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Re: what is healing???

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  • Nina
    Interesting reading. I like the part about energy and matter representing two snapshots along a spectrum of what is possible . It made me consider what
    Message 1 of 2 , Jan 29, 2005
      Interesting reading. I like the part about
      energy and matter representing two 'snapshots'
      along a spectrum of 'what is possible'. It made
      me consider what might be denser than matter and
      lighter than energy. It also made me think of
      how within stillness, it is possible to hear
      the subtle beginnings of movement which might
      then amplify into larger movement, without losing
      that sense of stillness. There was also a question
      this reading recalled...

      Something I've been wondering about lately is the
      adoption of another culture of spirituality to
      'teach' and 'learn' about spirit. While saying
      that I love what Nithyananda had to say and that
      Rajeev felt resonant enough with it to post it,
      I also wonder what meaning and resonance the
      Upanishads (since the Upanishads were mentioned)
      may hold for westerners without the linguistic
      and cultural heritage that the intended audience
      for the Upanishads held/holds. Is anything lost
      in translation? Or, is the mind flexible enough
      to fully translate the meaning?

      The real context of this wondering for me has to
      do with the (local) presumption that in order to
      study yoga, one must learn Sanskrit. So, in some
      classes you have teachers who will use both the
      English and Sanskrit names of poses, but more often
      than not, you are learning to associate a series
      of physical moves with what is in the beginning a
      collection of foreign syllables. Eventually, you
      create a somatic meaning that is associated with
      what becomes identifiable as a word, but is it
      the meaning that is intended? It seems to me that
      the Sanskrit names, for someone familiar with
      Sanskrit in a linguistic-cultural sense, would
      most likely have been chosen to represent some
      abstract, perhaps metaphorical sense of the physical
      position, the asana, or the 'seat of consciousness'.
      For someone who has a linguistic-cultural grounding
      in Sanskrit, the larger meaning as regards the
      metaphor-by-way-of-word would resonate with the mind
      prior to making even the first move into the asana.

      Arguably, this sort of grounding (the mind taking a
      'position' prior to the body expressing that position)
      is not possible for someone learning Sanskrit during
      and after commencing the learning of the physical
      position, or even someone learning Sanskrit in adulthood.
      While it is possible to learn new languages later in life
      and even become fluent in an accent, studies have shown
      that the critical window for language acquisition
      occurs in the womb and the months shortly thereafter -
      these are the months where the mind sorts and orders
      sounds into the form of language beginning in the nervous
      system (response) and developing eventually into speech
      (action). (Some have even gone so far as to state that there
      might be some genetic or cellular heritage related to linguistic
      predisposition.) The language that is acquired during this
      time is the language that forms the 'circuit board' that can
      be shown to structure conceptual possibilities.

      As an adult, each time a word is spoken, it triggers within
      the body a particular array of psychosomatic responses
      associated with a person's history with use of that word, right
      back through preverbal associations with the syllables and
      simple sounds of that word. Sanskrit is a powerful language,
      because it seems to recognize the power of syllable and
      sound in a way that not many other languages do. However,
      my question centers on whether this power is available for
      everyone, even someone who does not have a linguistic
      cultural grounding in Sanskrit that sources well into his/her
      preverbal developmental stages. For instance, are the associations
      we garner as adult American-English speakers when we say
      "Padmasana" the originally intended associations, or even
      the associations garnered by someone with a preverbal relationship
      with the syllables and sounds of Sanskrit?

      What prompted me to write this post was Rajeev's discussion
      of healing within the context of Nithyananda Swamiji, not
      explicitly about Sanskrit, but close to the issue of culture
      influencing a perception of spiritual tenets. The primary
      questions for me after reading the story were: where do I
      find 'myself' within this story, and, is it relevant to the
      intention of the story? With imagination and empathy, I can
      find myself in both Swamiji and the chieftain he healed,
      Ilampillai Ramaswamy. I might even have a particular sense
      of what south India is like, though I have never traveled
      there and don't recall seeing images of it on the internet.
      I might have a general idea about India formed by my friendships
      with Americans of Indian heritage, movies I have seen, and
      what I have heard about India while studying yoga in the USA.
      But what am I missing, and are these missing, unspoken pieces,
      rooted in language and culture, critical to my full understanding
      of the meaning behind the tale?

      It reminds me that all traditions, all languages and cultures,
      carry with them an expression of the divine, and in this case,
      a story about healing. Once, at the invitation of my elderly
      neighbor, I found myself at a local revival sponsored by a
      collection of Christian churches. It struck me how the ministers,
      from a variety of protestant denominations, seemed to be offering
      timeless messages in a language that was directly related to
      the experience of the audience. Most surprisingly, towards the
      end of the service, one of the ministers got up to speak about
      healing... in a way that mirrored Nithyananda Swamiji's story
      in a way that a mirror with warbled glass might mirror a person's
      face. He spoke about the nature of healing, using words and
      stories that spoke directly to the experience of the people in
      the audience, in a familiarly accented voice. Most remarkably,
      after the service, people were invited to come forward to be
      healed. How was this performed? The ministers and those seeking
      relief kneeled before each other over a rail, and then embraced,
      touching foreheads as the minister lightly touched the seeker's
      occiput and stated a variation on 'so be it'. It struck me that
      here are westerners who are, perhaps unconsciously, working with
      the energy centers of the body and a very precise way.

      It has me wondering about the wisdom of using Sanskrit as
      the primary linguistic metaphor for western students of yoga.
      Certainly, it adds another dimension to view something from
      a perspective outside of your own, to try on another 'thinking
      cap' in a way. However, can a western student access yoga
      through Sanskrit?

      This is not to question that yoga, that which may be described
      or taught using Sanskrit, is accessible to western students.
      It is only to bring up a reflection on what might describe
      yoga in a way that is eminently accessible for westerners...
      and... if I might go so far as to narrow it down... an audience
      that is often comprised of predominantly western women (as
      far as the makeup of most hatha yoga classes). What is the
      metaphorical language that goes to the root of yoga via
      the 'being of a western woman'?

      Well, Rajeev, quite a springboard you have provided here...
      :) Nina

      --- In meditationsocietyofamerica@yahoogroups.com,
      "rajeevi0416" <rajeevi0416@y...> wrote:
      > All the words in this section are as spoken by Nithyananda Swamiji.
      > Reading them carefully and trying to understand them deeply will
      > bring about a radical change within us. When we transform inside,
      > the outside transforms automatically.
      > Please visit www.dhyanapeetam.org
      > What is healing?
      > In Swamiji's words, "Healing is restoring Physical and Mental
      > Health. There are seven Energy centres in our body called the
      > seven chakras. They manage our physical, mental and emotional
      > activities. Due to our emotions or some other reason, if any
      > one of them gets disturbed, disease prevails. Different diseases
      > are associated with the different chakras . If you can activate
      > or energise the chakras by a meditation technique, then you can
      > free yourself from dis-ease."
      > Can you pass energy to people? "Certainly" says Swamiji.
      > "Energy is subtle matter. When it is gross, it is Matter and
      > when it is subtle, it is Energy. As per Albert Einstein's
      > theory of relativity, Energy becomes Matter and Matter
      > becomes Energy. When people asked Einstein how energy becomes
      > matter, he replied 'here ends Science and starts Spirituality'.
      > Where Einstein ends, the Upanishads start .
      > Diseases like diabetes and blood pressure that have their roots in
      > the psychosomatic level and have no direct cure in the field of
      > Medical Science can be healed through meditation techniques. If you
      > are unable to adopt the Meditation techniques yourself, then
      > another person does it and passes the Energy to you through
      > ' Ananda Healing ' - Swamiji's technique of harnessing the
      > Divine Energy to channel it into people to energise and heal them.
      > When asked, "Will meditation really help?", Swamiji says, "There is
      > no need to speak in the language of belief or faith. To know that
      > an apple is tasty, you dont have to have any belief - just have a
      > bite and you will understand!"
      > The First Healing Miracle:
      > As a Realised Soul, Swamiji came wandering to the banks of
      > Cauvery to a place called Bahavani Sangamam (in Mukkoodal in
      > South India). His first healing miracle was with a man called
      > Ilampillai Ramaswamy who was the Chieftain of the village called
      > Ilampillai. He was suffering from lung cancer and came to
      > Swamiji for his blessings. Even as he spoke, blood spurted
      > from his mouth. Swamiji gave him vibuthi (Holy Ash) and he
      > could feel the energy passing through his body during the
      > three healing sessions with Swamiji. Medical tests proved
      > that he was completely cured.
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