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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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Retrieved 2012-03-12. ^ Xiang, Zhao (1997). Chinese Soaring Crane Qigong. Qigong Association of America. ^ Gu, Mingtong (2011). Wisdom Healing (Zhineng) Qigong. Petaluma, CA: The Chi Center. pp. 61–80. ISBN 978-0-9835043-0-6. ^ Ou, Wen wei (1999). Pan Gu Mystical Qigong. Unique Publications. ISBN 978-1-892515-06-3. ^ Yu, Wen Mei (1998). Chi Kung: Taoist Secrets of Fitness and Longevity. Unique Publications. ISBN 978-0-86568-165-1. ^ Frantzis, Bruce (2010). Dragon and Tiger Medical Qigong: A Miracle Health System for Developing Chi. North Atlantic Books. ISBN 978-1-55643-921-6. ^ Elliott, Stephen Bennett (2010). Wuji Qi Gong And The Secret Of Immortality. Coherence Publishing. ISBN 978-0-9786399-4-5. ^ Lakshmana, Arjuna (2008). Enlightenment Qigong. Centre Namasté de Teràpies Alternatives, Barcelona. ^ Frantzis, Bruce Kumar (1995). Opening the Energy Gates of Your Body (The Tao of Energy Enhancement). North Atlantic Books. ISBN 978-1-55643-164-7. ^ Liu, JeeLoo. An Introduction to Chinese Philosophy: From Ancient Philosophy to Chinese Buddhism. Wiley-Blackwell. ISBN 978-1-4051-2949-7. ^ Li, Chenyang (1999). The Tao encounters the West: explorations in comparative philosophy. Albany: State University of New York Press. ISBN 978-0-7914-4135-0. ^ Milburn, Michael A. (2001). The future of healing: exploring the parallels of Eastern and Western medicine. Freedom, Calif.: Crossing Press. ISBN 978-1-58091-065-1. ^ Wisneski, Leonard A.; Anderson, Lucy (2009). The Scientific Basis of Integrative Medicine, Second Edition. CRC. ISBN 978-1-4200-8290-6. ^ Oschman, James L. (2003). Energy medicine in therapeutics and human performance. Elsevier Science. ISBN 0-7506-5400-7. ^ a b c d Jahnke, R.; Larkey, L.; Rogers, C.; Etnier, J; Lin, F. (2010). "A comprehensive review of health benefits of qigong and tai chi". American Journal of Health Promotion 24 (6): e1–e25. doi:10.4278/ajhp.081013-LIT-248. PMC 3085832. PMID 20594090. ^ Lee MS, Pittler MH, Guo R, Ernst E (August 2007). "Qigong for hypertension: a systematic review of randomized clinical trials". J. Hypertens. 25 (8): 1525–32. doi:10.1097/HJH.0b013e328092ee18. PMID 17620944. ^ Lee MS, Pittler MH, Ernst E (November 2009). "Internal qigong for pain conditions: a systematic review". J Pain 10 (11): 1121–1127.e14. doi:10.1016/j.jpain.2009.03.009. PMID 19559656. ^ Lee MS, Pittler MH, Ernst E (November 2007). "External qigong for pain conditions: a systematic review of randomized clinical trials". J Pain 8 (11): 827–31. doi:10.1016/j.jpain.2007.05.016. PMID 17690012. ^ Lee MS, Chen KW, Sancier KM, Ernst E (2007). "Qigong for cancer treatment: a systematic review of controlled clinical trials". Acta Oncol 46 (6): 717–22. doi:10.1080/02841860701261584. PMID 17653892. ^ Chan CL, Wang CW, Ho RT, et al. (June 2012). "A systematic review of the effectiveness of qigong exercise in supportive cancer care". Support Care Cancer 20 (6): 1121–33. doi:10.1007/s00520-011-1378-3. PMC 3342492. PMID 22258414. ^ Robinson, Bruce H. (2007). Biomedicine: A Textbook for Practitioners of Acupuncture and Oriental Medicine. Blue Poppy Press. ISBN 978-1-891845-38-3. ^ Palmer, David A. (2007). "Chapter 6. Controversy and Crisis". Qigong fever: body, science, and utopia in China. Columbia University Press. pp. 158–170. ISBN 0-231-14066-5. ^ Ownby, David (2008). Falun Gong and the future of China. Oxford: Oxford University Press. pp. 181–186. ISBN 978-0-19-532905-6. ^ Chen, Nancy N. (2003). "Chapter 4. Qiqong Deviation or Psychosis". Breathing spaces: qigong, psychiatry, and healing in China. Columbia University Press. pp. 77–107. ISBN 0-231-12804-5. ^ Dong, Paul (2000). China's major mysteries: paranormal phenomena and the unexplained in the People's Republic. San Francisco: China Books and Periodicals. ISBN 978-0-8351-2676-2. ^ a b Shermer, Michael (2002). The Skeptic encyclopedia of pseudoscience, Volume 2. ABC-CLIO. ISBN 1-57607-653-9. ^ a b Wanjek, Christopher (2003). Bad medicine: misconceptions and misuses revealed, from distance healing to vitamin O. John Wiley and Sons. pp. 182–187. ISBN 0-471-43499-X. ^ Smith, Jonathan C. Pseudoscience and Extraordinary Claims of the Paranormal: A Critical Thinker's Toolkit. Wiley-Blackwell. ISBN 978-1-4051-8122-8. ^ Kurtz, Paul (2001). Skeptical Odysseys: Personal Accounts by the World's Leading Paranormal Inquirers. Prometheus Books. ISBN 978-1-57392-884-7. ^ Nash, David; Pat Manfredi, Mary; Bozarth, Barbara; Howell, Susan (2001). Connecting with the New Healthcare Consumer: Defining Your Strategy. Jones Bartlett Publishers. ISBN 978-0-8342-2004-1. ^ Carroll, Robert P. (2003). The skeptic's dictionary: a collection of strange beliefs, amusing deceptions, and dangerous delusions. Hoboken, NJ: Wiley. ISBN 978-0-471-27242-7. ^ Institute of Medicine (U.S.). Committee on the Use of Complementary and Alternative Medicine by the American Public (2005). Complementary and alternative medicine in the United States. National Academies Press. ISBN 978-0-309-09270-8. ^ Dodes, John E. (January / February 1997). "The Mysterious Placebo". Skeptical Inquirer (Amherst, NY: Committee for Skeptical Inquiry) 21 (1). Retrieved 2005-10-20. ^ Mayr, Ernst (1997). This is biology: the science of the living world. Cambridge, Mass.: Belknap Press of Harvard University Press. ISBN 978-0-674-88469-4. ^ Armenti, Angelo (1992). The Physics of sports. New York: American Institute of Physics. ISBN 978-0-88318-946-7. ^ Tuszynski, J. A.; Dixon, J. (2002). Biomedical applications of introductory physics. New York: Wiley. ISBN 978-0-471-41295-3. ^ Lin, Zixin (2000). Qigong: Chinese medicine or pseudoscience. Amherst, NY: Prometheus Books. ISBN 978-1-57392-232-6. ^ Mainfort, Donald (March 1999). "Sima Nan: Fighting Qigong Pseudoscience in China". Skeptical Inquirer (Amherst, NY: Committee for Skeptical Inquiry) 9 (1). Retrieved 2005-10-20. ^ Beyerstein, Barry L.; Sampson, Wallace (July / August 1996). "Traditional Medicine and Pseudoscience in China: A Report of the Second CSICOP Delegation (Part 1)". Skeptical Inquirer (Amherst, NY: Committee for Skeptical Inquiry) 20 (4). Retrieved 2005-10-20. ^ Beyerstein, Barry L.; Sampson, Wallace (September / October 1996). "Traditional Medicine and Pseudoscience in China: A Report of the Second CSICOP Delegation (Part 2)". Skeptical Inquirer (Amherst, NY: Committee for Skeptical Inquiry) 20 (5). Retrieved 2005-10-20. ^ Mainfort, Donald (July / August 2000). "The New Paranatural Paradigm: Special APS Session Examines Pseudoscience". Skeptical Inquirer (Amherst, NY: Committee for Skeptical Inquiry) 24 (4). Retrieved 2005-10-20. ^ Miura, Kunio (1989). "The Revival of Qi". In Livia Kohn (ed). Taoist Meditation and Longevity Techniques. 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

Amulet

From Wikipedia, the free encyclopedia For other uses, see Amulet (disambiguation). Ancient Egyptian Taweret amulet, New Kingdom, Dynasty XVIII, c. 1539–1292 BC. An amulet (Latin amuletum) can be any object but its most important characteristic is its alleged power to protect its owner from danger or harm.[1] Amulets are different from talismans as a talisman is believed to bring luck or some other benefit, though it can offer protection as well.[2] Potential amulets include gems, especially engraved gems, statues, coins, drawings, pendants, rings, plants and animals; even words in the form of a magical spell or incantation to repel evil or bad luck. The word "amulet" comes from the Latin amuletum; the earliest extant use of the term is in Pliny's Natural History, meaning "an object that protects a person from trouble". [3][4] Contents [hide] 1 Amulets in folklore 2 Amulets and ancient Rome 3 Amulets in the Abrahamic religions 3.1 Judaism 3.2 Christianity 3.2.1 Crucifix 3.2.2 Medals 3.2.3 Scapulars 3.2.4 Holy water 4 Notes 5 References Amulets in folklore [edit] An Omamori, a Japanese amulet Amulets vary considerably according to their time and place of origin. In many societies, religious objects serve as amulets, e.g. deriving from the ancient Celts, the clover, if it has four leaves, symbolizes good luck (not the Irish shamrock, which symbolizes the Christian Trinity).[5] In Bolivia and Argentina, the god Ekeko furnishes a standard amulet, to whom one should offer at least one banknote or a cigarette to obtain fortune and welfare.[6] In certain areas of India, Nepal and Sri Lanka, it is traditionally believed that the jackal's horn can grant wishes and reappear to its owner at its own accord when lost. Some Sinhalese believe that the horn can grant the holder invulnerability in any lawsuit.[7] In the Philippines, the local amulet is called agimat or anting-anting. According to folklore, the most powerful anting-anting is the hiyas ng saging (directly translated as pearl or gem of the banana). The hiyas must come from a mature banana and only comes out during midnight. Before the person can fully possess this agimat, he must fight a supernatural creature called kapre. Only then will he be its true owner. During holy week, devotees travel to Mount Banahaw to recharge their amulets.[8] Amulets and ancient Rome [edit] The amulet is particularly prevalent in ancient Roman society, being the inheritor of the ancient Greek tradition, and inextricably linked to Roman Religion and magic (see Magic in the Greco-Roman World). Amulets are usually outside of the normal sphere of religious experience though associations between certain gemstones and gods has been suggested, for example, Jupiter is represented on milky chalcedony, Sol on heliotrope, Mars on red jasper, Ceres on green jasper and Bacchus on amethyst.[9] Amulets are worn to imbue the wearer with the associated powers of the gods rather than for any reasons of piety. The intrinsic power of the amulet is also evident from others bearing inscriptions, such as vterfexix (utere fexix) or "good luck to the user."[10] Amulet boxes could also be used, such as the example from part of the Thetford treasure, Norfolk, UK, where a gold box intended for suspension around the neck was found to contain sulphur for its apotropaic qualities.[11] Amulets in the Abrahamic religions [edit] A crucifix, considered in Christian tradition as a defense against demons, as the holy sign of Christ's victory over every evil. In antiquity and the Middle Ages, most Jews, Christians and Muslims in the Orient believed in the protective and healing power of amulets or blessed objects. Talismans used by these peoples can be broken down into three main categories: talismans carried or worn on the body, talismans hung upon or above the bed of an infirm person, and medicinal talismans. This third category can be further divided into external and internal talismans. For example, an external amulet can be placed in a bath. Jews, Christians, and Muslims have also at times used their holy books in a talisman-like manner in grave situations. For example, a bed-ridden and seriously ill person would have a holy book placed under part of the bed or cushion.[12] Judaism [edit] Amulets are plentiful in the Jewish tradition, with examples of Solomon-era amulets existing in many museums. Due to proscription of idols, Jewish amulets emphasize text and names—the shape, material or color of an amulet makes no difference. See also Hamsa. The Jewish tallis (Yiddish-Hebrew form; plural is tallitot), the prayer shawl with fringed corners and knotted tassels at each corner, is perhaps one of the world's oldest and most used talismanic objects. Some believe it was intended to distinguish the Jews from pagans, as well as to remind them of God and Heaven. An incorrect conjugation of the plural form (with Ashkenazi pronunciation), "tallisim," is very close to the term "talisman;" however, the word "talisman" has come to us through Arabic, although ultimately derives from the Greek. Christianity [edit] Back of the Catholic Saint Benedict medal with the Vade Retro Satana abbreviation: "Step back, Satan." Further information: Cross necklace The Roman Catholic Church maintains that the legitimate use of sacramentals in its proper disposition is only encouraged by a firm faith and devotion in God, not through any magical or superstitious belief bestowed on the sacramental. In this regard, rosaries, scapular, medals and other devotional religious Catholic paraphernalia derive their power, not from the symbolism created by the object, rather by the faith of the believer in entrusting its power to God. While some Catholics may not fully appreciate this view, belief in pagan magic or polytheistic superstition through material in-animate objects are condemned by the Holy See. Protestant denominations in general do not share in this belief, but other Christian Evangelicals sometimes advertise in television prayer clothes, or coins, and wallet reminders claiming to have intercessory powers on its bearer. Lay Catholics are not permitted to perform exorcisms but they can use holy water, blessed salt and other sacramentals such as the Saint Benedict medal or the crucifix for warding off evil.[13] Crucifix [edit] The crucifix is one of the key sacramentals used by Catholics and has been used to ward off evil for centuries. The imperial cross of Conrad II (1024–1039) referred to the power of the cross against evil.[14] Many of the early theologians of the Catholic Church made reference to use of the sign of the cross by Christians to bless and to ward off demonic influences. The crucifix is still widely used as a talismanic sacramental by Christians. Medals [edit] A well-known amulet among Catholic Christians is the Saint Benedict medal which includes the Vade Retro Satana formula to ward off Satan. This medal has been in use at least since the 18th century and in 1742 it received the approval of Pope Benedict XIV. It later became part of the Roman Catholic ritual.[15] Scapulars [edit] Some Catholic sacramentals are believed to defend against evil, by virtue of their association with a specific saint or archangel. The scapular of St. Michael the Archangel is a Roman Catholic devotional scapular associated with Archangel Michael, the chief enemy of Satan. Pope Pius IX gave this scapular his blessing, but it was first formally approved under Pope Leo XIII. The form of this scapular is somewhat distinct, in that the two segments of cloth that constitute it have the form of a small shield; one is made of blue and the other of black cloth, and one of the bands likewise is blue and the other black. Both portions of the scapular bear the well-known representation of the Archangel St. Michael slaying the dragon and the inscription "Quis ut Deus?" meaning Who is like God?.[16] Holy water [edit] Catholic saints have written about the power of holy water as a force that repels evil. Saint Teresa of Avila, a Doctor of the Church who reported visions of Jesus and Mary, was a strong believer in the power of holy water and wrote that she used it with success to repel evil and temptations.[17] Notes [edit] ^ Gonzalez-Wippler, Migene (2001). Complete Book Of Amulets & Talismans. Lewellyn Publications. p. 1. ISBN 0-87542-287-X. ^ Juan Eduardo Campo (ed.). "amulets and talismans". Encyclopedia of Islam. Infobase Publishing. p. 40. ^ Gonzalez-Wippler, Migene (2001). Complete Book Of Amulets & Talismans. Lewellyn Publications. p. 1. ISBN 0-87542-287-X. ^ Guelden, Marlane (2007). Thailand: Spirits Among Us. Marshall Cavendish Editions. ISBN 9812610758. ^ Compendium of Symbolic and Ritual Plants in Europe by Marcel Cleene, Marie Claire Lejeune, 2003 ISBN 90-77135-04-9 p. 178 ^ Fanthorpe, Lionel & Patricia (2008). Mysteries and Secrets of Voodoo, Santeria, and Obeah. Dundurn Group. ISBN 1-55002-784-0. ^ Sketches of the natural history of Ceylon by Sir James Emerson Tennent, published by Longman, Green, Longman, and Roberts, 1861 ^ "The Agimat and Anting-Anting: Amulet and Talisman of the Philippines". ^ Henig, M., 1984, Religion in Roman Britain, London: B.T. Batsford ^ Collingwood, R.G. and Wright, R.P., 1991, Roman Inscriptions of Britain Volume II Fascicule 3, Stround: Alan Sutton. RIB 2421.56-8 ^ Henig, M., 1984, Religion in Roman Britain, London: B.T. Batsford, p. 187 ^ Tewfik Canaan, "The Decipherment of Arabic Talismans," The Formation of the Classical Islamic World 42 (2004): 125–149. ^ Rosemarie Scott, 2006 Clean of Heart ISBN 0-9772234-5-0 p. 63 ^ e encyclopedia of Christianity By Erwin Fahlbusch, Eerdmans Publishing, 1999 ISBN 0-8028-2413-7 p. 737 ^ Lea, Henry Charles (1896) A History of Auricular Confession and Indulgences in the Latin Church Philadelphia: Lea Brothers & Co. ^ Ann Ball, 2003, Encyclopedia of Catholic Devotions and Practices OSV Press ISBN 0-87973-910-X p. 520 ^ Tessa Bielecki, Mirabai Starr, 2008 Teresa of Avila: The Book of My Life ISBN 1-59030-573-6 pp. 238–241 References [edit] Wikimedia Commons has media related to: Amulets Look up amulet in Wiktionary, the free dictionary. Gonzalez-Wippler, Migene (2001). Complete Book Of Amulets & Talismans. Lewellyn Publications. ISBN 0-87542-287-X. S.C. Plinius (1964). Natural History. London. [show] v t e Amulets and Talismans [show] v t e Witchcraft and magic Categories: AmuletsPractical KabbalahJewish scribes (soferim) Navigation menu Create accountLog inArticleTalkReadEditView history

Talisman

From Wikipedia, the free encyclopedia This article is about the object. For other uses, see Talisman (disambiguation). A talisman (Arabic: طلسم‎; transliterated: tilasim) is an object which is believed to contain certain magical properties which would provide good luck for the possessor and possibly offer protection from evil or harm.[1] The word comes from the Arabic word طلسم (Tilasm), from an alteration of late Greek telesma (τέλεσμα), "completion, religious rite",[2] itself from the word teleō (τελέω) which means "I complete, perform a rite".[3] Amulets and talismans are often considered interchangeable despite their differences. For example, the amulet is an object with natural magical properties, whereas a talisman must be charged with magical powers by a creator; it is this act of consecration or "charging" that gives the talisman its alleged magical powers. The talisman is always made for a definite reason whilst an amulet can be used for generic purposes such as averting evil or attracting good luck.[4] According to the Hermetic Order of the Golden Dawn, a magical order active in the United Kingdom during the late-19th and early-20th centuries, a talisman is "a magical figure charged with the force which it is intended to represent. In the construction of a talisman, care should be taken to make it, as far as possible, so to represent the universal forces that it should be in exact harmony with those you wish to attract, and the more exact the symbolism, the easier it is to attract the force."[5] Contents [hide] 1 Preparation of Talismans 2 Talismans in Medieval Medicine 3 Examples 3.1 Seal of Solomon 3.2 Talismanic Scroll 3.3 Swastika 4 References Preparation of Talismans [edit] All the traditional magical schools advise that a talisman should be created by the person who plans to use it. They also recommend that the person making the talisman must be familiar with all the symbolisms connected to all the different planetary and elemental forces. In several medieval talismans, geomantic signs and symbols were used in relation with different planets. These symbolisms which are frequently incorporated in geomantic divination, also have alchemical implications. Other magical associations, such as colors, scents, symbology, patterns, Kabbalistic figures, can also be integrated in the creation of a talisman. However, they should be in synchronization with the elemental or planetary force selected to represent the talisman. It is also feasible to augment a personal touch to the talisman through adding a verse, inscription, or pattern. These inscriptions can be magical emblems, bible verses or sonnets.[5] Talismans in Medieval Medicine [edit] Lea Olsan writes of the use of amulets and talisman as prescribed by medical practitioners in the medieval period, citing four doctors that served as primary sources for her research. She explains that the utilization of such charms and prayers (referred to a Empirica in authoritative medical texts) were “rarely a treatment of choice”[6] due to the inability of such treatments to be properly justified in the realm of Galenic medical teachings. Yet, the use of amulets was typically considered acceptable due to the large number of references to their use in the medical literature overall. Through drawing on these references as a guide, Gilbertus, for example, writes of the necessity of using a talisman to ensure conception of a child. He describes the process of producing the talisman, which includes “writing words, some uninterruptable, some biblical, on a parchment to be hung around the neck of the man or woman during intercourse.” [7] Examples [edit] Seal of Solomon [edit] Seal of solomon simple Main article: Seal of Solomon The Seal of Solomon, also known as the interlaced triangle, is another primeval talisman and amulet that has been commonly used in several religions; but though it is said to have been the emblem by which the wise king ruled the Genii, it could not have originated with him as its use dates back much further than the Jewish Dispensation. As a talisman it was believed all-powerful, being the ideal symbol of the absolute, and was worn for protection against all fatalities, threats, and trouble, and to protect its wearer from all evil. In its constitution, the triangle with its apex upwards represents good, and with the inverted triangle, evil: the triangle with its apex up being typical of the Trinity that exists in several religions; in India, China and Japan, its three angles represent Brahma, Vishnu, and Siva, the Creator, Preserver, and Destroyer or Regenerator; in Egypt it represented Osiris, Isis and Horus; and in the Christian Church, the Holy Trinity. As a whole it stands for the elements of fire and spirit, composed of the three virtues (love, truth, and wisdom). The triangle with its apex downward symbolized the element of water, and typified the material world, or the three enemies of the soul: the world, the flesh, and the Devil, and the cardinal sins, envy, hatred and malice. Therefore, the meaning of the two triangles interlaced, is the victory of spirit over matter, and at the beginning of our present civilization was believed an all-powerful talisman and amulet, especially when used with either a Cross of Tau, the Hebrew Yodh, or the Egyptian Crux Ansata in the center.[8] Talismanic Scroll [edit] File:H2 1978.546.32.jpg Talismanic Scroll from the collection of the Metropolitan Museum of Art This object, an 11th century “Talismanic Scroll,” was discovered in Egypt and produced in the Fatimid Islamic Caliphate (909-1171 C.E.) It resides in the collection of the Metropolitan Museum of Art (New York, NY) along with a number of other Medieval Islamic amulets and talisman that were donated to the museum by the Abemayor family in 1978. About 9 inches by 3 inches in size, the miniature paper scroll contains a combination of prayers and Qur’anic verses, and was created for placement in an amulet box. This block print bears Kufic, the oldest calligraphic Arabic script, as well as “Solomon’s Seal,” a star with six points has been identified in a large number of Islamic art pieces of the period. Block printing was utilized as a technique through which to mass-produce talisman scrolls, hundreds of years before block printing was incorporated into European societies.[9] Swastika [edit] 17-square swastika Main article: Swastika The swastika, one of the oldest and most widespread talismans known, can be traced to the Stone Age, and has been found incised on stone implements of this era. It can be found in all parts of the Old and New Worlds, and on the most prehistoric ruins and remnants. In spite of its antiquity, and the assertion by some writers that it was used by the Egyptians, there is little evidence to suggest they used it and it has not been found among their remains. It is unknown whether the correct form stands with its arms turned to the left, or to the right. Both forms seem equally common, found both ways in various territories. On the stone walls of the Buddhist caves of India, which feature many of the symbols, arms are often turned both ways in the same inscription.[10] References [edit] Wikimedia Commons has media related to: Talisman ^ Juan Eduardo Campo (ed.). "amulets and talismans". Encyclopedia of Islam. Infobase Publishing. p. 40. ^ talisman, Oxford Dictionaries ^ τελέω, Henry George Liddell, Robert Scott, A Greek-English Lexicon, on Perseus ^ "The Difference Between An Amulet, Talisman And A Charm". ^ a b Gonzalez-Wippler, Migene (2001). Complete Book Of Amulets & Talismans. Lewellyn Publications. p. 1. ISBN 0-87542-287-X. ^ Olsan, L. T. "Charms and Prayers in Medieval Medical Theory and Practice." Social History of Medicine 16.3 (2003): 343-66. Print, 351. ^ Olsan, L. T. "Charms and Prayers in Medieval Medical Theory and Practice." Social History of Medicine 16.3 (2003): 343-66. Print, 352. ^ Thomas, William (1994). Book of Talismans, Amulets and Zodiacal Gems. Kessinger Publishing, LLC. pp. 19–20. ISBN 978-1-564-59461-7. ^ Talismanic Scroll.” Heilbrunn Timeline of Art History. N.p., n.d. Web. 11 Apr. 2013. ^ Thomas, William (1994). Book of Talismans, Amulets and Zodiacal Gems. Kessinger Publishing, LLC. p. 15. ISBN 978-1-564-59461=7. [show] v t e Amulets and Talismans [show] v t e Witchcraft and magic Categories: Talismans

http://m.youtube.com/#/watch?v=oZZu8dAKstY&feature=youtube_gdata_player&desktop_uri=%2Fwatch%3Fv%3DoZZu8dAKstY%26feature%3Dyoutube_gdata_player