Shaktipat
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Jump to: navigation, search
Shaktipat or Śaktipāta is a Sanskrit word in the Hindu spiritual tradition that refers to the act of the spiritual energy of kundalini being conferred on a disciple or student, by a guru or spiritual teacher in whom it is already active. Śakti translates as spiritual energy and "pāta" as descent(to fall down).[1][2] Shaktipat can be intermediated by the spiritually enlightened master either by transmission of sacred word or mantra, a look, a thought or by touch. The touch is usually given to the ajna chakra or third eye of the disciple. Shaktipat can be transmitted in person or at a distance, through an object such as a flower or fruit, or via telephone or letter.[3]
Contents
[hide]
* 1 Śaktipāt as an act of free will of God
* 2 Śaktipāt as a contact of consciousness
* 3 Levels of intensity of Śaktipāt
* 4 Modern accounts
* 5 See also
* 6 References
[edit] Śaktipāt as an act of free will of God
Śaktipāt is an act of Divine Grace (anugraha), completely undetermined. It cannot be forced to come by any action but it always comes of the free will of Śiva. However, the attitude of the recipient must be open towards such influx of illuminating Śakti, otherwise it will not be imposed by force as every human being is endowed with free will, including the freedom to reject God.[4]
[edit] Śaktipāt as a contact of consciousness
The guru passes his knowledge to his disciples by virtue of the fact that his purified consciousness enters into the selves of his disciples and communicates its particular characteristic. In this process the disciple is made part of the spiritual family (kula) - a family which is not based on blood relations but on people of the same knowledge.[5]
[edit] Levels of intensity of Śaktipāt
In Kashmir Shaivism, depending on its intensity, Śaktipāt can be classified as:
* tīvra-tīvra-śaktipāta - the so called "Super Supreme Grace" - produces immediate identity with Śiva and liberation; due to the extreme intensity of this grace the physical body dies; such a being goes on to become a siddha master and bestows grace from his abode (Siddhaloka), directly into the heart of deserving aspirants[6]
* tīvra-madhya-śaktipāta - "Supreme Medium Grace" - such a being becomes spiritually illuminated and liberated on his own, relying directly on Śiva, not needing initiation or instruction from other exterior guru. This is facilitated by an intense awakening of his spiritual intuition (pratibhā) which immediately eliminates ignorance[6]
* tīvra-manda-śaktipāta - "Inferior Supreme Grace" - the person who received this grace strongly desires to find an appropriate guru, but he does not need instruction, but a simple touch, a look, simply being in the presence of his master is enough to trigger in him to the state of illumination[6]
* madhya-tīvra-śaktipāta - "Medium Supreme Grace" - a disciple who receives this grace desires to have the instruction and initiation of a perfect guru; in time he becomes enlightened however he is not totally absorbed into this state during his lifetime and receives a permanent state of fusion with Śiva after the end of his life[7]
* madhya-madhya-śaktipāta - "Medium Middle Grace" - such a disciple will receive initiation from his guru and have an intense desire to attain liberation, but at the same time he still has desire for various enjoyments and pleasure; after the end of his life, he continues to a paradise where he fulfills all his desires and after that he receives again initiation from his master and realizes permanent union with Śiva[8]
* madhya-manda-śaktipāta - "Medium Inferior Grace" - is similar to "Medium Middle Grace" except that in this case the aspirant desires worldly pleasures more than union with Śiva; he needs to be reincarnated again as a spiritual seeker to attain liberation[8]
* manda - "Inferior Grace" - for those who receive this level of grace, the aspiration to be united with Śiva is present only in times of distress and suffering; the grace of Śiva needs to work in them for many lifetimes before spiritual liberation occurs[9]
Type of spiritual grace
When is the moment of liberation?
What one needs in order
to attain liberation?
What is the defining quality
of the recipient?
tīvra-tīvra-śaktipāta
Super Supreme Grace
immediate
nothing exterior, only
the grace of Śiva
capability to abandon duality
tīvra-madhya-śaktipāta
Supreme Medium Grace
immediate
nothing exterior, only
the grace of Śiva
intuition of nonduality (*)
tīvra-manda-śaktipāta
Inferior Supreme Grace
after meeting a perfect guru
the presence of
a physical guru
total surrender for his guru
madhya-tīvra-śaktipāta
Medium Supreme Grace
at the end of life in this physical plane
the initiation
and instruction of a guru
intense spiritual aspiration
madhya-madhya-śaktipāta
Medium Middle Grace
after living for some time in a paradise
the initiation
and instruction of a guru
spiritual aspiration is more intense than worldly desires
madhya-manda-śaktipāta
Medium Inferior Grace
in the next physical incarnaiton
the initiation
and instruction of a guru
lower aspiration than
worldly desires
manda
Inferior Grace
after many lifetimes of incremental progress
the initiation
and instruction of a guru and lots of time
(*) Abhinavagupta distinguishes here two sublevels:
* those whose intuition (pratibhā) is firm
* those whose intuition is hesitant, who need more practice in order to stabilize; they would take a guru, study the scriptures or practice yoga[1]
[edit] Modern accounts
* Author Barbara Brennan in the book Hands of Light describes shaktipat as the actual projection of the guru's "aura" on the disciple, whereby the disciple acquires the same mental state of the guru, hence the importance of the high spiritual level of the guru. The physiological phenomena of a rising kundalini then naturally manifests.
* Comparative Literature professor Paul Zweig wrote of his experience in receiving Shaktipat from Swami Muktananda, published in the anthology Kundalini, Evolution, and Enlightenment by John White, editor, (ISBN 1-55778-303-9).
* Author and spiritual teacher, Stuart Perrin, in his book A Deeper Surrender (ISBN 1-571742-17-4) describes receiving shaktipat from his guru, Rudi (Swami Rudrananda).
* Shri Dhyanyogi Madhusudandas was born in Bihar, India. He travelled for thirty years throughout India learning from saints and yogis. In 1921 he met his final master, Shri Yogiraj Parameshwardas, who gave him Shaktipat initiation. He experienced the highest state of samadhi and attained the ultimate goal of God realization. He came to America in 1976 as part of his worldwide mission to help spiritual seekers. During his four years here, he established local groups from coast to coast, and initiated thousands into the path of Kundalini Maha Yoga. He returned to India in 1980 and spent his remaining years in residence in Ahmedabad, Gujarat. Shri Dhyanyogi consciously left his physical body after 116 years, entering Maha-samadhi on August 29, 1994, the anniversary of Lord Krishna's birth. A book describing his amazing life-story - "This House is on Fire." (ISBN 1-883879-50-7) was published by Dhyanyoga Center. His current spiritual successor is Shri Anandi Ma who lives in Antioch, California. She carries on her guru's work and does Shaktipath initiation for spiritual seekers.
[edit] See also
Thursday, February 12, 2009
kundalini
Kundalini yoga
From Wikipedia, the free encyclopedia
(Redirected from Kundalini Yoga)
Jump to: navigation, search
Kundalini yoga is a physical and meditative discipline, comprising a set of techniques that use the mind, senses and body to create a communication between "mind" and "body". Kundalini yoga focuses on psycho-spiritual growth and the body's potential for maturation, giving special consideration to the role of the spine and the endocrine system in the understanding of yogic awakening.[1]
Kundalini is a concentrated form of prana or life force, lying dormant in chakras in the body. It is conceptualized as a coiled up serpent (literally, 'kundalini' in Sanskrit is 'That which is coiled.' Sanskrit kund, "to burn"; kunda, "to coil or to spiral"). The serpent is considered to be female, coiled up three and a half times, with its mouth engulfing the base of the Sushumna nadi.
In the classical literature of Kashmir Shaivism kundalini is described in three different manifestations. The first of these is as the universal energy or para-kundalini. The second of these is as the energizing function of the body-mind complex or prana-kundalini. The third of these is as consciousness or shakti-kundalini which simultaneously subsumes and intermediates between these two. Ultimately these three forms are the same but understanding these three different forms will help to understand the different manifestations of kundalini.[2]
Contents
[hide]
* 1 Practice
* 2 Underlying philosophy
* 3 Medical research
* 4 See also
* 5 Notes
* 6 References
* 7 External links
[edit] Practice
The practice of kundalini yoga consists of a number of bodily postures, expressive movements and utterances, cultivation of character, breathing patterns, and degrees of concentration.[1] None of these postures and movements should, according to scholars of Yoga, be considered mere stretching exercises or gymnastic exercises.
Shannahoff-Khalsa (2004) describes several kundalini yoga techniques in his kundalini yoga protocol. Most techniques include the following features: cross-legged positions, the positioning of the spine (usually straight), different methods to control the breath, the use of mantras, closed eyes, and mental focus (often on the sound of the breath). The author emphasizes that the techniques are not meant to be a substitute for medical care and advice.
Kundalini yoga is sometimes called "the yoga of awareness" because it awakens the "kundalini" which is the unlimited potential that already exists within every human being.[3] Practitioners believe that when the infinite potential energy is raised in the body it stimulates the higher centers, giving the individual enhanced intuition and mental clarity and creative potential. As such, kundalini was considered a dangerous practice by ruling powers and so, was historically practiced in secret. Only after a lengthy initiation process was the knowledge handed down from Master to student.
However, intensive spiritual practices, associated with Asian traditions, are not unproblematic. Psychiatric literature [4] notes that "Since the influx of eastern spiritual practices and the rising popularity of meditation starting in the 1960's, many people have experienced a variety of psychological difficulties, either while engaged in intensive spiritual practice or spontaneously". Among the psychological difficulties associated with intensive spiritual practice we find "kundalini awakening","a complex physio-psychospiritual transformative process described in the yogic tradition" [5]. Also, researchers in the fields of Transpersonal psychology,[6] and Near-death studies[7][8] describe a complex pattern of sensory, motor, mental and affective symptoms associated with the concept of Kundalini, sometimes called the Kundalini Syndrome.
[edit] Underlying philosophy
Sovatsky (1998) describes 'kundalini yoga' as an energetically guided yoga. This means that the discipline is informed by the Hindu understanding of pranotthana, or "intensified life-energy". Pranotthana is sometimes thought to lead to spontaneous psycho-motor manifestations, known as kriyas, which according to Yogic hermeneutics are related to psycho-spiritual growth and bodily maturation.
According to one source, the word kundalini literally means "the curl of the lock of hair of the beloved." [9] [10] It is a metaphor, a poetic way of describing the flow of energy and consciousness which already is said to exist within each person. The practices are said to enable the person to merge with or "yoke" the universal Self. This merging of individual consciousness with the universal consciousness is said to create a "divine union" called "yoga".[11]
[edit] Medical research
Recently there has been a growing interest within the medical community to study the physiological, as well as the psychological, effects of meditation, and some of these studies have applied the discipline of kundalini yoga to their clinical settings.[12][13]
* Arambula et. al (2001) has studied the physiological correlates of a highly practiced kundalini yogi.
* Peng et.al (1999) has studied the heart-rate oscillations, associated with slow breathing during the practice of kundalini yoga meditation.
* Venkatesh et.al (1997) has studied twelve kundalini (chakra) meditators, using the Phenomenology of Consciousness Inventory. They found that the practice of meditation "appears to produce structural as well as intensity changes in phenomenological experiences of consciousness" (Venkatesh et.al, 1997, PubMed Abstract).
* Narayan et.al (1990) studied the degree of relaxation of muscle under the effects of kundalini yoga with the help of an EMG integrator.
* Shannahoff-Khalsa (2004) developed the kundalini yoga protocol for the treatment of obsessive-compulsive disorder. This protocol was later adapted to clinical trials.
[edit] See also
* Kundalini
* Shaktipat
* Chakra
* Yoga
* Master Yoga
* Trul khor
* Tummo
* Sahaja Yoga
[edit] Notes
1. ^ a b Sovatsky, (1998)
2. ^ Kundalini Yogas FAQ
3. ^ Sat Bachan Kaur Karla Becker, 2004
4. ^ Turner et al.,pg. 440
5. ^ Turner et al.,pg. 440
6. ^ Scotton (1996)
7. ^ Kason (2000)
8. ^ Greyson (2000)
9. ^ Satya July 99: Kundalini Yoga by Deborah Clapp
10. ^ Yogi Bhajan
11. ^ What is Kundalini yoga?
12. ^ Cromie, 2002
13. ^ Lazar, et. al, 2000
[edit] References
* Arambula P, Peper E, Kawakami M, Gibney KH. (2001) The Physiological Correlates of Kundalini Yoga Meditation: A Study of a Yoga Master, Appl Psychophysiol Biofeedback, Jun 2001; 26(2): 147 - 53, PubMed Abstract PMID 11480165.
* Cromie, William J. (2002) Research: Meditation Changes Temperatures: Mind Controls Body in Extreme Experiments. Harvard University Gazette, April 18, 2002
* Greyson, Bruce (2000) Some Neuropsychological Correlates Of The Physio-Kundalini Syndrome. The Journal of Transpersonal Psychology, Vol.32, No. 2
* Laue, Thorsten: Kundalini Yoga, Yogi Tee und das Wassermannzeitalter. Bibliografische Einblicke in die Healthy, Happy, Holy Organization (3HO) des Yogi Bhajan. Tübingen: 2008. Online abrufbar unter: http://tobias-lib.ub.uni-tuebingen.de/volltexte/2008/3596/ [in German]
* Laue, Thorsten: Kundalini Yoga, Yogi Tee und das Wassermannzeitalter. Religionswissenschaftliche Einblicke in die Healthy, Happy, Holy Organization (3HO) des Yogi Bhajan, Münster: LIT, 2007, ISBN 3825801403
* Kason, Yvonne (2000) Farther Shores: Exploring How Near-Death, Kundalini and Mystical Experiences Can Transform Ordinary Lives. Toronto: Harper Collins Publishers, Revised edition, ISBN 0-00-638624-5
* Lazar, Sara W.; Bush, George; Gollub, Randy L.; Fricchione, Gregory L.; Khalsa, Gurucharan; Benson, Herbert (2000) Functional Brain Mapping of the Relaxation Response and Meditation, [Autonomic Nervous System] NeuroReport, Vol. 11(7) May 15, 2000, p 1581 - 1585, PubMed Abstract PMID 10841380
* Narayan R, Kamat A, Khanolkar M, Kamat S, Desai SR, Dhume RA. (1990) Quantitative Evaluation of Muscle Relaxation Induced by Kundalini Yoga with the Help of EMG Integrator. Indian J Physiol Pharmacol. Oct 1990; 34(4): 279 - 81, PubMed Abstract PMID 2100290.
* Narayanananda, Swami (1979): The Primal Power in Man or the Kundalini Shakti, N.U. Yoga Trust, Denmark, 6th rev. ed. (1st ed. 1950)
* Peng CK, Mietus JE, Liu Y, Khalsa G, Douglas PS, Benson H, Goldberger AL. (1999) Exaggerated Heart Rate Oscillations During Two Meditation Techniques. Int J Cardiol, Jul 31, 1999; 70(2): 101 - 7, PubMed Abstract PMID 10454297.
* Scotton, Bruce (1996) The phenomenology and treatment of kundalini, in Chinen, Scotton and Battista (Editors) (1996) Textbook of transpersonal psychiatry and psychology. (pp.261-270). New York: Basic Books, Inc
* Shannahoff-Khalsa DS. (2004) An Introduction to Kundalini Yoga Meditation Techniques that are Specific for the Treatment of Psychiatric Disorders. Journal of Alternative and Complementary Medicine. Vol. 10(1): 91 - 101, PubMed Abstract PMID 15025884
* Sovatsky, Stuart (1998) Words from the Soul: Time, East/West Spirituality, and Psychotherapeutic Narrative, Suny Series in Transpersonal and Humanistic Psychology, New York: State University of New York Press
* Turner, Robert P.; Lukoff, David; Barnhouse, Ruth Tiffany & Lu, Francis G. (1995) Religious or Spiritual Problem. A Culturally Sensitive Diagnostic Category in the DSM-IV. Journal of Nervous and Mental Disease,Vol.183, No. 7 435-444
* Venkatesh S, Raju TR, Shivani Y, Tompkins G, Meti BL. (1997) A Study of Structure of Phenomenology of Consciousness in Meditative and Non-Meditative States. Indian J Physiol Pharmacol, Apr 1997; 41(2): 149 - 53. PubMed Abstract PMID 9142560.
From Wikipedia, the free encyclopedia
(Redirected from Kundalini Yoga)
Jump to: navigation, search
Kundalini yoga is a physical and meditative discipline, comprising a set of techniques that use the mind, senses and body to create a communication between "mind" and "body". Kundalini yoga focuses on psycho-spiritual growth and the body's potential for maturation, giving special consideration to the role of the spine and the endocrine system in the understanding of yogic awakening.[1]
Kundalini is a concentrated form of prana or life force, lying dormant in chakras in the body. It is conceptualized as a coiled up serpent (literally, 'kundalini' in Sanskrit is 'That which is coiled.' Sanskrit kund, "to burn"; kunda, "to coil or to spiral"). The serpent is considered to be female, coiled up three and a half times, with its mouth engulfing the base of the Sushumna nadi.
In the classical literature of Kashmir Shaivism kundalini is described in three different manifestations. The first of these is as the universal energy or para-kundalini. The second of these is as the energizing function of the body-mind complex or prana-kundalini. The third of these is as consciousness or shakti-kundalini which simultaneously subsumes and intermediates between these two. Ultimately these three forms are the same but understanding these three different forms will help to understand the different manifestations of kundalini.[2]
Contents
[hide]
* 1 Practice
* 2 Underlying philosophy
* 3 Medical research
* 4 See also
* 5 Notes
* 6 References
* 7 External links
[edit] Practice
The practice of kundalini yoga consists of a number of bodily postures, expressive movements and utterances, cultivation of character, breathing patterns, and degrees of concentration.[1] None of these postures and movements should, according to scholars of Yoga, be considered mere stretching exercises or gymnastic exercises.
Shannahoff-Khalsa (2004) describes several kundalini yoga techniques in his kundalini yoga protocol. Most techniques include the following features: cross-legged positions, the positioning of the spine (usually straight), different methods to control the breath, the use of mantras, closed eyes, and mental focus (often on the sound of the breath). The author emphasizes that the techniques are not meant to be a substitute for medical care and advice.
Kundalini yoga is sometimes called "the yoga of awareness" because it awakens the "kundalini" which is the unlimited potential that already exists within every human being.[3] Practitioners believe that when the infinite potential energy is raised in the body it stimulates the higher centers, giving the individual enhanced intuition and mental clarity and creative potential. As such, kundalini was considered a dangerous practice by ruling powers and so, was historically practiced in secret. Only after a lengthy initiation process was the knowledge handed down from Master to student.
However, intensive spiritual practices, associated with Asian traditions, are not unproblematic. Psychiatric literature [4] notes that "Since the influx of eastern spiritual practices and the rising popularity of meditation starting in the 1960's, many people have experienced a variety of psychological difficulties, either while engaged in intensive spiritual practice or spontaneously". Among the psychological difficulties associated with intensive spiritual practice we find "kundalini awakening","a complex physio-psychospiritual transformative process described in the yogic tradition" [5]. Also, researchers in the fields of Transpersonal psychology,[6] and Near-death studies[7][8] describe a complex pattern of sensory, motor, mental and affective symptoms associated with the concept of Kundalini, sometimes called the Kundalini Syndrome.
[edit] Underlying philosophy
Sovatsky (1998) describes 'kundalini yoga' as an energetically guided yoga. This means that the discipline is informed by the Hindu understanding of pranotthana, or "intensified life-energy". Pranotthana is sometimes thought to lead to spontaneous psycho-motor manifestations, known as kriyas, which according to Yogic hermeneutics are related to psycho-spiritual growth and bodily maturation.
According to one source, the word kundalini literally means "the curl of the lock of hair of the beloved." [9] [10] It is a metaphor, a poetic way of describing the flow of energy and consciousness which already is said to exist within each person. The practices are said to enable the person to merge with or "yoke" the universal Self. This merging of individual consciousness with the universal consciousness is said to create a "divine union" called "yoga".[11]
[edit] Medical research
Recently there has been a growing interest within the medical community to study the physiological, as well as the psychological, effects of meditation, and some of these studies have applied the discipline of kundalini yoga to their clinical settings.[12][13]
* Arambula et. al (2001) has studied the physiological correlates of a highly practiced kundalini yogi.
* Peng et.al (1999) has studied the heart-rate oscillations, associated with slow breathing during the practice of kundalini yoga meditation.
* Venkatesh et.al (1997) has studied twelve kundalini (chakra) meditators, using the Phenomenology of Consciousness Inventory. They found that the practice of meditation "appears to produce structural as well as intensity changes in phenomenological experiences of consciousness" (Venkatesh et.al, 1997, PubMed Abstract).
* Narayan et.al (1990) studied the degree of relaxation of muscle under the effects of kundalini yoga with the help of an EMG integrator.
* Shannahoff-Khalsa (2004) developed the kundalini yoga protocol for the treatment of obsessive-compulsive disorder. This protocol was later adapted to clinical trials.
[edit] See also
* Kundalini
* Shaktipat
* Chakra
* Yoga
* Master Yoga
* Trul khor
* Tummo
* Sahaja Yoga
[edit] Notes
1. ^ a b Sovatsky, (1998)
2. ^ Kundalini Yogas FAQ
3. ^ Sat Bachan Kaur Karla Becker, 2004
4. ^ Turner et al.,pg. 440
5. ^ Turner et al.,pg. 440
6. ^ Scotton (1996)
7. ^ Kason (2000)
8. ^ Greyson (2000)
9. ^ Satya July 99: Kundalini Yoga by Deborah Clapp
10. ^ Yogi Bhajan
11. ^ What is Kundalini yoga?
12. ^ Cromie, 2002
13. ^ Lazar, et. al, 2000
[edit] References
* Arambula P, Peper E, Kawakami M, Gibney KH. (2001) The Physiological Correlates of Kundalini Yoga Meditation: A Study of a Yoga Master, Appl Psychophysiol Biofeedback, Jun 2001; 26(2): 147 - 53, PubMed Abstract PMID 11480165.
* Cromie, William J. (2002) Research: Meditation Changes Temperatures: Mind Controls Body in Extreme Experiments. Harvard University Gazette, April 18, 2002
* Greyson, Bruce (2000) Some Neuropsychological Correlates Of The Physio-Kundalini Syndrome. The Journal of Transpersonal Psychology, Vol.32, No. 2
* Laue, Thorsten: Kundalini Yoga, Yogi Tee und das Wassermannzeitalter. Bibliografische Einblicke in die Healthy, Happy, Holy Organization (3HO) des Yogi Bhajan. Tübingen: 2008. Online abrufbar unter: http://tobias-lib.ub.uni-tuebingen.de/volltexte/2008/3596/ [in German]
* Laue, Thorsten: Kundalini Yoga, Yogi Tee und das Wassermannzeitalter. Religionswissenschaftliche Einblicke in die Healthy, Happy, Holy Organization (3HO) des Yogi Bhajan, Münster: LIT, 2007, ISBN 3825801403
* Kason, Yvonne (2000) Farther Shores: Exploring How Near-Death, Kundalini and Mystical Experiences Can Transform Ordinary Lives. Toronto: Harper Collins Publishers, Revised edition, ISBN 0-00-638624-5
* Lazar, Sara W.; Bush, George; Gollub, Randy L.; Fricchione, Gregory L.; Khalsa, Gurucharan; Benson, Herbert (2000) Functional Brain Mapping of the Relaxation Response and Meditation, [Autonomic Nervous System] NeuroReport, Vol. 11(7) May 15, 2000, p 1581 - 1585, PubMed Abstract PMID 10841380
* Narayan R, Kamat A, Khanolkar M, Kamat S, Desai SR, Dhume RA. (1990) Quantitative Evaluation of Muscle Relaxation Induced by Kundalini Yoga with the Help of EMG Integrator. Indian J Physiol Pharmacol. Oct 1990; 34(4): 279 - 81, PubMed Abstract PMID 2100290.
* Narayanananda, Swami (1979): The Primal Power in Man or the Kundalini Shakti, N.U. Yoga Trust, Denmark, 6th rev. ed. (1st ed. 1950)
* Peng CK, Mietus JE, Liu Y, Khalsa G, Douglas PS, Benson H, Goldberger AL. (1999) Exaggerated Heart Rate Oscillations During Two Meditation Techniques. Int J Cardiol, Jul 31, 1999; 70(2): 101 - 7, PubMed Abstract PMID 10454297.
* Scotton, Bruce (1996) The phenomenology and treatment of kundalini, in Chinen, Scotton and Battista (Editors) (1996) Textbook of transpersonal psychiatry and psychology. (pp.261-270). New York: Basic Books, Inc
* Shannahoff-Khalsa DS. (2004) An Introduction to Kundalini Yoga Meditation Techniques that are Specific for the Treatment of Psychiatric Disorders. Journal of Alternative and Complementary Medicine. Vol. 10(1): 91 - 101, PubMed Abstract PMID 15025884
* Sovatsky, Stuart (1998) Words from the Soul: Time, East/West Spirituality, and Psychotherapeutic Narrative, Suny Series in Transpersonal and Humanistic Psychology, New York: State University of New York Press
* Turner, Robert P.; Lukoff, David; Barnhouse, Ruth Tiffany & Lu, Francis G. (1995) Religious or Spiritual Problem. A Culturally Sensitive Diagnostic Category in the DSM-IV. Journal of Nervous and Mental Disease,Vol.183, No. 7 435-444
* Venkatesh S, Raju TR, Shivani Y, Tompkins G, Meti BL. (1997) A Study of Structure of Phenomenology of Consciousness in Meditative and Non-Meditative States. Indian J Physiol Pharmacol, Apr 1997; 41(2): 149 - 53. PubMed Abstract PMID 9142560.
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