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The Truth about Spontaneous Chi Kung( Jinns / Demonic Possession )http://www.dangerofchi.org/mystory.htm  Introduction
Today you will find the
word Ki (Chi) cropping up no matter where you look. You will see
it on advertising hoardings, on posters, in newspapers and
magazines and in the brightly coloured advertisements festooning
the trains. Ki is regularly featured in certain magazines in
articles with enticing titles such as “The Mysterious Ki Does
It Exist?”, “The Miraculous Ki Cures All Diseases”, “The Secret
of the Supernatural Power of Ki Revealed”, etc.
"The
Mysterious Power of Ki" by Kouzo Kaku p.1.
But what is Chi? Where does it
come from? What are its origins? How is it that tapping into the
power of Chi can enhance physical prowess by allowing the
practionar to perform superhuman feats? Can cause the emission
of Chi energy through the "Red Sand Palm" technique
with devastating results? Allows the Martial Arts practionar
through summoning Chi to invulnerabily absorb deadly blows with
minimal injury i.e. the infamous "Steel Jacket"
"Iron Shirt" "Iron Crotch" and "Iron Ribs"
techniques? Can be projected and transmitted over vast distances
spanning hundreds of miles?
Can
result in the notorious Death Touch ie Dim Mak,
(ancient art of striking vital points of the body engineered to
cause knock-out, death or delayed reaction)?
Can be exchanged
between people i.e. Clapping palms and passed on into
food, water, and objects? Can induce trance like and altered
states of consciousness during which the practioner experiences
involuntary body movements (i.e. Wu Qin Xi and spiritual
kungfu) and demonstrates cognizance of forms never before
practised? Can
miraculously heal & ameliorate the health of the critically ill
(even in instances where modern medicine with its advancement &
deep insight cannot avail)? Can be used to control an opponents
mind freezing them up, and can be used to predict and forestall
an opponents intended (not actioned) moves in battle through
ki enhancing Zen mind control techniques?
Can result in amazing precognitive abilities to perceive events
before they occur, e.g. Master Morihei's (the founder
of Aikido) legendary
ability to dodge and ward off bullets by seeing flashing lights
of ki coming at him, similar beliefs were also credited
to the Boxers Rebellion of the
late 19th century whose adherents claimed a magical
imperviousness to both blade and bullet through breathing and
movement exercises (chi)?
Can through enhanced meditation
transform one's state of mind into a monistic ("all is one"), if
not an outright pantheistic ("all is God") outlook? Why is its
practise often integrated or associated with polythesitic
idolatrous rituals, such as woshiping idols (eg statues of
Buddha, Lao Tzu, Bramer Vishnue and Shiva), false dieties,
deceased spiritual or ancesterial beings (i.e. wafu)
and the approbation of past masters, as well as being used as a
vechile to propogate idolatrous ideologies? And can even lead to
unusual energy sensations and paranormal activity at advance
stages i.e. aura diagnosis, telepathy, telekinesis, remote gong
(i.e. remote viewing), unleash latent psychic ability
(clairvoyance and clairaudience), and even reports of
levitation? And yet those practicing the internal arts number in
the tens of millions daily, despite having know discernable
idea of its precise
make-up and the deleterious consequences that can accrue through
its practice i.e. namely the medical condition known as "Qi
Gong Deviation Syndrome" (today a medical diagnostic term
widely used throughout China),
Qigong
Psychosis, evil qi (xie qi),
malignant qi, stagnant chi, and "Kundalini Syndrome"
(collectively referred to as the “Dark Side of Chi”).
If you are a practioner of the Martial Arts, in particular the
Internal Arts, ever studied the Five-Animal System of
Spontaneous Chi-Kung, then this article is imperative reading
for you and the sinister malign reality of Chi Kung will become
all too evident. The paragraphs and comments you are about to
read are derived from my own experiences, close observations and
study of the Martial Arts. Inadditon I have also used other
sources and references where I deemed it relevant to cogently
present my case, producing both an authoratitive and objective
analysis of the subject matter. My ultimate purpose is to
publicize the dangers of Chi and the insidious esoteric and
exoteric energies of the east. Throughout the rest of this
writing the terms tai chi, ki, rei-ki, & qi gong will be used
synonymously to mean Chi.
Reality of Chi
I have been a practioner of the
martial arts for several years,
 and
that also includes spontaneous Chi Kung. The Chi they utilize is
not a harmonious, benevolent, all prevailing, invisible
energy/force which flows binds and permeates throughout the
Universe, but rather a sentient life form unto themselves (nor
are they discarnate spirits of the dead as is commonly believed
in the west) which religions around the world and communities &
civilizations throughout history have commonly termed Spirits,
Jinns or Demons. Many people around the world have been severely
mentally affected to their detriment through the study of such
systems which often involve (as will be examined here on in)
clearly defined movements/forms or involuntary actions. Once the
jinn's enter the host through the relevant nerve, pressure or
acupuncture points that flow in channels/meridians, they then
inhabit the host and exercise great influence, often in many
instances mentally impairing the individual or even cause death.
At the latter point the only means of redress then becomes
undergoing a religious Islamic Exorcism. I am speaking from my
own experiences with this phenomenon and not from hear say. I
would like to publicize the dangers as much as possible and
expose its reality . 
Chi in China
Qigong (“exercise of vital
energy”) is a Chinese healing system based on trance. It
consists of meditational or movement exercise, or both, induced
by use of a highly culture syntonic set of suggestions based on
the concept of qi (vital energy). It has been estimated that
about 5% of China's 1.3 billion people practise qigong, so this
may be the most common form of “hypnosis” practised globally.
Chinese hypnosis can
cause qigong induced mental disorders by Sing Lee,
associate professor of
psychiatry BMJ v320 (7237) Mar 18, 2000
Indeed the concept of Chi-Kung
dates back over 4,500 years, along with the rest of Chinese
Medicine, which has a long and recognized pedigree, slowly
evolved into a highly refined art Today. Infact within China
alone there are over three hundred Chi Kung systems, each
individual style has its own specific training methods. Qigong
is ostensibly a training system which helps to generate a strong
flow of Qi (Internal Energy) inside the body and then circulate
it through the entire body. Many Martial and Non-Martial styles
of Qigong training have been created in the last 4,000 years.
The most famous martial styles are:
1) Tai Ji Quan
2) Bagua
3) Xingyi
4) Liu He
5) Ba Fa
These are considered internal
styles (Nei Gong or Nei Jar in Chinese), as
opposed to "external" styles like Shaolin, because they emphasis
working with Qi. The best known Non-Martial atyles, which
emphasis the enhancement of Qi circulation to improve health are
1) Wu Qin Xi (Five Animal
Forlics/Sport)
2) Ba Duan Jin (8 pieces
of brocade)
3) Da Mo's "Yi Jin Jing"
Muscle Change Classic
4) Shi Er Zhuang (12
postures)
"Tai Chi Theory &
Martial Power" by Dr. Yan, Jwing-Ming.
Dao Yin & Five Animal Frolics (Wu Qin Xi)
The much-vaunted Five Animal
System of Martial Arts or more commonly known as “Spontaneous
Chi-Kung” invented by the famous Chinese physician, Hua Tuo, who
lived in the late Han dynasty, is one of the most visible
displays of demonic influence & possession within the martial
arts practiced today taught throughout China and abroad. It is
practiced not as a set of prescribed movements but rather as an
escalating state of involuntary spontaneous movements including
muscle tremors, twitching, unusual breathing or vocalizations
and gyrating movements sending the practioner into a induced
trance like state. The various postures of the Five-animal Play
are related to the five elements & their corresponding solid
organs. The Five-animal Play has five movement types, each named
after an animal:
The movements called the "Five
Animals" begin with simple swaying, which some cynics say occur
anyway when you stand still for long periods, an effect called
Postural hypo tension. But more convincing effects become
apparent when you move to the next stage. The Tiger is related
to the lungs and the element metal, the other
organ/animal/elemental correspondences are as follows: The Deer
is related to the liver and wood, the Bear to the kidneys and
water, the Monkey to the spleen and earth; and lastly, the Bird
is related to the heart and fire. Alarming scenes of people
quite violently flapping their arms about, jumping up and down
and hooting like crazed animals are to be observed abit like a
zoo gone mad. The Chi can also be triggered by the ignorant
instructor that has developed a powerful Chi field by
transmitting the energy he has cultivated into another person.
This is often done by the instructor holding the hands of the
student as the jinn's pass through the finger tips or by
pointing he's fingers at their foreheads at the position
commonly known as the "Third Eye" (Hinduism & Buddhism faculty
of insight often associated with paranormal activity and
Islamically position at which the soul (rou'h)
extricates the body). The finger nails serve as motorways for
the jinn's facilitating ease of entry and exit. Yet all this can
be done while the instructor is some distance away from the
student controlling them like a puppeteer or rather telekinesis,
pulling students in or pushing them away with just a gesture.
More convincingly, most of the time they are unaware of he's
gestures and often looking in the other direction.
Inaddition to
the organs and meridians it is said our body also has three
centers or collection points.
The jinn
aggregate in three centers or collectons points within the human
body, these are called Dan Tein, which translates as field of
elixir.
"Inside our
body these fields are a places for cultivation. As the name
suggests the cultivation process is similar to the way crops are
cultivated in a field." Five
Animal Frolics Qi Gong by Franlin Fick p.15.
Except it is
jinns & not crops the practionar is hoarding.
“These three
centers (Dan Tien) are also associated with three different
types of energy. These three energies are called the Three
Treasures: Jing (relates to the physical body and is located 2
inches below the navel), Qi (relates to the mind located in the
middle of the chest), and Shen (relates to the spirit or
conciousness located in the head).”
Ibid. p16.
“The Three
Treasures are all related and can support and tranform into each
other. They are actually the same substance at different levels
of refinement.”
Ibid. P.16.
In other
words, as the Chi moves upwards from the lower organs it becomes
more potent.
“The body is
the same as a container that must be filled from the bottom up.”
Ibid p16.
The jinns
control thus becomes complete when the Shen is affected.
The induction
of jinns has dramatic affects upon the human body
“Qigong
bolsters the primal, reproductive vitality, or jing; it
potentiates the daily bioelectrical energy, or qi; and it
refines the light of our radiant spirit, or shen.”
Five Animal Frolics For High Energy
Vitality and Well Being by John Du Cane p.1.
Upon the submission of each of the
five stages the jinn gains a foot hold over the host germinating
into every corner and then brining its possessions with it just
like a human would move he's/her furniture into a new dwelling.
The jinn flows through its newfound host like blood,
incrementing its control. The result is the successive
infiltration of each organ, limb and then ultimately the brain,
brought under the wing of the jinn. This is the most dangerous
part of the body the host/Chi Kung practioner can give away.
Many students at this stage report seeing bright lights,
coloured formations and golden balls (similar to Hindu
diksha golden balls). The Jinns while being an unseen
creation do have it in their power to grant humans sight of them
and the world of the unseen, this is what happens when chambers
of the brain are opened up to facilitate chi expansion. Once the
brain is tampered with and the jinn’s is able to bring it under
its dominion the host then experiences gradual mental
impairment/decline in the form of memory loss, head aches,
unusual energy sensations moving around the head/brain,
declining mental acumen etc climaxing in a state of madness. It
should be noted that many people around the world are today in
such a state as a result of practicing the Five Animal System,
hence I cannot stress it enough to stay away from these systems
or else there will be dire consequences for yourself.
"The (Chinese) proverb "Like
running against the claws of the five animals" is a reference to
five animals which could cause turbulent insanity and great
disturbances" Chinese Black Magic Dr Ong Hean Tatt
p.125. When severe it is known as zou
(“run”) huo (“fire”) ru
(“enter”) mo (“devil”); this means
that the flow of qi deviates from the jing luo conduits and
becomes fire, as a result of which a devil (jinn) enters the
person.
As to how the jinn can possess or
enter human bodies in The Jinn & Human Sickness by
Dr. Abu’l-Mundhit Khaleel ibn Ibraaheem Ameen the
author quotes another Shaykh:
Shaykh Muhammed Al-Haamid says: Because the jinn have light bodies (that are not dense), there is no ratonal reason why they should not enter the bodies of the sons of Adam, and there is no text which contradicts this idea. For that which is light may run through that which is dense, like air which can enter our bodies, or fire which runs through coals, or electricity which runs through wires. P.51.
It is no concidence that every spiritual system
that has some influence with the spirit/demonic realm– from
Buddhism to yoga to Native American - has a Five Element theory
underlying it (some use 4 elements + center). And "certain
animal groupings, especially around the number five, are not
auspisicious, and often related to black magic"
Chinese Black Magic by Dr Ong Hean Tatt p.101. But
unlike the others it is the Five Animal System that teaches how
to directly experience the 5 elements in the body as five
intelligent streams of biological, psychological, & spiritual
consciousness.
Elements of the oldest forms of
chi kung in China Five Animal Plays & Six Healing Sounds were
found inscribed on silk fragments in the famous Mawangdui tomb
discovery, dated to 216 b.c. In these silk fragments the animals
and their sounds were clearly being used for medical purposes.
The five animals was originally a kind of a shamanic dance, a
way of getting in touch with animal spirits for self-healing and
empowerment. They believed these animal spirits could connect
you to the underworld and the supernatural world (i.e. Jinns and
demons). If you could harness them, you could be healed or gain
insight and magical powers from the unseen world.
“Believing
also that the highest healing skill is to teach others to heal
themselves, Hua Tuo set out to create a complete self-healing
system that anyone could use to stay healthy or cure themselves
of most ailments. Synthesizing and refining a set exercises
based on a vast body of ancient shamanic and folk healing
knowledge, he created The Five Animal Frolics.” Five
Animal Frolics For High Energy, Vitality and Well Being by John
Du Cane p.2.
The five animals evolved within
Taoist (Daoist) culture to represent the five spirits or the
intelligences (wu jing shen) of the five major human vital
organs. It was believed that is was here the human underworld is
actually hidden, right inside our body and is not in some
abstract dimension of our psyche. Hence there are five animals,
one for each of the five elements.
This connection between spiritual
training and shamanic influences is undeniable (shamanism being
defined as a member of certain tribal societies who acts as a
medium between the visible world and an invisible spirit world
and who practices magic or sorcery for purposes of healing,
divination, and control over natural events). It is well
illustrated by one of the world most famous Qigong proponents in
the west Michael Winn ( also a former two term
President of the National Qigong (Chi Kung) Association of
America ) in hes Five Animals eBook section Shamanic
Power Animals Live Inside Human Body he writes:
“The evolution of spiritual training in ancient China was marked, I believe, by the absorption of shamanic powers and techniques into a more advanced, all inclusive alchemical science. The wisdom of the Daoist alchemists was that the entire universe, in its essential form, is contained within our human animal body. They realized, we can stop chasing after ourselves outside of ourselves. It is all right here, under our very nose. So the shamanic journey into “other realms” evolved into the Taoist notion of an expanded energy body. The journey became increasingly internalized. You don’t need to travel to get to the underworld, you carry it around with you, right inside your body. “ The author further expounds on this point: “With the Five Animals, we are really exploring the mystery of the body, and in particular the mystery of our vital organ spirits, our own internal animal spirits with magical powers. The six healing sounds are a way of communicating with particular frequencies of chi in each organ, and the spirit of each one of our internal animals. “
The five elements and their
associated heraldic animals represent an ancient knowledge of
how heavenly forces could be manipulated to affect earthly
destinies. The central ritual of Taoist magic consists in the
ability to call up the forces of these spirit generals and
indicates that the heraldic animals are indeed the essence of
supernatural powers.
Ong Hean-Tatt, The Chinese Pau Kua, An Expose, Pelanduk Pub, Malaysia, 1991
Stefan Verstappen in
hes article “The Shamanic Origins of Tai Chi”,
When investigating the origins of tai chi , a journey which took
him to the Golden Triangle (a roughly drawn remote from
civilisation geographic area that overlaps the borders of three
countries: Myanmar in the west, Laos in the east, and Thailand
in the south), upon meeting a shaman, he writes:
The Shaman or medicine man still plays an important role in the life of the isolated villages. In 1987 the author visited with the Ka-ren in one of the more remote areas of the Triangle. There he was fortunate enough to spend an evening with a Shaman and witness his spirit dance. It was there that the connection between this tradition and that of the Chinese martial arts seemed to meld. Ibid Chapter 1 p.1 He was showing us the movements taught him by his Shaman, which had been passed down through the tribe for generations. The Shaman moved strikingly similar to a Tai Chi master. Ibid Chapter 1 p.1 Prehaps most conclusively the author even begins to questions himself and tie the link more definitively between Tai Chi and Shamanic practices: According to his book, Shamanism: Archaic Techniques of Ecstasy, Eliade recounts that a Shaman must from time to time perform a ritual known as the Spirit Dance. Well known among native Americans, accounts of this practice also date back 4,000 years in Chinese records. During the Spirit Dance, the Shaman moves in imitation of his animal spirit to call on its powers. It is said that the animal spirit actually takes possession of the Shaman's body and imbues the Shaman with superhuman strength. This principle is also mirrored in the martial arts. Performing the movements of Tai Chi is said to generate a spiritual energy — Chi. Like the Shaman's infusion from his animal spirit, Chi also bestows superhuman strength. Could it be that performing the stylized movements of a Tai Chi form is based on the ancient Shaman's practice of dancing the spirit? Ibid. Chapter 3 p.2. “ The shaman’s power rests in his ability to throw himself into a trance at will. The drums and dance simultaneously elevate his spirit and conjure to him his familiars, the beasts and birds, invisible to others, that have supplied him with his power and assist him in his fight. And it is in his trances of raptures that he performs his miraculous deeds.” Chang 1983 Art Myth and Ritual , the path to political authority in ancient
The practise of magic by shamans
was known by the Chinese since ancient times, known as
wu or hsi, and lady
shamans as chu. As their practises
gained more appeal they assumed functions of priests and were
known as sai kong. Part of the
paraphernalia shamans were involved in concerned the
communication rituals between heaven and earth this required
bronze vessels with their animal images.
“Also, to work their Black Magic
sorcerers of old could allegedly change their form into that of
animals” Groot, de , J.J.M. The religious system of
Walsh, Roger in The
Spirit of Shamanism, J. P. Tarcher, Los Angeles, 1990
writes
The conditions that induce these (altered) states include such common experiences as isolation, fatigue, hunger, and rhythmic sound and thus are likely to be re-discovered by different generations and cultures. Since these states may be pleasurable, meaningful, and healing, they are likely to be actively sought and methods of inducing them remembered and transmitted across generations. In the older martial arts traditions of China, Burma, the Philippines, and Malaysia, there are systems of self-defense that are based upon the combat movements of either real or mythical animals. The better known styles originated in China and include Tiger, Leopard, Lion, Crane, Eagle, Phoenix, Snake, Dragon, White Ape, Monkey, and Praying Mantis, to name a few. Yet it is in the grand ballet of the animal styles that the connection is closest to the ancient origin of moving meditation. Every style has its own folklore regarding its origins. Often they are like parables that teach moral and philosophical lessons as well as the style's origins. But there is also a pattern to many of the tales. From the perspective of cultural anthropology such folktales may contain an ancient memory of an even older tradition, which Stefan Verstappen describes as that of the "Vision Quest." Common to Shamanism, the Vision Quest is a ritual whereby a young warrior first undergoes a period of training after which he sets off alone into the wilderness. He must bear the hardships of isolation while fasting and meditating until he has a vision. The vision usually takes the form of an animal that reveals certain secrets. This animal then becomes the warrior's kindred or guardian spirit and shares his powers with the warrior. For example, if the visionary animal was a fox, the warrior would take on the qualities of cunning; an eagle would bestow far sight; a bear strength, and so on.
As to why jinns often take on the
form of animals and come across as animal spirits using them as
a vechile to possess or misguide people, In The Jinn
& Human Sickness by Dr. Abu’l-Mundhit Khaleel ibn Ibraaheem
Ameen writes
the jinn have special abilities… such as their ability to take on different forms and appear in the form of animals such as snakes, cats (tigers), dogs etc p.45. Animals are their favourite attire, historically jinns have often appeared as animals (eg the notorious black dog). Animals also serve as perfect disguises for the jinns without having to reveal their true identity and nature. This often causes many people to either supplicate & approbate animals as divine deities or to become embued with their characteristics and abilities, this is largely done because when the jinn take on their form they demonstrate and transfer by possession super normal abilities such as magic, empowerment, healing, and great strength.
Jinn also have
many similarities to animals, notably jinns are much stronger
and faster than humans just like many animals & and see in a
spectrum of light that humans can’t, just as many animals can.
It must also be
noted many animals unlike humans can see jinns.
Also according to Abu Tha’labah
al-Khushani said: “The Messenger of Allah Muhammed
Hence
the first type that has wings and can gain flight and mimic
birds (i.e. crane & eagles etc), and the second type like snakes
and dogs can mimic reptiles and four legged animals (i.e. snake,
tiger, bear etc) and lastly the third type thats stops and
resumes journeys can appear as humans for example the Budhhist
and Taosit ancesterial beings that have appeared through the
aeons to influence earthly events many centuries after they were
deceased.
It also causes many people to engage in foolish rituals or acts
of worship dressed as animals to ward off so-called “spirits”,
such as the
fang-siang-che ceremony of the
Chou Li or the Tao No
ceremony which are examples where by an inspector of the region
along with 12 persons or even a priest would at times of
calamities caused by irregularities in the heavenly and earthly
fields impersonate various animals to drive away demons and
diseases before making a sacrificial offering.
“It is also likely to form the
basis of the lion and dragon dances currently practised in
modern times during the Chinese new year.” Chinese
Black Magic by Dr Ong Hean Tatt p37
In the fifth century BC there is described the ritual whereby the "inspector of the region" would dress in a bear's skin and accompanied by twelve other attendants each dressed as a different animal, they would perform the "Bear Dance" which was meant to drive away evil spirits. Waterbury, F., Bird Deities in China, Artibus Asae Publishers, Ascona, Switzerland, 1952 When experiencing adverse affects Qigong related energy is often referred to as evil (xie) qi. It is said to have ten thousand manifestations each with its own true (zheng) qi, and if it permeates in the host the true qi becomes perverted. “When malignant qi dwells in a person’s body, it is called infestation. A result of systemic imbalance, depletion or exhaustion in the patient. The malignant qi may gain entrance if….he has suddenly come into contact with emanations from the dead or has collided with a ghost or demon.” Chinese Magical Medicine by Michel Strickmann. (from Ch’ao’s On the Origins & Symptoms of Diseases completed in 610).
Such
spiritist concepts have not gone without attention by the
Chinese. Infact Chinese philosophy has tried very hard to
explain the metaphysical realm of the jinn, but sadly this has
been in non-sensical language that lacks any authenticity as is
not based on any divine source but rather fairy tale,
superstition and magic. For example the invasion by Gui.
The Gui are the earthly spirits: the Chinese character for Gui has a hook on it, showing that its nature is to attach to the earthly realm. The Gui are in duality with the Shen (the heavenly spirits). Unique, distinct spirits (Gui) slip in and live through you: often the effects to the host are not intended but are the result of the Gui being there & turning you into a suitable vehicle. Gui can be benevolent or malevolent: some want to be somewhere else; some do not want to be elsewhere; some want to leave the host; others do not want to leave. “The expression used for the procedures employed by the malevolent dead was ‘plaint from the tomb’. This term described the origin of the pathology, but the pathology itself or its physical symptoms were designated by another term, ‘ghost (or demon) infusion’ or ‘ghost-infestation’. The first syllable denoted not only ghosts but also demons, and sometimes lesser deities as well. The second syllable means, literally, a ‘pouring-in’. The spectral pathogens visit their victim and stay on & on.” Ibid Chinese Magical Medicine by Michel Strickmann.
The Shen divides into five manifestations, three take the heavenly aspects (Shen, Hun, Po) & two the earthly aspects (Yi, Zhi). But of the heavenly trinity two have the earthly spirits within them (the ancient Chinese belief that a person is composed of the spiritual soul i.e. the 3 Hun & the corporeal soul i.e. the 7 Po). Hence the Chinese proverb "The demon is afraid of man 7 times, while man is afraid of the demon 3 times". Thus it is believed a strong Shen will shield a person from all evil forces. On occasion, the Po themselves can pervert the person and/or call in other Gui. It is said by Chinese tradition, the Gui from a deceased person at a true death or ‘the entering’ the Shen rises out of the person’s body on the wings of the Hun. The Shen (the Divine) goes home immediately, while the Hun hover above the body and if saintly may live for centuries, benevolently affecting the daily lives of their offspring, while the Po remain in the body as it rots quickly and merge with the earth. (The Yi & the Zhi have no form without the heart & so dissolve instantly.) In cases of unnatural death, however, the Po may escape & roam the world, looking for another vehicle/host to cling again to the earthly realms.  Dangers of Eastern & New Age Spiritualism :- Chi, Ki, Prana, Mana, Kaa, Shiatsu, Orgone, Kundalini, Yoga, Meditation, Healing, Psi balls, Reiki, tantra
And yet the cultivation of Chi
energy is not solely practiced by the Chinese. As with the
fighting arts, many other races would have had their own methods
of tapping into the ostensibly "Cosmic energy". One of the
principal features of New Age practice is the belief in a
universal or cosmic energy circulating throughout the body, this
energy can be manipulated for various spiritual or psychological
purposes, and it is even palpable.When we look back through
history, there are many accounts of the use of energy Chi
recorded in various languages and cultures at different times
and places. Meditation, self-observation, self-remembering,
breathing exercises, chant, tai chi, qigong, yoga, sacred
dances, group exchanges, & somatic therapies are all such
examples. Energy "manifestations" are a principal characteristic
of meditative experiences as well. Although it is widely
accepted in the East that psychic powers are a natural
by-product of meditation, the vehicle through which these
psychic abilities are produced is often viewed as a from of
"cosmic" energy. The gentler arts notably Tai Chi, which is a
Chinese form of rhythmic callisthenics made up of a
comprehensive series of gentle physical movements and breathing
techniques with the aim of inducing a meditative state (very
subtle by comparison), is also similarly demonic origin. There
are many other versions of inducing spontaneous Chi flow, most
use relaxation and concentration on energy flow within the body.
Others use concentration on major acupoints of the body that
correspond to the nerve plexus' and/or chakras (energy centers).
A major study on meditation asked
respondents to check characteristics of their in meditative
experience. One description was: "I felt a great surge of energy
within me or around me." Karlis Osis, et
al., "Dimensions of the Meditative Experience," The Journal of
Transpersonal Psychology, vol. 14, no. 1, 1982, p. 121.
Meditators whose experience could
be described in this manner were to check this item.
Significantly, it received the highest "loading score" of all 16
items in the category of "Intensification and Change of
Consciousness." Ibid., p. 127. The method
used was the Verimax Orthogonal Factor Analysis: the loading
score was .66
Experiencing a "great surge of
energy" was therefore a dominant characteristic of meditative
experience. cf. Bhagwan Shree Rajneesh,
"Energy," Sannyas, no. 1, January/February 1978 and the
kundalini issue (no. 2, 1976), Rajneesh International
Foundation.
The authors related this to the
spiritistic mana of Polynesian shamanism and the occult
prana, or kundalini, of Hinduism.Osis, et
al., "Dimensions of the Meditative Experience," pp. 132-133
Consider other characteristic
descriptions: "The force went through and through my
body…. It was absolutely wild and intense…. I felt possessed by
the energy." This and dozens of similar reports are
given in Bubba Free John, Garbage and the Goddess (Lower Lake,
DA: Dawn Horse Press, 1974), pp. 69-100 and passim.
One woman described the
supernatural power as "entering me and taking over my being....
I was completely possessed…. [It was] taking me over
completely…. There was nothing left of the person I thought to
be Marie." Ibid., p. 76.
The experience of a surge of
energy or power is also related to the cultivation of altered
states of consciousness.Osis, et al., "Dimensions of
the Meditative Experience," pp. 132-133.
Thus, "[Meditation is] a
profoundly transformative process, for when practiced intensely,
meditation disciplines almost invariably lead into the
transpersonal [occult] realm of experience.... A progressive
sequence of altered states of consciousness can occur, which may
ultimately result in the permanent, radical [occult] shift in
consciousness known as enlightenment or liberation." Roger
N. Walsh, Frances Vaughan, eds., Beyond Ego: Transpersonal
Dimensions in Psychology (Los Angeles, CA: J. P. Tarcher, 1980),
pp. 136-137, emphasis added.
For us, the key issue is to
determine the nature of this energy. Transpersonal
psychotherapist Dr. Frances V. Clark, who wrote her Ph.D.
dissertation on "Approaching Transpersonal Consciousness Through
Affective Imagery in Higher Education," refers to our culture’s
modern fascination with occult energies. "In recent years we
have learned much about releasing energy, raising energy,
transforming energy, directing energy, and controlling energy
flow. Yet the energy we are talking about remains undefined." Frances
Clark, "Exploring Intuition: Prospects and Possibilities," The
Journal of Transpersonal Psychology, vol. 5, no. 2, 1973, p. 163.
In the preface to "Kundalini
Causalities," an article discussing the dangers of yogic
kundalini arousal during meditation and other New Age therapies,
The New Age Journal points out: Traditionally,
spiritual teachers have warned their students of the dangers and
possible side effects of meditative techniques and helped
practitioners deal with these difficulties as they arose. Now
that meditation is being marketed as a mass commodity, the
information concerning the dangers and the necessary help is
often not part of the package. Moreover, certain body therapies
and human potential techniques appear to be triggering off the
Kundalini syndrome completely outside the context of spiritual
training and often the therapists themselves have no idea what
this energy is, let alone how to deal with it. "Kundalini
Casualties," The New Age Journal, March 1978, p. 47.
We are convinced that the
mysterious, dramatic energy experienced in New Age meditation is
characteristically the result of spiritistic influence. That
meditation produces energy manifestations clearly associated
with primitive shamanism, the occult, and Eastern or Western
spiritism, is undeniable. Meditation-induced "energy
manifestations" are so often associated with spiritism, that we
have no doubt that this energy is not human, and certainly not
divine, but demonic. Bhagwan Shree
Rajneesh, "Energy," Sannyas, no. 1, January/February, 1978; see
the kundalini issues, Sannyas, no. 2, 1976; also Bhagwan Shree
Rajneesh, "Suicide or Sannyas," Sannyas, no. 2, 1978; Tal
Brooke, Riders of the Cosmic Circuit: Rajneesh, Sai Baba,
Muktananda… Gods of the New Age (Batavia, IL: Lion, 1986).
(1039/1040/249).
Whether the phenomena are
described in terms of the Eastern guru’s shaktipat diksha
(transfer of occult energy), classical shamanism, kundalini
arousal, or something similar in other traditions, we are
dealing with one and the same energy. Many primitive traditions
attribute this energy to the spirit world (cf. the num
of the Kalahari !Kung tribe); others see it as an internal
manifestation of divine power residing potentially within all
people. Even if this energy is not directly attributed to the
spirit world, the spiritistic associations and manifestations
are so blatant and persuasive one would be hard-pressed to
conclude that he was dealing with anything other than spirit
influence or possession. Great surges of energy are typically
felt by Eastern and Western gurus, who freely confess they are
possessed by spirits, demons, or gods.Brooke, Riders
of the Cosmic Circuit.
Occultists also admit the same
condition, David Conway, Magic: An Occult
Primer (New York: Bantam, 1973), pp. 129-132. as
do many practitioners of yoga. Swami Bakta Vishita,
Genuine Mediumship (n.p.p.: Yoga Publications Society, 1919).
Swami Rudrananda, in Spiritual
Cannibalism, writes that while in meditation his master
touched him, and "I immediately felt within me a surge of great
spiritual force.... [M]ovements similar to those of an epileptic
controlled my body for about an hour. Many strange visions
appeared and I felt things opening within me that had never been
opened before." Rudi [Swami Rudrananda],
Spiritual Cannibalism (New York: Quick Fox, 1973), p. 85.
In another experience, "Slowly
[the spirit of my guru] Swami Nityananda came toward me and
entered into my physical body. For three hours, I felt nothing
of myself but that the saint had possessed me." Rudi
[Swami Rudrananda], Spiritual Cannibalism (Woodstock, New York:
Overlook Press, 1978), p. 13.
A leading popularizer of Tibetan
Buddhism in this country, Chogyam Trungpa, states, "I will say
that for beginners, it is extremely dangerous to play with
[this] energy, but for advanced students such work becomes
relevant naturally." Chogyam Trungpa, "An
Approach to Meditation," The Journal of Transpersonal
Psychology, vol. 5, no. 1, 1973, p. 74.
One of the dangers is temporary or
permanent insanity. Here are a few illustrations from meditators
who follow guru Da (Bubba) Free John: Bubba’s eyes rolled up,
and his lips pulled into a sneer. His hands formed mudras [yogic
movements] as he slumped against Sal, who also fell back against
other devotees sitting behind him. Almost immediately, many of
those present began to feel the effects of intensified Shakti
[power], through the spontaneous internal movement of the
life-force. Their bodies jerked or shook, their faces contorted,
some began to cry, scream, and moan. The whole bathhouse seemed
to have slipped into another world…. I saw Bubba just enter into
Sal, just go right into Sal. From there he went out over
everybody else, and then everybody else started going crazy. Bubba
Free John, Garbage and the Goddess, p. 47.
My hands were slowing and
vibrating. It felt like electricity, like they were on radar or
something, and they were just being directed to all of the
people around me. I felt like I was conducting the Force through
me to the others there. People were screaming and howling,
crying and yelling out. Ibid., p. 60.
As soon as I went into the room, I
felt the Force. My head started jerking, and I sat down next to
Billy Tsiknas and Joe Hamp. The Force went through and through
my body, at first warm, then hot. It started to hurt. I was in a
sitting position. My hand was raised, and I couldn’t move it
because of the Force moving though it. My head was bent down. I
was so full of intensity, I started to cry. Ibid.,
p. 61.
I was so insane I didn’t know what
was happening at all…. Everybody sitting here stared to have
incredible Shakti [power] manifestations, and other things. It
was absolutely intense…. When I was sitting here with everybody,
I was shaking, and it felt sort of like I was possessed…. The
"terror of being destroyed, totally destroyed." Ibid.,
p. 66.
Suddenly his body exploded with
movement, his arms and legs flying outward, his head rolling
around and snapping. Force seemed to be flung from his body into
the others present. Ibid., p. 72.
What is called "intensification,"
or possession by energy, is a core experience in the historical
literature of meditation and many occult practices. This
"energizing" is experiences as a dramatic and even overwhelming
influx of spiritual power. It can be wild or uncontrollable,
even deadly. And, irrespective of the interpretation placed on
it, it shares characteristics with spirit possession. Abundant
literature illustrates this, such as Bhagwan Shree Rajneesh’s
The Book of the Secrets Bhagwan Shree Rajneesh, The
Book of the Secrets, Volume 1: Discourses on Vigyana Bhairava
Tantra (New York: Harper Colophon, 1977.;
Swami Muktananda’s Play of
Consciousness Swami Muktananda, Play of Consciousness
(New York: Harper & Row, 1978).; Swami
Rudrananda’s Spiritual Cannibalism Rudi [Swami
Rudrananda], Spiritual Cannibalism (Woodstock, New York:
Overlook Press, 1978).; Da Free John’s Garbage
and the Goddess Bubba Free John, Garbage and the Goddess
(Lower Lake, DA: Dawn Horse Press, 1974).; Tal
Brooke’s Riders of the Cosmic Circuit.Tal
Brooke, Riders of the Cosmic Circuit: Rajneesh, Sai Baba,
Muktananda… Gods of the New Age (Batavia, IL: Lion, 1986).
What is troubling is the pervasive
denial that what is really operating here is, in fact, demonic
influence or spirit possession. The following cartoon
illustration underscores our concerns:
There is a cartoon by Feiffer that
illustrates some of these component aspects of meditation, and
it proceeds something like this: Harry is sitting meditation;
Madge walks in and asks, "Harry, what are you doing?" "I am
concentrating on my mantra." "A mantra? What’s a mantra?" "It’s
a secret. I cannot tell." "Harry, what is a mantra?" "I cannot
tell," "Harry, I must know what a mantra is. Tell me what is a
mantra? It’s either me or the mantra." Harry doesn’t tell and
she packs up her bags and leaves, and Harry says, "See it works;
no stress." Meditation may be working for a variety of reasons
other than the ones that the literature cites, and I think we
need to research these reasons. Roger
Walsh, et al., "Meditation: Aspects of Research and Practice,"
The Journal of Transpersonal Psychology, vol. 10, no. 2, 1978,
p. 128.
Though no one really knows how
meditation "works," given the historic and contemporary
association to spiritism, it is by far the most logical theory
as to how it "works," On the "Merv Griffin Show," July 25,1986,
Griffin interviewed New Age channeler Jach Pursel and actor
Michael York and his wife. They, along with Griffin and many
other top Hollywood stars, were described as disciples of
"Lazaris," the spirit entity who possessed Pursel and spoke
through him while on television. On the show, Pursel described
how he met his spirit guide while engaged in his normal practice
of simple meditation. In October of 1974, he recalled, he was
meditating as usual; there was nothing abnormal in his
experience. But all of a sudden—totally unexpectedly—he became
possessed. The entity took him over entirely, completely
controlling him and using his vocal chords to speak through him.
His wife recorded the entity’s statements, and Pursers career as
a medium was launched.The significant fact here is not the birth
of another medium, but how easily Pursel became demon-possessed
(he had been practicing 20-minute sessions of a simple and
widely practiced form of meditation twice daily).
A Kundalini release (ie. energy
that lies dormant at the base of the spine until it is
activated, as by the practice of yoga, and channeled upward
through the chakras in the process of spiritual perfection) is
often the result of such practises, this can be triggered by the
afore- mentioned meditation, yoga, breathing exercises, reiki,
qigong, healing, tantra, transcendental meditation and other
eastern or new age spiritual exercises. When the kundalini
energy is rising through the chakras/meridians, it can cause big
problems for the body and mental health of the practionar.
Thousands of people around the world who have been damaged by
these artificial spiritual exercises which are simply wholly
Demonic/Jinn in origin and ostensibly consist of various
techniques or "intentional triggers of transformative
experiences" such as: sensory isolation and sensory overload,
biofeedback, meditation of every description:Zen, Tibetan
Buddist, chaotic, Transdental, Christian, Kabbalist, kundalini,
raja yoga, tantric yoga, etc., psychosysnthesis, a system that
combines imagery and meditative state, chanting, mood-altering
music, mind expanding drugs, esoteric systems of religious
mysticism and knowledge, guided imagery, balancing and
aligning"energies," hypnosis, body discipines...radical seminars
designed to obliterate former values, etc. Marilyn
Ferguson "The Aquarian Conspiracy".
Dangers to Physical and Mental Health
Transformation of consciousness,
psychic powers, and spirit possession are not the only dangers
of meditation. There are many studies which show that physical
and psychological harm can occur from meditation training.
Among them are Leon Otis, Adverse Effects of
Meditation (Menlo Park, CA: Stanford Research Institute, 1979);
J. A. Fahmy and H. Fledulisu, "Yoga Induced Attacks of Acute
Glaucoma," Acta Ophthalmologica, 1973, 51, pp. 80-84; J.
Hassett, "Meditation Can Hurt," Psychology Today, 1978, vol. 12,
no. 6, pp. 125-126; A. Lazarus, "Psychiatric Problems
Precipitated by Transcendental Meditation," Psychology Reports,
1976, vol. 39, no. 2, pp. 601-602; B. O. Regan, "Mind/Body
Effects: The Physiological Consequences of Tibetan Meditation,"
Newsletter of the Institute of Noetic Sciences, 1982, vol. 10,
no. 2.
And these consequences, like those
discussed previously, mirror the effects produced by occult
practices in general.
A symposium report by a number of
authorities, some of whom practice meditation, "Spiritual and
Transpersonal Aspects of Altered States of Consciousness,"
comments: "Recently the ‘fringe benefits’ of meditation
regarding health, vitality, and cognitive functioning have been
broadcast, and increasing numbers of people practice meditation
for these purposes.... [But] there are many dangers in this
journey." Mary Jo Meadow, et al.,
"Spiritual and Transpersonal Aspects of Altered States of
Consciousness," The Journal of Transpersonal Psychology, vol.
11, no. 1, 1979, pp. 62-63.
One authority states, "There can
arise a clear vision of the dissolution of the self from moment
to moment, and this often leads to a realm of fear and terror,
and a kind of inner death." Roger N.
Walsh, Frances Vaughan, eds., Beyond Ego: Transpersonal
Dimensions in Psychology (Los Angeles, CA: J. P. Tarcher, 1980),
p. 153
In "Psychiatric Complications of
Meditation Practice," Mark Epstein, M.D., and Jonathan Leiff,
M.D., discuss potential hazards. Leiff is a graduate of Yale
College and the Harvard Medical School and is with the Boston
University School of Medicine. Epstein, a psychiatrist at
Cambridge Hospital, Harvard Medical School, wrote his
undergraduate thesis on Theravadin Buddhist psychology and has
practiced vipassana meditation for over a decade. The
authors note the lack of public awareness concerning meditation
hazards:
What has not been made clear,
however, is the range of side effects of meditative practices
that may present to the clinician as psychological disturbance.
Some of these complications have already been noted by Western
health professionals, others are only too well known within the
meditative traditions. The most obvious misuses of meditation
were hinted at by early psychoanalytic investigators, while the
more subtle abuses and psychological crises of the advanced
practitioner have traditionally been handled by the meditation
teacher. Mark D. Epstein, Jonathan Lieff,
"Psychiatric Complications of Meditation Practice," The Journal
of Transpersonal Psychology, vol. 13, no. 2, 1981, p. 137.
The authors’ conclusions are based
on their ten years of experience observing literally "hundred of
meditators." They note that "practitioners of meditation, often
swimming in the rhetoric of transformation, may fail to
recognize the regressive nature of much of their experiences." Ibid.,
p. 139.
After a long discussion of the
psychiatric complications noted in the literature, they conclude
with a significant observation: "Meditation may be
conceptualized as a developmental process that may produce side
effects anywhere along the continuum. Some of the side effects
may be pathological in nature while some may be temporary
distractions or hindrances," and they ask, "How can innocuous
side effects of meditation be differentiated from debilitating
ones?" Ibid., pp. 144-145.
The point is that they cannot be
differentiated. The person who meditates in the Eastern or
occult manner takes risks with his bodily health, his mental
health, and his spiritual health, as a great deal of research
and literature demonstrates. Komilla
Thapa, Vinoda Murthy, "Experiential Characteristics of Certain
Altered States of Consciousness," The Journal of Transpersonal
Psychology, vol. 17, no. 1, 1985; Jack Kornfield, "Intensive
Insight Meditation: A Phenomenological Study," The Journal of
Transpersonal Psychology, vol. 11, no. 1, 1979; John Weldon,
Zola Levitt, The Transcendental Explosion (Irvine CA: Harvest
House Publishers); John Ankerberg, John Weldon, Craig Branch,
Thieves of Innocence: Protecting Our Children from New Age
Teaching and Occult Practices (Eugene, OR: Harvest House
Publishers, 1993), pp. 182-184.
The following are some of the
characteristics experienced at the deeper levels of a particular
type of Buddhist vipassana meditation, but they are not
unique to it. They include spontaneous movements, experiencing
dramatic "energy flows," unusual breathing, dream and time
changes, out-of-the-body experiences, and psychic phenomena. The
descriptions given in the "spontaneous movement" category
included much twitching, involuntary jerks, violent shaking,
spontaneous yoga stretching, jerking, weird faces, drooling,
pain, arms dancing, head rolling, falling over, violent shakes,
loosening, and arms flapping like wings. Kornfield,
"Intensive Insight Meditation," pp. 41-45.
On his own meditative journey,
vipassana practitioner Jack Romfield said, "[M]y arms
started to involuntarily flap like I was a chicken or another
bird. I tried to stop them and I could barely do it, and if I
relaxed at all, they would flap.... For two days I sat there
watching my arms flap." Stanislav Grof,
Christina Grof (eds.), Spiritual Emergency (Los Angeles, CA: J.
P. Tarcher, 1989), p. 155.
Meditators also described many
other experiences, such as loss of body awareness, the body
disappearing, leaving the body, the head detaching itself, the
body growing huge, LSD-like visions, hallucinations, and visions
of Buddha. Almost half of those completing student
questionnaires reported "especially dramatic mood swings." These
included huge releases of anger, "screaming mind trips,"
depression, fantastic mood swings, "turbulence of mind," "days
of acute anxiety," "violent crying," restlessness, and
"hellishness." Kornfield, "Intensive
Insight Meditation," pp. 47-49.
It is hardly surprising that one
hears about meditation-induced casualties, when the very process
of meditation is designed to radically dismantle the
divinely instituted functions of human perception. After all, if
one refuses to play by the rules, one might expect problems.
Many of the horrors experienced by
committed meditators are also revealed by Tal Brooke, the former
leading Western disciple of India’s premier guru, Sathya Sai
Baba. Before receiving his graduate degree in religion from
Princeton University, Brooke wrote Riders of the Cosmic
Circuit, Tal Brooke, Riders of the Cosmic Circuit:
Rajneesh, Sai Baba, Muktananda… Gods of the New Age (Batavia,
IL: Lion, 1986).
a little-known but urgently needed
exposé unveiling much Eastern metaphysics for what they really
are: forms of Satanism. But the power of the book also lies in
documenting the hazards of many Eastern paths, including the
radical breakdown of personal morality, suicides, and insanity. Ibid.,
pp. 140-154,190-202.
These kinds of profoundly
regressive states of consciousness are one reason for the
confusion surrounding so-called "enlightenment," and how to
properly evaluate it and distinguish it or its components from
psychopathology (e.g., madness or insanity). Experiences of
Easter and occult "enlightenment" and mental illness are often
so similar that even some New Agers are baffled at their
correspondence.
Dr. Maggie Phillips, the
director of the California Institute of Clinical Hypnosis
and a licensed psychologist in Oakland who teaches workshops to
colleagues around the world on the proper applications of
relaxation therapies. "I've had people that went to these five-
to eight-day-long retreats, and they were practically basket
cases when they came out the other end. And they're told, "You
just have to be more patient.' A lot of spiritual teachers don't
know how to look at the internal dynamics and how they interact
with types of relaxation and meditation."
Dr. Margaret Singer,
clinical psychologist emeritus at Berkeley, with
research partner Dr. Janja Lalich, collected
case histories from 70 clients seeking treatment for problems
that began during meditation practice. Their research presents
several examples of these symptoms and notes that prior to
meditating, none of the patients had individual or family
histories of mental disorders.
These results support what other researchers have
discovered about the side effects meditation can cause.
Dr. Michael Persinger, a psychologist at Laurentian
University in Canada, found in 1993 that meditation induces
epilepsylike brain seizures in some people. His study of 1,081
students showed that the 221 meditators among them had a higher
rate of hallucinating floating spots of light, hearing voices,
and even feeling the floor shake. Other studies reported that
meditators complained of feeling emotionally dead and seeing the
environment as unreal, two-dimensional, amorphous. Those results
aren't surprising if meditation reduces blood flow to the
parietal lobe. In longtime meditators, unreality can strike
spontaneously. Singer describes it as "involuntary meditation."
One of her patients took anti-seizure medication for 25 years
after quitting meditative practice to regain control of his
mind.
Other side effects fall under the paradoxical
umbrella of "relaxation-induced anxiety," or RIA. Instead of
relaxing during meditation, RIA sufferers feel distressed.
Psychologists at Virginia Commonwealth University
monitored 30 chronically anxious people during guided
meditation. Seventeen percent indicated that their anxiety got
worse. A previous study led by Dr. Frederick Heide
at Pennsylvania State University reported that the same
happened to 54 percent of the subjects. Symptoms of RIA include
panic attacks, sweating, a pounding heart, spasms, odd tingling
sensations, and bursts of uncontrollable laughter or tears. RIA
can also aggravate conditions, such as schizophrenia,
depression, asthma, and bleeding ulcers, that were previously
stable.
Dangers to Mental State (Psychopathology)
Properly evaluating the
relationship between enlightenment and psychopathology has been
difficult for some people because what we commonly define as
mental illness in the West is actually a sign or component of
"enlightenment" in the East. In other words, many Eastern gurus
teach that periods of insanity indicate spiritual
enlightenment! This is why it is called "divine madness." The
Hindu guru Bhagwan Shree Rajneesh once quaintly remarked that
many of his disciples were going to become zombies, and all to
the good:
You be a Zombie. Be a perfect
Zombie.... This is what is happening: catalepsy.... This is
going to happen to many. Don’t be afraid when it happens. ...
You become idiotic.... And [it is] good, because it will destroy
the past.... That is the whole meaning of sannyas and
discipleship: That your past has been completely washed
away—your memory, your ego, your identity—all has to go. Bhagwan
Shree Rajneesh, "God Is a Christ in a Christ," Sannyas, May-June
1978, p. 11.
Meher Baba teaches that many of
India’s insane, the Masts, who in the West would be
treated in mental hospitals, are in various stages of spiritual
evolution. They are mad precisely because they are so
spiritually committed to God. C. B.
Purdom, The God-Man: The Life, Journeys and Work of Meher Baba
(London: George Allen & Unwin, Ltd., 1964), pp. 137-39.
Meher Baba calls them the
"God-intoxicated" ones. In the words of biographer and disciple
C.B. Purdom:
They are in a state of mental and
physical disorder because their minds are overcome by strong
spiritual energies that are far too much for them, forcing them
to renounce the world, normal human habits and customs, and
civilized society, and to live in a condition of chaos. They are
psychological cases beyond the reach of psychoanalysis, because
their condition is too advanced and obscure for any known
procedures. Their minds are in some way shattered and their
brains cannot fully function. Only a spiritual Master, says
Baba, who is aware of the divine spirit that possesses them,
which causes them to be unfit for normal society, can be of any
help to them, and even his help reaches them with difficulty as
they are virtually shut off from human contact. They are in the
world but not of it. In Baba’s terms they are "God-intoxicated
souls." Ibid., p. 137.
Significantly, the Masts
became mad from meditative practices, and during some of these
practices it was "by sudden contact with a highly advanced
spiritual being." Ibid.
It is supposedly a "divine
spirit that possessed them which causes them to be unfit
for normal society." Ibid., emphasis
added.
The famous Ramakrishna experienced
insanity while undertaking his duties as a priest in the temple
of Kali, and at many other times. During meditation he would
experience a "divine delirium" and see demonic creatures
emerging from him. For him, the truly enlightened soul often
acts, in his words, "like a madman."
Mahendranath Gupta, The Gospel of Sri Ramakrisna, 6th ed. (New
York: Ramakrishna-Vivekananda Center, 1977), p. 405; cf. p.
548).
Biographer Romain Rolland
described part of Ramakrishna’s experiences:
He was no longer capable of
performing the temple rites. In the midst of the ritual acts he
was seized with fits of unconsciousness, sudden collapses and
petrifactions, when he lost the control of the use of his joints
and stiffened into a statue.... Minute drops of blood oozed
through his skin. His whole body seemed on fire.... He became
the Gods himself.... He was the great monkey [god], Hanuman.
The legion of Gods swooped upon
him like a whirlwind. He was torn in pieces. He was divided
against himself. His madness returned tenfold. He saw demonic
creatures emerging from him.... He remained motionless, watching
these manifestations issue from him.... He felt madness
approaching.... Two years went by in this orgy of mental
intoxication and despair. Romain Rolland,
The Life of Ramakrisna, vol. 1 (Calcutta, India: Advaita
Ashrama, 1979), pp. 36-37, 41.
On his own path to enlightenment,
Gopi Krishna "passed through almost all the stages of different,
mediumistic, psychotic, and other types of mind; [and] for some
time [he] was hovering between sanity and insanity."
Gopi Krishna, The Awakening of Kundalini (New York:
E. P. Dutton, 1975), p. 124.
Da Free John extols the "divine
madness" of his own gurus, Nityananda, Muktananda, and
Rudrananda:
True yogis are living forceful
beings. They are madmen, absolutely mad—and absolutely
dangerous. ... Look at Nityananda—he severed heads all his
life.... Those who came to him ...were wiped out, torn apart....
My experience with people like Rudi, Muktananda, Nityananda, and
others was like this: I would be sitting in my house in New York
by myself, and this force would enter me, it would practically
break my neck, and my body and mind would be taken over. And I
would walk around as Nityananda, as Rudi, as Muktananda,
literally.... [T]hese wildmen served that process [of
enlightenment]. Bubba Free John, No
Remedy: An Introduction to the Life and Practices of the
Spiritual Community of Bubba Free John, rev. ed. (Lower Lake,
CA: Dawn Horse Press, 1976), pp. 275; cf. Franklin Jones [Da
Free John], The Method of the Siddhas (Los Angeles, CA: Dawn
Horse Press, 1973), pp. 256-258.
Such stories could be multiplied
ad nauseam. This modern penchant to reinterpret demonism and
insanity as "true spirituality" is illustrated in numerous
books, such as by consciousness researchers Stanislav and
Christina Grof (eds.) in Spiritual Emergency: When Personal
Transformation Becomes a Crisis and The Stormy Search
for the Self. Chapter titles from Spiritual Emergency
include such items as "When Insanity Is a Blessing: The Message
of Shamanism." Grof and Grof, Spiritual
Emergency, pp. 77-97.
The introduction to the book
informs us that pathological states of consciousness, when
"properly understood and treated supportively," can produce
"healing and have very beneficial effects on the people who
experience them." Ibid., p. x.
Ng B-Y in hes article
"Qigong-induced mental disorders" Australian and New Zealand
Journal of Psychiatry, April 1999, vol. 33, no. 2, pp.
197-206(10) writes "Qigong remained veiled in
secrecy and available only to the elite until the early 1980s.
Despite the widespread use of Qigong, there is a conspicuous
lack of controlled data regarding its effects on mental health.
Qigong, when practised inappropriately, may induce abnormal
psychosomatic responses and even mental disorders. However, the
ties between Qigong and mental disorders are manifold, and a
causal relationship is difficult to establish. Many so-called
‘Qigong-induced psychoses’ may be more appropriately labelled
‘Qigong-precipitated psychoses’, where the practice of Qigong
acts as a stressor in vulnerable individuals." In the article
entitled "Chinese hypnosis can cause qigong induced mental
disorders" by Sing Lee associate professor of psychiatry
Department of Psychiatry, Chinese University of Hong Kong, Dr.
Lee writes "In the past two decades many reports of mental
disorders induced by qigong have been published in the Chinese
psychiatric literature. In the Chinese Classification of Mental
Disorders, second revised edition (CCMD2-R), qigong induced
mental disorder is found as a culture related mental disorder.
In psychologically vulnerable individuals, qigong induced health
disturbances or pian cha are believed to arise from the
inappropriate application of qigong or the inability to
"terminate the qigong" (shougong), or both. When severe they are
known as zou ("run") huo ("fire") ru ("enter") mo ("devil");
this means that the flow of qi deviates from the jing luo
conduits and becomes fire, as a result of which a devil enters
the person (metaphorically, referring to the emergence of
psychotic symptoms)." All of this illustrates the deep spiritual
confusion now coursing throughout our nation. The East has
indeed come West and society must be prepared to deal with the
consequences.
Dangers of YogaYoga is a special physical exercise peculiar to India. Its characteristics are suffering and perseverance. Yoga practitioners are unbelievably restrained. Of course, when it is spread out over the world, Yoga has already lost its essence and become simply a health-improving method like gymnastics.
The methods of
the practice of Yoga involve treating human body cruelly,
putting the body in almost untenable postures, suffering hunger,
swallowing strings in order to clean the intestines, keeping the
same posture for a long time, holding the breath for a long
time, or even cutting the tie under the tongue to stretch it
long enough to reach the part that is between the nose and the
mouth because in this way the practitioner can practice having
the ability to breath little. Some Yoga practitioners are able
to lie in hibernation underground for a month, depending on only
the air in the coffin in which they lie, which is sufficient for
them. Usually, the hibernators will need many Yoga practitioners
to wake them up through meditation.
There are many websites and some
organisations that have been developed for the purpose of
brining to light the dangers of Yoga which regrettably few
people seem to be aware of ie Kundalini Risks & Information ,
Kundalini Signs And Symptoms Branded by the spirirt Kundalini
Awakening. Anything that involves the intervention of the
Demonic realm will often result in adverse effect e.g.
Kundalini Syndrome.
I was very pleased that in
September 2004 Egypt's highest Islamic theological authority has
called yoga an "ascetic Hindu practise that should not be used
in any manner of exercise or worship". The edict signed by the
Mufti Ali Gomoa, called the practise of yoga "an aberration" and
said mimicking it was "forbidden religiously".
Such a fatwa in my
opinion was long overdue, and I now hope maybe the Theological
Council will make a similar such ruling with respect to Qigong Chi
and other Eastern Arts, especially given that many of China's most
famous martial artists have infact been Muslims (known as the Hui
people in China) and they have made significant contributions at the
highest level to the Chinese systems of martial arts and indeed many
other systems in different countries (See
Muslim Chinese Martial Arts). The similarities between Hindu and Buddhist practices is striking, in fact if we take the subject of this website as an example we see even qigong is often referred to as the “Chinese Yoga” by many practitioners. Throughout my research I have realized that there is a consistent theme within China’s main religions and Hindu practices and that they often spill over into each other, such as the following:
1.
Of the most blatant is
that they are the worlds most idolatrous and ancient religions. (See
Buddhism an Idolatrous Religion).
2.
Both offered their
own versions of their esoteric energies, The
Buddhists/Taoist/Conficianist name it Qigong or Chi whist the
Hindus call it Prana.
3. Both religions also believe
in an untappped center of energy around the base of the spine (dantien
or elixir field).
4.
The
Buddhists/Taoist/Conficianist describe the acupoints or
meridians as channels whereby the chi flows and similarly the
Hindus describe this as the chakra points.
5. Both Hinduism and Buddhism emphasize the illusory nature of the world and the role of karma in keeping men bound to this world, transmigration of souls and the cycle of births and deaths. (See for a critique of the theory of Karma and Reincarnation) 6. Both believe in he existence of gods or deities on difference planes. 7. Both believe in certain spiritual practices like meditation, concentration, cultivation of certain bhavas or states of mind and ultimately achieving some form of enlightenment. 8. Both religions claim to see Taoist Golden orbs or diksha golden balls during certain meditative practices and rituals. 9. Both believe in paranormal activities upon following various rituals and worship
10.
Both believe in harmful affects that
can accrue through various spiritual practices e.g. Qigong Deviation
Syndrome (Qigong psychosis) and Kundanlani Syndrome. 11. Both believe in detachment, renunciation of worldly life as a precondition to enter to spiritual life. Both consider desire as the chief cause of suffering. 12. The Advaita philosophy of Hinduism is closer to Buddhism in many respects. 13. Buddhism and Hinduism have their own versions of Tantra. 14. Both originated and evolved on Indian soil. The founder of Buddhism was a Hindu who became the Buddha. Hence Buddhism is regarded as the greatest gift of India. 15. Buddhism acknowledged the existence of some gods and goddesses of Hindu pantheon, but give them a rather subordinate status. 16. The original Buddhism as taught by the Buddha is known as Theravada Buddhism or Hinayana Buddhism. Followers of this do not worship images of the Buddha nor believe in the Bodhisattvas. The Mahayana sect considers the Buddha as the Supreme Soul or the Highest Being, akin to the Brahman of Hinduism and worship him in the form of images and icons. 17. Hinduism accepts the Buddha as an incarnation of Mahavishnu, one of the gods of Hindu trinity. The Buddhist do not accept any Hindu god either as equivalent or superior to the Buddha. 18. In Buddhist, Hindu as well as Taoist beliefs there is an assumption that the underlying state of reality is nothing. Taoists calls this Wu Chi (Wu means "empty" or "void" and "Chi means "limit") , Buddhist call it the state of ultimate attainment Sunyata, the "Void", and in the Vedantic philosophy of India, the highest state is called Nirguna Brahman.
19. In Chinese
philosophical teaching there is the belief that there is no
personal God—all is the impersonal Tao (similar to the
impersonal God-force of pantheism in Hinduism). The Tao is
composed of conflicting opposites (Yin and Yang) which should be
balanced or harmonized through yoga, meditation, etc., to
promote spiritual wholeness. According to legend, Taoism founder
Lao-tzu wrote Tao Te Ching (“The Way and Its Power”) about 550
BC. His teaching was developed and spread in the third century
BC by Chuang-Tzu, whose writings inspired the Tao Tsang, 1200
volumes of Taoist scripture.
Monotheism in Ancient China
“There is no question that the
ancient Chinese believed on one Almighty God. All the records,
from the earliest times, testify to this. They called him Di,
“the Lord”, or Shang Ti, “the Lord Above”… Unlike other people,
however, they never endowed their God with human attributes or
with any kind of physical image. From all records prior to 2nd
century B.C. there is no indication that they had ever
worshipped idols… In fact, idol worship was introduced to
Wu, Kuo Cheng. 1982
The Chinese Heritage p.7. Crown Publishers, inc
Confucius who
has long been regarded as a prophet of God by many Islamic
scholars preached such a message of monotheism (as did all the
messengers of God – that to worship the one true God who is
both distinct and separate from hes creation and not to make
partners with him) and it was during hes reign that he had to
fend off the beginnings of the encroachment into deviant
idolatrous practises eroding the pure monotheism he taught.
However it must be noted the Confucianism of today has become
severely distorted over time and no longer reflects the pure
monotheistic message of its original founder.
The effectiveness of Confucius
teachings of the power of truth hood over falsehood are well
illustrated by the example of a well known battle that once
occurred between a wu (shaman) from Yueh
region and a Confucian scholar named Tung Chung Shu
who remonstrated against Emporer Wu at
the time for hes involvement in the dark arts during the Han
dynasty (140 to 86 B.C.). In anger the Emporer
commanded the wu to execute a death spell against
Tung Chung Shu. The Confucian scholar put
on hes court dress and then started to recite a Confucian
Classic. As the wu began hes demonic attack by going
into a trance all of a sudden half way through he died. The
Emporer realised the folly of hes
ways and promoted Tung Chung Shu and
resolved to worship only Shang Ti there on in. Thus the power
of the “Tao” of God had prevailed over evil.
Such beliefs of absolute monotheism are also integral to the Islamic religion.
“ He is Allah, the Eternal, the
One, the Absolute. None is born of him nor is he born, he
begetteth not nor is he begotten and there is nothing like him.
“
(See Audio Lecture on
Islamic Monotheism and the Statue of Buddha by Sheikh Ali-Tamimi)
From 100 AD as a result of the
onset of the affects of Buddhism in ancient China as well as the
resurgent southern tribes of China renewing their efforts to
propagate deviant practises, we see today within the space of
almost 2000 years China has undergone a sea change from monotheism
to polytheism along with its darker off shoots of magic and a
culture of superstitious practises which pervades all aspects of
modern Chinese life (and indeed the life style of other countries
in south east asia). (See
Buddhism an Idolatrous Religion)
Such practises of idolatry and
magic go hand in hand, this is because idolatry represents the
greatest form of oppression whereby a person deifies creation
e.g. this can be either in the form of an individual (Buddha) or
a location (the Hindus) thus negating the supreme power of the
one true God i.e. Shang Ti , Allah etc. Also magic rites will
invariably have connotations of idolatry e.g. the magician will
worship other besides God and or make sacrifices etc thus
appeasing the jinns to gain their assistance.
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