how spiritual healing works and how colours, tones, crystals and massage

Throughout the history of Indian religions, the ascetic figure is most closely identified with power. A by-product of the ascetic path, power is displayed in the ability to fly, walk on water or through dense objects, read minds, discern the former lives of others, see into the future, harm others, or simply levitate one's body. These tales give rise to questions about how power and violence are related to the phenomenon of play. Indian Asceticism focuses on the powers exhibited by ascetics of India from ancient to modern time. Carl Olson discusses the erotic, the demonic, the comic, and the miraculous forms of play and their connections to power and violence. He focuses on Hinduism, but evidence is also presented from Buddhism and Jainism, suggesting that the subject matter of this book pervades India's major indigenous religious traditions. The book includes a look at the extent to which findings in cognitive science can add to our understanding of these various powers; Olson argues that violence is built into the practice of the ascetic. Indian Asceticism culminates with an attempt to rethink the nature of power in a way that does justice to the literary evidence from Hindu, Buddhist, and Jain sources.

The rich Indian medical tradition is usually traced back to Sanskrit sources, the earliest of which cannot much antedate the common era. In this book Kenneth Zysk shows that Buddhist scriptures some centuries older than this contain abundant information about medical practice, and are our earliest evidence for a rational approach to medicine in India. He argues that Buddhism and the medical tradition were mutually supportive: that Buddhist monks and people associated with them contributed to the development of medicine, while their skills as physical as well as spiritual healers enhanced their reputation and popular support. Drawing on a wide range of textual, archaeological, and secondary sources, Zysk first presents an overview of the history of Indian Medicine in its religious context. He then examines primary literature from the Pali Buddhist Canon and from the Sanskrit treatises of Bhela, Caraka, and susruta. By close comparison of these two bodies of literature Zysk convincingly shows how the theories delineated in the medical classics actually became practice.

This book elucidates the early Buddhist teachings and beliefs concerning meditaions and its role in the process to liberation. In a number of cases, the Buddhist canonical texts reject practices which they accept elsewhere. When these practices-sometimes rejected, sometimes accepted-correspond to what is known about non-Buddhist practices, the conculsion in then proposed that they are non-Buddhist practices which have somehow found their way into the Buddhist texts. A similar procedure enables one to choose between conflicting beliefs.

The rich Indian medical tradition is usually traced back to Sanskrit sources, the earliest of which cannot much antedate the common era. In this book, Kenneth Zysk shows that Buddhist scriptures some centuries older than this contain abundant information about medical practice, and are our earliest evidence for a rational approach to medicine in India. He argues that Buddhism and the medical tradition were mutually supportive: that Buddhist monks and people associated with them contributed to the development of medicine, while their skills as physical, as well as spiritual healers, enhanced their reputation and popular support. Drawing on a wide range of textual, archaeological, and secondary sources, Zysk first presents an overview of the history of Indian Medicine in its religious context. He then examines primary literature from the Pali Buddhist Canon and from the Sanskrit treatises of Bhela, Caraka, and susruta. By a close comparison of these two bodies of literature Zysk convincingly shows how the theories delineated in the medical classics actually became a practice.

The early Homo-Sapiens, the ancestors of modern man had resorted to ceremonial burials around 30-40 thousand years ago, for the welfare of the souls in the afterlife hinting that they believed in some form of elementary spirituality. Such belief of the Homo sapiens had, later, led to growing beliefs of ‘animism’ and shamanism. The turning point in the lifestyle of the Homo-sapiens came since around 11700 years ago with the coming of the warmer climate of the Holocene period facilitating the growth of cereals, crops, and the rearing of animals while living a life of sedentary agricultural farmers. Security of food and shelter has caused a cognitive revolution in humans to innovate faiths and religions. Yoga and asceticism had been innovated in the Indus Valley Civilization igniting the light of spirituality for the entire world. Neuroscientists have of late, undertaken a number of researches on the meditational impact on the brain; based on the findings, neuroscientists suggest that feeling of religiosity, godliness or spirituality is generated due to the impact of meditational practices and that such feelings can be regenerated artificially by manipulating specific region of the brain. The book thus goes to discuss, briefly, all the related issues on spirituality.