[69] On the other hand, Sovatsky believes that it is important to differentiate between Kundalini as a yogic energy term (and as a marker for Kundalini awakening) and the symptoms of different preliminary yogic processes or pranic imbalances.[70] According to this view, many reported Kundalini phenomena may rather be signs of the precursor energetic state of pranotthana.[71] The difference between pranotthana and Kundalini is also noticed by other commentators, such as Bynum.[72] A similar observation is also mentioned by Greyson,[73] who refers to commentators who believe that Kundalini symptomatology is a less profound effect of bioenergy or prana. Sovatsky also notes that: kundalini has become a catch word at this early time in its entry in American culture... and attracts those with unspecified, chronic neurological/psychiatric complaints in search of an explanation for their symptoms; the use in the West of Gopi Krishna's problematic kundalini experiences as a standard giving the awakening a reputation as more dangerous than it is.[74] The field of Transpersonal Psychology describe several phenomena that can be understood as a spiritual emergence,[75] or as a spiritual emergency.[26] In addition to mystical experiences, near-death experience, "shamanistic initiatory crisis", and "psychic opening", the authors mention kundalini awakening: "a complex physio-psycho-spiritual transformative process described in the Yogic tradition".[76] If there is an uncontrolled emergence of spiritual phenomena, causing a significant disruption in a persons daily life and daily functioning, then we may speak of a spiritual problem. Spiritual problems have been discussed in relation to the DSM-IV diagnostic category "Religious or Spiritual Problem".[77][78][79] According to Turner and his associates, religious and spiritual experiences, when deemed as problems "need to be subjected to more research to better understand their prevalence, clinical presentation, predisposing intrapsychic and interpersonal factors, outcome, relationship to the life cycle, and ethnic factors. Although there is a wealth of clinical literature on these problems, the clinical research on religious and spiritual problems is minimal, with the exception of the many well-designed studies on NDE (Near-Death Experiences)[80] They indicate in the article their hope that increasing research and an openness to alternative cultural narratives, among the authors of DSM-IV, "will help reverse the predicaments surrounding psychiatry's treatment of religious and spiritual issues, i.e. "occasional, devastating misdiagnosis; not infrequent mistreatment; an increasingly poor reputation; inadequate research and theory; and a limitation of psychiatrists' own personal development".[81][82] Indications that psychiatry is adapting some of these ideas are noticed. For example, in an article from the Canadian Journal of Psychiatry, authors Grabovac & Ganesan [49] use the term "Kundalini episodes" to describe a category to be used in a proposed academic lecture series on religion and spirituality in Canadian Psychiatric Residency Training. [edit]Research and Case-studies Research on kundalini-symptomatology has been presented by researchers in the areas of Transpersonal Psychology and Near-death studies, but also by researchers associated with other areas of Psychology and Mental health. Among the first studies to comment upon symptoms of kundalini was Ring and Rosing's Omega Project, published in 1990.[13] In this study the researchers found that Near-death experiencers reported several psychophysical changes in the wake of their near-death experience, including symptoms that could be interpreted as kundalini-activity. Another study from the early nineties was conducted by NDE-researcher Bruce Greyson.[83] Co-operating with the inpatient psychiatric unit of the University of Connecticut Health Center, Greyson administered the Physio-Kundalini Syndrome Index, a 19-item questionnaire, to patients admitted to the unit. He found that psychiatric patients reported physio-kundalini symptoms, but to a lesser degree than a group of near-death experiencers described in a previous study. Greyson followed up his previous interest in the subject with a new study in 2000, published in the Journal of Transpersonal Psychology under the title “Some Neuropsychological Correlates Of The Physio-Kundalini Syndrome”.[84] In this study a group of 321 volunteers, from the International Association for Near-Death Studies, responded to the Physio-kundalini syndrome index, as well as standardized tests designed to measure neuropsychological traits. Using statistical regression analysis the author found that kundalini arousal was significantly related to measures of fantasy proneness, dissociation, absorption, and temporal-limbic hyperconnection, but not to right-brain dominance or to demographic variables. Thalbourne,[85] using the terminology of "experience", administered a battery of pencil-and-paper tests, including an instrument called The Kundalini Scale [86] to 125 first-year psychology students at Adelaide University. He found that scores on the Kundalini scale was correlated with several other scales measuring belief in the paranormal. Prosnick & Evans [87] developed the Physio-Kundalini Syndrome Index-7 (PKSI-7). A 7-item short-form drawn from the 19-item Physio-Kundalini Syndrome Index. They found that this instrument showed positive correlation with NDE-6, a shortened version of Greysons 16-item NDE-scale. Sanches and Daniels,[88] using the terminology of "awakening", distributed a pilot psychometric instrument called the Kundalini Awakening Scale (KAS) to four different groups: Yoga teachers, Yoga students, people following other spiritual traditions, and people from a general population. They found that kundalini experience was highest, but also most problematic, in the group of people following other spiritual traditions. Scotton [89] presented two case-examples in an article on the phenomenology of Kundalini, published in "Textbook of Transpersonal Psychiatry and Psychology". Valanciute and Thampy [90] presented one Case-review in a discussion of Physio Kundalini syndrome and mental health, published in Mental Health, Religion & Culture. [edit]Bentov's "Physio-kundalini syndrome" Itzhak Bentov devoted an appendix of his 1977 book Stalking the Wild Pendulum: The Mechanics of Consciousness to what he called "Physio-kundalini Syndrome".[91] Bentov's colleague Lee Sannella subsequently also used the term to describe the incidence of physiological phenomena found to be coexistent with experiences of kundalini.[92] Both Bentov and Sannella, concurred with Gopi Krishna's view that kundalini is a symptom of an evolution toward higher states of consciousness.[93][94][95] These researchers were especially interested in kundalini problems - unusual physiological occurrences that tended to happen in situations where subjects practiced long periods of meditation without proper guidance or supervision. Many of Bentov and Sannella's case studies were mostly practitioners of Transcendental Meditation as taught by Maharishi Mahesh Yogi.[96][97] Bentov and Sannella held positive views of meditation as a means of releasing stresses in the body.[98][99] Their main concern however was that unusual bodily reactions or mental states related to kundalini arousal might lead to inappropriate and potentially harmful medical interventions. Bentov noted that "strong and unusual bodily reactions and unusual psychological states" might develop as a consequence of latent capacities in the human nervous system. According to his view this sequence of events could happen as a result of meditation, or it could occur spontaneously in unsuspecting individuals. Bentov suspected that western medicine was unequipped to handle this phenomenology.[100] Sannella thought that it was possible to recognize the symptomatology, the physio-kundalini process, and to differentiate it from psychosis.[101] Bentov also made other speculations. In his view, the psychological symptoms tended to mimic schizophrenia. Thus there was a danger that individuals experiencing kundalini-symptoms could receive an unfortunate diagnosis, and thereby be institutionalized and treated as schizophrenics.[102] [edit]Kundalini Awakening [edit]Sign of spiritual emergency In their 1990 book, transpersonal psychologists Grof and Grof coin the term "spiritual emergency" to describe "critical and experientially difficult stages of a profound psychological transformation that involves one's entire being."[103] They contrast it with the more gradual process of "spiritual emergence."[104] They describe the awakening of Kundalini as one of ten varieties of spiritual emergencies.[105] These terms are subsequently also used by kundalini writers Sovatsky[106] and Yvonne Kason.[107] [edit]Psychosis In their seminal works, Gopi Krishna and Bentov both noted resemblance between kundalini awakening in its early or undirected state and the state of psychosis.[108] Some years later, Kason set about creating criteria to distinguish between some undergoing a spiritual emergency and someone experiencing psychosis.[109] In a spiritual emergency, for example, a person is challenged by experiences, while in psychosis they are overwhelmed by them.[110] [edit]Problems [edit]Prevention In the ages-long Kundalini Yoga tradition, a student is only initiated into the practices that awaken the kundalini after a master accepts them as worthy of instruction.[111] The aspirant then takes up their practice, following a strict regimen under the watchful eyes of the master, who for all intents and purposes serves as their counselor and priest.[112] Yogi Bhajan agreed with Bentov[113] and Sannella[114] and Krishna[115] that problems with kundalini arousal are the result of subtle blockages that must be cleared: These hallucinations ... and nerve weaknesses mean nothing. If a student practicing Kundalini Yoga is very blocked up in the spine and pranic nadis, he may have a one time experience when the channels are cleared. These things may happen when someone's nervous system has not been properly prepared, or if they do not use the mantra or the breathing technique properly. The real measure of kundalini rising is your consciousness from breath to breath and the courage you bring to your life. These momentary flashes brought on by weakness have nothing to do with kundalini. —[116] Sannella advises that the doubts and fears that might arise during the kundalini process be handled in a supportive environment like a spiritual hermitage or monastery. Anyone encountering difficulties should consult with someone with experience in this area. He also cautions that breathing exercises are hazardous unless practiced under the guidance of a competent spiritual teacher.[117] [edit]Treatment Bentov defined kundalini difficulties as the release of blockages in the body-mind system, best treated by a gentle program of meditation, yoga and breathing exercises: ...the stresses in the system are actually energy patterns, and they have to be converted and eliminated from the body. One of the most common forms into which these stresses are converted is body movement. It is not unusual to see people who are meditating go through different involuntary body movements, such as moving the arms, head, shaking of the whole body, etc. The heavier the stresses that are given off, the stronger the movements may become. There are other ways in which these stresses may come out. These are a direct release of emotions, which may take the form of depressions, crying, and general emotionalism. Other ways may manifest simply as temporary pain in different areas of the body. All considered, meditation combined with light body-toning exercises, such as some hatha yoga postures and mild breathing exercises, can be the most effective, inexpensive, and fastest system for the removal of stresses from the body. I don't want to give you the impression that anyone who meditates will have the symptoms described above. On the contrary, by far the largest majority of people who practice meditation have very pleasurable or even blissful sensations, and those who have any of the stress symptoms will eventually outgrow them as the level of stress in their bodies diminishes. They then begin to enjoy a feeling of growing inner peace and tranquillity, which is not obtainable by any other means. —[113] Scotton offers a program of "grounding" interventions, including a prohibition of any consciousness-altering activity – especially the practices that triggered the episode, regular meals – even in the absence of appetite, hot baths to relax and draw the person back to their body, and immersion in routine tasks such as cleaning, mild exercise, laundry, and routine interaction with others.[118] Scotton continues: Concerning what may be psychotic symptoms, the best course is to assess for level of functioning and "spread" of the seemingly psychotic symptoms. If the dysfunction seems circumscribed to the kundalini content and experience and the previous psychiatric history is negative for psychosis, the best course is probably supportive with as little drug intervention as possible. If the dysfunction is pervasive and includes psychotic ideation in unrelated areas, appropriate neuroleptic treatment is indicated, with later working through of the spiritual aspect of the experience. —[118] In Farther Shores, Yvonne Kason devotes a large part of the book to understanding and intervening in Spiritually Transformative Experiences.[119] She covers a number of factors, including who has spiritual emergencies and why.[120] Kason offers up a number of strategies for living with spiritual transformation. Central to these is a balanced lifestyle. Kason also offers up a long list (26 items) of grounding strategies, including, "1. Stop meditating. 2. Decrease all forms of concentration... 22. Visualize your energies withdrawing from your head region, moving down the base of your spine, and staying there..."[121] [edit]Evolution Sannella observed: "Today kundalini awakenings occur more frequently, with and without training." He suggested a significant cause. "People experience kundalini phenomena more frequently because they are actually more involved in disciplines and lifestyles conducive to psychospiritual transformation."[122] Sannella contrasted this situation with Carl Jung's observation in 1932 during a seminar on the kundalini that the awakening of this force had rarely, if ever, been witnessed in the West.[123] Stanislav Grof considers Jung's view that the awakening of Kundalini was exclusively an Eastern phenomenon and that it would take at least a thousand years before this energy could be set in motion as "probably the most remarkable error of his entire career."[124] Bentov and Sovatsky both compared the awakening of Kundalini with the onset of puberty in the sense that the nervous system can start functioning on ever higher levels of consciousness.[125] Sovatsky describes it as a "post-genital puberty" as spiritually matured identities become embodied and empowered.[126] Bentov, on the other hand, claimed to have seen "many cases of spontaneous and systematic evolution of the nervous system" during his involvement with the phenomenology [127] Kason called for research to validate what she called "the kundalini model" to prove a biological basis for Spiritually Transformative Experiences.[128] A few years later Bruce Greyson at the University of Virginia set out to provide the beginnings of such evidence. As a result of his study on neuropsychological correlates,[129] Greyson was able to conclude that kundalini arousal is accompanied by a distinctive neuropsychological profile, as his subjects who reported physio-kundalini symptoms also tended to score themselves highly on measures of fantasy-proneness, disassociation, absorption, and temporal-limbic hyperconnection.[130] Greyson admitted it was impossible to say whether kundalini experiences cause or facilitate these neuropsychological traits or whether persons with this distinct neuropsychological profile are more vulnerable to kundalini arousal. Nonetheless, he concluded that his findings supported Gopi Krishna's claim that kundalini is the force behind biological and spiritual evolution since kundalini arousal appears to be accompanied by specific neurobiological distinctions, as must any engine of biological evolution.[131] [edit]Gopi Krishna The case of Gopi Krishna [132] is often used by commentators, among others Kason,[133] to illustrate certain features of the kundalini-phenomenon.[134] His ideas are also cited by other commentators.[135][136] The interpretation of the phenomenon as presented by Krishna, in biographic detail, is a story of Kundalini energy in disarray. On his own, Krishna had practised an arduous routine of pre-dawn meditation from the age of seventeen years.[137] In 1937, at the age of thirty-four, he began to experience dramatic and distressing changes in his body and consciousness. Knowing very little about kundalini, he began to read as much as he could with his altered consciousness. Gradually, with the little helpful information he was able to obtain, and with the passage of twelve years, Gopi Krishna's kundalini awakening led to the development of new, inspired creativity. He founded the Kundalini Research Institute and set out to learn more, and to teach others, about kundalini. He is the author of several books. Based on his traumatic experiences, Gopi Krishna conveyed a twofold message of immense dread and great hopefulness around the awakening of Kundalini. On the one hand he believed that the energy, if it was aroused in a body that was not attuned to it, could lead to a variety of psychological and physiological problems. [138] On the other hand he believed that the phenomenon of Kundalini could have positive implications for the life-span, and the intellectual faculties, of humans. [139]

Qigong

From Wikipedia, the free encyclopedia For the artist, see Qigong (artist). Qigong Qigong practitioners at World Tai Chi and Qigong Day event in Manhattan, New York City, USA. Traditional Chinese 氣功 Simplified Chinese 气功 [show]Transcriptions Part of a series on Chinese martial arts List of Chinese martial arts Terms[show] Historical places[show] Historical people[show] Famous modern actors[show] Legendary figures[show] Related[show] v t e This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters. Qigong, chi kung, or chi gung (simplified Chinese: 气功; traditional Chinese: 氣功; pinyin: qìgōng; Wade–Giles: chi4 gong1; literally "Life Energy Cultivation") is a practice of aligning breath, movement, and awareness for exercise, healing, and meditation.[1] With roots in Chinese medicine, martial arts, and philosophy, qigong is traditionally viewed as a practice to cultivate and balance qi (chi) or what has been translated as "intrinsic life energy".[2] Typically a qigong practice involves rhythmic breathing coordinated with slow stylized repetition of fluid movement, a calm mindful state, and visualization of guiding qi through the body.[3] Qigong is now practiced throughout China and worldwide, and is considered by some to be exercise, and by others to be a type of alternative medicine or meditative practice.[4] From a philosophical perspective qigong is believed to help develop human potential, allow access to higher realms of awareness, and awaken one's "true nature".[5] The overall evidence for the health effects of qigong has been largely inconclusive or contradictory. Because the underlying clinical trials have been poorly designed and the data of poor quality, it is not possible to come to any firm conclusions as to the health effects of qigong.[6] Contents [hide] 1 Qigong basics 1.1 Etymology 1.2 History 1.3 Training methods 2 Application 2.1 Health 2.2 Meditation and self-cultivation 2.3 Martial arts training 2.4 Forms 3 Theory 3.1 Traditional view 3.2 Principles 3.3 Contemporary view 4 Health benefits 4.1 Claims and medical research 4.1.1 Individual reviews 4.2 Mental health 4.3 Controversy 5 Shifting views 6 See also 7 References Qigong basics [edit] Etymology [edit] Main article: Qi Qigong (Pinyin), ch'i kung (Wade-Giles), and chi gung (Yale) are English words for two Chinese characters: qì (氣) and gōng (功). Qi (or chi) is usually translated as life energy, lifeforce, or energy flow, and definitions often involve breath, air, gas, or relationship between matter, energy, and spirit.[7] Qi is the central underlying principle in traditional Chinese medicine and martial arts. Gong (or kung) is often translated as cultivation or work, and definitions include practice, skill, mastery, merit, achievement, service, result, or accomplishment, and is often used to mean gongfu (kung fu) in the traditional sense of achievement through great effort. (see MDBG dictionary entry) The two words are combined to describe systems to cultivate and balance life energy, especially for health.[1] Although the term qigong (氣功) has been traced back to Taoist literature of the early Tang Dynasty (618-907 AD), the term qigong as currently used was promoted in the late 1940s through the 1950s to refer to a broad range of Chinese self-cultivation exercises, and to emphasize health and scientific approaches, while de-emphasizing spiritual practices, mysticism, and elite lineages.[8][9][10] History [edit] Main article: Qigong history With roots in ancient Chinese culture dating back more than 4,000 years, a wide variety of qigong forms have developed within different segments of Chinese society:[11] in traditional Chinese medicine for preventive and curative functions,[12] in Confucianism to promote longevity and improve moral character,[1] in Taoism and Buddhism as part of meditative practice,[5] and in Chinese martial arts to enhance fighting abilities.[9][13] Contemporary qigong blends diverse and sometimes disparate traditions, in particular the Taoist meditative practice of "internal alchemy" (Neidan 內丹术), the ancient meditative practices of "circulating qi" (Xing qi 行氣) and "standing meditation" (Zhan zhuang 站桩), and the slow gymnastic breathing exercise of "guiding and pulling" (Tao yin 導引). Traditionally, knowledge about qigong was passed from adept master to student in elite unbroken lineages, typically with secretive and esoteric traditions of training and oral-mind transmission.[14] Starting in the late 1940s and the 1950s, the mainland Chinese government tried to integrate disparate qigong approaches into one coherent system, with the intention of establishing a firm scientific basis for qigong practice. This attempt is considered by some sinologists as the start of the modern or scientific interpretation of qigong.[15][16][17] During the Great Leap Forward (1958–1963) and the Cultural Revolution (1966–1976), qigong, along with other traditional Chinese medicine, was encouraged in state-run rehabilitation centers and spread to universities and hospitals, but was under tight control with limited access among the general public. After the Cultural Revolution, qigong, along with t'ai chi, was popularized as daily morning exercise practiced en masse throughout China. Popularity of qigong grew rapidly during the Deng and Jiang eras of the 1970s through 1990s, with estimates of between 60 and 200 million practitioners throughout China. In 1985, the state-run "National Qigong Science and Research Organization" was established to regulate all of the nation's qigong denominations.[18] In 1999, in response to widespread revival of old traditions of spirituality, morality, and mysticism, the Chinese government took measures to enforce control of public qigong practice, including banning groups such as Zhong Gong and Falun Gong.[19][20] Through the forces of migration of the Chinese diaspora, tourism in China, and globalization, the practice of qigong spread from the Chinese community to the world. Today, millions of people around the world practice qigong and believe in the benefits of qigong to varying degrees. Similar to its historical origin, those interested in qigong come from diverse backgrounds and practice it for different reasons, including for exercise, recreation, preventive medicine, self-healing, self-cultivation, meditation, and martial arts training. Training methods [edit] Qigong comprises breathing, physical, and mental training methods based on Chinese philosophy.[21] While implementation details vary, all qigong forms can be characterized as a mix of four types of training: dynamic, static, meditative, and activities requiring external aids. Dynamic training involves fluid movement, usually carefully choreographed, coordinated with breath and awareness. Examples include the slow stylized movements of T'ai chi ch'uan, Baguazhang, and Xing yi.[22] Other examples include graceful movement that mimics the motion of animals in Five Animals,[23] White Crane,[24] and Wild Goose (Dayan) Qigong.[25][26] Static training involves holding postures for sustained periods of time.[27] In some cases this bears resemblance to the practice of Yoga and its continuation in the Buddhist tradition.[28] For example Yiquan, a Chinese martial art derived from xingyiquan, emphasizes static stance training.[29] In another example, the healing form Eight Pieces of Brocade (Baduanjin qigong) is based on a series of static postures.[30] Meditative training utilizes breath awareness, visualization, mantra, and focus on philosophical concepts such as qi circulation.[31] For example, in the Confucius scholar tradition meditation is focused on humanity and virtue, with the aim of self-enlightenment. In various Buddhist traditions, the aim is to still the mind, either through outward focus, for example on a place, or through inward focus on the breath, a mantra, a koan, emptiness, or the idea of the eternal. In Taoist and traditional Chinese medicine practice, the meditative focus is on cultivating qi in dantian energy centers and balancing qi flow in meridian and other pathways.[11] Use of external agents Many systems of qigong training include the use of external agents such as ingestion of herbs, massage, physical manipulation, or interaction with other living organisms.[5] For example, specialized food and drinks are used in some medical and Taoist forms, whereas massage and body manipulation are sometimes used in martial arts forms. In some medical systems a qigong master uses non-contact treatment, purportedly guiding qi through his or her own body into the body of another person.[32] Application [edit] People practice qigong for many different reasons, including for exercise and recreation, prevention and self-healing, meditation and self-cultivation, and training for martial arts. Alternative medical systems Acupuncture · Chiropractic medicine · Dianetics · Massage Therapy · Naturopathic medicine · Osteopathy · Traditional medicine Chinese · Mongolian · Tibetan · Unani · Siddha · Ayurveda NCCAM classifications Whole medical systems · Mind-body interventions · Biologically based therapies · Manipulative therapy · Energy therapies v t e Health [edit] As a form of gentle exercise, qigong is composed of movements that are typically repeated, strengthening and stretching the body, increasing fluid movement (blood, synovial, and lymph), enhancing balance and proprioception, and building awareness of how the body moves through space.[3] In recent years a large number of books and videos have been published that focus primarily on qigong as exercise and associated health benefits. Practitioners range from athletes to the physically challenged. Because it is low impact and can be done lying, sitting, or standing, qigong is accessible for disabled persons, seniors, and people recovering from injuries. As a healing art, qigong practitioners focus on prevention and self-healing, traditionally viewed as balancing the body's energy meridians and enhancing the intrinsic capacity of the body to heal.[12] Qigong has been used extensively in China as part of traditional Chinese medicine, and is included in the curriculum of Chinese Universities.[33] Qigong is now recognized as a form of complementary and alternative medicine.[34][35] There are three main forms of qigong used to complement medical treatment: 1) Qigong exercises (also called "internal Qigong") performed by individuals for general health or treatment of disease, 2) Qigong massage by a trained Qigong practitioner to treat specific injuries and illnesses (e.g. autism);[36] and 3) External qigong in which a trained practitioner focuses healing energy on patients without touching them.[37] Meditation and self-cultivation [edit] Qigong is practiced for meditation and self-cultivation as part of various philosophical and spiritual traditions. As meditation, qigong is a means to still the mind and enter a state of consciousness that brings serenity, clarity, and bliss.[5] Many practitioners find qigong, with its gentle focused movement, to be more accessible than seated meditation.[4] Qigong for self-cultivation can be classified in terms of traditional Chinese philosophy: Confucianism Qigong provides a means to become a Junzi (君子) through awareness of morality.[38][39] Taoism Qigong provides a way to achieve longevity and spiritual enlightenment.[40] Buddhism Qigong is part of a spiritual path that leads to spiritual enlightenment or Buddhahood.[41] Martial arts training [edit] The practice of qigong is an important component in both internal and external style Chinese martial arts.[5] Focus on qi is considered to be a source of power as well as the foundation of the internal style of martial arts (Neijia). T'ai chi ch'uan, Xing yi, and Baguazhang are representative of the types of Chinese martial arts that rely on the concept of qi as the foundation. [42] Extraordinary feats of martial arts prowess, such as the ability to withstand heavy strikes (Iron Shirt, 鐵衫) [43] and the ability to break hard objects (Iron Palm, 铁掌) [44] [45] are abilities attributed to qigong training. Forms [edit] In 2003, the Chinese Health Qigong Association officially recognized four health qigong forms:[46] Muscle-Tendon Change Classic (Yì Jīn Jīng 易筋经).[47][48] Five Animals (Wu Qin Xi 五禽戲).[49] Six Healing Sounds (Liu Zi Jue 六字訣).[50] Eight Pieces of Brocade (Ba Duan Jin 八段錦).[51] In 2010, the Chinese Health Qigong Association officially recognized five additional health qigong forms:[52] Tai Chi Yang Sheng Zhang (太极养生杖): a tai chi form from the stick tradition. Shi Er Duan Jin (十二段锦): seated exercises to strengthen the neck, shoulders, waist, and legs. Daoyin Yang Sheng Gong Shi Er Fa (导引养生功十二法): 12 routines from Daoyin tradition of guiding and pulling qi. Mawangdui Daoyin (马王堆导引术): guiding qi along the meridians with synchronous movement and awareness. Da Wu (大舞): choreographed exercises to lubricate joints and guide qi. Other commonly practiced qigong styles and forms include the following: Soaring Crane Qigong[53] Wisdom Healing Qigong[54] Pan Gu Mystical Qigong[55] Wild Goose Qigong[56] Dragon and Tiger Qigong[57] Primordial Qigong (Wujigong)[58][59] Theory [edit] Traditional view [edit] Main article: Qi Qigong practitioners in Brazil Traditionally, the central focus of qigong practice is to cultivate and balance qi as it affects mind (心), body (身), and spirit (靈).[11][60] In Chinese philosophy, the concept of qi as a form of pervasive life energy includes original qi that a person has at birth, and qi a person acquires from air, water, food, sunlight, and interaction with the environment.[61][62] A person is believed to become ill or die when qi becomes diminished or unbalanced. Health is believed to be returned by rebuilding qi, eliminating qi blockages, and correcting qi imbalances. Main article: Traditional Chinese medicine Traditional Chinese medicine focuses on tracing and correcting underlying disharmony, in terms of deficiency and excess, using the complementary and opposing forces of yin and yang, to create a balanced flow of qi. Qi is believed to be cultivated and stored in three main dantian energy centers and to travel through the body along twelve main meridians, with numerous smaller branches and tributaries. The main meridians correspond to twelve main organs (Zàng fǔ). Qi is balanced in terms of yin and yang in the context of the traditional system of Five Phases (Wu xing 五行).[11][12] These traditional concepts do not translate readily to modern science and medicine. Principles [edit] Whether viewed from the perspective of exercise, health, philosophy, or martial arts training, several main principles emerge concerning the practice of qigong:[1][3][4] Intentional movement: careful, flowing balanced style Rhythmic breathing: slow, deep, coordinated with fluid movement Awareness: calm, focused meditative state Visualization: of qi flow, philosophical tenets, aesthetics Additional principles: Softness: soft gaze, expressionless face Solid Stance: firm footing, erect spine Relaxation: relaxed muscles, slightly bent joints Balance and Counterbalance: motion over the center of gravity Advanced goals: Equanimity: more fluid, more relaxed Tranquility: empty mind, high awareness Stillness: smaller and smaller movements, eventually to complete stillness The most advanced practice is generally considered to be with little or no motion. Contemporary view [edit] Similar to the subject of efficacy of Traditional Chinese medicine, the chasm between the Eastern tradition of qi and the Western scientific viewpoints is not insurmountable if the analysis is limited to the effect of qigong practice on biological processes without demanding a material interpretation of qi. Some have argued for an interpretation of qi as a metaphor for biological processes [63][64] or as part of the field of energy medicine.[65] Health benefits [edit] Claims and medical research [edit] Qigong has been purported to enhance health and well-being with many benefits, including improving cardiovascular function, healing specific acute diseases, and increasing longevity.[1] Many of these claims are supported only by anecdotal evidence, traditional lore, and teachings in master/student lineages.[14] Research examining health benefits of qigong is increasing, but there is little financial incentive to support research and still only a limited number of studies meet accepted medical and scientific standards of randomized controlled trials (RCT).[66] Overall, the evidence for the health effects for qigong has been largely inconclusive or contradictory, with almost all evidence based on poor quality data, making any firm conclusions impossible to reach.[6] Individual reviews [edit] A systematic review of the effect of qigong exercises on hypertension found that the available studies were encouraging for the exercises to lower systolic blood pressure. However, an analysis of the studies that found these results showed that they were of relatively poor quality, with the lack of blinding raising the possibility of bias in the results, so no definitive conclusions could be reached.[67] A systematic review on the effect of qigong exercises on reducing pain concluded that "the existing trial evidence is not convincing enough to suggest that internal qigong is an effective modality for pain management." [68] Another systematic review which focused on external qigong and its effect on pain, concluded "that evidence for the effectiveness of external qigong is encouraging, though further studies are warranted" due to the small number of studies and participants involved which precluded any firm conclusions about the specific effects of qigong on pain.[69] A systematic review of the effect of qigong exercises on cancer treatment concluded "the effectiveness of qigong in cancer care is not yet supported by the evidence from rigorous clinical trials."[70] A separate systematic review that looked at the effects of qigong exercises on various physiological or psychological outcomes found that the available studies were poorly designed, with a high of bias in the results. Therefore, the authors concluded, "Due to limited number of RCTs in the field and methodological problems and high risk of bias in the included studies, it is still too early to reach a conclusion about the efficacy and the effectiveness of qigong exercise as a form of health practice adopted by the cancer patients during their curative, palliative, and rehabilitative phases of the cancer journey."[71] A 2010 literature review of qigong and tai chi exercises found positive results for qigong and tai chi in nine categories, including bone density, cardiopulmonary effects, physical function, falls and related risk factors, quality of life, self efficacy, patient reported outcomes, psychological symptoms, and immune function and inflammation. Studies that compared qigong and tai chi with other physical exercises found similar effects, and greatest effects were found in studies that compared qigong and tai chi to effects in low activity or inactive participants. Unlike the above systematic reviews, this study did not assess for the quality of the underlying trials.[66] Mental health [edit] Many claims have been made that qigong can benefit or ameliorate mental health conditions,[66][72] including improved mood, decreased stress reaction, and decreased anxiety and depression. Most medical studies have only examined psychological factors as secondary goals, however various studies have shown significant benefits such as decrease in cortisol levels, a chemical hormone produced by the body to manage stress.[66] There are also claims that in some cases, in particular with improper teaching or improper technique, the practice of qigong can result in a mental condition known as Zou huo ru mo (走火入魔) or "qigong deviation" (氣功偏差), which, among other symptoms, can lead to a perception of an uncontrolled flow of qi in the body during or after practice.[73][74][75] Main article: Zou huo ru mo (medicine) Controversy [edit] There is little controversy concerning the benefit of qigong when the definition of qigong is limited to a series of physical movements and a set of relaxation exercises. Conflict has arisen when the claims made by proponents of qigong border on the supernatural.[8][76] Some researchers have labeled the subject matter of qigong as a pseudoscience.[77] In addition, some claim that the origin and nature of qigong practice has led to misconceptions and misuses,[78] including psychiatric problems[17] and the formation of cults[8] Skepticism towards qigong is also applied to the field of Traditional Chinese medicine, and extended to the broader subject of alternative medicine. The basic problem is that the information available from those fields does not fit scientific acceptability or medical interpretation. [77][78][79][80] [81] [82] Skeptics contend that most of the benefits derived from Alternative medicine are, at best, derived from a placebo effect.[83] [84] The main arguments from the view of skeptics against the correlation between qigong practices and health-related results are: The existence of qi, or any form of vitalism, has not been independently verified in a experimental setting. Such a concept is not recognized in the biological sciences.[85] Demonstrations in martial arts such as breaking hard objects with strikes can be fully explained using physics, without reference to the concept of qi.[86][87] Reported claims of supernatural abilities appear to be tricks more suited to magic shows than to any genuine scientific discipline.[8][88][89][90][91][92] Personal benefits for some qigong masters might have provided them with an incentive to exaggerate their claims.[8] Shifting views [edit] Traditionally, qigong training has been esoteric and secretive, with knowledge passed from adept master to student in lineages that maintain their own unique detailed interpretations and methods.[14] Over the centuries, a diverse spectrum of qigong forms developed in different segments of Chinese society,[9] with emphasis on meditative practice by scholars, and gymnastic or dynamic practice by the working masses.[93] Disparate approaches to qigong were merged as part of the cultural change that occurred as China modernized.[15] In contemporary China, the emphasis of qigong practice has shifted away from traditional philosophy, spiritual attainment, and folklore, and increasingly to health benefits, traditional medicine and martial arts applications, and a scientific perspective.[8][10] Qigong is now practiced by millions worldwide, primarily for its health benefits, though many practitioners have also adopted traditional philosophical, medical, or martial arts perspectives, and even use the long history of qigong as evidence of its effectiveness.[4][11] See also [edit] Asahi Health Cybersectarianism Empty Force Falun Gong Hua Tuo Jing (TCM) Kinesiotherapy Mind-body problem Mindfulness (Buddhism) Neidan Neigong Prana Silk reeling Sima Nan Tao Yin Taoist Sexual Practices World Tai Chi and Qigong Day Zhong Gong References [edit] ^ a b c d e Cohen, K. 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Center For Chinese Studies: University of Michigan, Ann Arbor. ISBN 0-89264-085-5. Look up qigong in Wiktionary, the free dictionary. Wikimedia Commons has media related to: Chi Kung [show] v t e Traditional Chinese medicine (TCM) 中醫 [show] v t e Qigong 气功 Categories: Chinese martial artsChinese words and phrasesMeditationQigongTaoist philosophyBiofield therapies Navigation menu Create accountLog inArticleTalkReadEditView history