Perception of Subtle Energy “<i>Prana</i>”, and Its Effects During Biofield Practices: A Qualitative Meta-Synthesis

Belal, Manasa; Vijayakumar, Vinu; Prasad K, Nagendra; Jois, Srikanth N.

doi:10.1177/27536130231200477

Cited by 3 publications

(3 citation statements)

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“…An exceptional example that made the national news is the Strubben-Kniphorst forest in the province of Drenthe, where Staatsbosbeheer allowed a 'spiritual' working group to direct the selection of trees for felling in a forest restoration operation (Van den Brand, 2011). These practices resonate with literature on Chinese fengshui forests (Coggins et al, 2019), 'Qi' or 'Prana' energy and its workings in medical and other applications (Belal et al, 2023), all documented under the umbrella of 'Earth mysteries' by Ivakhiv (2005).…”

Section: How Forest Spirituality Influences Forest Management Practicessupporting

confidence: 62%

“…Some also refer to specific 'energetic balancing' treatments of forest areas, presupposing that the land's 'life force' is disturbed. These ineffable dimensions of spirituality practices resonate with literature on Chinese fengshui forests (Coggins et al, 2019), 'Qi' or 'Prana' energy and its workings in medical and other applications (Belal et al, 2023), all documented under the umbrella of 'Earth mysteries' by Ivakhiv (2005) in the Encyclopedia of Religion and Nature (Taylor, 2005). 5.5.…”

Section: Ineffable Dimensions Of Forest Spiritualitymentioning

confidence: 64%

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Spirit in the woods : The grounding of spiritual values in forest management

de Pater

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In academic and policy literature, 'spirituality' is often associated with the concept of 'spiritual values'. The meaning of 'value' varies across the different disciplines; it can refer to a principle or core belief, a preference, importance or a measure, e.g. size or numbers (Díaz et al., 2015). For instance, Pascual et al. (2022) (refined by Raymond et al., 2023) placed spiritual beliefs and practices within the categories of 'relational values' and 'intrinsic values', which, together with 'instrumental values', are at the core of the elaborate frameworks for biodiversity and ecosystem services value assessment used by the International Panel for Biodiversity and Ecosystems Services (IPBES). At the individual level, Scheler (1980) argued that values can be ranked by preference, which is, in essence, based on intuition and not fully on reasoning. The highest in Scheler's value ranking are what he calls 'meta-intentional' values, those absolute values that exist in a 'pure' state of feeling, independently from momentary feelings or life events. These are, for example, moral values and the divine or what Strasser ( 1977) labels 'the level of the spirit'. Spirituality is thus engrained in the highest -or deepest -level of a person's value system. At the same time, it is characterized in literature as 'hard to define', 'hard to measure ), 'intangible', 'ethereal' (Emmons, 2003, 'incommunicable', 'elusive', (Terhaar, 2005; and even 'avoiding definition' altogether (Mitchell, 2016). One thing we can be sure of is that there is no commonly agreed definition of spirituality. Researchers have worked around this problem by adapting definitions to their respective domains of research. However, this has not gone uncontested.An important debate is about the demarcation between 'spirituality' and 'religion', which also lacks consensus (Aldridge, 2000;Smart, 2002;Emmons, 2003;Harrison, 2006). The boundary between the two is vague and varies depending on the writer's viewpoint (Hill & Pergament, 2008). For instance, what William James (2002[1902) described as 'religious experience' in his famous book The Varieties of Religious Experience equates to what others describe as 'spiritual experience ' (e.g. Terhaar, 2005; Champ, 2009in Jansen, 2017. Many authors (e.g. Van Niekerk, 2018) -and many among the general public too -view 'the religious' as a domain of collective and organized belief directed at otherworldly aims while they regard 'the spiritual' as a personal quest for interior wisdom and personal growth based on experience. Others, including myself, understand 'the spiritual' as being not limited to individuals, but as also present in human collectivities. Understanding spirituality in this sense makes it easier to query its impact beyond the individual, e.g. on human behaviour and the planet (

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Section: How Forest Spirituality Influences Forest Management Practicessupporting

confidence: 62%

Section: Ineffable Dimensions Of Forest Spiritualitymentioning

confidence: 64%

Spirit in the woods : The grounding of spiritual values in forest management

de Pater

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“…Many names have been applied to the proposed energy, including spiritual, zero-point, scalar, biofield, orgone, chi, prana, hado, etc. [10]. KELEA, an abbreviation for Kinetic Energy Limiting Electrostatic Attraction, is a preferable term since it allows for quantitative measurements.…”

Section: Kelea (Kinetic Energy Limiting Electrostatic Attraction)mentioning

confidence: 99%

KARNA - KELEA Assisted Restoration of Nature's Allostasis

Martin

2024

Preprint

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Synthetic chemicals are increasingly being added to the environment to modify natural processes with the intent of reversing inflicted damage and/or attempting to improve upon existing functions. These efforts tend to be expensive and to lose some of their effectiveness over time. Moreover, they may induce unanticipated adverse effects, not the least of which are due to the synthetic chemicals remaining within the environment. Nature has the intrinsic capacity to modify its processes in response to changed conditions. These modifications comprise natural adaptations to retain optimal functions. Nature's allostasis refers to the range and versatility of these adaptative responses, which can involve multiple components within any given ecosystem. Yet, there are limits to these allosteric adaptations, primarily because the required amounts of energy may not be available. These limits are referred to as tipping points, beyond which there are persisting functional impairments. Nature uses an energy that is referred to by the acronym KELEA (Kinetic Energy Limiting Electrostatic Attraction). Providing disordered ecosystems with added KELEA is proving to be an inexpensive, more effective, and non-toxic alternative to using synthetic chemicals. The added KELEA is intended to restore Nature's capacity for allostatic adaptations and, thereby, regain normal functional activity. This article cites several published health, agricultural, and industrial applications of KELEA involving the use of fluid-activating volcanic material-derived Kiko pellets. The potential worldwide cost savings achievable by replacing many of the currently used chemical-based modifications with KELEA-based approaches are likely to be in the trillions of dollars. Moreover, there are certain energy-based applications for which there are no chemical-based alternatives. Educational programs, coupled with clear documentation of benefits, will be key factors in accepting the concept of KARNA -KELEA Assisted Restoration of Nature's Allostasis.

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