By Michelle McLemore

Photography by Edda Pacifico and others

One day while teaching Tai Chi—somewhere between forms—I was no longer cognizant of my body, my students, the studio, not even time! There was suddenly nothing except delightful whiteness, bliss, and an ethereal consciousness. When I came back to the immediate physical surroundings, I admitted to my students, “Ummmm I lost count. Was that two or three Part the Horse’s Mane?” We all laughed. Later, I recalled having had other similar experiences during movement as well as sitting/lying inert.

In 2022, we are seeing the full circle of spiritual exploration finally expanding in the West. Yoga, Tai Chi, ecstatic dance, and other practices advocated by doctors the past 40 years for their physical benefit and “non-religious ties” are now being explored at deeper levels—specifically for the spiritual origin. People seem to be seeking now, more than ever, internal health and peace in addition to physical health.

Come along on an exploration comparing the positive benefits and movements across Yoga, Islam’s Salaat, Sufi whirling, Tai Chi, and Qi Gong to discover the ways in which we are more similar than different in motion and mind.

From 2012 to 2017, the Pew Research Center noted a significant increase in spiritual affiliation. That brings the total to 75%, of those surveyed, who identify as spiritual in belief (if not also religious). A growing body of research showing connections between spirituality and physical health makes this a significant discovery. Research studies show spiritual commitment lowers depression, and moderates high blood pressure and hypertension. So, faith is good for the body and the soul? Huh. Shocking. Or not so shocking for those of us who work daily to create balance and health across the physical, mental, emotional, and spiritual energy facets of a client.

Most major religions and faith backgrounds agree on basic principles: give up the ego, appreciate but don’t attach to worldly aspects, be present in the present experience, feel—and offer—compassion. And how about in physical practice? According to the Pew Religious Landscape Study in 2017, prayer and meditation seem to be the self-sustaining actions involved by the spiritual majority. 57% of people surveyed pray daily while another 12% pray weekly. 58% say they meditate at least once a week with another 11% who meditate once or twice a month.

Perform an Internet image search for “meditation” and you will undoubtedly see someone in lotus pose. Hands may or may not be positioned in a mudra, held at heart center, or resting gently on the folded knees. Eyes are partially or fully closed. The lack of motion falsely implies you must be still for your mind to ascend. But from there, many YouTube videos, counselors, and studio teachers make it seem that all one is doing is breathing deeply, holding good posture, and trying not to attach to any thought. Part of the spiritual-seekers’ quest is to learn there is more to it than that.

An often quoted saying, first made famous by Edgar Cayce (The Sleeping Prophet), is “Prayer is talking to God. Meditation is listening to God.” Swami Adiswarananda, minister and spiritual leader of the Ramakrishna-Vivekananada Center in New York explains further: “Meditation ends in absorption with the divine…. The seeker does not attain a state of meditation, they are overtaken by it. Like sleep takes over the sleepy.”

This delightful state can occur both in seated, still postures, but also during movements. Adiswarananda states there are three states of spontaneous transcendence:

You lose yourself in a state of inner absorption; you transcend the idea of time and become oblivious to the lapse of time

You transcend place, and become oblivious to your surroundings

You transcend I-consciousness and any thoughts about self. You become like an empty stage with the lights on. Detached from the body consciousness. This becomes another state of consciousness–Turiya–state of the self & Atman. A place of peace and bliss.

To clarify, this is a different state of consciousness from what people experience while driving a well-known path. Have you ever suddenly realized you don’t recall the last few miles of a drive and your mind had drifted off to visualizing either potential or recent events? Psychology explains this as automaticity. The key difference between automaticity and transcendence through meditation is the merging with a higher state and losing the sense of self identity and self-concerns. Abraham Maslow’s work saw this as transcending the self’s ego and merging with universal needs.

Regardless of whether the blissful state is achieved, meditation research studies chart healthy gains that we should take more notice of: several studies now conclude that even a few moments a day of meditation for two weeks makes an observable difference in the brain. Over time, it actually increases gray matter (which normally is reduced during aging). It has also positive benefits on attention, memory, verbal fluency, executive function, processing speed, and overall cognitive flexibility. Additionally, meditation has an effect on conflict monitoring and creativity, while also having the same efficacy as antidepressants in reducing symptoms of depression and anxiety. Meditation may even increase the effectiveness of the immune system. Regular practice increases sensory awareness, sense of timelessness, well-being, and peace with self and universe.

Another interesting physiological mark of meditation is that the brain waves literally change to alpha waves and theta waves. According to brainworksneurotherpathy.com, Alpha waves run 8 to 12 Hz and signify a resting state aiding in calmness, mind/body integration, and being present in the moment. Theta waves (3 to 8 Hz) occur in deep meditation connecting to learning, memory, and intuition. We can access information held deeper than our awake consciousness. Some studies have picked up the rare gamma waves (38 to 42 Hz) during meditation studies. Researchers discovered it is highly active in states of universal love and altruism… “a greater presence of gamma relates to expanded consciousness and spiritual emergence.”

Additionally, during that sought after blissful transcendent moment, the parietal lobe of the practitioner becomes dormant—showing zero activity. It was documented several times with experienced meditators. Andrew Newberg, a neuroscientist at the University of Pennsylvania, recorded this phenomenon, over a ten-year period, in Franciscan nuns as well as Tibetan Buddhists. Interestingly, the parietal is the area of the brain that is related to sensory information and helps form our sense of self. Research by Shimada, Hiraki, and Oda suggests “the superior portion of the parietal lobe is essential for maintaining one’s own body image.” It stands to hypothesize, if the parietal shuts down during deeper meditation, it would explain why the sense of self dissipates. Thus, the question becomes similar to the chicken and the egg conundrum.

Undoubtedly, it is safer to be stationary while merging with Divinity; however, I propose the early spiritual leaders (consciously or subconsciously) had one’s full health in mind while offering moving meditation and prayer forms as another method of Divine connection.

Hindi Yoga Background

The first reference to yogic principles appears to be in the “Upanishad,” or last chapters of the Veda (circa 1300-900 BCE). It is a synthesis of over 200 Hindu scriptures detailing meditation techniques to help someone attune to his or her true Self or Atman. Modern yoga talks about eight limbs or principles:

Yama (restraint) covers non-violence, truthfulness, non-covetousness, continence/chastity, and declining gifts/favors.

Niyama (observance/discipline) studies cleanliness, contentment, austerity, and study of sacred texts, and surrendering all fruits to the Divine.

Asana (posture) explores the various stretches, postures, and flows for physical health.

Pranayama (breath control)

Pratyahara (withdrawal of the senses from their objects)

Dharana (concentration)

Dhyana (meditation) moves from through stupefied, restless, distracted, to concentrated and suspended states.

Samadhi (contemplation/absorption) is when the mind merges with the object of meditation.

As one can see, the principles cover more than just the physical asanas demonstrated in many westernized studios. However, yoga—similar to martial arts—maintains that in order to control the mind, we must control the body and the senses. Asanas are often practiced prior to meditation to help raise prana (energy) to the crown and quiet the mind.

B.K.S. Iyengar is considered one of the foremost yoga gurus of the modern world (b. 1918, d. 2014 in India). In his 2001 manual Yoga: The Path to Holistic Health, he wrote “When there is perfect harmony between body and mind, we achieve self-realization… Spiritual awareness flows into the student during phases... One moves from the physical practice (arambhavastha) through merging phases to reach the fourth phase of nishpattyavastha — the state of perfection where “I” ceases to exist. (Remember what I said earlier about goals of meditation?)

“The ultimate goal of yoga is the union of the individual self (jivatma) with the universal self (paramatma). Self-realization is Samadhi. Samadhi involves jnana marg (path to knowledge—what is real vs. unreal), karmamarg (selfless service), bhakti marg (love and devotion), and yoga marg (path to whole mind and actions brought under control).”

Physical Benefits

In a 2011 review published in the International Journal of Yoga, Catherine Woodyard summarized the numerous studies which found significant physical gains from practicing yoga. They included that yogic practices enhance muscular strength and body flexibility, builds muscle strength, promote and improve respiratory and cardiovascular function, promote recovery from and treatment of addiction, reduce stress, anxiety, depression, and chronic pain, improve sleep patterns, and enhance overall well-being and quality of life. A 2021 article in Yoga Journal additionally noted that yoga builds muscle strength, prevents cartilage breakdown, increases blood flow and bone health, drains the lymph nodes, boosts the immune system, decreases pain, and improves emotional balance.

The Most Known Yoga Flow

An ancient practice was the Sandhya-upasana, or the dawn and twilight sun salutations. This flow (taught as part of a typical vinyasa flow class today) “strings together (sutra) body, breath, mind, and soul with the healing and nurturing forces of the sun, and infuses life with serenity and inner awakening” wrote Pandit Rajmani Tigunait and Sandra Anderson in an article for Yoga International.

Four cycles of the sun salutation is common and doing so “fans your digestive fire, energizes the nervous system, balances your pranic flow [internal energy flow], activates both the lower and upper extremities, and influences your moods.”

The asanas traditionally associated with the salutation consist of mountain/namaste, overhead stretch, standing forward fold, lunge, plank pose, eight-point pose, cobra pose, downward facing dog, lunge, standing forward fold, overhead stretch/mountain, and namaste.

For the full spiritual minded yoga practitioner, there are mantras associated with each asana of the sun salutation. See the side bar for the list of Mantras provided by MedIndia below.

Local Yoga Practitioner Perspective

Elisabeth Sötebeer, yoga teacher at the Rudolf Steiner School and Sequoia Senior center in Ann Arbor, agreed to share more on the physical, energetic, and spiritual aspects of yoga.

In teaching classic hatha yoga, “we follow the lineage of ancient wisdom with a pure form of yoga. We begin with relaxation, visualization, special breathing techniques (pranayama), poses, and gradual stretching so we warm up before deeply stretching. Through breathing we relax into the poses.”

She continued, “Depending upon the group, I may introduce the eight branches of instruction. However, I use gentle terms on how we incorporate it. I may discuss meditation, relaxation, good deeds, nature, and how yoga postures open the chakra centers (energy portals) and inner gateways named nadis. Of the 72,000 nadis in the body, we focus on the opening up of the major ones along the spine so the wheels [chakras] can spin in the right direction to move the incoming energy upward from the base of the spine toward the head.”

“When we offer yoga, we focus on asanas (postures) which focus on positivity. We use affirmations to raise the energy [from feet to] above the head. “At the lower energy centers, we work out releasing feelings of greed, resentment, anger. At the heart we feel it begin to open with joy, expression, enthusiasm, wanting to give. When we move to the throat, we open up channels for creativity and speech. As we move up to the forehead, Anja chakra, we connect with peace within, a quietness of mind. By the time we have raised the energy to the crown, there is the feeling of “I am just the way I am”—no attachment to anything from the outside. It is a beautiful place to be—to radiate calm, peace, and joy at the Crown chakra, Sahasrara.”

Does all yoga always bring the energy flow all the way through the crown? Sötebeer laughed. “Are we always there? No—that would be enlightenment. We have moments. We can remember these spaces of bliss, recognize, and desire to return. It urges one to put in the effort and move forward. Yoga helps to have a life of meditation, more moments in the day you notice you are improving, more calm, more aware of what you are doing, mindfulness, the connection with the Higher Self and Universe. When you tune in to that, it flows. You know when you are restless, you are holding things. When you offer yoga—you release points which you are holding.”

When asked about specific poses that may assist chakra opening or heightened states of transcendence, Sötebeer explained Child’s Pose helps connect the third eye to earth in the bowing down to your higher self, and you release and open. Resting poses, like Child’s Pose, “are as important as active poses. They help bring about the balance.”

Sötebeer first found her way to yoga after a relationship ended and a sudden decreased ability in her right leg. Despite medical consultation and physical therapy, she was still shuffling after three months. Something nudged her to take matters into her own hands. After a year of yoga and reiki she became pain free. Sötebeer has been practicing now for over 40 years and has been teaching yoga since 2004. She was trained through the School of Royal Yoga and has taken additional trainings in Reiki, meditation, health, wellness, and how to connect with the higher self/universe.

Sötebeer offers meditation guidance by phone and in person and is willing to travel to the client’s home or a common space for the sessions. Some of her classes are chair yoga for seniors while others are mat classes. Additionally, she is open for Reiki sessions and teaches Reiki 1 as well as Introduction to Meditation. She can be reached at elisabeth.sotebeer@gmail.com or 949-433-9116.

Islam’s Salaat/Salat/Salah Background

The general agreement is that the principles of Islam coalesced in the teachings of the Prophet Mohammed in the seventh century (approximately 613 AD when he began preaching). The Qur’an/Koran—believed to have been written by Muhammad’s scribes shortly after his death in 632 AD—establishes the practice of praying at five specific hours of the day. The Qur’an compiles information from the Hebrew Bible (Old Testament) as well as sacred revelations taught to Muhammad through visits with the Archangel Gabriel.

Salat Moving Prayer Form

There are five pillars of the Muslim faith, with Salat (the moving prayer form) as the second main pillar. (Salat/Salah originates from the Arabic word ‘Silah.’ The translation is “connection with The God.”)

Shahada: to declare one’s faith in God and belief in Muhammad

Salat: to pray five times a day (at dawn, noon, afternoon, sunset, and evening)

Zakat: to give to those in need

Sawm: to fast during Ramadan

Hajj: to make a pilgrimage to Mecca at least once during a person’s lifetime if the person is able

Each of the day’s prayer sequences are very similar, only varying in the number of units (repetitions of cycle), or Rak’ahs. Each Rak’ah unit is comprised of seven to nine postures. The early morning prayer (Fajr—just prior to sunrise) has two units, the two afternoon (Zuhr—just after noontime and ‘Asr—late afternoon) and night prayer (‘Isha—anytime at night) have four units and the sunset prayer (Maghrib—just after sunset) has three. “A practicing Muslim if he offers FARD (Compulsory) Salah alone, repeats these Rak’ah a minimum of 17 times every day. The number of total Rakʿah is approximately 48 Rak’ahs per day which includes all mandatory and optional Rak’ah” (Kamran, 2018).

Most Muslims can complete a series of two Rak’ah in in 3-6 minutes. Researcher Ghakan Kamran discovered, “For an 80 kg person, the energy cost of daily prayers was about 80 calories per day, and could be considered a form of physical activity that enhances fitness.”

Research Studies on Physical Health Benefits

Though less studies have been done in comparison to the effects of yoga, the number of studies regarding the impact of Islamic yoga is increasing. One study (carried out by University Malaya’s biomedical engineering department) showed that the ‘Ru’ku’ and ‘prostration’ positions helped to relax the spinal canal and reduced the risk of pressure on the spinal nerve. Additional studies reveal Salat makes muscles contract isometrically and isotonically and that followers of the Muslim faith have a range of motion of 139.5° in comparison to non-faith followers who have typically 102.5° of range (Nazish and Kalra, 2018). Also, heartbeat rate proved to be able to be reduced by 10 times a minute during prostration .

Analysis of Salat ul-Fajr, the early morning prayer flow, shows the basic, yet meaningful, postures and poses involved: Takbir, Qayyam, Ruku, Qayyam, Sajdah/Sujud/Sujood, Jalsa/Tashahhud, Sajjdah/Sujud/Sujood, Jalsa/Tashahhud, and Salam.

Interestingly, the similarity between Salat and yoga forms has been noted by the international research community and now multiple studies have found similar health benefits—enough to give rise to the term “Islamic yoga” by members of the Islamic community. Several Muslim-authored articles are advancing the idea that practicing Salat, even without the prayers, will provide similar physical health benefits for any practitioner and should be considered as a viable physical fitness routine for anyone around the world akin to Yoga or Pilates.

How do the two forms align?

Accompanying prayers & spiritual/energy aspects

Just as there are prayers or mantras to say during traditional yoga asana flows, for the practicing Muslim, there are set prayers for each position as well. More in-depth explanation of the symbolism of each position can be found at IslamicSufism.com but see our sidebar on page 80 for a few examples.

Amira Ayad explained in a 2018 article for AboutIslam.net “Prophet Mohammed said: ‘Truly in the body there is a morsel of flesh which, if it be whole, all the body is whole and which, if it be diseased, all of it is diseased. Truly it is the heart. Piety resides here,’ and he pointed to his chest.” The word piety, or Taqwa, in Arabic comes from the root wiqaya, which means to protect, prevent, or avoid harm. Being pious is consciously performing good deeds and avoiding all evil acts seeking Allah’s satisfaction. Ayad explained, “The entire philosophy of prayer in Islam is that it is a way for the individual to elevate his or her mind to seek God… And again, to keep this heart balance, we need constant reminders, and what could be better than Qur’an recitation and constant dhikr Allah” (divine remembrances).

This focus is emphasized by the Qur’annic term Khushu—being fully present (body, mind, and spirit) before the Divine Presence in prayer. It is such a conscious objective that once prayer and the flow begins there can be no interruptions or distractions of even the mind, or else the practitioner must begin again.

Though there is some disagreement among Muslims about the existence of the subtle energy anatomy (chakras, nadis, etc.), researchers in the community have been publishing about the impact of Salat on the energy anatomy. The International Journal of Science Culture and Sport summarized that, “Even each (Salat) position has some similarity with (a) corresponding yoga position and the positions together activate all seven chakras in the body as per yoga practices… Each of the chakras correlates to major nerve ganglia that branch forth from the spinal column” (Roaf et al., 2014).

“Sujud is said to activate the crown chakra which is related to a person’s spiritual connection with the universe around them and their enthusiasm for spiritual pursuits. This nerve pathway is also correlated to the health of the brain and pineal gland. Its healthy function balances one’s interior and exterior energies” (Roaf et al.,2014). Similar to still meditation, researchers found the occipital and parietal regions were influenced on the parasympathetic index, suggesting that regular Salat practices may help promote relaxation, minimize anxiety, and reduce cardiovascular risk.

“During Prostration, specifically, dissipation of the electromagnetic energy accumulated from the atmosphere takes place by the grounding effect at regular intervals resulting in a calming feeling. A recent study investigating the alpha brain activity during Muslim prayers has reported increased amplitude in the parietal and occipital regions suggestive of parasympathetic elevation, thus indicating a state of relaxation” (Doufesh, 2012). (Remember, the researchers found this also with the Tibetan monks and nuns!) Awareness of frequency changes and the need for grounding the electrical nature of the body has also been explored by Kanat Eleyoun. By using a turba (wooden disc or item from nature) at the forehead, it helps reset the body during Sujuud, making the posture even more healthful physically and spiritually.

Participating in the multiple moving meditations throughout the day seems to keep Muslim practitioners in better physical health while offering a higher possibility for reaching calmer states of mind than those with less movement

Sufism Whirling Background

Though there is a lack of clarity as to whether Sufism arose specifically as a mystical pursuit of Muslims or if it had origins predating Islam, the early Umayyad period (661-749 AD) has several recordings of Sufis demonstrating their anti-worldliness. Sufi (which came to mean ‘mystic’), in fact, comes from the Arabic word ṣūf for wool which followers wore for simplicity. Known for renouncing worldly possessions, Sufis came to be known as the poor/fuqarāʾ. In Arabic—faqīr, in Persian—darvīsh. Hence the English words fakir and dervish (Brittanica).

• According to Understanding Islam: The Complete Idiot’s Guide by Yahiya Emerick,
there are four basic principles:

• Faith in God can be experienced by the devoted believer through a program
consisting of meditation, changing, selfless love for others, and self-denial.

• Worldly possessions, if not kept to a minimum, can corrupt a person’s soul.
Frugality is the key to spiritual wealth.

• The path of Sufism requires its followers to develop patience, thankfulness to
God, and a complete reliance on God’s knowledge of the future.

• In addition to the Qur’an and hadiths, another body of wisdom is contained in the
teachings of the great Sufi masters. These consist of poems and wisdom stories
that have hidden meanings.

Just as other religions have grown and changed, Sufism developed different branches. “Universal Sufism” came to the Americas in the 1920s with Inayat Khan (a Sufi leader of the Sufi Chishtia lineage). Inayat Khan, however, taught that “Sufism and Sufi practices pre-date Islam and have their root in multiple ancient traditions such as Christian mystics of Syria and Egypt, the Essenes, the ancient Pythagorean orders, and the mystery schools of the Egyptians and Zoroastrians, among others” (The Origins of Sufism). Khan, thus, referred to Universal Sufism as “the wisdom of all faiths.”

There are several sister or sub-orders within the Inayati umbrella, such as the Raphaelite healing order and the Sufi Order International. Another offshoot is the Sufi Ruhaniat International, established by Murshid Sam in California in the late 1960’s. Murshid Sam established the Dances of Universal Peace.

Achieving enlightenment by a Sufi practitioner incorporates four main points:

Chanting God’s names and praises in unison while seated in a circle or standing and turning slowly (the whirling meditation)

Fasting, Qur’an reading, and meditation in remote, natural places often in the early morning

Prayer at night with frequent supplications for knowledge and forgiveness

Sitting at the feet of a shaykh (leader) listening to his or her teachings and stories, and then contemplating the meanings

Moving Prayer Form

The meditation most often associated with the SufI is the whirling dervish ceremony. Sufi mystic poet Jalaluddin Rumi of the 13th century is said to have begun the moving meditation. He supposedly told his followers, “There are many roads which lead to God. I have chosen the one of dance and music.” He would fast, meditate, and then dance to reach a state of unparalleled enlightenment. By the 15th century, the order had established rules for the ritual which had come to be called “Sema.”

According to Nurhan Atasoy in her book Dervis Ceyizi, even the clothing selected for the meditation is rich with symbolism. “Dancers wear long white robes with full skirts, which symbolize the shrouds of their egos… On the dancers’ heads sit tall conical felt hats called sikke, ranging from brown to gray to black depending on their sect; these represent the tombstones of their egos. Over the robes, the dancers wear long dark cloaks, which embody the wearer’s worldly life, and these are cast off during the ceremony. When the dancer is finally wearing only his long white robe, he is assumed to be without fault and ready to start the mesmerizing complex whirls that define the Sema.”

Cara Tabachnick witnessed a sema in person and described it for Washington Post readers: “The dancers, who fast for many hours before the ceremony, start to turn [counter-clock-wise] in rhythmic patterns, using the left foot to propel their bodies around the right foot with their eyes open, but unfocused. Their whirling is fueled by accompanying music, which consists of a singer, a flute-player, a kettle drummer, and a cymbal player. As the dancers turn, the skirts of their robes rise, becoming circular cones, as if standing in the air on their own volition. A team of researchers found that the edges of spinning skirts experience accelerations ‘of about four times Earth gravity,’ reporting that the skirts ‘carry cusped wave patterns which seem to defy gravity and common sense.’”

Per a video of a demonstration done at the Galata Mevlivihanesi Muzesi in Turkey, the ritual begins as a leader brings a prayer mat into the circle. Each dancer performs a Ru’ku (half forward fold) at the entrance to the dance arena. When the dancers are in line at the side, the leader performs Sujud toward the high balcony. The others alternately offer additional Ru’kus to the center and bows to each other, then crossing arms across their chests, they take places around the room.

This moving meditation, like the others, is a model example of dhikr—an invocation done with one’s entire being. Llewellyn Vaughan-Lee explains in her book Catching the Thread, “Individually, each dervish, or semazen, is turning toward the truth, opening to it. Head tilted to one side, out of the way. One arm is held high in another world, and another held low in this world. With each turn, he or she says silently, “Allah, Allah.” The dervishes orbit one another, recreating the movement of the heavens.” It is both, at once, grounding and expanding of the individual physically, energetically, and spiritually.

In Man Seeks God, Eric Weiner interviewed a dancer, Shams Shirley, who elaborated on the transcendent feeling which occurs during the turning: “You turn in your heart. When you are in it, really in it, you have one foot in this world and one foot in another. You feel like you can do it forever. You rip open from the inside out. It can happen very slowly or sometimes it feels like a fast fall.” He went on that after so many experiences, you turn [inside] while sitting still.

Energetic Aspects

In Arabic, universal energy flow is called “Qudra”— the human body’s light. It was recorded as visible and oft referenced by the Prophet when he asked Allah to regulate the light in his body and or increase it for him (33:45-46).

Beyond the apparent posture and balance necessary to complete repetitive turns, Amanda Solk, of the National Federation of Spiritual Healers, claims the dance “stimulate[s] the activity of the pineal and pituitary glands, releasing endorphins and serotonin. Such effects on the brain reduce the need for mood-elevating substances and cause a sense of ecstasy to occur” (Prince M Mohamed, 2020).

The pineal and pituitary glands are physically located in the area of Ajna, the brow chakra in Yogic subtle anatomy—associated with intuition and foresight. Sufi tradition outlines some similar and some different energy portals in what is known as the Subtleties—Lataif-e-sitta—associated with soul (Rooh) health. Similar to chakras, the Lataif are centers of energy intake in the body and vital for balance within the body systems. Also similar to Islam, each Lataif center is associated with a Qu’ranic established prayer time as that is when the point is “most active.”

Sanskrit brow chakra/3rd eye of intuition is known as Kafhi. It has connotations of peace, stillness, and perception. Then, comes the major difference: whereas in the Hindu tradition the chakras align vertically up the spine for optimum health and moving kundalini energy up the spine to Divine release at the crown, Sufi recognize power centers across the mid-chest/ heart region. “Sirr” (the ultimate secret), Qalb (the heart), and Ruh (the soul). Sirr is the bridge between the physical and the metaphysical. Spiritual advancement here requires putting constrictions on nafs (similar location to the solar plexus and sacral) and Qalb. Master these and Ruh and its spiritual mysteries will open.

But as is the nature of mysteries, they are built upon further mysteries. A 1982 research paper, by Marcia Hermansen, explores a more elaborate subtle energy system outlined by Shah Wali Allah.

Was it purely to distinguish their energy centers differently than the Hindu yogic tradition which is considered haram (not acceptable) by many clerics? Or did the Sufi identify additional chakras and focused only on the ones, in their opinion, related to higher spirituality? More research is necessary. For instance, Valerie Hunt identified frequencies at the traditional chakras higher than could be attributed to the brain, heart, or any organs. Testing for unusual frequencies at the Sufi sites could add more legitimacy and cause other esoteric groups to perform more focused studies of these spots.

Local Practitioner Perspective

Judy Lee (Nur-un-nisa) Trautman has led Dances of Universal Peace in the Universal Sufi tradition in Ann Arbor. She explained, “In the 1960s, Disciple Samuel Lewis had a vision from God to minister to hippies. He created five dances, led groups in his garage, and 50 years later we’re dancing over 500 dances created globally.” Trautman continued that they are “simple folk steps based on traditional folk dances and influenced by modern dance created at that time.” After Samuel Lewis’ death, the dances were codified to keep the authenticity, similar to how prior Sufi leaders wrote down the Sema to keep it unified in practice.

To become a certified dance leader, one must go through training and retain a mentor, but does not have to be a Sufi initiate. Trautman explained her process. “I was mentored for three years and certified. My mentors in Ann Arbor moved back to California and they gifted me the dance circle—a great honor. She became the group’s fifth leader. She has since started a second dance circle in Toledo, Ohio.

What philosophy is brought to a dance? “I try to reflect the authenticity of the dances but also the world religions they represent.” Prior to Covid, she led first Friday of the month dances in Ann Arbor. Then, during the uncertain initial times of the pandemic, offerings moved online. She laughed. “It’s kind of nuts to lead dances on Zoom where everyone has to dance in their living room, but after 4-5 months, a small courageous group formed. Between meditation, dances, reflections, sharing from the soul, and praying for each other, we discovered over Zoom we could still be [spiritually] intimate and greatly helpful to each other.”

When asked, Trautman acknowledged they do a couple of dances similar to the whirling dervish order. “It is amazingly spiritual—the connection those dancers have. But it takes a lot of practice to twirl and whirl for an hour without getting dizzy and keeping rhythm with musicians.” However, she finds the Sufi or Peace dances which her group does are very healing.

For example, on most New Year’s Eve her group comes together to dance. “As the group leader, I am fortunate to be in the center for much of the dance. In the center you get the reflected glow of everyone. The faces of the dancers glow enough to be captured in photos.” The healing dances are ones choreographed by Murshid (teacher) Samuel Lewis. Trautman explained, “During the circular flow, I invite each person into the center which is the receptive position. It takes a while, but we carry it on long enough to allow all participants to stay as long as they need.”

Many indigenous traditions hold that when an individual or a group moves in a circle, it generates energy. Focusing that energy collectively into the center, the recipient would be bathed in higher frequencies from all angles and planes.

What states of spiritual enlightenment did Trautman find through dance? She graciously explained. “I meditate through movement and sound. That’s why I’ve grown into the dances so readily. I have an active monkey mind so sitting quietly doesn’t work for me. But if I’m moving, singing, and responding to music, then it happens. I transcend the mind and body stuff and I just go there.”

Still non-movement meditation has fed her insight for dances. One day she was supposed to be reading and meditating for 20-30 minutes. Trautman admitted, “During this time, I cheat. A tune comes to me, and I sing it in my head and that helps me. One time, sitting in meditation, I heard a tune I didn’t recognize. It was stunning. I listened to it and tried putting the words ‘meta sutra’ (loving, kindness) to it, but it didn’t fit. I sat with the tune and was led to use the Arabic words for Sufism: ‘There is nothing but God’ and that worked. So, then I was singing it in my head and inventing a dance. I could hardly wait to get home and write it down. It became the most complete dance I’ve ever created. I taught it to my circle, and they loved it. It was all very sweet. The dances have done that for me. It is a community experience.”

In addition to leading the dances, Trautman has become more involved in leading services. “My life’s work currently is being a founding member of the Ohio council. For 20 years we have been gathering the diverse faith traditions of NW Ohio together.” The goal is to “transcend the borders that religious traditions built. I always felt it was the mystics among us that always met in the center somehow. We may use different forms to access the Divine, but we have something genuinely in common. We witness that in universal worship.”

So, what does a Universal Worship service look like? “There are eight or nine different authentic groups who do readings, music, and poetry in a service. We do a theme each month and it is amazing to hear similar words coming out of the different religious representatives. We experience it. We don’t have to be told it [how similar we all believe].”

She laughed and explained that as an ordained minister, doing it online [during the shut-down] was easier than dancing online. Her website has reached 4,000 viewers over 15 months. However, they are optimistically hoping to return to in-person sessions soon. Trautman clarified: “I’m not looking for fame. I just want hearts to come together.”

Trautman is the Chairman of the MultiFaith Council of Northwest Ohio and greater Toledo Compassionate Community. She is also a minister of the Sufi Ruhaniat International, which is one branch of Universal Sufism founded in the lineage of Inayat Khan. Trautman is also an honorary board member of the North American Interfaith Network. Additionally, she is currently mentoring in Ann Arbor. She can be reached at (419) 475-6535 or emailed at jltrautman@sbcglobal.net.

Taoism, Tai Chi, & Qi Gong basic history

Termed the philosophy of “the people” Taoism is said to have developed from various religious and philosophical traditions (like shamanism and nature religions) in ancient China as far back as the 4th century BCE. The main emphasis is living in harmony with Tao, or The Way—the source and substance of all that exists. Influential texts where Taoist principles can be found include the I Ching, writings about the School of Yinyang (aka the School of Naturalists), the writings of Chinese legalist philosopher Shen Buhaif, The Tao Te Ching (attributed to Lao Tzu), and the writings of Zhuangzi.

Depending upon the particular Taoist school or branch, there may be some variance in basic principles, but most align with the following:

Wu Wei (action without intention)

naturalness

simplicity

spontaneity

The Three Treasures: compassion, frugality, and humility.

Qi Gong and Tai Chi are the two most widely known Chinese moving meditations and are both part of a traditional Chinese health regimen and martial arts training. Sources disagree on the actual earliest origin of Qi Gong. Some say its elements are present in the Huangdi Neijing book of internal medicine, which claims its authorship falls between 400 BCE and 220 CE. The Taoist Sanctuary proposes Qi Gong originated in dances of early Wu shaman, meant to induce trance states for communicating with the spirit world. Later, it is hypothesized Hua To’s Frolic of the Five Animals synthesized the Chinese Medicine Theory of Channels (meridians) and the “Three Burning Spaces” (today called the Dantiens).

Energy & Spiritual Aspects

“Qi” in Chinese translates to breath/spirit/energy. When the mind, heart, or body refuses to let go, tension, worry, and angst block the Qi flow and this causes health concerns. “Qi Gong” is breath/energy work. There are both passive and active practices incorporating exercise postures and breath work. Some say that in Taoism, Qi Gong is a way of attempting physical and spiritual immortality.

Tai Chi is one of the traditional martial arts in China. It is named after a philosophy term meaning, “in all changes exists Tai Chi, which causes the two opposites in everything.” Tai Chi is sometimes described as the moving form of Qi Gong. Whereas yoga asanas are done to prepare for meditation, Qi Gong is often done prior to Tai Chi. The eight brocades are a series of active Qi Gong exercises, each one focuses upon clearing a different energy meridian in the body. Tai Chi, on the other hand, is a continuous flow that works the entire body.

Buddhist temple monks were believed to practice Tai Chi for both health and self-defense. Important families each held and passed down their own Tai Chi sequences. However, according to Tom Rogers, President of the Qi Gong Institute, “Qi Gong is not the pursuit of metaphysical or transcendental experience. It is a state of mindfulness and awareness.” The sharpening and awakening of presence in the present is the objective.

In 1956, the Chinese Sports Committee asked four Tai Chi teachers to collaborate and create a shortened 24 Form of Tai Chi for the populace to help with universal health.

Moving Form

Regardless of whether you are doing a moving form of Qi Gong, or Tai Chi, the goal is to sink one’s Qi from the Tan Dien/Dantien into the earth. There are three Tan Dien/Dantian energy points. Each is believed to be an energy harnessing and storage site. The three locations are the lower Dantian which is just below the naval, one at heart level, and the upper Dantian at the brow or between the eyebrows. Good posture is aligning all three of these over the soles of your feet and remaining relaxed. Learn more about Dantians at taichibasics.com/three-dantians.

There are five main Tai Chi styles based on the founding family or teacher. Depending upon the style, the number of forms in a sequence also varies from 24 to 108. Qi Gong also has options of flows and lengths.

Slightly similar to Whirling, Wild Goose Qi Gong uses circular and spiral movements. It is meant to be a fluid, nearly effortless continuous movement. With flowing movements, it is meant to foster peace, relaxation, and joyful meditation while activating the acupoints of the feet to assist energy flow through the major meridian paths.

Comparing its flows to other cultures’ postures has limited value. However, Yoga’s Tree is similar to Marching pose as a Tai Chi warm up. Standing Palm Tree (Vrksasana) and Forward Fold (Uttanasana) can be seen in Wild Goose’s 64 movements. In Tai Chi, Form 13 (Kick with Heel) is similar to Utthita Hasta Padangusthasana. Additional forms incorporate similar moves to yoga such as Lunges, Goddess pose (Utkata Konasana), and Warrior I (Virabhadrasana). Others have also compared Mountain pose (Tadasana) with Qayuum in Islam Salaat and “Return to the Mountain” in Tai Chi. So, we would expect to see similar physical benefits across different ‘platforms’ or modalities.

Physical Benefits

Research studies have found several physical benefits for incorporating Tai Chi into one’s life: improving balance, preventing falls, pain reduction in rheumatoid arthritis cases, coronary disease rehabilitation, improving breathing for those with long-term lung problems, and stress-management. An additional study has shown that physical exercises like Tai Chi increase cognitive function and delay deterioration connected with dementia. And for the calorie conscious? According to Taoism for Dummies, Tai Chi burns 280 calories per hour. For a comparison, downhill skiing is said to burn 350.

A growing body of research on Qi Gong also shows benefits: depression reduction, stress-management, reduction of chronic-fatigue, improved mental functioning, improved immune functioning, and balancing mood.

Local Practitioner Perspective

Master Wasentha Young is the longtime owner, and an instructor, at the Peaceful Dragon School in Ann Arbor, which has been offering programs and classes in Traditional Chinese Health Arts like Yang Style Short Form Tai Chi, Qi Gong, energy work, self-acupressure, and meditation since 1990.

Young explained that at the creation of both Tai Chi and Qi Gong, there was “no separation between reaching higher potential, spirituality, and artform. Comprehensive Qi Gong covers four schools or frameworks: Martial, Buddhist, Taoist, and Medical.”

Martial—bringing energy mass to its highest potential

Buddhist—bringing mind into the present

Taoist—connection with nature, movement and experience, and breath work

Medical—the natural systems such as acupuncture, acupressure, herbology, feng shui—all that affects health and longevity

Young clarified, “Some religions do not count nature while others discuss everything as divine. Qi Gong looks at connections and energetic connections. You study body mechanics, then mind mechanics, and then spirit mechanics.”

Regarding the difference between Qi Gong and Tai Chi, Young used this metaphor: “If I went to a light switch and turned it on and off—that’s Tai Chi. It’s a user of the energy processes. Whereas Qi Gong knows why the switch works, where the energy comes from, the function, the interconnectivity. Qi Gong is more like an engineer if being comprehensive. If just meditating, then one doesn’t process all that information. You might be an electrical engineer or the architect, but not able to see the full picture. We need all the specializations. However, medicine includes all these things.”

As we talked, the depth and breadth of Qi Gong became clearer. “In studying, you have to take a comprehensive approach to it. Some students expect limited aspects; but that is only part of the elephant.” Young’s affinity toward the Way came through in gentle waves.

“Qi is more complex than the periodic table. If looking at a body and talking about Qi, there is the muscle Qi (the flow), the mind Qi, and the human spirit Qi. But if practicing as a movement, such as Wild Goose Qi Gong, it adds in the connection of Divine Qi and Nature Qi, and Earth Qi.”

“It is not a religious indoctrination and yet if you experience all the different types of Qi then there is a responsibility. You begin to feel the disharmonies. What is your role within that? If you notice something [an imbalance] you have a responsibility to bring yourself back into harmony.”

“Wild Goose Qi Gong is a moving practice through ritual of connections.” Young explained, “When you finish there is a sense of renewal—a sense of perspective, more spaciousness. There is a core connection and strengthening. It is inward and outward to muscle mass and connections outside of one’s self. Spirit is there and higher energy is there but just connected with. Nameless. In terms of Taoism—‘the name that can be named is not the eternal name.’”

Master Young has been a practitioner since 1968. She is a founder of the Association of Women Martial Arts Instructors, and has taught at Omega Institute, Institute for Transpersonal Psychology, University of Michigan, Ann Arbor Rec and Ed, and for several other institutes nationally. In addition to training by Grandmaster William CC Chen and Professor Chengman-Ching disciples, she studied also with Trungpa Rinpoche and Gia-Fu Feng along with earning a master’s degree in Transpersonal Studies. For additional joy, she writes poetry and creates mosaic art. To find out more information about classes or seminar possibilities, email Young at wasentha@peacefuldragonschool or call (734) 741-0695.

Bringing it Home

Space doesn’t permit the additional similarities to Jewish prayer, Catholic mass and Liturgy of the Hours, a Mayan morning meditation, and walking meditations. However, I trust you can imagine now, how body movement has always helped align and commit one to a full presence for deeper, higher peace, and health.

Looking for the benefits of a brief moving flow, but not wanting one based on a specific philosophy or faith? Try my combination of the most common poses with relevant positive affirmations or optional spiritual mantras. Note, any affirmation that is difficult to vocalize, identifies a subconscious area to work on as well as a possible compromised chakra. You’ll find this table below.

How and where are you brought closest to your Divine connection? For some, it is nature, for others it is within ancient tabernacles carved from stone. And yet the world’s foremost religious texts advise simply to go into a closet alone, to a desert, or isolate yourself in order to be free from distraction. Unlike real estate slogans, physical “location, location, location” is not the key to Divine connection. Unity of heart, mind, and body may be the answer you seek. Peace and joy to you on your journey of discovery.