MEDITATION is a key to Freedom

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Originally Posted by clarkee

I've struggled with anxiety and panic attacks off and on for about 20 years. I have attended visualization and affirmation classes back when I was in the Air Force. I am currently receiving disability retirement from federal civil service due to this condition. It's inherent in my Mother's side of the family and I take a couple of meds and just deal with it. I will say over the last 3 years it's not as intense as it use to be. It's always good to step outside of your body and reflect on life and remember that it IS just one big ILLUSION and I think we tend to fear the worse which causes us to fight or flight adding more stress

Potent remedy vs panic or stress.

Swim in the ocean, sea, river, lake, or go to a bath
house, or take bath with the salt from the dead sea
(is sold in organic stores and some large pharmacies)
or take a showers alternating hot and cold t.

I gave you precises order of choices.

Water, being a great conductor of
the electromagnetic currents and storing and
releasing data/information can
take away your negative currents.

Watch and contemplate the sunrise and you
would forget what panic is unless stuck
in the middle of the New York City and need a bathroom.

That is a real panic attack, when nature calls and cops
are ready to give you a Summons just for you thinking of
releasing pressure anywhere.


Wherever you jump, you may see "out of order" sign,
which, magically, is voided when you decide
to purchase a meal in the establishment.

The Sun and ocean may not help as much, then,
as much as giving FRNs for the "magic entrance."

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Kundalini yoga is a physical and meditative discipline, comprising a set of simple techniques that uses the mind, senses and body to create a communication between "mind" and "body". Kundalini yoga focuses on psycho-spiritual growth and the body's potential for maturation, giving special consideration to the role of the spine and the endocrine system in the understanding of yogic awakening (Sovatsky, 1998).

Kundalini Yoga concentrates on psychic centers or chakras in the body in order to generate a spiritual power, which is known as kundalini energy.

Kundalini is the potential form of prana or life force, lying dormant in our bodies. It is conceptualized as a coiled up serpent (literally, 'kundalini' in Sanskrit is 'That which is coiled.' (Sanskrit kund, "to burn"; kunda, "to coil or to spiral") but some claim that it should be translated 'lock of hair of the Beloved') lying at the base of our spine, which can spring awake when activated by spiritual disciplines.

Contents:

1 Kundalini yoga practice
2 Underlying philosophy
3 Medical research on kundalini yoga
4 See also
5 References
6 External links

Kundalini yoga practice
The practice of kundalini yoga consists of a number of bodily postures, expressive movements and utterances, characterological cultivations, breathing patterns, and degrees of concentration (Sovatsky, 1998). None of these postures and movements should, according to scholars of Yoga (Sovatsky, 1998), be considered mere stretching exercises or gymnastic exercises.

Shannahoff-Khalsa (2004) describes several Kundalini Yoga techniques in his Kundalini Yoga Protocol. Most techniques include the following features: cross-legged positions, the positioning of the spine (usually straight), different methods to control the breath, the use of mantras, closed eyes, and mental focus (often on the sound of the breath). The author emphasizes that the techniques are not meant to be a substitute for medical care and advice.

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Kundalini Yoga is relatively new to the United States, having been introduced to the West Coast in 1969 when Harbhajan Singh Yogi arrived from India and began training teachers (Sat Bachan Kaur Karla Becker, 2004). He was often quoted as saying, "I didn't come to gather disciples, I came to create teachers." Like a few other yogas, it links movement with breath. The way it differs is its direct focus on moving energy through the chakra system, stimulating the energy in the lower chakras and moving it to the higher chakras. The chakras are energy centers, seven in total, located beginning at the base of the spine and ending at the top of the head. An eighth chakra exists in Kundalini Yoga, which is the electromagnetic field, sometimes called "aura." The aura is thought to be strengthened through the practice of Kundalini Yoga. Kundalini Yoga claims to awaken the energy that resides in the spine by activating the nerve channels that are intertwined there.

Although it is quite physical, its main benefit is derived from the inner experience. Kundalini Yoga is called "the Yoga of Awareness" because it awakens the "kundalini" which is the unlimited potential that already exists within every human being (Sat Bachan Kaur Karla Becker, 2004). When this infinite potential energy is raised in the body it stimulates the higher centers, giving the individual enhanced intuition and mental clarity and creative potential. As such, Kundalini was considered a dangerous practice by ruling powers and so, was historically practiced in secret. The knowledge was handed down by Master to student only after long initiation processes to determine the student's commitment. Harbhajan Singh Yogi spent many arduous years traveling the Himalayan mountains seeking out reclusive sadhus and yogis, collecting from them individual kriyas and pranayama exercises, which he then taught openly in the west. (Jai Gopal Singh, 2007)

Kundalini Yoga as taught by Harbhajan Singh Yogi and the coined term "Yoga of Awareness" go hand-in-hand with the 3HO community.[citation needed]


Underlying philosophy
Sovatsky (1998) describes 'kundalini yoga' as an energetically guided yoga. This means that the discipline is informed by the Hindu understanding of pranotthana, or "intensified life-energy". Pranotthana is sometimes thought to lead to spontaneous psycho-motor manifestations which, according to Yogic hermeneutics, might be interpreted as signs of psycho-spiritual growth and bodily maturation.

The word, 'kundalini', literally means "the curl of the lock of hair of the beloved." It is a metaphor, a poetic way of describing the flow of energy and consciousness which already is said to exist within each person. The practices are said to enable the person to merge with or "yoke" the universal Self. This merging of individual consciousness with the universal consciousness is said to create a "divine union" called "yoga."[citation needed]

But Kundalini yoga should not be practiced without a credible teacher or guide, or without proper psychological preparation.[citation needed] Serious mental and physical problems might result from improper practice (called Kundalini Syndrome). A growing body of clinical and psychological literature notes the growing occurrence of meditation-related problems in Western contemplative life (Lukoff et.al , 1998; Perez-De-Albeniz & Holmes, 2000).

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Medical research on kundalini yoga
Recently there has been a growing interest within the medical community to study the physiological, as well as the psychological, effects of meditation, and some of these studies have applied the discipline of kundalini yoga to their clinical settings (Cromie, 2002; Lazar, et. al, 2000):

Arambula et. al (2001) has studied the physiological correlates of a highly practiced kundalini yogi.
Peng et.al (1999) has studied the heart-rate oscillations, associated with slow breathing during the practice of kundalini yoga meditation.
Venkatesh et.al (1997) has studied twelve kundalini (chakra) meditators, using the Phenomenology of Consciousness Inventory. They found that the practice of meditation "appears to produce structural as well as intensity changes in phenomenological experiences of consciousness" (Venkatesh et.al, 1997, PubMed Abstract).
Narayan et.al (1990) studied the degree of relaxation of muscle under the effects of kundalini yoga with the help of an EMG integrator.
Shannahoff-Khalsa (2004) developed the kundalini yoga protocol for the treatment of obsessive-compulsive disorder. This protocol was later adapted to clinical trials.


See also
Chakra
Yoga
Master Yoga
Kundalini
Tummo
Sahaja Yoga

References
Arambula P, Peper E, Kawakami M, Gibney KH. (2001) The Physiological Correlates of Kundalini Yoga Meditation: A Study of a Yoga Master, Appl Psychophysiol Biofeedback, Jun 2001; 26(2): 147 - 53, PubMed Abstract PMID 11480165.
Cromie, William J. (2002) Research: Meditation Changes Temperatures: Mind Controls Body in Extreme Experiments. Harvard University Gazette, April 18, 2002
Lazar, Sara W.; Bush, George; Gollub, Randy L.; Fricchione, Gregory L.; Khalsa, Gurucharan; Benson, Herbert (2000) Functional Brain Mapping of the Relaxation Response and Meditation, [Autonomic Nervous System] NeuroReport, Vol. 11(7) May 15, 2000, p 1581 - 1585, PubMed Abstract PMID 10841380
Lukoff, David; Lu, Francis G. & Turner, Robert P. (1998) From Spiritual Emergency to Spiritual Problem: The Transpersonal Roots of the New DSM-IV Category, Journal of Humanistic Psychology, 38(2), 21 – 50, 1998
Narayan R, Kamat A, Khanolkar M, Kamat S, Desai SR, Dhume RA. (1990) Quantitative Evaluation of Muscle Relaxation Induced by Kundalini Yoga with the Help of EMG Integrator. Indian J Physiol Pharmacol. Oct 1990; 34(4): 279 - 81, PubMed Abstract PMID 2100290.
Peng CK, Mietus JE, Liu Y, Khalsa G, Douglas PS, Benson H, Goldberger AL. (1999) Exaggerated Heart Rate Oscillations During Two Meditation Techniques. Int J Cardiol, Jul 31, 1999; 70(2): 101 - 7, PubMed Abstract PMID 10454297.
Perez-De-Albeniz, Alberto & Holmes, Jeremy (2000) Meditation: concepts, effects and uses in therapy. International Journal of Psychotherapy, Vol. 5, No.1
Shannahoff-Khalsa DS. (2004) An Introduction to Kundalini Yoga Meditation Techniques that are Specific for the Treatment of Psychiatric Disorders. Journal of Alternative and Complementary Medicine. Vol. 10(1): 91 - 101, PubMed Abstract PMID 15025884
Sovatsky, Stuart (1998) Words from the Soul: Time, East/West Spirituality, and Psychotherapeutic Narrative, Suny Series in Transpersonal and Humanistic Psychology, New York: State University of New York Press
Venkatesh S, Raju TR, Shivani Y, Tompkins G, Meti BL. (1997) A Study of Structure of Phenomenology of Consciousness in Meditative and Non-Meditative States. Indian J Physiol Pharmacol, Apr 1997; 41(2): 149 - 53. PubMed Abstract PMID 9142560.

External links
InteliHealth - Yoga For The Body And Mind. Article by Howard LeWine, M.D.
Columbia Encyclopedia article on Yoga
Scientific American Frontiers
PBS Science Hotline - Interview with Sara Lazar of Harvard Medical School
Institute for Nonlinear Science - University of California, San Diego
Holistic and Integrative Medicine Group - University of California, San Diego
Harvard University Gazette - Meditation changes temperatures
The Internet Yogi - The Research Group for Mind-Body dynamics
Yoga Technology - Online Kundalini Yoga resources - meditations, books, CDs, DVDs
Free Kundalini Yoga online training course - Kundalini Yoga resources - English & Spanish
Kundalini bibliography by Kurt Keutzer
Kundalini faq by Kurt Keutzer
ReligionFacts.com - Kundalini Yoga
Kundalini Yoga & Chakras Balancing
Awakening the Kundalini Energy
Secret Wisdom Yoga: Kundalini and Pranayama

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Kundalini:

Contents:

1 Hindu sources
2 Western interpretation
3 Kundalini Yoga
4 Kundalini rising
5 Problems and side-effects
5.1 Kundalini syndrome
6 See also
7 Notes
8 References
9 External links

Kundalini (kuṇḍalinī कुण्डलिनी) according to various teachings is believed to be a type of "corporeal energy".[1] Kundalini in Sanskrit literally means either "coiled up" or "coiling like a snake." There are a number of English renderings of the term, such as 'serpent power'.

Kundalini is envisioned as a serpent coiled at the base of the spine.[2]





Hindu sources
In Hinduism, kundalini is a part of the subtle body along with chakras and nadis. A number of models of this esoteric anatomy occur in the class of texts known as Āgamas or Tantras. This is a large body of scripture, which is rejected by many orthodox brahmins.[3]

There are numerous models of kundalini in the Sanskrit source texts. In early texts there are various systems of chakras and nadis, with varying connections between them. An early version of the nadi system is mentioned in the Chandogya Upanishad, which says:

“ A hundred and one are the arteries of the heart, one of them leads up to the crown of the head. Going upward through that, one becomes immortal. (CU 8.6.6)[4] ”

Over time one system of six or seven chakras along the body's axis became the dominant model, adopted by most schools of yoga. This particular system may have originated in about the 11th century AD, and rapidly became widely popular.[5] It is in this model where Kundalini is said to "rise" upward, piercing the various centers until reaching the crown of the head, resulting in union with the Divine. This is the conventional arrangement cited by Monier-Williams, where the chakras are defined as "6 in number, one above the other".[6]

The most famous of the Yoga Upanishads, the Yogatattva, mentions four kinds of yoga, one of which being laya-yoga, the symbolic dissolution (laya) of the universe visualized within the body with a corresponding raising of a corporeal energy known as Kundalini.[7]

Another source text for the concept of kundalini is the Hatha Yoga Pradipika written by Swami Svatmarama (English translation, 1992) somewhere between the twelfth and fifteenth centuries.[8][citation needed]


Western interpretation
Kundalini is a popular concept that is widely quoted among various disciplines of yoga and New Age discourse. Stuart Sovatsky warns that the recent popularization of the term within new religious movements has not contributed to promote a mature understanding of the concept.[9]

One of the first people to bring Kundalini to the West was Sir John Woodroffe (in his pen name Arthur Avalon), a High Court Judge in Calcutta. Woodroffe became interested in Shaktism, a part of Hindu Tantra. His translation and commentary of two rare books was published as The Serpent Power, now considered a spiritual classic. Woodroffe rendered Kundalini as "Serpent Power"; a term he considered closest to the literal translation and being sensitive to the concept it denoted.

Two early Western interpretations of Kundalini were supplied by C.W. Leadbeater (1847-1934), of the Theosophical Society, and psychologist Carl Jung (1875-1961)[2]. Jung's seminar on Kundalini yoga, presented to the Psychological Club in Zurich in 1932, has been widely regarded as a milestone in the psychological understanding of Eastern thought and of the symbolic transformations of inner experience. Kundalini yoga presented Jung with a model for the developmental phases of higher consciousness, and he interpreted its symbols in terms of the process of individuation [10].

One of the first people to popularize the concept of Kundalini among Western readers was Gopi Krishna. His autobiography is entitled Kundalini—The Evolutionary Energy in Man [11]. According to June McDaniel, his writings have influenced Western interest in kundalini yoga.[12]

According to Sovatsky [13][citation needed] the concept of Kundalini comes from yogic philosophy of ancient India and refers to the mothering intelligence behind yogic awakening and spiritual maturation. In this perspective Kundalini is understood as as a maturing energy that expresses the individual's desire for salvation. Sovatsky also refers to a phenomenon called "pranic awakening", where Prana is interpreted as the vital, life-sustaining force in the body. Uplifted, or intensified life-energy is called pranotthana and is supposed to originate from an apparent reservoir of subtle bio-energy at the base of the spine. This energy is also interpreted as a vibrational phenomena that initiates a period, or a process of vibrational spiritual development [14]. According to Sovatsky the possibility of viewing pranotthana and the larger Kundalini process as a maturation of body and character beyond conventional psychological growth is suggested by Sovatsky. According to this view psychological and spiritual development can continue throughout the life-span [15][citation needed].

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Kundalini rising
According to yogic writings and oral tradition, the force of Kundalini is raised through specific meditative exercises.

Kundalini-experiences are understood using the structure of the Hindu chakra system, the psycho-spiritual energy centers along the spine. According to Hindu tradition Kundalini rises from the root chakra up through the spinal channel, (called sushumna), and it is believed to activate each chakra it goes through. Each chakra is said to contain special characteristics [20]. The chakras are any of the nerve plexes or centers of force and consciousness located within the inner bodies of man. When Kundalini Shakti unites itself with the Supreme Being (Lord Shiva), the aspirant gets engrossed in deep meditation during which he perceives infinite bliss [21] [22]. In raising Kundalini, spiritual powers (siddhis) are also believed to arise. However, many spiritual traditions see these phenomena as obstacles on the path, and encourage their students not to be distracted by them [23].

Lukoff, Lu & Turner [24][citation needed] notes that a number of psychological difficulties might be associated with Asian spiritual practices, and that Asian traditions recognize a number of pitfalls associated with intensive meditation practice. Transpersonal literature [25] notes that kundalini rising is not without dangers. If we take this into consideration there might exist good reasons not to engage in such intensive practices unless guided by an accredited teacher, or unless one has undergone thorough psychological preparation and education in the chosen meditation-practice. Traditional teachers of Kundalini meditation also warn neophytes of the potential dangers of experimenting with Kundalini Yoga techniques. Anxiety, dissociation, depersonalization, altered perceptions, agitation, and muscular tension have been observed in western meditation practitioners [26] and psychological literature is now adressing the occurrence of meditation-related problems in Western contemplative life [27] [28]. Among these we find "Kundalini Syndrome" (see below) and different forms of "wind illness" described in the Tibetan tradition [29].[citation needed]


Problems and side-effects

Kundalini syndrome


Researchers in the fields of Humanistic psychology [30], Transpersonal psychology [31], and Near-death studies [32] [33] describe a complex pattern of sensory, motor, mental and affective symptoms associated with the concept of Kundalini, sometimes called the Kundalini syndrome [34]. This psychosomatic arousal and excitation is believed to occur in connection with prolonged, intensive spiritual or contemplative practice (such as meditation or yoga)[35] [36] [37], or a near-death experience [38] [39], or as a result of an intense personal crisis or experience. According to these fields of study the kundalini syndrome is different from a single kundalini episode, such as a kundalini arousal. Kundalini syndrome is a process that might unfold over several months, or even years. If the accompanying symptoms unfold in an intense manner that destabilizes the person, the process is usually interpreted as a spiritual emergency[40] [41].


See also
Hinduism
Sahaja Yoga
Taoist Sexual Practices
Reiki Tummo
Tummo
Chakra
Shakti
Kundalini yoga
Gopi Krishna
Meditation
Od
Qi
Qigong
Self-realization
Yoga
Satori
Dialectic

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Notes
^ For kundalini as "corporeal energy" see: Flood (1996), p. 96.
^ Flood (1996), p. 99.
^ Flood (1996), p. 122.
^ For reference to Chandogya Upanishad 8.6.6 and interpretation as an early form of the occult physiology see: McEvilley, Thomas. "The Spinal Serpent", in: Harper and Brown, p.94.
^ Flood (1996), p. 99.
^ Monier-Williams, Monier. A Sanskrit-English Dictionary. p. 380. (Motilal-Banardidass: Delhi). Cf. [1]
^ Flood (1996), p. 96.
^ Svatmarama, page citation needed.
^ Sovatsky, pg. 161
^ Princeton University Press Book description to C. G Jung - "The Psychology of Kundalini Yoga", 1999
^ Krishna, Gopi (1971) Kundalini: the evolutionary energy in man. Boulder, Colorado: Shambhala
^ For quotation "Western interest at the popular level in kundalini yoga was probably most influenced by the writings of Gopi Krishna, in which kundalini was redefined as chaotic and spontaneous religious experience." see: McDaniel, p. 280.
^ Sovatsky, page citation needed.
^ Sovatsky, pg. 153
^ Sovatsky, 1998
^ Sovatsky, 1998 page reference needed.
^ Sovatsky, 1998 page reference needed.
^ Lazar, Sara W.; Bush, George; Gollub, Randy L.; Fricchione, Gregory L.; Khalsa, Gurucharan; Benson, Herbert (2000) Functional brain mapping of the relaxation response and meditation [Autonomic Nervous System] NeuroReport: Volume 11(7) 15 May 2000 p 1581–1585 PubMed Abstract PMID 10841380
^ Cromie, William J. Research: Meditation changes temperatures: Mind controls body in extreme experiments, Cambridge, MA: Harvard University Gazette, 18 April 2002
^ Scotton (1996), p. 261-262.
^ Kundalini Yoga:http://www.siddhashram.org/kundalini.shtml
^ Kundalini Yoga from Swami Sivanandha: http://www.experiencefestival.com/kundalini
^ Kason (2000)
^ Lukoff, et al. (1998), page reference needed.
^ Grof & Grof (1989), p. 15
^ Lukoff, et al (1998)
^ Lukoff et.al (1998)
^ Perez-De-Albeniz, Alberto & Holmes, Jeremy (2000) Meditation: Concepts, Effects And Uses In Therapy. International Journal of Psychotherapy, March, Vol. 5 Issue 1, p49, 10p
^ Lukoff et.al (1998), page reference needed.
^ Lukoff et.al (1998)
^ Scotton (1996)
^ Kason (2000)
^ Greyson (2000)
^ Greyson (2000))
^ Lukoff et.al (1998)
^ Scotton (1996)
^ Kason (2000)
^ Greyson (2000)
^ Kason (2000)
^ Grof, Stanislav & Grof, Christina (eds) (1989) Spiritual Emergency: When Personal Transformation Becomes a Crisis (New Consciousness Reader) Los Angeles: J.P Tarcher
^ Lukoff et.al (1998)

References
Flood, Gavin. An Introduction to Hinduism. (Cambridge University Press: Cambridge, 1996). ISBN 0-521-43878-0
Grabovac, Andrea & Ganesan, Soma. Spirituality and Religion in Canadian Psychiatric Residency Training. Canadian Journal Of Psychiatry, Vol 48, No 3, April 2003
Greyson, Bruce (2000) Some Neuropsychological Correlates Of The Physio-Kundalini Syndrome. The Journal of Transpersonal Psychology, Vol.32, No. 2
Grof, Stanislav & Grof, Christina (eds). (1989) Spiritual Emergency: When Personal Transformation Becomes a Crisis (New Consciousness Reader) Los Angeles: J.P Tarcher
Grof, Stanislav & Grof, Christina. (1992) The Stormy Search for the Self, New York: Perigee Books, ISBN 0-87477-649-X
Harper, Katherine Anne; Brown, Robert L. (2002). The Roots of Tantra. Albany, New York: State University of New York Press. ISBN 0-7914-5306-5.
Herrick, Karen, Finding Our Own Substance: New DSM-IV Code 62.89, Religious or Spiritual Problem. Poster Presentation Abstract at Toward a Science of Consciousness 1996, sponsored by the University of Arizona 8 April–13, 1996, Tucson Convention Center.
Kason, Yvonne (2000) Farther Shores: Exploring How Near-Death, Kundalini and Mystical Experiences Can Transform Ordinary Lives. Toronto: Harper Collins Publishers, Revised edition, ISBN 0-00-638624-5
Krishna, Gopi (1971) Kundalini: the evolutionary energy in man. Boulder, Colorado: Shambhala
Le Fanu, James (2002) A clutch of new syndromes? Journal of the Royal Society of Medicine; Vol. 95:118-125, March 2002
Lukoff, David; Lu, Francis G. & Turner, Robert P. (1998) From Spiritual Emergency to Spiritual Problem: The Transpersonal Roots of the New DSM-IV Category. Journal of Humanistic Psychology, 38(2), 21-50,
McDaniel, June (2006). Offering Flowers, Feeding Skulls Popular Goddess Worship in West Bengal. Oxford University Press. ISBN 0195167910.
Scotton, Bruce (1996) The phenomenology and treatment of kundalini, in Chinen, Scotton and Battista (Editors) (1996) Textbook of transpersonal psychiatry and psychology. (pp.261-270). New York, NY, US: Basic Books, Inc.
Sovatsky, Stuart (1998). Words from the Soul: Time, East/West Spirituality, and Psychotherapeutic Narrative. New York: State University of New York Press. ISBN 0-7914-3950-X. Suny Series in Transpersonal and Humanistic Psychology
Strassman, Rick, DMT: The Spirit Molecule: A Doctor's Revolutionary Research into the Biology of Near-Death and Mystical Experiences, Rochester, VT: Park Street Press, ISBN 0-89281-927-8
Svatmarama, Swami (1992) Hatha Yoga Pradipika. London: The Aquarian Press, An Imprint of HarperCollinsPublishers. Translated by Elsy Becherer, foreword by B K S Iyengar, commentary by Hans Ulrich Rieker
Thalbourne, Michael A. (2001) Measures of the Sheep-Goat variable, Transliminality, and Their Correlates. Psychological Reports, 88: 339-50
Turner, Robert P.; Lukoff, David; Barnhouse, Ruth Tiffany & Lu Francis G. (1995) Religious or Spiritual Problem. A Culturally Sensitive Diagnostic Category in the DSM-IV. Journal of Nervous and Mental Disease,Vol.183, No. 7 435-444
Tweedie, I., Daughter of Fire: A Diary of a Spiritual Training with a Sufi Master, 1995, The Golden Sufi Center, ISBN 0-9634574-5-4
White, J, edt. (1990) Kundalini. Evolution and enlightenment. New York: Paragon House

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Indian martial arts

Contents:

1 Introduction
2 History
2.1 Early Indian martial arts
2.2 Classical Indian martial arts
2.3 Medieval Indian martial arts
2.4 Indian martial arts during Western imperialism
3 Influence of Indian martial arts
4 See also
5 References
6 External links

Various Indian martial arts :

Pehlwani - Kalarippayattu - Malla-yuddha - Vajra Mushti / Vajra Mukti - Chakram - Kabaddi - Silambam Nillaikalakki - Gatka and other arts
Notable Practitioners
The Great Gama - Phillip Zarrilli - Jasmine Simhalan - Jyesthimallas - Gobar Goho - Imam Baksh Pahalwan - Paul Whitrod - Gulam - Guru Har Gobind - John Will

Kshatriya - Yoga - Indian mêlée weapons - Dravidian martial arts - Ayurveda - Sri Lankan martial arts - Indian martial arts in popular culture - Foreign influence on Chinese martial arts
The Indian subcontinent is home to a variety of martial arts, including Pehlwani, Gatka, Vajra Mushti and Dravidian martial arts.


Introduction
Ancient India developed a number of sophisticated martial arts. Martial arts of the Indian subcontinent are diverse in nature and have origins of different times from various different regions. Some of the older traditions include the organised martial systems practiced by the Kshatriya warrior caste of Hinduism. These systems include armed and unarmed combat, and aspects such as meditation and mental conditioning. Many ancient Hindu temples have statues of deities and warriors in various postures related to combat. A number of ancient Dravidian martial arts were developed in South India, including Kuttu Varisai (empty hand combat) and Varma Kalai (the art of vital points) in Tamil Nadu, and Kalarippayattu (way of the arena) and Adithada (attack and defend) in Kerala.

The theories behind Yoga, Ayurveda and Tantra, such as Kundalini (coiled energy), Prana (life force), Nadi (meridians), Chakra (aura) and Marmam (pressure points), are also present in Indian martial arts.


History

Early Indian martial arts

Martial arts have been associated with avatars, such as Balarama, in ancient Hindu mythological textsEarly martial traditions find mention in Indian literature, including Vedic literature dating back to the 2nd millennium BC, such as the Rig Veda (6.75.2), Yajur Veda and Atharva Veda, and epic literature such as the Mahabharata and Ramayana. The ancient Vishnu Purana text describes Dhanur Veda as one of the traditional eighteen branches of knowledge.[1] Though some descriptions of Dhanur Veda are found in Vedic and epic literature, and in other ancient texts such as the Vishnu Purana and the Siva Dhanur Veda of the Gupta Empire, the earliest extant manual of Dhanur Veda is in the Agni Purana (c. 8th century),[2] which contains several chapters giving descriptions and instructions on the fighting arts of Dhanur Veda, with reference earlier sutras on Dhanur Veda dating back centuries earlier.[3] It described how to improve a warrior's individual prowess and kill enemies using various different methods in warfare, whether a warrior went to war in chariots, elephants, horses, or on foot. Foot methods were subdivided into armed combat and unarmed combat.[4] The former included the bow and arrow, the sword, spear, noose, armour, iron dart, club, battle axe, discus, and the trident.[1] The latter included wrestling, knee strikes, and punching and kicking methods.[4]

The earliest evidence of the concept of vital pressure points also dates back to the Rig Veda where Indra is recorded to have defeated Vritra by attacking his vital pressure points (marman) with his vajra.[5] References are also found in the Atharva Veda.[6] With numerous other scattered references to vital points in Vedic and epic sources, it is certain that India's early martial practitioners knew and practiced attacking or defending vital points.[2] Sushruta (c. 6th century BC) identified and defined 107 vital points of the human body in his Sushruta Samhita.[7] Of these 107 points, 64 were classified as being lethal if properly struck with a fist or stick.[4] Sushruta's work formed the basis of the medical discipline Ayurveda, which was taught alongside various Indian martial arts that had an emphasis on vital points, such as Varma Kalai and Marma Adi.[4]

Indian works of art, particularly in temple sculptures show warriors in positions related to the martial arts. [8]

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Classical Indian martial arts
Organised martial arts in ancient India include the martial art of Malla-yuddha (more commonly known as Mallayuddha), a form of combat wrestling codified into four forms,[9] which is described in the ancient Indian epics as the fighting style of warriors such as Bhima. The art is supposed to have gained maximum prominence in ancient India at the time when the oral tradition of the Mahabharata epic was conceived. The Mahabharata was compiled in textual form around the 5th century BC, while the epic's setting has a historical precedent in Vedic India, where the Kuru kingdom was the center of political power in the late 2nd and early 1st millennia BC. It is believed that Malla-yuddha was regarded as a prominent martial art in that era.

The Mahabharata describes a prolonged battle between Arjuna and Karna using bows, swords, trees and rocks, and fists.[1] Another unarmed battle in the Mahabharata describes two fighters boxing with clenched fists and fighting with kicks, finger strikes, knee strikes and headbutts.[10] Other boxing fights are also described in Mahabharata and Ramayana.[11]

Stories describing Krishna report that he sometimes engaged in wrestling matches where he used knee strikes to the chest, punches to the head, hair pulling, and strangleholds.[4] Records from around 500 BC describe martial arts which include combat techniques in which a fighter seizes or reverses holds on an opponent's joints, strikes with his fists, or grapples and throws his adversary. These three activities developed in conjunction with, as well as independently of, each other.[12] Hindu press ups and Hindu squats used by Indian wrestlers also date back to this era.[4]

Around the 3rd century BC, Patanjali wrote the Yoga Sutras, which taught how to meditate single-mindedly on points located inside one's body, which was used in later martial arts, while various mudra finger movements were taught in Yogacara Buddhism. These Yoga elements, as well as finger movements in the nata dances, were later incorporated into various martial arts.[4]

Ancient Dravidian martial arts, and the word "kalari", are mentioned in Sangam literature from the 2nd century BC. The Akananuru and Purananuru describe the martial arts of ancient Tamilakkam, including forms of one-to-one combat, and the use of spears, swords, shields, bows and silambam. The word "kalari" appears in the Puram [13] and Akam [14] to describe to both a battlefield and combat arena.

The references to "Silappadikkaram" in Sangam literature dating back to the 2nd century refer to the sale of Silamabam staves, swords, pearls and armor to foreign traders. The ancient trading centre at the city of Madurai was renowned globally and was frequented by Romans, Greeks and Egyptians among others who had regular sea trade with the ancient Tamil kings. The silambam staff was one of the martial art weapons, which was in great demand with the visitors.[15][16]

References to martial arts are found in early Buddhist texts. The Lotus Sutra (ca. 1st century AD) refers to a boxing art while speaking to Manjusri.[17] The Lotus Sutra also categorized combat techniques as joint locks, fist strikes, grapples, and throws,[18] and also referred to a martial art with dance-like movements called Nara.[19] Another early Buddhist sutra Hongyo-kyo describes a "strength contest" between Gautama Buddha's half-brother Prince Nanda and his cousin Devadatta.[17] Other stories suggest that Siddhartha Gautama was a champion of martial arts and archery before becoming the Buddha.[4]

Like other branches of Sanskrit literature, treatises on martial arts become more systematic in the course of the 1st millennium AD. The Sushruta Samhita (ca. 3rd century) identified and defined 107 vital points of the human body.[20] Of these 107 points, 64 were classified as being lethal if properly struck with a fist or stick.[4] Sushruta's work formed the basis of the medical discipline Ayurveda, which was taught alongside various Indian martial arts that had an emphasis on vital points, such as Varma Kalai and Marma Adi.[4]

The Vishnu Purana text describes Dhanur Veda as one of the traditional eighteen branches of knowledge.[1] Though some descriptions of Dhanur Veda are found in Vedic and epic literature, and in other Sanskrit texts such as the Vishnu Purana and the Siva Dhanur Veda of the Gupta Empire, the earliest extant manual of Dhanur Veda is in the Agni Purana (c. 8th century),[2] which contains several chapters giving descriptions and instructions on the fighting arts of Dhanur Veda, with reference earlier sutras on Dhanur Veda dating back centuries earlier.[21] It described how to improve a warrior's individual prowess and kill enemies using various different methods in warfare, whether a warrior went to war in chariots, elephants, horses, or on foot. Foot methods were subdivided into armed combat and unarmed combat.[4] The former included the bow and arrow, the sword, spear, noose, armour, iron dart, club, battle axe, discus, and the trident.[1] The latter included wrestling, knee strikes, and punching and kicking methods.[4]

The martial art of Vajra Mushti was described in the Buddharata Sutra, written down by the 5th century,[12] but based on earlier material used by the Kshatriya warrior caste.[17] Indian military accounts of the Gupta Empire (c. 240-480) identified over 130 different classes of weapons. The Kama Sutra written by Vātsyāyana at the time suggested that women should regularly "practice with sword, single-stick, quarter-staff, and bow and arrow." Around this time, Tantric philosophers developed important metaphysical concepts such as kundalini energy, chakras, and mantras.[4]


Organised martial traditions were studied as part of the dharma by the warrior Kshatriya in Hinduism
[edit] Medieval Indian martial arts
Around 630, King Narasimhavarman of the Pallava dynasty commissioned dozens of granite sculptures showing unarmed fighters disarming armed opponents. These may have shown an early form of Varma Adi, a Dravidian martial art that allowed kicking, kneeing, elbowing, and punching to the head and chest, but prohibited blows below the waist. This is similar to the Dhanur Veda martial art described in the Agni Purana.[4]

Martial arts were not exclusive to the Kshatriya warrior caste, though they used the arts more extensively. The 8th century text Kuvalaymala by Udyotanasuri recorded martial arts being taught at salad and ghatika educational institutions, where Brahmin students from throughout the subcontinent (particularly from South India, Rajasthan and Bengal) "were learning and practicing archery, fighting with sword and shield, with daggers, sticks, lances, and with fists, and in duels (niuddham)."[1]

The modern forms of Marma Adi, Varma Ati,[4] and Kalarippayattu were developed by the 11th century, during an extended period of warfare between the Chera and Chola dynasties.[22]

[Sharing Lights]

Indian martial arts during Western imperialism
Kalarippayattu underwent a period of decline after the introduction of firearms and especially after the full establishment of the British Raj.[2] More European modes of organizing police, armies and governmental institutions, and the increasing use of firearms, gradually eroded the need for traditional martial training associated with caste-specific duties.[22] The British Raj eventually banned Kalarippayattu in 1804 in response to a series of revolts.[23]

The resurgence of public interest in Kalarippayattu began in the 1920s in Tellicherry as part of a wave of rediscovery of the traditional arts throughout South India.

During the period, Indian wrestling became prominent in western catch wrestling tournaments. [24][25][26][27][28]


Influence of Indian martial arts
Further information: Foreign influence on Chinese martial arts
See also: Bodhidharma, Shaolin Kung fu, and the disputed India connection

Jasmine simhalan performing silambam and kalaripayattThe martial arts of India have influenced the martial arts of other countries, particularly within the Indosphere, those regions outside India influenced by Indian culture. Examples of such arts include Bando,[29] Silat,[30][31] Escrima,[32] and Muay Thai.[33][34]

The Tamil kingdoms were instrumental in the spread of Silambam throughout Southeast Asia. During the 18th and the 19th centuries Silambam was much more prevalent in Southeast Asia than in India, where it was banned by the British government.[35]

India has also influenced the Portuguese martial art of Jogo do Pau.[36][37]

The practice of Indian clubs swinging was first introduced to England by British soldiers who had studied the discipline while stationed in India during the 1800s. The Indian clubs were used by military cadets and appeared as a gymnastic event in the 1904 Olympics. Gymnasiums were built just to cater to club exercise groups. [38][39][40][41][42][43]

Russian officials travelled to India, under the employ of NKVD physical training center, "Dinamo", to observe its native matial arts. The collection of techniques from martial arts of various countries — including India — formed the basis of the Russian martial art Sambo. V.A. Spiridinov was assigned to Mongolia, China and India to research the Mongol-Vedic martial arts.[44]

The Indian wrestling form of Pehlwani has influenced both catch wrestling and it's derivative system of shoot wrestling. Karl Istaz applied the training methods of Indian wrestlers to shoot wrestling; this philosophy was later passed on to several of his students.[45][46][47]

Doshin So mentions the Shaolin murals of Indian and Chinese monks sparring together for spiritual edification as his main inspiration for the creation of Shorinji Kempo.[48][49]

In addition, modern martial arts such as Brazilian Jiu Jitsu credit India as a founding influence on their fighting principles.[50][51][52][53][54][55]