Spiritual brain strokes and heart attacks
Story of Fr. Bede (brain stroke) Story of Sevika ( brain stroke) Story of Ram Dass (brain stroke) Story of Henry Le Saux, a.k.a. Swami Abhishektananda ( heart attack) Story of Shirley (heart attack)
Centers of the right side
Zones of the body
Centers of the left side
.
Center doesn’t have a corresponding anatomical structures. Psychological aspects are connected with the psychodynamic level, and formation of the self. Spiritual – allows to recognize the formless spiritual Self.
diaphragm
Center corresponds with the anatomical heart. Psychological aspects include powerful archetypal dynamics; spiritual aspects are connected with Cosmic consciousness.
Blue center in the core of the chest is associated with the phenomenological emergence of the mind; with the recognition “ I am the nondual consciousness”.
Subtle centers of the chest according to Hesychasm ( Christian Mysticism), Kundalini Yoga, Shakta Vedanta, and Sufism.
Psychological aspects Archetypes, unconscious; deep characterological transformation, transcending the root of ego
Zones of the body
Spiritual Aspects Divine names, finding one's own spiritual family, uncreated light, void, opening of the space of pure consciousness.
All kinds of changes with speech and Perception.
Deconstruction of the false (narcissistic) self and acquisition of the true psychological self.
Beginning of work with subconscious.
Developmental process involves changes in perception, self-awareness, identification, values, and personality structurespiritual experiences are but landmarks in the overall changes of the self. In developmental process (Kundalini process), centers get actualized from the bottom up.
Discrimination; impossibility to live inauthentic life
Experience of oneself as pure consciousness, essential Self, Later possibilities to experience cosmic Self (center on the left side of the chest).
Paranormal Psychic, non-normative experiences.
The meaning-structures associated with the zones of the embodied consciousness in PM.
FORMS OF PSYCHOSOMATIC MYSTICISM ( TABLE 1a).
Name, Affiliation and History Affiliation: Christianity. Hesychasm and related teachings of the Prayer of the Heart. Appeared in Egyptian Desert in the first centuries A.D., spread to Byzantium, later to Greece and Russia. Declined around the 8th century, and became very active again around the 14th15th century.
Methodology: Body-Centers of Consciousness; Major Practices; Goals of Work
Major Achievements and Practical Implications
Focus on the Spiritual Heart Center; methods include specific type of mindfulness, called “sobriety”, inner silence and the psychosomatic Prayer of the Heart (Dubrovin, 1990); goal is Theosis, i.e. Union with God.
Described the association of thinking, imagination, archetypes, sense of self, various modes of awareness and emotions with the chest area. Developed methods of character transformation through the specific techniques of focusing in the centers of consciousness in chest. Can have practical applications in the treatment and prevention of the cardiovascular pathology. Spiritual psychology, healing systems, and the methods of “engineering” the character. Lots of community building practices, methods of dialog and social healing – significant cultural dimension.
Affiliation: Islam. Parts of Sufism which acknowledge the lataif (subtle body system of centers), such as the Northern African Sufism or the system of Simnani. Emerge independently after 6th century in Middle Asia, Persia, and India.
Mainly centers of the chest. Practices – attitudinal, awareness, internal concentrations and variants of internal and external dhikr. Goal depends on the philosophy of the particular system, and the faculties of the adept. Goal - various degrees of Union.
FORMS OF PSYCHOSOMATIC MYSTICISM ( TABLE 1b).
Name, Affiliation and History Methodology: Body-Centers of Consciousness; Major Practices; Goals of Work Whole body system of chakras, centersand spiritual meridians; the emphasis is on the centers of the head and of the chest, and 3 major spiritual meridians; practices consist mainly of the internal concentrations with ritualistic visualizations. The expressions of the goal, union of all possible opposites, including the opposition of transcendent awareness and manifestation, varies (Briggs, 1938,1998). It depends on the individual predisposition and the type of “spiritual destiny” of the seeker. Major Achievements and Practical Implications The whole psyche is placed into the body, and the psychological and spiritual faculties are attributed to various centers of embodied consciousness. Has elaborate philosophy of intentional consciousness, evolutionary Kundalini theory, and body- based life-span oriented spiritual psychology. Has precise knowledge of the subtle energies. Can contribute to body-based psychological theory, clinical methods of character transformation, and to the understanding and treatment of the systemic diseases, such as multiple sclerosis or cancer. Hatha yoga as the offspring of the system has lots of health related outcomes. Has unique ways to enhance human development and mental health due to methodology of working with psychological opposites.
Affiliation: Hinduism. Kundalini Tantra, originated around 3000 B.C., in Tamil Nadu, Southern India. Picks of activity in 5th -8th century and around the 15th century.
Affiliation: Hinduism. Kashmir Shaivism includes elements of Kundalini Tantra, but has independent scriptural and oral sources. Appears in Kashmir, Northern India, around 15th century.
Chakra system, main focus on the centers of the brain. Extremely broad set of practices includes unique forms of concentration, visualization, awareness, group guided meditation ( Muller-Ortega, 1989). Has a developed philosophy of recognition of Reality and theory of aesthetics; goal is the recognition of the Ultimate Reality of Shiva.
Discovered how the individual differences affect spiritual development and meditation; developed more than hundred meditative methods which can be used in psychological healing practice. Discovered the ego harmonization and ego-transcendence related effects of beauty.
FORMS OF PSYCHOSOMATIC MYSTICISM ( TABLE 1d).
Name, Affiliation and History Methodology: Body-Centers of Consciousness; Major Practices; Goals of Work
Focus on the center of I-consciousness on the right side of the chest; method of introspective self-enquiry leading to experiential self-knowledge. Goal is liberation/Self-realization.
Major Achievements and Practical Implications
Unique practice of Samadhi, absorption in the non-dual consciousness. From our preliminary research, this practice can help in management and treatment of narcissistic personality disorders, psychosis etc. – needs clinical trials and more research.
Affiliation: Hinduism. Some forms of Shakta Vedanta (Hinduism), such as the teachings of Sri Ramana Maharshi in the 20th century.
Affiliation: Buddhism. Tibetan Tantra Vajrayana. Appear in Northern India around 7th century A.D. (Lama Kunzang Rinpoche, August 24, 2002, personal communication).
Centers of the whole body with the focus on the heart. Practice involves concentration, visualization, and worshipful use of sacred rites. Goal is enlightenment.
Specific contribution is the understanding of compassion, and development of psychological techniques intensively purifying the subconscious and causing integration of the self via work with embodied structures of the psyche (Lama Kunzang Rinpoche, August 24, 2002, personal communication). Successful attempts were made to use the practices of the Tibetan dream yoga in psychological work (Stefik, 1999).
FORMS OF PSYCHOSOMATIC MYSTICISM ( TABLE 1e).
Name, Affiliation and History Methodology: Body-Centers of Consciousness; Major Practices; Goals of Work
3 centers corresponding to the lower, middle and upper body. Dynamic internal concentrations, leading to integration of all the regions of the body and transformation of energies. Goal – varies from recognition of Tao to individual immortality.
Major Achievements and Practical Implications
Developed large amount of healing methods, unique system of energy-based medicine, methods of work with emotions and of actualization of hidden potential of human being, such as longevity. The energy knowledge of Taoism and Buddhism gave birth to martial arts systems and many movement systems as Bagua, Tai Chi, Wu-Shu, Chi-Gong etc., transforming energy and mind. Assist healing, development and transformation of the self in cultural context. Usually carry some kind of adaptation historical task – help to restore the healthy self.
Affiliation: Taoism. Taoist alchemy. First evidence is found in 11th century China.
Affiliation: Contemporary eclectic esoteric schools, developing in the particular cultural context. Esoteric Christianity of Gurdjieff – Russia, France, U.S.A.;Psychophysical self-regulation of Antonov - Russia, Estonia, Eastern Europe;Diamond Heart of Almaas –U.S., Europe;Kebza of Yagan – Canada;Arika of Ichaso – Chili, U.S.
Usually draws on PM in major religious tradition, and adapts practices crossculturally. Frequently concentrates on relatedness, and brings in the ecological dimension.
Psychosomatic Prayer
PS Prayer consists of: 1) Devotional repetition of the names of God(dess) 2) Simultaneous activation of various functions of the psyche: subtle spiritual states, experiences of faith, trust etc. 3) Focusing on the various somatic faculties: breath, sensations, degrees of awareness in the interior space of the body.
Developmental Stages in the Prayer of the Heart
Vocal prayer Mental prayer Prayer of recollection Perfume prayer Illumination Theosis
Phenomenological account of the practitioner of the Prayer of the Heart.
“…The first step is that of purest prayer, From this there comes warmth of heart, And then a strange, a holy energy,
Then tears wrung from the heart, God-given. Then peace from thoughts of every kind.
From this arises purging of the intellect, And next the vision of heavenly mysteries. Unheard of light is born from this ineffably,
And thence, beyond all telling, the hearts illumination. Last comes – a step that has no limit
Though compassed in a single line – Perfection that is endless… “ (Theophanis the Monk, 8 th cent)
Phenomenological map of experiences during the introspection in the Spiritual Heart Center.
Energy Senses P hysical body Organs of act ion feelings, hunger, t hirst, pain, fat igue body emotions Mind of t hought s, im ages Discerning int ellect I-sense memory Causal body Dreamless sleep, no memory
Transcendental Subject
Self
Food covering
Energy covering
Mind covering
Knowledge covering
Bliss covering
Fig.2. Scale of Frequencies of Subtle Energies
(Based on Ouspenski, 1996; Earlier Original Sources – Ismaili and Naqshbandi Sufism, Buddhist Tantra)
High Vibration
Transcendent subject
Lights, internal and external
I I am sense
Subtle spiritual experiences Emotions
Thoughts
Breath-able
Wood Metal Rock
Low Vibration
Drinkables
Eatables
The world of objects
In depth faculties are accessed in the process of Psychosomatic Prayer (contemporary clinical observations and maps by PseudoDionisius in The Divine Names and by al-Jili in his treatise Universal Man)
Personality level Each individual of the human species contains the others entirely, without any lack, his own limitation being but accidental… For as far as the accidental conditions do not intervene, individuals are, then like opposing mirrors, in which one fully reflect the other”… ( al-Jili). Pre-personal level
“Heavens and earth contain Me not, but the heart of My faithful servant containeth Me” ( hadith).
Level of the essential Self
modes of Unicity, Unity, Singularity, Self-subsitency etc.
Activities and functions Powers of speech, decision, thought, imagination etc.
Groups of Divine Names
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Names of the Essence Qualitative Names Qualities of Transcendence and immanence (nouns) Divine Activities (verb derivatives)
The experienced teacher will advice the name which can either augment or inhibit certain qualities of character ( story of Ryan, story of Ekananda, story of Atri).
Use of Prayer in the clinical practice
Story of Natalia Story of Roxana and John Story of Alan