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The Physical Phenomena Of Mysticism

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Anonymous

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"Miracles" at Saint-Medard France, 1727-1732

I read about this in "The Mammoth Encyclopedia of the Unsolved" a while back but haven't really found much else about it on the internet. Found this at http://www.nhne.com/windwings/wind4.html

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MASS PSYCHOKINESIS IN EIGHTEENTH CENTURY FRANCE
From "The Holographic Universe" by Michael Talbot

"One of the most remarkable displays of miraculous events ever recorded, took place in Paris in the first half of the eighteenth century. The events centered around a puritanical sect of Dutch-influenced Catholics known as Jansenists, and were precipitated by the death of a saintly and revered Jansenist deacon named Francois de Paris. Although few people living today have even heard of the Jansenist miracles, they were one of the most talked about events in Europe for the better part of a century.

"...Jansenism was founded in the early seventeenth century, and from the start it was at odds with both the Roman Catholic Church and the French monarchy. Many of the beliefs diverged sharply with standard church doctrine, but it was a popular movement and quickly gained followers among the French populace... As a result, both the church and the king were constantly maneuvering to undermine the movement's power. One obstacle to these maneuverings, and one of the factors that contributed to the movement's popularity, was that Jansenist leaders seemed especially skilled at performing miraculous healings... It was on May 1, 1727, at the height of this power struggle, that Francois de Paris died and was interred in the parish cemetery of Saint-Medard, Paris.

"Because of the abbe's saintly reputation, worshippers began to gather at his tomb, and from the beginning a host of miraculous healings were reported. The ailments thus cured included cancerous tumors, paralysis, deafness, arthritis, rheumatism, ulcerous sores, persistent fevers, prolonged hemorrhaging, and blindness. But this was not all. The mourners also started to experience strange involuntary spasms or convulsions and to undergo the most amazing contortions of their limbs. These seizures quickly proved contagious, spreading like a brush fire until the streets were packed with men, women, and children, all twisting and writhing as if caught up in a surreal enchantment.

"It was while they were in this fitful trancelike state that the 'convulsionaires,' as they came to be called, displayed the most phenomenal of their talents. One was the ability to endure without harm an almost unimaginable variety of physical tortures. These included severe beatings, blows from both heavy and sharp objects, and strangulation -- all with no sign of injury, or even the slightest trace of wounds of bruises.

"What makes these miraculous events so unique is that they were witnessed by literally thousands of observers. The frenzied gatherings around Abbe Paris's tomb were by no means short-lived. The cemetery and the streets surrounding it were crowded day and night for years, and even two decades later miracles were still being reported (to give some idea of the enormity of the phenomena, in 1733 it was noted in the public records that over 3,000 volunteers were needed simply to assist the convulsionaires and make sure, for example, that the female participants did not become immodestly exposed during their seizures). As a result, the supernormal abilities of the convulsionaires became an international cause celebre, and thousands flocked to see them, including individuals from all social strata and officials from every educational, religious, and governmental institution imaginable; numerous accounts, both official and unofficial, of the miracles witnessed are recorded in the documents of the time."


"It appears nothing could harm the convulsionaires. They could not be hurt by the blows of metal rods, chains, or timbers. The strongest of men could not choke them. Some were crucified and afterward showed no trace of wounds. Most mind-boggling of all, they could not even be cut or punctured with knives, swords, or hatchets! Louis-Basile Carre de Montgeron [an investigator, noted authority on the subject and member of the Paris Parliament] cites an incident in which the sharpened point of an iron drill was held against the stomach of a convulsionaire and then pounded so violently with a hammer that it seemed 'as if it would penetrate through the spine and rupture all the entrails.' But it didn't, and the convulsionaire maintained an 'expression of perfect rapture,' crying, 'Oh, that does me good! Courage, brother; strike twice as hard, if you can!'

"Invulnerability was not the only talent the Jansenists displayed during their seizures. Some became clairvoyant and were able to 'discern hidden things.' Others could read even when their eyes were closed and tightly bandaged, and instances of levitation were reported. One of the levitators... was so 'forcibly lifted into the air' during his convulsions that even when witnesses tried to hold him down they could not succeed in keeping him from rising off of the ground."
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Anyone have any more accounts, thoughts, ideas etc.?


sureshot
 
This has sprung from a chat with Alexius about the physical phenomena of Sufi mysticism and the fact that most religious mystics (including people like witches, spirtualists and various 'New Age' practioners, etc. as well as ordianry folk) have some kind of physical phenomena although there may just be a subset of the full range all of them appear to overlap. This would suggest to us that there are similar underlying phenomena although their variations and appearance may be influenced by various other conditions.

Thurston has catalogued this in the Catholic Church (with some examples drawn from Spiritualism) which is useful as they do appear to express nearly the full range of phenomena:

Herbert Thurston (1952) The Physical Phenomena of Mysticism. London: Burns Oates [LOC: BV5090 .T45 1952a.]

http://www.amazon.co.uk/exec/obidos/ASIN/B0000CI8RW/

And the list is largely based on his categories (with any relevant chapter numbers):
  • Levitation (I) - including actual flight
  • Physical effects (II and III) - Stigmata, tokens of espousal and any other bodily manifestation.
  • Telekinesis (IV)
  • Luminous effects (V) - people giving off everything from a glow to floods of bright light
  • Fire resistance (VI) - including 'human salamanders'
  • Bodily elongation (VII)
  • Incendium Amoris (VIII) - giving off warmth from a pleasant glow to scorching heat. Mediatating Buddhist monks can raise their tempareature and dry ice cold wet cloths placed on them
  • Odour of Sanctity (IX)
  • Incorruption and related pheonmena (X, XI and XII) including flows of oils, absence of cadeveric rigidity and blood prodigies.
  • Remote viewing (XIV)
  • Extreme fasting (XV and XVI) - including living on light.
  • Multiplication of food (XVII)
  • Bilocation
  • Penitence/physical endurance - like the scourging of monks and the endurance feats performed by fakirs/sadus
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Relevant threads:

Odour of Sancity:
https://forums.forteana.org/index.php?threads/strong-smell-of-roses.15855/

Living on Air:
https://forums.forteana.org/index.p...ir-sunlight-alone-breatharianism-inedia.9769/

Incorruptibles:
https://forums.forteana.org/index.php?threads/incorruptibles.8950/

Buddhist mummies:
https://forums.forteana.org/index.php?threads/buddhist-mummies.10153/

Holy Roller (and other endurance acts by sadus and fakirs):
https://forums.forteana.org/index.php?threads/fakirs-or-fakers-sadhus-or-saddoes.11749/

Miracles and Canonisation:
https://forums.forteana.org/index.php?threads/miracles-canonisation.13012/

Stigmata:
https://forums.forteana.org/index.php?threads/stigmata-stigmatics.2719/

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This is also a good book if a little short (I don't have it to hand though but I'll get it from the library next time

I'm there):

Sainthood: Its manifestations in World Religions (1990) Kiechefer, R and Bond, G.D. (eds). [Dewey decimal: 291.KIE.]

PB: http://www.amazon.co.uk/exec/obidos/ASIN/0520071891/
HB: http://www.amazon.co.uk/exec/obidos/ASIN/0520051548/
 
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Shall be scouting about for links to texts cataloguing the isaret identifying saints among the sufi, much much of the best stuff hasn't been translated.

However, a good place to start is Attar 'Muslim Saints & Mystics', which can be found here

Archived Link but .pdf files appear to be intact:
https://web.archive.org/web/20070420153210/https://www.omphaloskepsis.com/collection/index.html

a 13th century anthology of anecdotes concerning the leading lights up to that time.

Emps' list of phenomena holds for the sufi too; so much so that such tnings are taken for granted. They are commonly termed 'the menstruation of saints' - the by product of fecundity which is in itself impure, and so not an object of aspiration. Such experiences are deemed to occur as the impurities in the psyche are burned off - happy the person, therefore, who attains the goal of the path without experiencing them.

However, the overwhelming majority are corrupted to a greater or lesser extent, so any sufi actively engaged on the path will encounter something eventually. And probably shrug it off.

What I find fascinating is the correspondance that holds between Christian, Buddhist and Muslim sources. The texts and living accounts really do seem to be describing the same kind of phenomena.

The sources also seem to agree that the phenomena are a by-product of spiritual discipline, rather than its goal.

So what does this tell us about the experience underlying all faiths, and what does it tell us about the relationship between mind and body? There is a dependence, but upon what?
 
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Good stuff I look forward anything else you (or anyone else) can find.

Alexius said:
What I find fascinating is the correspondance that holds between Christian, Buddhist and Muslim sources. The texts and living accounts really do seem to be describing the same kind of phenomena.

The sources also seem to agree that the phenomena are a by-product of spiritual discipline, rather than its goal.

So what does this tell us about the experience underlying all faiths, and what does it tell us about the relationship between mind and body? There is a dependence, but upon what?

And this is a critical question and something that may underpin a lot of other related phenomena that comes up around here (acupuncture, the placebo effect, faith healing, endurance in extremity, etc.) and may have some bearings on some broader themes (like some of the things that have come up in the "what should I believe?" thread). While we should always be looking out for misconceptions, fakery, etc. and we need a good idea of what is possible in everyday life there are clearly things that we would (at least in our 'modern' civilised world) consider impossible. On a documentary I saw a man undergoing a major operation (his chest was compeltely open) with nothing more than acupuncture and he was chatting away quite happily without even a jot of pain. I've also seen fakirs locked in air tight boxes and put underwater for an awful long time. My current thinking (liable to change at any time without any prior warning) is that there does appear to be underlying similarities in a lot of these phenomena would suggest that while there are many keys/paths that the actual source is the same whether this is some kind of higher power (a divine entity, the power of the universe, etc.) or, as I'd suspect, some large usually untapped potential in humans (possibly there is an evolutionary mechanism for the mind completely overriding the body and some other phenomena are purely side effects of this rogue talent).
 
A lot of these phenomena are associated with ascetic discipline (extreme or at least intensive), which makes me wonder how much our rather lax, self-indulgant lifestyles are cutting us off from the world.

Outside of those circles, these things occur spontaneously, unexpectedly; within them, they are unpredictable but not unexpected, and very much taken as being par to the course.

These things are also almost always accidental; they occur absent mindedly, are not always witnessed (though sometimes they are witnessed by many people), and serve no real purpose.

Here's an example of the kind of thing that happens. This occurred in 2001, in Konya, and was related to me by a witness. Two guys from Istanbul were visiting a Naqshbandi sheikh with a view to entering his congregation; having given their selams, they caught the bus into town to have a coffee and stock up on cigs, buying three packets each of a particular brand. Upon their return, they visited the sheikh in his divan, only to receive a homily on how damaging smoking was, the importance of temperance and how nobody really needed three packets of Maltepe...

The sheikh had not left the divan. He had certainly not followed them down town in the Sheikhmobile, and his other murids had better things to do than stake out the smoking habits of a coupla guys passing through.

So what happened? A lucky guess? Maybe, but getting the number of packets and the brand right was a pretty good guess. Remote viewing? But to what end?

To no end. It seems to happen and that is that. It means they are difficult people to lie to;)
 
Incendium Amoris

I noticed this in the latest FT (FT187:40):

A less obviously materialistic theory suggests that SHC is caused by the Manipura chakra somehow running out of control. This is the body's 'fire centre', which oriental medicine and acupuncture locate in the solar plexus. Like other chakras and points on the acupunctural body-map, it is not visible to the dissecting pathologist or to the various internal scanning systems used by Western medical science. But it is said that an advanced yoga adept can stimulate the Manipura chakra so effectively that he literally glows in the dark. Adepts of the Tibetan practice of tumo have reportedly generated, while in a state of trance, so much internal heat on occasion that snow has melted around them.

and I have seen this on a documentary about a Buddhist mummy in a documentary I mentioned here:

http://www.forteantimes.com/forum/showthread.php?s=&postid=387621#post387621

The monks were drying out cloth soaked in ice cold water seemingly with internally generated heat. Now while I'm doubtful that it is connected with SHC the above quote does have some interesting parallels with what Thurston describes as incendium amoris in which holy men (and women) are so enflamed (see the start of that article on FT187:39 for discussion of our use of terms for passion) by the love of God that they give off large quantities of heat. Some extracts:

page 209:

In Father Goldie's Story of St. Stanislaus Kostka we read:

St. Francis de Sales in his book on the Love of God, says, "Stanislaus was so violently assailed by the love of Our Saviour as often to faint and to suffer spasms in consequence, and he was obliged to apply cloths dipped in cold water to his breast in order to temper the violence of the love he felt." One day he was found by his Superior walking alone at night time in the little garden1 which the Novitiate then possessed, when a very bitter cold wind was blowing, and on being asked by the Father Rector what he was doing there, he replied with all simplicity and straightforwardness, "I am burning, I am burning," as he felt his heart still on fire with the love of God, although his prayer was over. Stephen Augusti bore witness to the fact that the Socius to the Master of Novices, Father Lelius Sanguigni, had often to bathe his chest to temper the scorching heat.

page 210-211:

Not less remarkable was the devotional ardour of St. Philip Neri, the contemporary of both the saints last named'.

Philip [says Father Bacci] felt such a heat in the region of the heart, that it sometimes extended over his whole body, and for all his age, thinness and spare diet, in the coldest days of winter it was necessary, even in the midst of the night, to open the windows, to cool the bed, to fan him while in bed, and in various ways to moderate the great heat. Sometimes it quite burned his throat, and in all his medicines something cooling was generally mixed to relieve him. Cardinal Crescenzi, one of his spiritual children, said that sometimes when he touched his hand, it burned as if the saint was suffering from a raging fever. . . . Even in winter he almost

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always had his clothes open from the girdle upwards, and some-tunes when they told him to fasten them lest he should do himself some injury, he used to say he really could not because of the excessive heat he felt. One day, at Rome, when a great quantity of snow had fallen, he was walking in the streets with his cassock unbuttoned; and when some of his penitents who were with him were hardly able to endure the cold, he laughed at them and said it was a shame for young men to feel cold when old men did not.

What is interesting is that when autopsied there were problems with his heart caused by a couple of displaced ribs something also said to be seen in St. Paul of the Cross (the founder of the Passionists) and Gemma Glagani (who died in Luca in 1909).

Other examples include St. Mary Magdalen de' Pazzi (born in 1566).

Thurston rightly points out that these don't appear o be direct accounts of actually raised body temperatures necessarily but the saint feeling very hot and being able to resist cold (although that too goes back partly to the monks mentioned above).

However, he does mention the claims that padre Pio's temperature was so high that it often couldn't be measured or it broke the thermometer when it was tried.

St. Catherine of Genoa gets considerable mentions although most accounts of her internal fire appear to not felt externally but this is an interesting example:

page 216

In proof that this holy woman bore the stigmata interiorly, a large silver cup was ordered to be brought in, which had a very high standing saucer; the cup was full of cold water for refreshing her hands, in the palms of which, because of the great fire that burned within her, she felt intolerable pain. And on putting her hands into it, the water became so boiling that the cup and the very saucer were greatly heated.

and page 217-218:

Between the 13th of September and the 15th, on which last day she died, Catherine lost immense quantities of blood. The temperature of this discharge, we are told in the Vita, was such that (1) it heated the vessels in which it was caught; (2) it scalded her flesh wherever it touched it, so that the places had to be cooled with rose-water; (3) being on one occasion received in a silver cup, it heated the base of the cup and left a mark which could never be washed out.1 Baron von Hiigel comments that only the first of these observations is to be found in the manuscripts, and that " purely secondary, physical matters are thus, with a short-sighted good faith and admiration, eagerly utilized to naturalize and obscure a soaringly spiritual personality."2 No doubt it is true that these physical matters are " purely secondary "; but after all, for our present inquiry, the question is, Is the statement accurate ? If these things did happen they were worth recording, and while

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I agree that the evidence taken by itself is not conclusive, we cannot ignore the precisely similar declarations which have been made by eye-witnesses in the case of other mystics.

there is also the Venerable Serafina di Dio "a Carmelite nun of Capri, who died in 1699":

Her nuns say that they have often seen her—for example, when she was in prayer, or after Communion—with her face glowing like a flame and her eyes sparkling. It scorched them if they touched her, even in winter time and even when she was quite old, and they declared that they had repeatedly heard her say that she was consumed with a living fire and that her blood was boiling. Her throat, palate and lips became so parched that it was necessary to cool them with fresh water; but this expedient by no means sufficed to allay the burning she felt. . . .

Interestingly both her, Ven. Antonio Margil and Suor Maria Villani (who died in 1670 and who also reported internal heat and it is claimed when she drank you could hear a hissing sound like water on hot iron) are said to have displayed post-mortem heat too but I'll side step that issue as it is know in the forensic literature (although the last case is extreme as it is reported the doctor had to make a couple of attempts to extract the heart without burning himself - page 220).

There are other accounts (page 221) of vomitting blood that was so hot it cracked an earthenware vessel (The Venerable Francesca dal Serrone) and having flesh so hot they couldn't be nursed (Anne of Jeses and two others who had been put up for beatification).

I like Thurston's conclusion (page 221):

The evidence for these cases is inconclusive, but it is certainly not contemptible
 
Glossolalia- Another phenomenon experienced by mystics, although this source lists it as pre-dominately Christian,

I was under the impression it occured in other religions so I had a look into it:

Anandamayi Ma
Born in East Bengal (now Bangladesh) in 1896.
http://www.om-guru.com/html/saints/anandamayi.html


Anandamayi Ma was very sensitive to religious ritual as a child, and the sound of religious chanting would bring about ecstatic feelings in her. At temples, she would also see religious figures emerging from religious statues and reentering them. She was often distracted and would be seen gazing into space, her eyes not focused on outer objects. Her education was very limited and her writing skills were minimal.

[...]

It was a celibate marriage though not by her husband's choice. When thoughts of sexuality occurred to Bholanath, Anandamayi's body would take on the qualities of death and she would grow faint. He had to repeat mantras to bring her back to normal consciousness. Sometimes in such situations, her body would become distorted in various ways or it would stiffen. She later said that she had given her husband spontaneous electrical shocks when he touched her the wrong way. Bholanath thought the situation was temporary but it proved to be permanent.[...]

While living in Dacca, others came to recognize her spiritual qualities. At the sound of religious chanting, she would become stiff and even fall to the ground in a faint. Her body would occasionally become deformed during these events. Sometimes it would lengthen. At others, it would shrink or its limbs would seemingly go into impossible positions as if the skeletal structure had changed shape beneath her skin. She would hold difficult yogic positions (asanas) for long periods[...]

[...]

Anandamayi would shed profuse tears, laugh for hours, and talk at tremendous speed in a Sanskrit-like language.[/b] Other unusual actions included rolling in the dust and dancing for long periods whirling like a leaf in the wind. She would also fast for long periods and at other times consume enough food for eight or nine people.
[...]


Her background and poor literacy skills then reminded me of:

Joan of Arc
In French Jeanne d'Arc; by her contemporaries commonly known as la Pucelle (the Maid).
Born at Domremy in Champagne, probably on 6 January, 1412; died at Rouen, 30 May, 1431.
http://www.newadvent.org/cathen/08409c.htm


Jacques d'Arc, Joan's father, was a small peasant farmer, poor but not needy. Joan seems to have been the youngest of a family of five. She never learned to read or write but was skilled in sewing and spinning, and the popular idea that she spent the days of her childhood in the pastures, alone with the sheep and cattle, is quite unfounded. All the witnesses in the process of rehabilitation spoke of her as a singularly pious child, grave beyond her years, who often knelt in the church absorbed in prayer, and loved the poor tenderly.

[...]

It was at the age of thirteen and a half, in the summer of 1425, that Joan first became conscious of that manifestation, whose supernatural character it would now be rash to question, which she afterwards came to call her "voices" or her "counsel." It was at first simply a voice, as if someone had spoken quite close to her, but it seems also clear that a blaze of light accompanied it, and that later on she clearly discerned in some way the appearance of those who spoke to her, recognizing them individually as St. Michael (who was accompanied by other angels), St. Margaret, St. Catherine, and others. Joan was always reluctant to speak of her voices. She said nothing about them to her confessor, and constantly refused, at her trial, to be inveigled into descriptions of the appearance of the saints and to explain how she recognized them. None the less, she told her judges: "I saw them with these very eyes, as well as I see you."

Although the Maid of Orleans experienced visions and voices rather than Glossolalia, Anandamayi Ma also experienced religious visions.

Originally posted by Alexius
A lot of these phenomena are associated with ascetic discipline (extreme or at least intensive), which makes me wonder how much our rather lax, self-indulgant lifestyles are cutting us off from the world.

It seems to me to be a recurring theme, in that it appears those who do not live in a material existence seem to be those who experience such religious episodes?

St Francis of Asissi being one the most well-known I presume for turning his back on material things and then living as a peasant to experience divinity.

So freeing ourselves of material possessions and lifestyles may make us more open to experiencing mystic phenomena?
 
Speaking in tongues

Quixote: Good stuff - although not specifically a physical phenomena I was pondering it this morning and was going to dig out some stuff on it and you've saved me the trouble now :)

It oddly doesn't get much mention around these parts but you can find some discussion here:

https://forums.forteana.org/index.php?threads/magical-language-languages.5544/

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Also it may be that the ascetic/devotional route isn't the only way to access these abilities although it does appear to be the main route used which may give some control over these wild talents (although, as Alexius mentioned, it also seems that it does seem to increase the frequency of these occurences but it is clear that they are often not under such tight contorl that they can always be summoned at will).
 
I get the impression that much of the hands on research into these phenomena has originated in the Vatican, or has been carried out on Hindu or Buddhist ascetics by anthropologists or parapsychologists. For the other faiths, the evidence is likely to be anecdotal or textual, but there we go.

On heat generated by devotion: the devotional literature of the Naqshbandi recommends the repetition of formulae over the lata'if - chakras, if you will - thousands and thousands of times. Eventually, heat is felt in the centre, then pain, then finally a release of energy that floods the body.

The feelings are reported to be quite literal, to the point of being overwhelming.

Christian mystics place great store by visulisations upon the heart, as do the sufi (though many acknowledge other centres of the subtle body as well). Buddhists, Hindus, Tantricists and Taoists possess their own elaborate schemas and routines. Interestingly, all report similar - often identical - experiences.

Similarly, all these traditions stress the importance of moderation and informed practise, as such energy releasing acts are deemed hazardous to the uninitiated.
 
Alexius: Interesting.

Although touched upon in the above accounts I quoted I did leave out an awful lot on the actual pain of the internal heat generated and the extremt discomfort. You do get the feeling that they are very much on the edge of keeping control of it whereas with meditation-based techniques they seem to have developed more control over the process (whatever it is).

Also as you mention the heart is very much the focus for investigation after they are dead and problems with it or post-mortem heat in the general area are reported when trying to extract it.
 
Among the Istanbul sufi, such energy generating disciplines are strictly monitored as the effects are deemed quite real and a bit scary if over indulged or plunged into too soon.

The negative effects tend to manifest as exhaustion on the one side (the practitioner's motive energy seemingly being consumed) or, in severe cases, psychological stimulation leading sooner or later to complete breakdown.

I seem to recall similar caveats being applied to the raising of Kundalini, which is also supposed to be less than gentle.
 
When I do it myself, the heat is felt in two distinct ways.

There is the localised heat upon the lata'if centres which sharpens to pain until it is released.

And then there are the waves of warmth that travel through the body, often accompanied by intense feelings of pleasure, shaking, and other more unusual things.

Whether it is illusionary or actual heat, I really don't know.

My experience is typical, and in no way exceptional.

About glossolalia...that is also a common occurence, both during soltary practise and comunal events. It ranges from howling to snatchs of fluent arabic; it is involuntary, and usually accompanied by minor convulsions and a feeling of intense pleasure as it passes through the body.
 
Alexius said:
Emps' list of phenomena holds for the sufi too; so much so that such tnings are taken for granted. They are commonly termed 'the menstruation of saints' - the by product of fecundity which is in itself impure, and so not an object of aspiration. Such experiences are deemed to occur as the impurities in the psyche are burned off - happy the person, therefore, who attains the goal of the path without experiencing them.

However, the overwhelming majority are corrupted to a greater or lesser extent, so any sufi actively engaged on the path will encounter something eventually. And probably shrug it off.

I know next to nothing about Sufi beliefs, having been bought up in the Christian-Judeo tradition, but are you saying that the stigmata (not just the classic Christian ones) of saints are a sign of all to human weakness on their part? Are we talking Original Sin here?

It seems to me that all religions have a common foundation, but whether that be a deity(s) or brain chemicals I know not.

Jane.
 
Well, we don't go in for the notion of Original Sin. For us, a child is born perfectly innocent, but as it attains awareness it experiences 'World Sickness'; its appetites come to the fore and the heart contracts. A great deal of our discipline is directed towards reversing that.

But I agree that regardless of the accounts given of why things happen, what actually happens is remarkably similar, if not in fact the same.

That commonality of experience is more important than doctrinal divergence, as you rightly say.
 
Alexius: Stigmata is probably the biggie in Christian saints arsenal of miracles and possibly the most widespread. Is it as common with Sufi mystics (and in any other religions if people have information about them) and does it have particular patterns and are they linked to any legends, etc.?
 
Stigmata does have its echoes in Islam, but in the sense of people manifesting marks or having experiences reminiscent of the life of Muhammad.

One is the seal of prophethood, which was a mark placed between his shoulderblades by the angel Jibra'il. Sufi sometimes report a sensation of warmth, burning or pain in that area, which has been known to become visable.

Another is the heart washing incident. It is said that Muhammad was virtually pure as his heart had been removed by an angel and washed in a bowl of snow (and of course replaced). Similar experiences crop up in visions and dreams, but I don't know of any physical side-effects.
 
Alexius: Yes blood and wounds are intimately entwined with the whole story of Jesus and may not have as powerful relevance in other religions (and if so then that is a significant thing in itself - both the similarity and the differences may shed light on the various phenomena.

What you describe sounds more like the 'Tokens of Espousal' which Thurtson admits is very closely related to stigmata itself.

Its interesting how it comes about: "In nearly all such cases the outward manifestation is preceded by an ecstasy in which the solul thus favoured believes herself to have gone through some form of mystic espousal with Christ our Saviour" (Thurston page 130).

I can be invisible (as with St. Catherine of Siena) but, at least for our purposes it is the physical signs that are of interest and it can occur as:

1. A form of stigmata in which the outline of a ring complete with bezel can appear (Celestine Fenouil and and Marie-Julie Jahenny).

2. A physical ring made from flesh - long after the stigmata Marie-Julie Jahenny's was described as "still a ring made in the fleshy tissues, like a hoop of red coral which had sunk into the skin" (page 133). Most famously it was also described as occuring with St. Veronica Giuliani - although it wasn't always visible a nun described it as "It encircled her ring-finger exactly as ordinary rings do. On the outisde there appeared to be a raised stone, as large as a pea, and of a red colour" (page 133) which had disappeared completely a few hours later. Another nun described it as "I felt her finger just where a ring woul be and I felt quite distinctly a small circle which was under the outer skin and I could also see that there was a mark round her finger like a vein in size and colour but quite hard" (page 134) and there were numerous other accounts recorded at the time It came up in her beatification but as she died in 1589 and the process started in 1614 the witnesses gave vague and rather fantastical stories "she decribed it as having a hoop of gold but in the place of the bezel a protruberance in the flesh of the finger" (page 135).
 
And a related question - if these things are a product of the power of the mind or due to hysteria are they known outside of religious circles?

As we well know from various reportson the boar ther are a large rnage of people with some unusual delusions possibly as powerful as the religious fervour demonstrated here so are there known physcial effects like stigmata or the ring of espousal caused purely by psychiatric illnesses?
 
Psychosomatic injuries and wounds

See e,g,:

The real issue is whether the wounds are psychosomatic--that is, a physical manifestation of the stigmatic's tortured psyche--or else got there by more conventional (i.e., fraudulent) means. Plenty of cases have been shown to be hoaxes, but with others you can't be sure. Tantalizing evidence comes to us from the medical journals, which report numerous cases of "psychogenic purpuras." These are instances of nonreligious stigmata, in which patients with emotional disorders experience unexplained painful bruising and swelling and occasionally even bleeding through apparently intact skin. One theory blames "autoerythrocyte sensitization," in which individuals react pathologically to their own blood.

Stigmatics are often tormented souls. Many of the religious ones deny themselves to the point of masochism. The nonreligious ones are frequently on the operating table or the shrink's couch for a laundry list of ailments. Reading some of the accounts makes you think that if anybody were likely to get psychosomatic wounds, these would be the guys.

http://www.straightdope.com/classics/a5_237.html

and the more skeptical viewpoint:

The likelihood that the wounds are psychosomatic (psychogenic purpuras), manifested by tortured souls, seems less likely than hoaxing in most cases. There are two main reasons for believing the stigmata are usually self-inflicted, rather than psychosomatic or miraculous. One, no stigmatic ever manifests these wounds from start to finish in the presence of others. Only when they are unwatched do they start to bleed. (There is one apparent exception to this rule: Catia Rivas.) And two, Hume's rule in "Of Miracles" is that when an alleged miracle occurs we ask ourselves which would be more miraculous, the alleged miracle or that we are being hoaxed?

http://skepdic.com/stigmata.html

Its a reasonable approach but really doesn't expain less easily faked phenomena like the ring of espousal (it is probably easier to fake more spectacular phenomena like stigmata).

[edit: It also seems to be discussed in:

Stigmata: An Investigation into the Mysterious Appearance of Christ's Wounds in Hundreds of People from Medieval Italy to Modern America
Ian Wilson
http://www.amazon.co.uk/exec/obidos/ASIN/0062509748/
http://www.amazon.com/exec/obidos/ASIN/0062509748/ ]
 
Psychogenic purpuras

European Journal Of Haematology
Volume 65 Issue 2 Page 144 - August 2000
doi:10.1034/j.1600-0609.2000.9c234.x

Case Report
Autoerythrocyte sensitization(Gardner-Diamond) syndrome
Imad W. Uthman1, George V. Moukarbel2, Salah M. Salman2, Ziad M. Salem1, Ali T. Taher1, Ismail M. Khalil3

Abstract: We describe the clinical presentation and course of a patient with autoerythrocyte sensitization (Gardner-Diamond) syndrome, and review the literature for similar cases. A 37yrold female presented with recurrent episodes of painful ecchymotic bruising over the anterior aspect of both thighs. These episodes were precipitated by emotional stress. The diagnosis was confirmed by induction of similar lesions by intradermal injection of the patient's own washed red blood cells and hemoglobin. The lesions did not recur for 6 months after the cause of her emotional stress was relieved. Autoerythrocyte sensitization (Gardner-Diamond) syndrome should be considered in the differential diagnosis of purpura, especially in patients with psychiatric problems.

http://www.blackwell-synergy.com/links/doi/10.1034/j.1600-0609.2000.9c234.x/abs/

Australasian Journal of Dermatology
Volume 45 Issue 1 Page 58 - February 2004
doi:10.1111/j.1440-0960.2004.00049.x

CASE REPORT
Periodic painful purpura: Fact or factitious?
Yin Y Vun and James Muir

SUMMARY

A 60-year-old woman with multiple psychosocial issues presented with a history of spontaneous painful bruising on her left upper arm. Extensive investigations did not reveal any abnormality apart from an elevated activated partial thromboplastin time as a result of factor XII deficiency. An autoerythrocyte sensitization test reproduced the tender bruises on her back. Our patient reported relief of pain with promethazine injections. She was subsequently referred to the psychiatric team for ongoing assessment and management. Having an awareness of this rare condition will assist in the prevention of unnecessary investigation of such cases and will allow the early referral of patients for appropriate psychological counselling.

http://www.blackwell-synergy.com/links/doi/10.1111/j.1440-0960.2004.00049.x/abs/

Journal of the European Academy of Dermatology & Venereology
OnlineEarly
doi:10.1111/j.1468-3083.2004.00931.x

ORIGINAL ARTICLE
Stressful major life events are associated with a higher frequency of cutaneous sensory symptoms: an empirical study of non-clinical subjects
MA Gupta*, AK Gupta

ABSTRACT

Background Psychological stress resulting from stressful major life events is known to exacerbate a wide range of skin disorders.

Objective To examine the relationship between stressful major life events and dermatological symptoms among a non-clinical sample.

Design A cross-sectional survey.

Setting Community-based subjects from London, Ontario, Canada were recruited from the local university, schools and churches.

Participants Out of 600 consecutive, consenting volunteers 316 subjects [73 men and 243 women; age 38.7 ± 14.8 (mean ± SD) years; marital status 54% married; race 94%'white'] completed the survey for this study. The exclusion criterion was a history of a major dermatological or medical disorder.

Main outcome measure The number of major life events experienced over the previous 6 months measured using the Social Readjustment Rating Scale (SRRS) of Holmes and Rahe, and the frequency and severity of a range of cutaneous symptoms ('burning', 'crawling sensation', 'tingling', 'pricking' or 'pins and needles', 'pain', 'tenderness' of skin, 'numbness', 'moderate to severe itching', and 'easy bruising') that the subject may have experienced over the previous month.

Results The most frequently reported body region affected was the scalp (59.5%) and the most frequently reported symptom was itching (69.3%). The total number of major life events experienced over the previous 6 months correlated with the severity of the individual cutaneous symptoms (0.22 Pearson r 0.41, P < 0.001) and with the total cutaneous symptom severity score (sum of all cutaneous severity ratings) (Pearson r = 0.40, P < 0.001). This correlation remained significant after the possible confounding effect of psychological factors on cutaneous symptoms was partialled out statistically (partial r = 0.19, P = 0.001).

Discussion We observed a direct correlation between the number of major life events experienced over the previous 6 months and cutaneous symptoms experienced over the previous 1 month by non-clinical subjects. The correlation remained significant after the effect of psychological factors was partialled out, suggesting that this relationship holds even if the subject does not acknowledge psychological distress in reaction to the major life event.

http://www.blackwell-synergy.com/links/doi/10.1111/j.1468-3083.2004.00931.x/abs/

Some other links:

http://www.drmhijazy.com/english/chapters/chapter40.htm
 
Another case that appears to be the human mind *manipulating* skin (although via hypnotic intervention)

An Important Historical Note - Ichthyosiform Erythrodermia

Since birth, most of a boy's body was covered with hard black horn - like reptilian armour. Minor flexions caused cracks from which exuded evil-smelling serum. Skin grafts from the unaffected palm to other areas had only short run success before these too became hard and horny.

With no other course offering any prospect of success, Albert Mason, a young anaesthetist was permitted to attempt change through hypnosis. It was suggested that the boy should experience, imaginatively, horny skin falling away to be replaced by pink, healthy skin beneath. Fortunately the boy responded deeply and well. Beginning with the left arm, the treatment was applied with 50% to 90% success to the whole of the rest of the body - a patch at a time.

Theoretically, such a cure is impossible, since the condition arises from the lack of oil-secreting sebaceous glands that keep the skin supple and normally enable the skin to flake off and renew itself !

(reported in A.A Mason 'A Case of Congenital Ichthyosiform Erythrodermia of Brocq Treated by Hypnosis ' British Medical Journal, 23 August 1952, pp 422-3 )

Brief Erickson Therapy Case Studies


and:

The third example is another classic case--the dramatic alteration of a serious skin disease, congenital ichthyosiform erythrodermia or "fish-skin disease," through hypnotic suggestions. The case was reported by A.A. Mason in 1952. Conventional medical treatments had not helped Mason's 16-year-old patient, who had suffered with this disease from birth. His skin was thick, black, covered with hard papillae, and numb to a depth of several millimeters.. The skin was cracked and oozed blood serum; there was bacterial growth and a putrid odor. The cause of the disease is unknown, and it is believed to be incurable. However, within five days following hypnotic suggestions for relaxation, drowsiness, focusing of attention, and feeling the skin becoming normal, the patient's abnormal skin softened, fell off, and was replaced by new skin that was normal in color and texture. Systematic attention by the hypnotist and the patient to different parts of the body was accompanied by improvements of the corresponding areas of skin. A four-year follow-up revealed that the original improvements had been maintained and that there had been some additional gains. Mason's startling results were replicated successfully in three subsequent studies by Wink (1961), Kidd (1966), and Schneck (1966).

In all of these cases, organisms' reactions follow their expectations of reality rather than physical reality itself. These expectations, in turn, follow histories of experience, or verbal instructions or suggestions, or imagery. The organisms follow historical psychological laws that supersede currently acting ahistorical physiological and physical principles: They do not to respond to things that are present and do respond to things that are absent. These phenomena are really quite strange, curious, and magical, when one pauses to consider them carefully. Organisms respond to the meanings of events in addition to or instead of the events themselves, and these meanings depend upon the organism's history and the action of emergent psychological principles that we could not have predicted on the basis of ahistorical physical and physiological principles alone.


Toward an Integrated Methodology for Transpersonal Studies- William G Braud
 
Siddhis

This got me intrigued:

Supernatural powers

Veena Minocha
August 6




Vedic lore is full of tales of humans who have traveled the spiritual path, and found themselves laden with siddhis or supernatural powers, as a side effect of growing into their 'whole selves'! In this amazing new age, all humans are also finding themselves powerful enough to control their lives as they evolve into their spiritual selves. Many humans , fascinated by these phenomena, tend to think of themselves as complete Gods, and get into the illusion of having reached their goal,...therein lies their folly!

These siddhis, by themselves, are a by product of spiritual growth, not an end in themselves, and it is the wise man who is cautioned not to think otherwise. The fall from spiritual glory, for one who is foolish enough to inflate his ego with these siddhis, is much greater than expected, and he comes back eventually to square one.

If humans make the mistake of getting 'stuck' in this rut, and show off their newly acquired siddhis, it is like the charioteer who is proud that he can control the horse, but has forgotten the direction that he has to steer his chariot into.

The Panchatantra , which is a collection of allegorical tales of ancient India, gives us this illuminating story on this subject.

There was a mouse in a forest, who would go daily to a sage, also living there, to listen to his wise preaching, and to be with him in his meditations.

One day, in his wanderings through the forest, the mouse came across a very big cat, who looked at him menacingly, as if he would attack the mouse. The frightened mouse ran to the sage and quiveringly asked for help. The cat followed the mouse, and asked the sage to allow him to eat the mouse. The sage was in a fix, but seeing that the mouse was his true devotee he turned him into a larger cat. On seeing the larger cat, the smaller one got frightened and ran away.

The mouse felt very brave and roamed the forest fighting and killing other cats and small animals, showing off his newly found powers. One day a fox pounced on him. He ran for his life, chased hotly by he fox, and reached the hut of the sage for protection. The sage, seeing the plight of the mouse turned him into an even bigger fox, which frightened the smaller one, into running away.

The same story as repeated when a tiger decided to kill the mouse turned into a fox. The scared mouse ran to the sage's ashram and begged for help. Once again the sage helped his devotee, and transformed him into an even larger tiger.

This large tiger now became vain as he was the largest and most powerful tiger of the forest. His cruelty to other animals only fuelled his thirst to show off all his tiger powers. His only fear was that the sage had the power to take away his power and reduce him to the original mouse body.

In his wisdom he decided to go and frighten and threaten the sage that he could eat him up and also acquire all the sage's divine powers. The sage, realising the mouse/tiger's folly quickly reduced him back into the original mouse body.

http://www.hindustantimes.com/news/181_931623,00110001.htm

and I looked them up and there are certainly siddhis which mirror the physical phenomena described here including:

THE NINE MAIN SIDDHIS
Eight Additional Siddhis


PRESENTED BY:
the Wanderling

..........
2. HAADI VIDYA

This Vidya or knowledge has been mentioned in several ancient texts. On acquiring this Vidya a person neither feels hungry nor thirsty and he can remain without eating food or drinking water for several days at a stretch.

Several Yogis of the Himalayas, remain engrossed in deep Sadhanas for months and years without eating or drinking anything. When they do not eat or drink, they do not even have to empty their bowels. Thus they are able to perform long penance for years and their bodies also remain healthy and fit, even without food. Acharya Vishnu Sarang, the famous Tantrik from Nepal and Yogi Manohar are proficient in this Vidya as well as the mysterious wandering Digambara monk Trailanga Swami. Although not always counted among Siddhis per se' several instances have been cited regarding Trailanga Swami's ability to spend hours under the water of the Ganges as he sought to teach men that human life need not depend on oxygen under the auspices of certain spiritual conditions and precautions (see Pranayama). It has been reported there is a yogi that lives on the peak of the holy mountain Arunachala that has not had anything to eat since 1990. See also Nirodha.

3. KAADI VIDYA

Just as one does not feel hungry or thirsty in Haadi Vidya similarly in Kaadi Vidya a person is not affected by change of seasons i.e. by summer, winter, rain etc. After accomplishing this Vidya a person shall not feel cold even if he sits in the snow laden mountains and shall not feel hot even if he sits in the fire. Thus a Sadhak can perform incessant penance without being affected by change of weather or seasons.

The Jain scholar, Pragya Sun had accomplished both the Haadi & Kaadi Vldyas. Guru Gorakhnath and Matsayendranath too had accomplished them.

Today the Jain scholar of Mahabalipuram Sun Maharaj and Yogi Vishambhar of Badrinath are accomplished in these Vidyas and have kept these practices alive.

4. MADALASA VIDYA

On accomplishing this Vidya, a person becomes capable of increasing or decreasing the size of his body according to his wish. Lord Hanuman had miniaturised his body through this Vidya while entering the city of Lanka.

The average height of a human being is six feet. Through this Vidya a person can reduce the size of his body to the size of a mosquito and can even enlarge his body to a size of over hundred feet.

A few years back a conference of Yogis was held on the Bhairav hill, near Dehradun and in this conference Tailang Baba (an ascetic) demonstrated this miraculous practice before hundreds of Yogis. This Vidya is almost extinct today and in my opinion only Tailang Baba has accomplished it.

Anima Siddhi - The ability to decrease the size of one's body and become smaller than the smallest particle. Through this siddhi one may enter into stone or change the density in one's body, enabling one to pass through solid matter.

Mahima Siddhi - The ability to increase the size of one's body, ultimately enveloping the universe

5. VAYU GAMAN SIDDHI

Through this Siddhi a person can become capable of flying in the skies and traveling from one place to another in just a few seconds. The Jain scriptures speak of Jain ascetics who could fly from place to place in a few seconds. Swami Divakarsuri and Swami Pragyasuri have been such accomplished ascetics. Although there are several occasions of individuals flying reported in the Sutras of classical Buddhism and Zen, the Venerable Pindola Bharadvaja is probably the person most commonly cited. For the movement or cross-transference of items between the conventional plane or physical plane and other possible environments see Apportation Revisited.


Swami Vishuddhanandji (d. 1937)(sometimes spelled: Vishuddhananda, Vishudhanandaaka; aka: Gandha Baba, Perfume Saint), well-known for his supernatural powers and said to be an adept associated with the mysterious Gyanganj (Jnanaganj) hermitage somewhere in Tibet -- a secret place of great masters -- demonstrated this practice in Varanasi and proved that it is not a myth.

Today Yogi Chaitanya Swami of Madurai and Yogi Niranjan Swami living near Kanya Kumari are the Yogis who have accomplished this practice. But it seems that this knowledge shall perish with them. See the Wanderling's Journey as well as The Sun Dagger and Carlos Castaneda.

Laghima Siddhi - The ability to make one's body lighter than air and fly at will. The perfection of this siddhi enables one to travel on the sun's rays and enter into the sun planet.

http://www.angelfire.com/realm/bodhisattva/nine_siddhis.html

See also:

http://www.angelfire.com/realm/bodhisattva/siddhi.html

http://www.geocities.com/upakaascetic/siddhis.html

Also a selection of siddhis:

Anumimattvam: hunger, thirst, grief, sorrow, infatuation, delusion and confusion of the mind, old age and death do not harm the body.
Doorshravan: to hear, sitting at one place, speech from however distant a place.
Dudarshan: to see simultaneously events and things in all the realms.
Manojava: the body can travel at the speed of thought to any place.
Kaamaroopa: to assume any form. Shapeshifting.

........

Anima: the reduction of one's form to one atom. Invisibility
Mahima/Garima: the body can be made to be very heavy.
Laghima: the body can be made to be extremely light

http://skyboom1.tripod.com/index27.html

See also:

http://www.indiadivine.org/tattva12.htm

The Siddhis - A Brief Introduction



A siddhi defined as "a magickal or spiritual power for the control of self, others and the forces of nature" by a Tantrik glossary. The siddhis described by occultists and yogis are in actuality supernormal perceptual states available to all human beings. These are absolutely natural abilities that can be explained in highly rational terms. There is nothing mysterious or magical about the siddhis.

http://www.calmness.com/siddhis.htm
 
A feature of some mystics is the ability to withstand large amounts of pain from Christains flogging themselves and hanging weights off themselves to the Hindus piercing, slashing, etc. themselves.

This came up in Mark Pilkington's column in the Garudian (23/9/4) but hasn't appeared on the site so after waiting to see if it did I scanned it in:

Devoted to pain

Paris, May 1736. Marie "The Salamander" Sonet laid on metal stools over a large fire, expressing.no pain for nine minutes, her feat attested to by several doctors and priests.

Sonet was one of several hundred convulsionaires, for whom violent, ecstatic spasms of the body, coupled with feats of endurance, became acts of religious devotion. The Jansenists, as they were also known, were stabbed, pounded and skewered by professional assistants in front of astonished audiences, some of whom then joined the squirming throng themselves.

Some people can withstand what ought to be insufferable pain. During the Napoleonic Wars, General Jean Moreau calmly smoked a cigar as a surgeon amputated his shattered legs; in May last year, climber Aron Ralston used a penknife to amputate his own arm after it was trapped by a boulder in Utah. Others undergo surgery using hypnosis in place of anaesthesia.

"There is little doubt that in the lower classes the sensation of pai is felt in a much less degree than in those of a highly intellectual and nervous temperament," a doctor wrote in 1896. Our understanding of pain has advanced since then but, despite his Victorian snobbery, a recent experiment reveals his observation to be surprisingly astute.
In 2003 a team led by Bob Coghill at Wake Forest University, North Carolina, asked 17 volunteers to measure various levels of heat on a scale of one to 10. Initial results showed that one person's "one" was another's "10". Next Coghill repeated the process while the subjects had a brain scan. Those most sensitive to pain registered activity in the cerebral cortex — specif i-cally the pref rental cortex, which is associated with memory, emotion and attention, and the anterior cin-gulate cortex, known to be linked with pain. The brains of the hard nuts registered nothing in these areas, although the thalamus, which receives pain messages from the spinal cord and peripheral nerves, was active in all 17 volunteers.

Coghill's experiment shows that we all receive the same basic pain signal: it's the cerebral cortex that creates our individual responses. In theory, as the convulsionaires and others demonstrate, switching off pain should be no trickier than controlling our emotions. Offers of volunteers for a special (and excruciatingly painful) Far out experiment should be directed to our postbag.
 
On Pain and Siddhis

Unsurprisingly, these feature in the Islamic tradition of mysticism as well. A common term for siddhi is 'tejalli' (though there are variant spellings, so Googlers beware ;))

I believe these traits have been more carefully catalogued by Hindu, Tantrika and Buddhist sources; Islamic accounts exist, but are generally anecdotal.

On pain: immunity to pain is taken by some to be a sign of 'jezbe' - ecstacy brought on by the awakening of the heart. Sufi of the Rifa'i Order still practise such things as fire handling and the pushing of skewers through cheeks in ıstanbul, though they do so within their own community, and so it is seldom witnessed these days by outsiders.

I believe we have another thread dealing with endurance feats (the snakehandling thread?).
 
Interesting - any extra information on the Rifa'i Order? Have you seen these rituals?

I suppose walking on hot coals (of which ther eis also a thread) was designed to be a demonstration of a similar immunity to pain/heat (although we now know how it is done)

------------
On the more peculiar/relevant aspects of Jansenists from the Catholic Encyclopedia:

They pretended that at his tomb in the little cemetery of Saint-Médard marvellous cures took place. A case alleged as such was examined by de Vintimille, Archbishop of Paris, who with proofs in hand declared it false and supposititious (1731). But other cures were claimed by the party, and so noised abroad that soon the sick and the curious flocked to the cemetery. The sick experienced strange agitations, nervous commotions, either real or simulated. They fell into violent transports and inveighed against the pope and the bishops, as the convulsionaries of Cévennes had denounced the papacy and the Mass. In the excited crowd women were especially noticeable, screaming, yelling, throwing themselves about, sometimes assuming the most astounding and unseemly postures. To justify these extravagances, complacent admirers had recourse to the theory of "figurism". As in their eyes the fact of the general acceptance of the Bull "Unigenitus" was the apostasy predicted by the Apocalypse, so the ridiculous and revolting scenes enacted by their friends symbolized the state of upheaval which, according to them, involved everything in the Church. They reverted thus to a fundamental thesis such as has been met with in Jansenius and St-Cyran, and which these latter had borrowed from the Protestants. A journal the "Nouvelles Ecclesiastiques", had been founded in 1729 to defend and propagate these ideas and practices, and the "Nouvelles" was profusely spread, thanks to the pecuniary resources furnished by the Boîte à Perrette, the name given later to the capital or common fund of the sect begun by Nicole, and which grew so rapidly that it exceeded a million of money. It had hitherto served chiefly to defray the cost of appeals and to support, in France as well as in Holland, the religious, men and women, who deserted their convents or congregations for the sake of Jansenism.

The cemetery of Saint-Médard, having become the scene of exhibitions as tumultuous as they were indecent, was closed by order of the court in 1732. The oeuvre des convulsions, as its partisans called it, was not, however, abandoned. The convulsions reappeared in private houses with the same characteristics, but more glaring. Henceforth with few exceptions they seized only upon young girls, who, it was said, possessed a divine gift of healing. But what was more astonishing was that their bodies, subjected during the crisis to all sorts of painful tests, seemed at once insensible and invulnerable; they were not wounded by the sharpest instruments, or bruised by enormous weights or blows of incredible violence. A convulsionary, nicknamed "la Salamandre", remained suspended for more than nine minutes above a fiery brazier, enveloped only in a sheet, which also remained intact in the midst of the flames. Tests of this sort had received in the language of the sect the denomination of secours, and the secouristes, or partisans of the secours, distinguished between the petits-secours and the grands-secours, only the latter being supposed to require supernatural force. At this point, a wave of defiance and opposition arose among the Jansenists themselves. Thirty appellant doctors openly declared by common consent against the convulsions and the secours. A lively discussion arose between the secouristes and the anti-secouristes. The secouristes in turn were soon divided into discernantes and melangistes, the former distinguishing between the work itself and its grotesque or objectionable features, which they ascribed to the Devil or to human weakness,while the latter regarded the convulsions and the secours as a single work coming from God, in which even the shocking elements had purpose and significance.

http://www.newadvent.org/cathen/08285a.htm

and a general overview of Jansenism:

http://en.wikipedia.org/wiki/Jansenism

---------------
On Coghill's work:

Brain Mechanisms of Pain: Overview

Robert C. Coghill, Ph.D.

The capacity to monitor the integrity of our bodies and to be made immediately aware of injury through the experience of pain is critical for our survival. Individuals who are born without this capacity frequently die at relatively young ages from injuries that they never felt. In a reflection of the critical nature of this sensory experience, central nervous system mechanisms subserving the processing of pain are organized in a fashion that makes them highly resistant to disruption. Information processing is distributed across multiple brain regions and transmitted via parallel pathways. Thus, if any one pathway or region becomes damaged, other regions and other pathways are still available to contribute to this experience. This resiliency of pain processing mechanisms is clearly in evidence in many cases of chronic pain - pain which persists long after healing has occurred. Many forms of chronic pain, particularly those arising from damage to nerves, fail to respond to conventional treatments and cause an incalculable degree of both emotional and economic hardship.

The overall goal of this research is to better understand the functional organization of central nervous system mechanisms involved in the conscious experience of pain and to relate the implications of this organization to clinical pain states. Functional imaging methods, such as positron emission tomography (PET) and functional magnetic resonance imaging (fMRI) in humans and autoradiography in animals, provide the major tools that allow us to peer inside the functioning nervous system to observe the responses of multiple brain regions simultaneously. Electrophysiological recordings of single neurons allow finer insights into the organization of pain processing mechanisms.

Pain, however, is very much an individual experience and is heavily influenced by environmental, emotional, and cognitive variables. Accordingly, psychological, experiential data is critical for the interpretation of neuroimaging data. Through these combined approaches, we hope to obtain a better basic understanding of central nervous system mechanisms engaged in the processing of pain, and lay the foundation for better diagnosis and treatment of clinical pain.


Selected Publications:

Coghill, R.C., McHaffie, J.G., Yen, Y. Neural correlates of inter-individual differences in the subjective experience of pain. Proc. Nat. Acad. Sci. (in press)

Koyama, T., McHaffie, J.G., Laurienti, P.J., Coghill, R.C. The single-epoch design: validation of a simplified paradigm for the collection of subjective ratings. NeuroImage (in press)

Grill, J.D., Coghill, R.C. Transient analgesia evoked by noxious stimulus offset. J. Neurophysiology 87:2205-8, 2002.

Coghill R.C., Gilron I., Iadarola M.J. Hemispheric lateralization of somatosensory processing. J. Neurophysiol. 85:2602-12, 2001.

Coghill, R.C., Sang, C.N., Maisog, J.M., Iadarola, M.J. Pain intensity processing within the human brain: A bilateral, distributed mechanism. J.Neurophysiology. 82:1934-43, 1999

Coghill, R.C., Sang, C.N., Berman, K.F., Bennett, G.J., Iadarola, M.J. Global cerebral blood flow decreases during pain. J. Cerebral Blood Flow and Metabolism 18:141-147, 1998

Coghill, R.C., Talbot, J.D., Meyer, E., Gjedde, A., Evans, A.C., Bushnell, M.C., and Duncan, G.H.. Distributed processing of pain and vibration in the human brain. J. Neuroscience 14:4095-4108, 1994.

Coghill, R.C., Mayer, D.J., and Price, D.D. The roles of spatial recruitment and discharge frequency in nociception in spinal cord coding of pain: A combined electrophysiological and imaging investigation. Pain 53:295-309, 1993.

Coghill, R.C., Mayer, D.J., and Price, D.D. Wide dynamic range but not nociceptive specific neurons encode multidimensional features of prolonged repetitive heat pain. J. Neurophysiol. 69:703-716, 1993.

Coghill, R.C., Price, D.D., Hayes, R.L. and Mayer, D.J. Spatial distribution of nociceptive processing in the rat spinal cord. J. Neurophysiol. 65:133-140, 1991

http://www.wfubmc.edu/nba/faculty/coghill/coghill.html

See also:

http://www.wfubmc.edu/nba/faculty/coghill/indiv_diff.html

The main paper:

Robert C. Coghill, John G. McHaffie, and Ye-Fen Yen (2003)
Neural correlates of interindividual differences in the subjective experience of pain
PNAS. 100 (14). 8538 - 42.

Abstract:

Some individuals claim that they are very sensitive to pain, whereas others say that they tolerate pain well. Yet, it is difficult to determine whether such subjective reports reflect true interindividual experiential differences. Using psychophysical ratings to define pain sensitivity and functional magnetic resonance imaging to assess brain activity, we found that highly sensitive individuals exhibited more frequent and more robust pain-induced activation of the primary somatosensory cortex, anterior cingulate cortex, and prefrontal cortex than did insensitive individuals. By identifying objective neural correlates of subjective differences, these findings validate the utility of introspection and subjective reporting as a means of communicating a first-person experience.

http://www.pnas.org/cgi/content/abstract/100/14/8538

Can be accessed freely acessed from the above link.
 
A bit old fasioned (read: superior attitude) but still interesting look at Tibetan mysticism:

All facts which, in other countries, are considered miraculous or, in any other way, ascribed to the arbitrary interference of beings belonging to other worlds, are considered by Tibetan adepts of the secret lore (May it be said once more, that "secret lore" is not to be understood as an esoteric Buddhist doctrine, but as traditional erudition and methods of realizing aims that are not necessarily spiritual.) as psychic phenomena.

In a general way, Tibetans distinguish two categories of psychic phenomena. The phenomena which are unconsciously produced either by one or by several individuals. In that case, the author — or authors — of the phenomenon acting unconsciously, it is obvious that he does not aim at a fixed result.

The phenomena produced consciously, with a view of bringing about a prescribed result. These are generally — but not always — the work of a single person. That " person" may be a man or may belong to any one of the six classes of sentient beings which lamaists acknowledge as existing in our world.
(See page 260.) Whosoever be its author, the phenomenon is produced by the same process, in accordance with some natural laws: there is no miracle.

It may be of interest to remark here that Tibetans are staunch determinists. Each volition, they believe, is brought about by a number of causes, of which some are near and others extremely remote. I shall not lay stress on that point which is outside the present subject. However, the reader must bear in mind that, according to Tibetans, each phenomenon, consciously or unconsciously generated, as well as each of our bodily or mental actions, is the fruit of manifold combined causes.

Amongst these causes, the first and more easily discernible ones are those which have arisen, in the mind of the doer of the action, the conscious will of doing it. To these causes Tibetans assimilate those which, even unknown to the doer, have put into motion some forces which have led him to perform the action. Both kinds are styled gyu, "immediate or principal cause." Then, come the outside causes, not originating with the doer, which may have helped the accomplishment of the action. These are called kyen. (As an instance, the seed is the rgyu of the plant. The soil and the various substances which exist in it, the water, air, sun, the gardener who has sown the seed, etc., etc., are rkyen (pronounced gyu and kyen).)

The remote causes are often represented by their "descendants." (In Tibetan rigs. As an instance: the milk is present in the butter or cheese, the seed is present in the tree born from it. Tibetans freely use these illustrations.)
These "descendants" are the present conditions which exist as the effects of bodily or mental actions which have been done in the past, but not, necessarily, done by the doer of the present act himself.

So, when concentration of thoughts is mentioned here below as the direct cause of a phenomenon, one must remember: first that, according to Tibetan mystics, this concentration is not spontaneous, but determined; and secondly, that beside this direct apparent cause, there exist, in the background, a number of secondary causes which are equally necessary to bring about the phenomenon. The secret of the psychic training, as Tibetans conceive it, consists in developing a power of concentration of mind greatly surpassing even that of men who are, by nature, the most gifted in this respect.

http://www.algonet.se/~johnnyfg/books/mmtibet/
 
The Rifa'i....actually, I have attended some of their gatherings, and they confirmed the practises continue, but only on festival days. As I was there on a typical Thursday night, I didn't get to see any of the sensational stuff.

I have a full description of what goes on in a book somewhere - I'll transcribe the passage tomorrow. The account was confirmed by the conversations I had with Rifa'i murids.

In the mean time, I managed to find this brief description:

One of these places is the village of Sèkong in Pandeglang.[75] Twice weekly, on Thursday and Sunday nights, part of the village gathers in the mosque for a communal dhikr following the evening prayer. They recite the Rifa`iyya râtib, the Sura al-Ikhlâs, supplications (du`â) and the dhikr. The devotions are led by Mbah Junaed, who does not claim to be a tarekat shaikh but simply follows in his father's and grandfather's footsteps. He also leads debus exercises (called almadad here), in which again much of the village takes place. Before "playing", the participants perform a dhikr and burn incense while Mbah Junaed recites a formula to call up some forty powerful spirits, including those of Ahmad Rifa`i (the founder of the Rifa`iyya) and Shaikh Samman.[76] These spirits will ensure that no harm comes from iron or fire and that wounds inflicted are immediately healed.[77]

Taken from

http://www.let.uu.nl/~martin.vanbruinessen/personal/publications/Banten_religious_institutions.htm

The immediate healing of wounds is very well attested. The murids I spoke with had either witnessed or undergone it themselves; they told me the wounds were sealed by the murshid's breath.
 
OK, a longer account, from a traveller in Egypt in the early 19th century.

Quoted from 'The Eye of the Heart' by Y N Öztürk.

Among the most celebrated order of dervishes in Egypt are the Rifa'i....Its banners, and the turbans of its members, are black; or the latter are of a very deep blue woolen stuff, or muslin of a very dark greenish hue. The Rifa'i dervishes are celebrated for the performance of many wonderful feats. The ''Il Waneeyeh'' or Owlad 'Ilwan, who are a sect of the Rifa'i, pretend to thrust iron spikes into their eyes and bodies without sustaining any injuries; and in appearance they do this, in such manner as to deceive any person who can believe it possible for a man to do such a thing in reality. They also break large masses of stone on their chests; eat live coals, glass, and are said to pass swords completely through their bodies, and packing-needles through both their cheeks, without suffering any pain, or leaving any wounds; to hollow out a piece of the trunk of a palm tree, fill it with rags soaked with oil and tar, then set fire to these contents, and carry the burning mass under his arm in a religious procession (wearing only drawers), the flames curling over his bare chest, back and head, and apparently doing him no injury. The ''Saadeeyeh'', an order founded by Sheikh Saad ad Din El-Gibawee, are another and more celebrated sect of Rifa'i....Their banners are green; and their turbans, of the same colour or of the dark hue of the Rifa'i in general. There are many Dervishes of this order who handle, with impunity, live venomous serpents, and scorpions...On certain occasions (as for instance, on that of the festival of the birth of the Prophet), the Sheikh of the Saadeeyeh rides, on horseback, over the bodies of a number of his Dervishes, and other persons, who throw themselves on the ground for the purpose; and all assert that they are not injured by the tread of the horse....

The Istanbul occurences are not so spectacular; skewerings, cutting and the walking of the Murshid over his Murids and others who believe it has a curative value.

Should the opportunity arise, I shall pop along to their meeting house on one of the festivals and see this in practise. And naturally give it a try myself should I feel swept up into the spirit of the occasion....;)

I shall, of course, report back on goings on.
 
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