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ound healing has been seen traditionally as a complexphysiologic process involving various molecular, cel-

ular, biochemical, immunological, and genetic changes.1,2

linically, the management of nonhealing wounds presentsignificant challenges for health care systems and often re-uires multifaceted care with integration of multiple special-

sts.3 Despite the mechanistic view of wound repair, psycho-ogical mind/body as well as spiritual/energy-based processesave also been implicated in these healing changes. For ex-mple, Kiecolt-Glaser and colleagues4 found that the psycho-ogical stress from being a caregiver for an Alzheimer’s family

ember resulted in a slower wound healing time (48.7 days)ompared to matched controls (39.3 days). This study em-loyed an experimentally induced wound that was deliveredhrough a punch biopsy with the assessment of healing donehough photography and peroxide response. Not only havesychological processes such as stress been implicated in thelowing of wound healing, but there is evidence that woundealing can be facilitated by such mind/body practices asypnosis. For example, Barber5 noted a number of condi-ions that responded favorable to hypnotic suggestion, fromealing of congenital skin and allergic conditions, curing ofarts, increasing breast size in women, to minimizing theetrimental effects of burns by suggestion. More recently,inandes and colleagues6 observed that hypnosis acceleratedostsurgical wound healing for women undergoing medi-ally indicated breast size reduction compared to a usual careroup or adjunctive supportive attention group. The hyp-otic intervention involved 8 half-hour weekly sessions be-inning 2 weeks before surgery and continuing through 6eeks after surgery. By week 7 the hypnosis group demon-

trated the fastest wound healing.Beyond of the mind/body areas of stress and hypnosis, an

nergy based procedure of noncontact therapeutic touchTT)7 has also been associated with rapid wound healing inwo studies by Wirth and colleagues8,9 from an experimen-

Case Medical School, Rainbow Babies & Children’s Hospital, Departmentof Pediatrics, Cleveland, OH.

Human Energy Systems Laboratory, Center for Frontier Medicine inBiofield Science, Department of Psychology, University of Arizona, Tuc-son, AZ.

ddress reprint requests to Howard Hall, PhD, PsyD, Case MedicalSchool, Department of Pediatrics, Cleveland, OH 44106. E-mail:

Phoward.hall@uhhs.com

16 1543-1150/04/$-see front matter © 2004 Elsevier Inc. All rights reserved.doi:10.1016/j.sigm.2004.09.004

ally induced wound that was delivered through a punchiopsy. After 16 and 10 days of either TT or sham TT, fasteround healing was observed in the TT group. Two subse-uent studies10,11 failed to find a benefit for the actual TTroup. Despite these mixed results with humans, such accel-rated wound healing with noncontact therapy approachesave also been observed in animals with experimentally in-uced wounds (see Benor12).Outside of the United States, examples of extraordinary

nstantaneous wound healing from “deliberately causedodily damage phenomena” (DCBD) have been reported byne of the largest Sufi (Islamic mysticism) schools in theiddle East, the Tariqa, Casnazaniyyah School of Sufism in

aghdad.13-16 Followers (dervishes) of this Sufi school haveeen observed to demonstrate instantaneous healing ofCBD. For example, dervishes have inserted a variety of

harp instruments such as spikes and skewers into theirody, hammered daggers into the skull bone and clavicle,nd chewed and swallowed glass and sharp razor bladesithout harm to the body and with complete control overain, bleeding, infection, as well as rapid wound healingithin 4-10 seconds.13-15 The name of this Sufi school isariqa Casnazaniyyah, an Arabic-Kurdish word meaning “theay of the secret that is known to no one.”16 Researchers

eport that such extraordinary abilities are accessible to any-ne and not restricted to only a few talented individuals whoave spent years in special training. These unusual healinghenomena have also been reproduced under controlled lab-ratory conditions17 and are in no way similar to hypnosis.18

Similar observations of DCBD phenomena have been ob-erved in various parts of the world in a variety of religiousnd nonreligious contexts.16,19 For example, trance surgeonsn Brazil have employed sharp instruments to cut, pierce, ornject substances into a patient’s body for therapeutic pur-oses. Laboratory EEG investigations of trance surgeons havebserved that this “state of spirit possession” for the healersas associated with a hyperaroused brain state (waves in the0-50 Hz band).19 Unfortunately, there has been very littlecientific attention given to the investigation of these rapidealing claims in the United States. Even worse, such claimsor extraordinary healing abilities have been met with scornnd have even been challenged by so-called skeptic groupsCommittee for the Scientific Investigation of Claims of the

aranormal (CSCIOP)] who offer monetary incentives to dis-

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redit such claims in unscientific and dangerous settings20,21

see Dossey22 and Fatoohi23 for a response).

istory of Sufism and Theologyhe Middle Eastern rapid healing approaches of Sufism areooted back about 15 centuries or around 600 years afteresus, to the time of the Prophet Muhammad (may the bless-ngs and peace of Allah be on him) (P) and the birth of Islam.he Prophet Muhammad (P) lived from 570 CE (Commonra) to 632 CE and was born in the city of Mecca, which is

oday in Saudi Arabia. He was an orphan by age six and takenn by his uncle Abu Talib. At twenty-five years of age heorked as a merchant for a widow, Khadija, transportingoods to Syria. Khadija was fifteen years older than Muham-ad (P), but was so impressed with his character that she

ater proposed marriage to him. They were married for aboutquarter of a century until her death, during which time heever took any other wives, even though polygamy was com-on practice.24

Muhammad (P) would frequently retire for meditation to aave later known as “Hira”on top of a mountain north ofecca called “Nur” or light. At the age of forty in the year 610E, while meditating in that cave, the Prophet Muhammad

P) received the first of a series of revelations from Godhrough angel Gabriel. These revelations continued over aeriod of around 23 years through this “unlettered” prophetnd were memorized and written down by his followers andecame the Quran or the holy text of Islam. The Quran con-ists of 114 chapters and has not been modified since it wasritten down, thus it is the same text today as was revealed to

he Prophet during his lifetime.24 Tradition also holds thathe Quran is divinely protected from being corrupted (15:9).he Quran is also remarkable for its internal consistency, itsxternal agreement with historical and archaeological evi-ence, as well as providing new information and scientificndings that did not come to light until the 19th and 20thenturies.25 For example, human fetal development was viv-dly described well before the dawn of scientific knowledge ofmbryology (Quranic verses: 22:5; 23:12-14; and 40:67).urthermore, unlike other religious traditions, MuhammadP) is not worshipped or seen as divine, but is credited withhe revelation of a literary masterpiece, along with the found-ng of a major religion and a new world power.26

The terms “Islam” and “Muslim” were never meant to rep-esent an elusive religion, but the universal concept of peacehrough “surrendering oneself to the will of Allah (the Arabicord for the God). Likewise, a Muslim is one who surrendersis or her whole self to the one God. Thus, all living creatures,

ncluding animals and insects, are natural Muslims followingod’s divine design by their instinctual behaviors.26 How-

ver, it is only humans who can choose to surrender to theill of Allah or rebel and follow selfish desires. This struggleetween surrender and rebellion represents the history ofuman spiritual evolution with Allah sending prophets to

ead people back to the creator. Also, Islam is the religion ofeace as expressed in the letters that form the word “Islam”

rom “Salam,” which means “peace.” In addition, one of the

eautiful names of Allah as described in the Quran is “Al-alam.” Further, the greeting of the believers is peace orAsalamualaikum.” Finally, believers are ordered by therophet of Islam, Muhammad (P) to spread “Salam.”The Quran teaches that Allah sent the same basic religion

nd revelation to humans, without holding one of the earliereligions above the later, including Judaism, Christianity, andslam. This universal religion was revealed to the first human,dam, and all the early prophets, Noah, Abraham, Ishmael,

saac, Jacob, Joseph, Moses, Aaron, David, Solomon, Zacha-iah, John, and Jesus. As stated in the Quran: “The sameeligion has He established for you as that which He enjoinedn Noah—that which We have sent by inspiration to thee—nd that which We enjoined on Abraham, Moses, and Jesus;amely, that ye should remain steadfast in Religion, andake no divisions therein” (42:13).Contrary to popular belief, Islam is not anti-Judaism or

nti-Christian but commands that all Muslims respect andevere all the previous Messengers, Books, and Messages thatllah revealed to them. Because Jews and Christians receivedarlier revelations from Allah, they are referred to as “Peopler family of the Book,” in the Quran.24 Thus, the Quran holdshat Allah‘s universal message has come to people across theges through appointed messengers as a type of “progressiveevelation” (2:106). The form of this message may changeccording to the needs of the people and their circumstances,ut it is the same basic message of surrender. Thus, trueslamic view is acceptance of these other religions as noted inhe Quran: “The Messenger believeth in what hath been re-ealed to him from his Lord, as do the men of faith. Each oneof them) believeth in Allah, His angels, His books, and Hisessengers. ‘We make no distinction between one and an-

ther of His Messengers.’” (2:285).Islam also sees people as equals only distinguished by their

ighteousness as noted: “O mankind! We created you from aingle (pair) of a male and a female, and made you intoations and tribes, that ye may know each other. Not that yeay despise (Each other). Very the most honoured of you in

he sight of Allah is (he who is) the most righteous of you.”49:13).

In addition to the believing in prior messengers and scrip-ures, the central belief of Islam is in the Oneness of GodAllah). Not only is there just one God, but God (Allah) is inontrol of everything in the universe, irrespective of whethere humans judge outcomes in the world as positive or neg-

tive. Islam also accepts the existence of angels and the Day ofudgment and that Muhammad (P) is the last prophet and theuran is the last of Allah’s holy books.24

Sufism is the mystical spiritual tradition within Islam,hich directs humans toward a “nearness” to the God (Allah)

o that they can become agents for Allah. As noted in thentroduction of the Quran C.1:

“Glory to Allah Most High, full of Grace and Mercy; Hecreated All, including Man. To Man He gave a specialplace in His Creation. He honoured man to be HisAgent, and to that end, endued him with understanding.

Purified his affections, and gave him spiritual insight; so

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that man should understand Nature, understand him-self, and know Allah through His wondrous Signs, andglorify Him in Truth, reverence, and unity. ”

Next the Quran discusses how humans were given a “will”o that they may choose to follow the will of Allah (ie, sub-ission or Islam) in C.2 and how humans became distant

rom Allah when their lower self rebelled against Allah’s willn C:3:

“For the fulfillment of this great trust man was furthergiven a Will, so that his acts should reflect Allah’s uni-versal will and Law, and his mind, freely choosing,should experience the sublime joy of being in harmonywith the Infinite, and with the great drama of the worldaround him, and with his own spiritual growth.

But, created though he was in the best of moulds, manfell from Unity when his Will was warped, and he chosethe crooked path of Discord. And sorrow and pain, self-ishness and degradation. ignorance and hatred, despairand unbelief poisoned his life, and he saw shapes of evilin the physical, moral, and spiritual world, and inhimself.”

Thus, the spiritual tradition of Sufism represents the directath back to Allah or as noted in the Quran’s “Opening”urah1:6 “the straight way.”

The foundation of Sufism is based on belief in the mysticalspects of the spirituality of the Prophet.16 During his life-ime, pious individuals from different nations learned underis guidance the Spiritual Laws of Islam, because these laws

ed toward direct experience of the Divine or nearness tollah.27

The spiritual leader of a Sufi school is known as a Shaikh.he spiritual knowledge of the Shaikh can be traced back to

he Prophet Muhammad (P) who later converted his cousinnd son-in-law “Ali bin abi Talib.” Ali is considered a spiritualeir to the Prophet and the one who inherited his spiritualnowledge and power. Thus all Sufi Masters are his students,irectly or indirectly, and this is the origin of the title “Shaikhf the Shaikhs.” Through a line of succession, each Shaikhould initiate a successor based upon revelations from Allah.hus this maintains a direct spiritual link or attachment with

he Prophet Muhammad (P) to the present spiritual leader.his chain from the Prophet Muhammad (P) down to theresent Master of a Sufi school is known as a silsila.16 Todayhere are more than 150 orders or schools of Sufism.

A Shaikh is a mediator or guide to Allah in Sufism to helphe student draw near to Allah, battle their lower self (jihad),nd help channel the spiritual power from Allah to performaranormal events (which will be discussed under the meta-sychology of Sufism). As noted by the teaching of Shaikhaylani28:

“The mediator is essential. Ask your Lord for a physicianwho can treat the diseases of your hearts, a healer whocan heal you, a guide who can guide you and take you bythe hand. Draw near to those whom He has broughtnear to him, His elite, the ushers of His nearness, the

keepers of His door. You have consented to serving your o

lower selves and pursuing your passions and naturalinclinations. You work hard to satisfy and satiate yourlower selves in this world, although this is something thatyou will never achieve. You keep to this state hour afterhour, day after day, month after month and year afteryear, until you find that death has suddenly come to youand you cannot release yourselves from its grip.” (p 15)

If Allah did not reveal someone with the attributes thatualify him to be a Shaikh, the Shaikh would not name auccessor, and the silsila of that particular tariqa (way) wouldiscontinue. In this case the dervishes would have to joinnother tariqa after the departure of their Shaikh to maintainhe spiritual link necessary for the attainment.

The unifying factor and ultimate aim of the Sufi way is thettainment of “nearness” to Allah by means of following ahain of masters who have already attained to Allah andollowing the path of the Prophet (P). This process of drawingear also is related to purifying one’s lower self through per-onal internal struggle, or Jihad. The process of drawing nearo Allah may include the acquisition of paranormal powersuch as rapid wound healing and paranormal knowledge,ncluding Qur’anic knowledge. One of the great Sufi Masters,haikh “Abd al-Qadir al-Gaylani,” used to describe what theervish would obtain as being “something that no eye hasver seen, no ear has ever heard, and has never occurred tony human heart.”28 In Sufi terms the attainment to Allaheans the transformation into light by becoming absorbed or

xtinct in the Light (ie, Allah). Allah describes Himself in theoly Qur’an as being “nur” (light): “Allah is the Light of theeavens and the earth” (24:35). The nearer the dervish drawso Allah, the more he acquires of Allah attributes. When theervish achieves the ultimate goal of total “extinction” (Ara-ic: “fana”) in Allah, he will lose his own will and become an

nstrument in the hands of Allah thus the ultimate submis-ion of one’s will to Allah. With this nearness to Allah, onean reach the high stage of being an agent (vicegerent) forllah with spiritual guidance, vision, and power to help

ransform the world and people. The broad implication forociety is having an “umma” or community united by follow-ng the will of Allah versus the traditional tribal, blood, andinship allegiances with accompanying blood feuds thatere so prevalent during the time of the Prophet (P) and

oday.26 It should be pointed out that Sufism is not associatedith terrorism or fundamentalism and that the Sufi spiritualiewpoint may not be generally accepted by some traditionaluslims and has even been met with hostility from otheruslim schools of thought.27

One of the most misunderstood concepts in Islam is theerm “Jihad” usually associated with the notion of “holy war”nd terrorism. The definition of Jihad from the Quran means,exerting the best efforts,” or some type of “struggle” andresistance,” to achieve some goal.24 The Quran discusses twoypes of Jihad, “peaceful jihad” and “armed jihad.” Armedihad was permitted as a temporary response for Muslimsgainst armed aggression. It should be noted that the earlyuslim community lived fourteen years under the guidance

f the Prophet’s revelations before they were given permis-

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A Sufi perspective of rapid wound healing 119

ion from Allah to fight back in order to defend themselves.he Quran uses a different term “qital” when referring toghting an enemy. It is also forbidden in Islam to take an

nnocent life because killing one innocent person is like kill-ng the whole group and, conversely, saving one person isike saving the whole community (Quran: 5:32).

Peaceful jihad, however, is the permanent struggle inhich every Muslim must continuously exert efforts against

vil desires within the lower self. Shaikh Muhammad al-Cas-azani refers to this perpetual internal holy war or jihad asSpiritual sport.” Such an ongoing inner struggle utilizes suchacilities as intuition to allow oneself to overcome lowerrives and to draw nearer to Allah with all the spiritual,aterial, and metaphysical benefits. This struggle often

omes down to a choice. As mathematics professor Jeffreyang29 pointed out:

“The Qur’an presents human history as a perennialstruggle between two opposing choices: to resist or tosurrender oneself to God. It is in this conflict that thescripture immerses itself and the reader; it could be saidto be the very crux of its calling. This choice must becompletely voluntary, for the Qur’an demands, ‘Letthere be no compulsion in religion—the right way ishenceforth clearly distinct from error.’” (2:256) (p 27)

Within this spiritual perspective, rapid wound healing isescribed in terms of healing energies.13-16 This “higher en-rgy” is alleged to be instantly transferably, mediated throughspiritual link from the current shaikh of the Tariqa Casnaza-iyyah Sufi School and through the chain of masters to Mu-ammad (P) and ultimately from Allah.16 As noted in theuran: 33:6 “The Prophet is closer to the Believers than theirwn selves.” Followers of this Sufi school describe the abilityo accomplish DCBD as an “others-healing phenomena” thatoes beyond traditional mechanistic and psychological fac-ors that influence healing. It is also argued that hypnosis orltered states of consciousness as an explanation for DCBDave little logical, theoretical, or empirical support.18

How might Western scientists empirically investigate suchlaims of unusual wound healing from the Middle East? First,t would entail travel to Baghdad to directly observe andocument such claims via video recording. Second, oneight also wish to experience such rapid wound healing in

hat setting. Third, one might desire to see if such a Middleastern demonstration can be transported to the Unitedtates within a traditional medical setting.

nvestigating DCDB in Iraqn 1998, with an invitation from the Shaikh of the Tariqaasnazaniyyah School of Sufism in Baghdad and support

rom the Kairos Foundation in Illinois, the first author (HH)raveled alone to Baghdad to meet with the spiritual leader ofhis group, Shaikh Muhammad al-Casnazani, and witnessedgroup demonstration of DCBD at their major school.18 At

his meeting, which was professionally videotaped, HH hadhe opportunity to examine firsthand the objects that were

mployed during the DCBD demonstrations, such as the 1

nives, razor blades, and glass, and observe them being in-erted into various parts of the body. What he witnessed andecorded was consistent with the extraordinary claims madey this group of rapid wound healing and no apparent pain.

irst Personal Experienceith Sufi Rapid Healing

lthough HH saw no evidence of a ruse, he imagined thatome skeptics might question if he had somehow been de-uded, even with video footage. Thus, while at this demon-tration, he had requested permission to experience DCBDy having his cheek pierced.18 After witnessing several dem-nstrations of DCBD an assistant came up to HH and asked ife was ready. He said, “Yes,” and the assistant asked him toace the Shaikh to ask permission to allow the healing energyor rapid wound healing. The Shaikh nodded indicating thatH had his permission. What was most striking was that HHid not feel any different, nor in an altered state, and hisheek was not numb. The assistant then inserted a metal iceick from the inside of his left cheek through the outside. Itelt like a poke, but no pain. He walked around the groupircle with the ice pick in his cheek introspecting on how itas not hurting, bleeding, or numb. He could feel the weightf the object and notice the metal taste in his mouth, but noiscomfort. Again, consistent with their reports, his cheekealed rapidly in minutes with only a couple of drops oflood. This personal experience was very compelling despiteuch doubt that he had, as well as not being particularly

ond of pain. Nonetheless, HH still imagined that skepticsould question if such practices could be exported and dem-nstrated outside of this religious context to the West.learly what was needed in this area was a demonstration of

uch rapid wound healing within a Western medical settingiven the scientific implications for such healing. If suchpiritually based healing approaches are genuine, they holduch promise for addressing some of today’s most seriousedical issues.The investigation of such unusual healing phenomena in

he West raised many questions, such as what should beeasured within a scientific context? Would standard mea-

ures of brain and immune activity be associated withhanges in rapid wound healing or should standard mea-ures, such as EEG activity, be used in less standard ways?

ould high frequency EEG activity need to be examined foryperaroused brain states? Would new approaches beeeded to detect “fields of consciousness,” such as the exam-

nation of changes in the output from a random event gener-tor (REG)?

Case Study of Sufiapid Wound Healingith the support of the Kairos Foundation of Wilmette, Illi-

ois, a Sufi practitioner (JH) was invited from the Middle Easty HH, to a local radiology facility in Cleveland, Ohio, July 1,

999, with permission from the Shaikh of the Casnazaniyyah

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ufi school to perform a demonstration of rapid wound heal-ng following the insertion of an unsterilized metal skewer,.38 cm thick and approximately 13 cm long, while beingideotaped by a film crew, in the presence of a number ofcientists and healthcare professionals.17 This was apparentlyhe first demonstration from this Sufi school in the Unitedtates. The practitioner consented to sign a release of liabilityor the medical facility and personnel against claims fromossible injuries that might occur. Emergency medical tech-icians were present. The major goal of this demonstrationas to observe the authenticity of rapid wound healing fol-

owing a deliberately caused injury within a medical setting.he demonstration was also conducted with radiological, im-unological, EEG evaluations, and a zener noise diode ran-om event generator, similar to the one employed at Prince-on University by Dr. Robert Jahn and colleagues. Based onrevious studies in Brazil with healer-mediums engaged inuasisurgical practices, it was hypothesized that DCBDould be accompanied by alterations in brain waves and

ffects on random event generators. The alterations in brainaves found with the Brazilian healer-mediums showed sta-

istically significant enhancement of broadband 40 Hz brainhythms.19 A statistically significant deviation from randomehavior in random event generators was found, run covertlyhile the Brazilian healer-mediums were in trance. Thisethodology was developed by Robert Jahn and associates at

he Princeton Engineering Anomalies Research LaboratoryPEAR).30,31 Such energy fields have been considered to beheoretically associated with rapid wound healing.19

Nineteen-channel EEGs were recorded during baselineesting conditions, while the dervish inserted the skewerhrough his cheek and immediately after removing the in-trument. A REG was run in the background plugged into theerial port of a computer without informing the dervish. Theistribution of binary digits was tested for possible significanteviations from random behavior. Data were acquired beforend after the self-insertion, as well as during the skewer in-ertion condition. Prior to the insertion of the skewer, andbout 1 hour after the piercing, blood was collected from theractitioner and three volunteers for an immunological anal-sis of the percent change in CD4, CD8, and total T cellounts.

esultsadiological images were done while the skewer was in-erted. Axial CT images through the lower mandibular regionhowed artifact from dental metal. In addition, there was aorizontally oriented metallic bar that elevated the left lateraloft tissues just anterior to the muscles of mastication. Thereas no associated underlying mass. A single frontal fluoro-

copic image showed a presence of EEG leads over the max-lla and mandibular regions. There was a transverse metaluperimposed extending from the soft tissues on the righthrough to the left without interval break. Because of move-ent and scalp muscle artifacts throughout the experimental

elf-insertion condition, it was impossible to assess the EEG

or the hypothesized 40 Hz brain rhythms. The frequency c

pectrum of scalp muscle discharge overlaps the 40 Hz EEGrequency band of interest. The random event generator dur-ng baseline periods did not differ significantly from randomehavior. However, during the self-insertion condition, thereas a trend toward significant nonrandomness. The chi-

quare � 3.052, df � 1, p � 0.07.

ummaryhe behavior of the random event generator was in the pre-icted direction of nonrandomness. This has been inter-reted by our and the PEAR laboratories as being associatedith states of heightened attention and emotion. Further,EAR has proposed that a “field of consciousness” is associ-ted with such nonrandomness. Unfortunately, the 40 Hzrain wave hypothesis was not testable because of the exces-ive amount of scalp artifact and so awaits further explora-ion. The presence of increased theta rhythms after the inser-ion condition (and a slight decrease in average alpha power)uggests a mild hypoaroused altered state of consciousness.he Sufi performing this feat was doing so for the first time. Itould seem possible that with further practice or by testingore experienced subjects, it may be feasible to obtain EEGata without large amounts of scalp artifact. Because the sub-

ect reported no perceived pain during the self-insertion, pre-iminary relaxation exercises might eliminate all or most ofhe artifact. This would enable us to test the 40 Hz hypothesisefinitively. Clearly, further work is indicated. The immunol-gy did not reveal any major difference between the Sufiractitioner and the controls. These data suggest that theariation found in the practitioner was not different fromormal controls.The radiological film documented that the skewer had ac-

ually penetrated both cheeks, thus addressing skepticroups that such practices are the result of fakery. Followinghe removal of the skewer there was a slight trickle of blood,hich stopped with compression of clean gauze to the cheek.he physicians and scientists present documented that theound healed rapidly within a few moments. The practitio-er also reported that there was no pain associated with the

nsertion or removal of the metal skewer.This demonstration was conducted outside of the tradi-

ional religious context, where chanting, drumming, andead movements are generally part of the ceremony whenone in the Middle East. Thus, our case study argues againsthe necessity of a religious context with its accompanyingtate of consciousness being important for the successful out-ome of such a demonstration. This case study also demon-trated that DCBD could be done at a large distance separat-ng the dervish from the Master (Baghdad and Cleveland).his would suggest that this is a very robust phenomenon

ndependent of the distance separating its source and thecene where the DCBD phenomena occurs. It should also beointed out that the skewer stayed in the dervish’s cheeks forore than 35 minutes. This was a longer time frame than HHad observed during his field observations at the Majorchool of Tariqa, which were only a few minutes. Thus, this

ase study argues against the necessity of a very brief piercing

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A Sufi perspective of rapid wound healing 121

eriod for a successful outcome of DCBD. Furthermore, theervish of this demonstration reported that there was no painssociated with this piercing; there was minimal bleeding ando postprocedure infection. It should not be overlooked thatbout a half hour after the completion of the demonstration,he dervish, along with seven other people who witnessed theCBD event, had dinner together.

econd Personal Experienceith Sufi Rapid Wound Healing

fter witnessing rapid wound healing in the Middle East andxperiencing it himself there, HH was initiated into the Sufirder with the ritualistic hand shake taking about 2 to 3inutes. After a subsequent visit with the Shaikh in thenited Kingdom in June of 2000, he was given a license toerform rapid DCBD. HH first requested permission fromhe Shaikh in Baghdad to perform a cheek piercing on himselft the 2001 World Congress on Complementary Therapies inedicine in Washington, DC. After lecturing on DCBD, HH

nformed the audience that he needed to take an earlier flightome because of a family medical emergency in Cleveland.kipping a break he went right into the cheek piercing for therst time on his own. His state of mind was on the familyedical crisis back home, but he was instructed to focus on

onnecting with the Shaikh, asking mentally for spiritualnergy for rapid wound healing before the piercing. This tookbout a minute. There was also one physician in the audienceho was particularly skeptical, so HH invited this doctor to

tand right next to him when he did the piercing. Please notehat this was about 4 months before September 11, so he tookskewer from his kitchen drawer to be used for the demon-

tration.After the 1-minute mental connection with the energy

rom the Shaikh and much nervousness, he pushed a veryull skewer through his left cheek. Yes, he was quite worriedbout the medical situation at home. The most difficult as-ect of this experience was getting this dull object throughis cheek. Eventually it went through with no pain. Thekeptical medical colleague was very quiet after that. HHulled it out and there were a couple of drops of blood, whiche blotted with a tissue until the bleeding stopped. Fromhere, HH had a friend take him directly to the airport.

hird Personal Experienceith Sufi Rapid Wound Healing

he second time HH demonstrated DCBD on himself was athe Fifth World Congress on Qigong on November 1, 2002.ince this was after September 11, 2001, he had to go shop-ing for hopefully a better piercing instrument. The seconduthor (GS) was present when the instrument was pur-hased. This demonstration was preceded by a video inter-iew by some of the leading scientists in the field of energyealing attending the conference. The interview was led byS. The video camera was then set on a stand on the side of

H’s left cheek. After a discussion, HH focused about one (

inute on connecting with the energy of the Shaikh for rapidound healing. He did not feel different, but had faith that

he connection was there, despite the distance in space.One minute after connecting with the Shaikh for energy,

H began pushing the skewer through his cheek and againound this process very difficult. After some effort (in Sufierms, Jihad) both physical and mental, it went throughbout one minute after pushing. HH also spoke on cameraround 3 minutes regarding how he was feeling with thebject through his cheek. Following the interview, afterbout 4 minutes with it in, he pulled the pick out. Oneinute later there were a few drops of blood which HHadded with a tissue against his cheek. Around one minutefter holding the tissue over the cheek, the bleeding stoppedompletely. The inside of his mouth and the wound closingas also documented on film. About 10 minutes later theound could hardly be found, only appearing as a pin point.It is interesting to note that HH had cut himself shaving

arly that morning flying out to California and the piercingas the next day. The shaving cut was more noticeable than

he piercing after the demonstration. The video ran for about0 minutes, after which HH went out for a late dinner withS after this demonstration.The next day after the demonstration HH had the oppor-

unity to meet and get evaluated by Dr. Konstantin Korotkov,rofessor of physics at St. Petersburg State Technical Univer-ity in Russia, on his Gas Discharge Visualization techniqueGDV) which measures human energy fields like the earlierirlian photography.32 Dr. Korotkov first took a baselineeasure of HH’s energy field from his fingers and displayed

he results on a screen for the audience. He then asked HH tonvoke the Sufi energy. HH again took about a minute andequested energy from the Shaikh for this demonstration. Ithould be noted that this energy reading was not planned byH nor had he obtained prior permission from the Shaikh for

his energy. After about one minute HH said he was ready forhe second (after energy) measure. Dr. Korotkov outwardlyxpressed surprise at how quickly HH had invoked energy.his time when he took the energy reading from his hand theomputer malfunctioned and another one had to be broughtn. After the new computer was in place, the GDV revealed a

ajor increase in HH’s energy field after the quick oneinute energy invocation.

ossible Sufism and Westernxplanations of DCBDow does Sufism explain how this can occur? Sufism can

orm a unified theory for mechanistic, mind/body, and spir-tual healing. Traditional Islamic theology recognizes thatllah (God) created a world that can apparently operate un-er mechanistic/Newtonian principles. As noted in the Holyur’an (Surah 6:95-99), it states that “Allah (God) createdrder in this world causing seed to sprout, the rising andetting of the sun, rain to fall, etc. . .Such is the judgment andrdering of (Him) the exalted in Power, the Omniscient.”

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This is consistent with the mechanistic Newtonian view ofhe world and humans. Thus, there is no rejection of mech-nistic views from traditional Islamic philosophy. Sufi phi-osophy goes further, noting that mechanistic views can alsoe explained within a vitalistic perspective. From this pointf view, Sufism can predict both mechanistic and energy-ased DCBD healing phenomena in ways that Newtonianodels cannot explain.As explained by Sufi Shaikh Gaylani28:

“The belief of the followers of the Book and the Sunna ofthe Messenger of Allah (Salla Allah ta’ala ’alayhi wasallam) is that the sword does not cut because of itsnature, but it is rather Allah (’Azza wa Jall) who cutswith it, that the fire does not burn because of its nature,but it is rather Allah (’Azza wa Jall) who burns with it,that food does not satisfy hunger because of its nature,but it is rather Allah (’Azza wa Jall) who satisfies hungerwith it and that water does not quench thirst because ofits nature, but it is rather Allah (’Azza wa Jall) whoquenches thirst with it. The same applies to things of allkinds; it is Allah (’Azza wa Jall) who uses them to pro-duce their effects and they are only instruments in Hishand with which He does whatever He wills.” (p 42)

Thus, most of the time the world operates by mechanicalaws allowed by Allah, but mediation by a Sufi Shaikh basedpon the Shaikh’s nearness to Allah and through Allah wouldllow for fire not to burn, or a knife not to cut, etc, thususpending mechanistic laws. The Quran is quite clear ineveral verses that so-called natural laws can be suspended byllah. For example in Surah 2:117: “when He (Allah) de-reeth a matter, he saith to it: ‘Be,’ and it is.”

The goal of the Sufi and all spiritual paths is nearness tood. In Sufism this is done via following the Sufi path andractices and Jihad or struggling against the lower self or nafs.t is the lower self that keeps humans distant from God. Islamnd Sufism is about surrendering to the will of God throughollowing this path. Once near God, alterations of mechanis-ic laws may occur. This nearness to Allah is the explanationf so-called miracles performed within religious contexts ofncient times and today.

Rapid wound healing is a very impressive phenomenon tobserve and experience, but Islam and Sufism teach thatne’s heart is the center of one’s being that becomes diseasedSurah: 5:52) and hardened (6:43) from wrong acts (sins).ufism, however, offers healing for the heart as noted in theuran: 10:57. “O mankind! There hath come to you a direc-

ion from your Lord and a healing for the (diseases) in yourearts—and for those who believe a guidance and a Mercy.”hus, when the heart has been purified through jihad, theearness and true healing will occur.Western explanations that tend to be more restrictive

ould limit themselves to a combination of mind-bodyechanisms derived from the hypnosis, placebo, psychoneu-

oimmunological, and psychoneuroendocrinological litera-ures. The question for Western science is whether theseind-body explanations and mechanisms are sufficient to

ccount for the totality of rapid wound healing observations 1

oming from the Middle East. Will it be necessary for West-rn science to include energetic and spiritual mechanisms toully account for such observations, as Sufism predicts? Thiss a challenging and far reaching question for future research.inally, the goal of further research will be exploring thisapid Sufi healing for a variety of existing medical conditionsersus the deliberately caused bodily injury paradigm.

cknowledgmentsr. Hall acknowledges the general support of this research byr. Rustum Roy, Evan Pugh Professor Emeritus and Found-

ng Director Materials Research Lab, The Pennsylvania Stateniversity, Philadelphia, PA, and Friends of Health, Wash-

ngton, DC.Funding by the Kairos Foundation of Wilmette, IL, sup-

orted Dr. Hall’s initial trip to Baghdad and the earlier casetudy of Sufi Rapid Wound Healing.

Special thanks to Thomas Hayes, MLS, Reference Technol-gy Librarian, Kelvin Smith Library, Case University, Cleve-and, OH.

Dr. Schwartz’s participation in this research was supportedn part by NIH grant P20 AT00774 (GES) from the Nationalenter for Complementary and Alternative Medicine

NCCAM). Its contents are solely the responsibility of theuthors and do not necessarily represent the official views ofCCAM or NIH.

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Fair Lawn, NJ, Backbone Publishing Co, 2002