Gong and Its Therapeutic Meaning
Gong and Its Therapeutic Meaning
Albinca Pesek
Samostojna raziskovalka / Independent researcher
Tomaž Bratina
Pedagoška fakulteta, Univerza v Mariboru
Faculty of Education, University of Maribor
Ključne besede: zvočna terapija, zvočna kopel, Keywords: sound therapy, sound bath, gong bath,
kopel z gongi, stres, psihofizično ravnovesje stress, psychophysical balance
IZVLEČEK ABSTRACT
Študija, ki je bila narejena s pomočjo vzorca 129-ih The study, which was conducted utilising a sample of
uporabnikov zvočnih kopeli z gongi v letu 2015 v 129 users of sound baths with gongs in 2015 in Slove-
Sloveniji, je pokazala, da vsi uporabniki dojemajo nia, has shown that all users define the effect of sound
učinek zvočnih vibracij kot zdravilen in/ali sprošču- vibrations as healing and/or relaxing. They testified
joč. Izpričali so, da so dosegli notranji mir in boljše on achieving durable inner peace, on better physical
fizično in mentalno blagostanje, nov zagon za delo, and mental wellbeing, fresh impetus for work, desire
željo po osebni rasti in druge pozitivne učinke. for personal growth and other positive effects.
Introduction
Sound healing is one of the oldest ways of healing in history and its effects have
been confirmed by modern science1 and praxis.2 It is a known fact that sound has been
1 Kimberly S. Moore, “A Systematic Review on the Neural Effects of Music on Emotion Regulation: Implications for Music Therapy
Practice”, Journal of Music Therapy 3 (2013): 198–242.
Maria L. Bringas, et al. “Effectiveness of Music Therapy as an Aid to Neural Restoration of Children with Severe Neurological
Disorders”, Frontiers in Neuroscience, 2015. This article is part of the research topic Music, Brain, and Rehabilitation: Emerging
Therapeutic Applications and Potential Neural Mechanisms. Accessed on August 6, 2016, http://journal.frontiersin.org/
article/10.3389/fnins.2015.00427/full.
Alfred A. Tomatis, The Conscious Ear (Barrytown: Station Hill Press, 1991).
2 Peter Hess, Singing Bowls for Health and Inner Harmony (Uenzen: Verlag Peter Hess, 2008).
Lasanthi K.D. Manaranjanie, Music and Healing Rituals of Sri Lanka. Their Relevance for Community Music Therapy and
Medical Ethnomusicology (Colombo: S. Godage & Brothers (Pvt) Ltd, 2013).
Mojca Malek. Zvočna masaža. Accessed on June 15, 2016, http://muza.si/si/eho-udelezencev-narocnikov-reference/37-zvocna-masaza.
137
Sound Therapy
In this chapter, music therapy is the first concept that needs to be introduced. Music
therapy is clinical use of music, based on evidence. It relates to the use of music for
therapeutic treatment of physical, emotional, cognitive and social needs of individuals
by trained professionals, who have completed the officially certified music therapy
programmes7. Based on the assessment provided by a professional music therapist,
they decide about a suitable treatment, which can include listening to music and mak-
ing music, i.e. singing, playing musical instruments and moving to music. Research
in music therapy supports its effectiveness in numerous fields of rehabilitation thera-
pies8. Schools across the globe offer undergraduate and post-graduate studies for mu-
sic therapists9 who find employment in different health and advisory centres.10
138
139
19 “Nonionizing electromagnetic radiation propagated through the atmosphere by broadcast towers, radar installations, and
microwave appliances, and the magnetic fields surrounding electric appliances and power lines, which is believed to have
polluting effects on people and the environment; also called electromagnetic smog.” Dictionary.com’s 21st Century Lexicon.
Accessed on August 7, 2016, http://www.dictionary.com/browse/electropollution .
Amparo Lázaro, et al, “Electromagnetic radiation of mobile telecommunication antennas affects the abundance and composition
of wild pollinators,” Journal of Insect Conservation 20/2 (2016): 315–324.
Jan Barcal, Frantisek Vozeh, “Effect of Whole-Body Exposure to HighFrequency Electromagnetic Field on the Brain Cortical
and Hippocampal Activity in Mouse Experimental Model,” NeuroQuantology 5/3 (2007): 292–302.
Sharon M. Abel, “The Extra-auditory Effects of Noise and Annoyance: An Overview of Research,” Journal of Otolaryngology 1
(1990): 1–13.
Wayne Parry, Sound medicine. The Complete Guide to Healing With Sound and the Human Voice (Los Angeles: Musikarma
Publishing, 2007), 198–99.
Martin Blank, Reba Goodman, “Electromagnetic fields stress living cells,” Pathophysiology: the official Journal of the International
Society for Pathophysiology 16/2–3 (2009): 71–78.
Heba M. Fahmy, et al, Effect of Radiofrequency Waves Emitted From Conventiona WIFI Devices on Some Oxidative Stress
Parameters in Rat Kidney,” Drug Metabolism & Toxicology, 6/5 (2015): 1–6. Accessed on April 1, 2016, http://www.omicsonline.
org/open-access/effect-of-radiofrequency-waves-emitted-from-conventional-wifi-devices-on-some-oxidative-stress-parameters-
in-rat-kidney-2157-7609-1000195.pdf .
20 JSTOR - digital library of academic journals, books, and primary sources. Heinrich Wilhelm Dove, Proceedings of the American
Academy of Arts and Sciences, 15, 383–391. Accessed on August 5, 2016, https://www.jstor.org/stable/25138588?seq=9#page_
scan_tab_contents.
21 Gerald Oster, “Auditory Beats in the Brain,” Scientific American (1973): 94–102. Accessed on February 2, 2015, http://www.
amadeux.net/sublimen/documenti/G.OsterAuditoryBeatsintheBrain.pdf.
22 Suzanne Evans Morris, The Facilitation of Learning (Self-publishing, 1973), 15.
23 Colin Rose, Malcolm J. Nicholl, Accelerated Learning for the 21th Century (New York: Dell Publishing, 1998).
Sheila Ostrander, et al, Super-Learning 2000 (New York: Dell Publishing, 1997).
Variations of Superlearning programmes can be found e.g. at Holistični center Karnion (Slovenia).
24 Holosync Audio technology: https://www.centerpointe.com/v2/
The Morry Method: http://www.themorrymethod.com/tmm.php?id=6
Zenlama: http://www.zenlama.com/
140
Gongs supposedly date back to the Bronze Age, i.e. the period approximately from
3000 BC to 2000 BC. There are several possible interpretations as to their origin. While
some believe that the gong had originally been used as a bronze shield that was struck
to give sign of attack or retreat, other sources say that it was a bronze disc that repre-
sented the sun and was supposedly worshipped by early agricultural peoples.25
Eminent English percussionist James Blades (1901–1999) wrote in his book on per-
cussions that the earliest written mention of the gong was in 6th century China, during the
reign of Emperor Hsuan Wu (500–516).26 Some ethnomusicologists attribute the origin
of the gong to ancient Greece, from where it supposedly spread all the way to India
with Alexander the Great in the 4th century BC. The original gong was thus supposedly a
Greek instrument called echeion.27 They were used in theatre plays and in death rituals.
In Javanese mythology, the gong was created by the divine king Sang Hyang Guru
in 330. He needed the gong to summon the gods. He joined two gongs thus giving an
impetus to the later formation of a gamelan.28
In Eastern civilizations, gongs were used on various occasions, to signal, to accom-
pany dances and the action in theatres, to mark different events, such as births, deaths
or weddings, as exorcism tools, in meditations and to facilitate altered states of con-
sciousness. In some cultures, gongs were considered a status symbol and an indicator
of wealth and high social rank.29
In the 6th century BC Gautama Buddha recognised the sound of the gong as an ex-
ceptionally powerful tool in meditation and transformation of consciousness. He sent
26 monks to the lands surrounding Nepal and tasked them to write “Tan Loi” on every
gong that they found, which means Happiness has arrived, God has returned to Earth.30
Gongs continue to play an important role in the spiritual life in Southeast and East
Asia. In Indonesia, the gong is one of the most important musical instruments in the
gamelan ensemble, which is characteristic for the islands of Bali and Java. The gongs
Brain.fm: https://www.brain.fm/app
Roger K. Cady, Norman Shealy, Neurochemical Responses to Cranial Electrical Stimulation and Photo-Stimulation via Brain
Wave Synchronization (Springfield: Shealy Institute of Comprehensive Health Care, 1990), 11.
25 Mehtab Benton, Gong joga. Zdravljenje in razsvetljevanje s pomočjo zvoka (Ljubljana: Center Sospita Rea Silvia Novak Co. K.
D., 2010), 8.
26 James Blades, Percussion Instruments and Their History (Westport, Connecticut: The Bold Strummer, Ltd., 1992), 93.
27 Mehtab Benton, Gong joga. Zdravljenje in razsvetljevanje s pomočjo zvoka (Ljubljana: Center Sospita Rea Silvia Novak Co. K.
D., 2010), 8.
28 Philip McNamara, Gongs and Tam-Tams – A Guide for Percussionist, Drummers and Sound Healers (Layerthorpe: York
Publishing Services Ltd., 2012), 10.
29 Ibid., 11.
30 Sheila Whittaker, Sound Healing With Gongs (York: Healing Sound, 2010), 25.
141
Types of Gongs
What is a gong and what is a tam-tam? Gongs usually have a raised centre and tam-
tams have a flat front surface. However, this is not always the case, as the renowned
31 The collocation Shin-to means god or the way to god. Shintoism is an old Japanese religion, animistic and polyteistic.
32 Mehtab Benton, Gong joga. Zdravljenje in razsvetljevanje s pomočjo zvoka (Ljubljana: Center Sospita Rea Silvia Novak Co. K.
D., 2010), 10.
James Blades, Percussion Instruments And Their History (Wespot: The Bold Strummer, Ltd., 2005), 93–94.
33 Philip McNamara, Gongs and Tam-Tams – A Guide for Percussionist, Drummers and Sound Healers (Layerthorpe: York
Publishing Services Ltd., 2012), 11–12.
34 Sheila Whittaker, Sound Healing With Gongs (York: Healing Sound, 2010), 27.
35 Christopher Burns, “Realizing Lucier and Stockhausen: Case Studies in the Performance Practice of Electroacoustic Music,”
Journal of New Music Research 1 (2002): 59–68. Accessed on December 12, 2015, http://sfsound .org/~cburns/writings/burns-
icmc2001.pdf
36 Isabelle Frohne, “Gongspiel und Gegenwart,” in Heilende Klänge. Der Gong in Therapie, Meditation und Sound Healing
(Uenzen: Verlag Peter Hess, 2007), 9–22
Glenn Povey, Echoes: The Complete History of Pink Floyd (Bovingdon: Mind Head Publishing, 2007).
142
Despite many studies and explanations carried out in the last five decades focusing
on the effect of the gong sound on our whole being a lot of its characteristics remain
scientifically unexplained. The studies by Johannes Heimrath, Anne Kathrin Nickel,
David Akomb, Peter Hess and others point to the efficiency of sound therapies in treat-
ing physical, mental, emotional and spiritual disorders.43
The sound of a gong is strong and rich in harmonics. By means of sound waves,
dermatomes44 are stimulated and transfer the message of vibration into the body. The
37 In 1978, Swiss mathematician and musicologist Hans Cousto published the results of his research on cosmic octaves, based on
astronomic data, in the book The Cosmic Octave: Origin of Harmony (Simon & Leutner Publishing). According to this source,
the frequencies of the planets are as follows: Mercury – tone D (141.27 Hz), Venus – A (221.23 Hz), Moon – G sharp (210.42
Hz), Earth – C sharp (136.10 Hz), Mars – D (144.72 Hz), Jupiter – F sharp (183.58 Hz), Saturn – D (147.85 Hz), Uranus – G sharp
(207.36 Hz), Neptun – G sharp (211.44 Hz), Pluto – C sharp (140,25 Hz), Sedna – C (128.10 Hz), Nibiru – E (161.26 Hz), Kyron
– D sharp (151.27 Hz). Sounds in space are recorded by NASA Agency. Although there seems to be a vacuum in space, it does
not mean there are no sounds in it. They exist as electromagnetic vibrations recorded by the Agency by means of specially
designed devices, such as NASA Voyager, INJUN 1, ISEE 1 and HAWKEYE.
38 Philip McNamara, Gongs and Tam-Tams – A Guide for Percussionist, Drummers and Sound Healers (Layerthorpe: York
Publishing Services Ltd., 2012), 5.
39 Ibid., 5.
40 The Javanese gong sets in two horizontal lines of 10 or 14 units are called bonang. The higher tuned gong set is called bonang
panerus, the lower tuned bonang barung, and the lowest tuned bonang panembung.
41 A gongs of this type is called Xiao gong, which means ‘a small gong’.
42 Philip McNamara, Gongs and Tam-Tams – A Guide for Percussionist, Drummers and Sound Healers (Layerthorpe: York
Publishing Services Ltd., 2012), 12.
43 Mehtab Benton, Gong joga. Zdravljenje in razsvetljevanje s pomočjo zvoka (Ljubljana: Center Sospita Rea Silvia Novak Co. K.
D., 2010), 34–37.
44 A dermatome is an area of skin that is mainly supplied by a single spinal nerve. Sound stimuli travel along sensory neurons
into different parts of the body and affect the vibrations of different organs.
143
45 Kim Jinah, “Emotional, Motivational and Interpersonal Responsiveness of Children with Autism in Improvisational Music
Therapy,” Autism 13/4 (2009): 389–409.
46 Nakul Talwar, et al, “Music Therapy for In-patients with Schizophrenia,” The British Journal of Psychiatry 189/5 (2006): 405–409.
47 Genevieve Dingle, et al, “Can Music Therapy Engage Patients in Group Cognitive Behaviour Therapy for Substance Abuse
Treatment?” Drug and Alcohol Review 27 (2008): 190–196.
48 Mehtab Benton, Gong joga. Zdravljenje in razsvetljevanje s pomočjo zvoka (Ljubljana: Center Sospita Rea Silvia Novak Co. K.
D., 2010), 37.
49 It is a type of harmony meant for drone accompaniment of singers or instrumentalists.
50 Peter Hess, Singing Bowls for Health and Inner Harmony (Uenzen: Verlag Peter Hess, 2008).
Lasanthi K.D. Manaranjanie, Music and Healing Rituals of Sri Lanka. Their Relevance for Community Music Therapy and
Medical Ethnomusicology (Colombo: S. Godage & Brothers (Pvt) Ltd., 2013).
Mojca Malek, Zvočna masaža, accessed on June 15, 2016, http://muza.si/si/eho-udelezencev-narocnikov-reference/37-zvocna-
masaza.
144
Don Conreaux
Gong baths are currently performed in various parts of the world primarily due to
the engagement of the gong master Don Ayerdon Conreaux, who provided training
for thousands of learners, including the co-author of this article. He started playing the
gong in 1969 when he was still an actor, director, writer and scriptwriter in Hollywood.
As a theatre person, Conreaux was interested in psychological profiles of people and
different ways of life. At some point, he decided to dedicate himself to search for tech-
niques to improve the quality of human life. His yoga teacher handed over to him some
of his experiences of playing the gong. Guided by his intuition, Conreaux soon devel-
oped new techniques and understandings. “You never forget the sound of gong once
you hear it”, he claims.51
Contreaux found major encouragement for his investigation of the gongs in the
books of Dane Rudhyar (1895-1985), American composer, pianist, writer and astrolo-
gist. He was particularly impressed by Rudhyar’s views about the gong as a symbol and
instrument of holistic resonance.52
Don Conreaux is also known under the names Baba Don and Guru Jagat. He is
one of the five students of Kundalini Yoga 53 iniciated by Yogy Bhajana. However, his
first teacher, when he was still a teenager, was Paramahansa Yoganananda, an Indian
yogi and guru who first introduced meditation and Kriya Yoga 54 to millions of peo-
ple in the West.
Based on his experiences in Kundalini and Kriya Yoga as well as intensive gong
playing, Contreaux developed Gong Kriya Kundalini Yoga, which includes thirty-nine
exercises for muscles, accompanied by breathing technique called breath of fire. His
teaching suggests that these exercises help opening meridians,55 which enable energy
to regain its smooth flow over the body and restore physical and mental balance as a
precondition for health, peace of mind and access to a higher level of consciousness.
Contreaux initiated international movement for global peace named World Peace
Bell Gardens. As an expert in acoustics, Contreaux together with Robert Gulik de-
signed geometrical organisation of gongs and wind chimes representing resonating
Karin Brandt, “Klangmassage-Therapie mit alters- und demenzkranken Menschen, Klang-Massage-Therapy 8 (2011): 10–11.
Sybille von Fragstein, “Klangmassage-Therapie in der ambulanten Arbeit mit behinderten Menschen. Klangmassage-Therapie
mit alters- und demenzkranken Menschen,” Klang-Massage-Therapy 8 (2011): 12–14.
Andreas Hüne, “Klangmassage bei Menschen mit psyhischer Behinderung,” Klang-Massage-Therapy 8 (2011): 40–41.
51 Dane Rudhyar’s most important books related to music are: Claude Debussy And His Work (1913), Disonant Harmony (1928),
The Rebirth of Hindu Music (1928), The New Meaning of Sound (1930), Art as a Release of Strength: Seven Essays on the
Philosophy of Art (1930) and The Magic of Sound and the Art of Music (1982).
52 Don Conreaux, Magnum Opus of the Gong (New York: Mysterious Tremendum, 1994), 5.
53 Kundalini is the name for sleeping energy in human organism. It is supposed to be located in the lower part of the spine, in a
snake shape. It is believed that one can wake it up by means of yoga and live mystical experiences.
54 Kriya yoga consists of techniques and exercises which stimulate spiritual development.
55 Meridians are paths through which, according to acupuncture theory, lifeal energy flows over the body. Meriam-Webster
Dictionary. Accessed on August 7, 2016, http://www.merriam-webster.com/dictionary/meridian.
145
Empirical Part
Research Problem
The increasing interest in relaxing and healing by means of sound in Slovenia and
abroad has encouraged us to explore the effects of sound baths and sound harmoni-
sations on individuals. We were interested whether relaxing and healing qualities can
be attributed to the sound of musical instruments such as gongs, Himalayan singing
bowls, shamanic drums, chimes, shells, and rattles.
56 Mojca Malek, “An interview with the senior of Kundalini Krjya and Gong Yoga, Don Conreaux: Zvok gonga ruši zidove med
ljudmi. (The sound of the gong destroying walls among people),” Sončeve pozitivke. Accessed on February 4, 2015, http://
www.pozitivke.net/article.php?story=Zvok_Planetarni_Gongi_Don_Conreaux&query=gongov.
57 Malek, “An interview with the senior of Kundalini Krjya and Gong Yoga, Don Conreaux: Zvok gonga ruši zidove med ljudmi.
(The sound of the gong destroying walls among people).”
58 Scriabin’s study of theosophical scripts made his music a reflection of his new mysticism. His intention was to link his audience
to angels and spirits of nature and bring them into the state of ecstasy. In his life, he wished to follow the message of the great
mystery in the way that he would bring the audience to dematerialisation of their ego by means of gong-like sounds. (Conreaux,
Magnum Opus of the Gong. Selected Essays, 5.)
59 An Indian sound device intended to provide drone accompaniment to singing or playing of a melodic instrument.
60 Starhenge is a set of natural stone blocks or pillars in the form of concentric rings. It was designed by Conreaux to offer
individuals an opportunity to walk in them and meditate.
61 Chiometer is a synthesis of different esoteric systems and principles of healing, such as the meridians of the Chinese medicine,
chakras, the tree of life form, kabala, astrology, colours, tonalities, etc. Systems that enable an individual a broader insight into
the reality of being are connected in eleven concentric rings.
62 In most publications the years of publication are not specified.
146
For some established facts potential differences regarding age group, education
background and time span of experience in therapies were checked.
Age F f%
under 30 years 16 12.4
30–40 years 37 28.7
40–50 years 46 35.7
over 50 years 30 23.3
Total 129 100.0
The sound bath users were divided into age groups. The major part is represented
by users aged between 40 and 50, being followed by users between 30 and 40. The
smallest share of sound bath users are those younger than 30. The prevalence of indi-
viduals aged between 30 and 50 can be attributed to the fact that one of the crucial fac-
tors for the decision to join relaxing activities is intense activity and the related stress
in this life period. Another factor can be that this group is more widely informed on
alternative ways of relaxation and healing.
147
Education F f%
secondary school 34 26.4
higher education, university 82 63.6
master’s degree, doctorate 13 10.1
Total 129 100.0
About 63.6 % of users of sound baths with the gongs have accomplished higher ed-
ucation or university; they are followed by users with secondary education. The fewest
users (10.1 %) are with academic titles. The fact that sound baths are mostly attended by
individuals with formally higher education can be attributed to the fact that these indi-
viduals are more keen on reading and staying in touch with options to achieve better
life quality, where, among other things, also care for psychophysical balance belongs.
Most users attend sound baths with gongs occasionally, 16.3 % uses them once a
month. The share of those who use sound baths more than monthly or more often is
relatively small – a bit over 10 %.
148
In this chapter, time span of the users' experiences of sound therapy with gongs is
presented.
According to the results in the table almost two thirds (65,9 %) of the users have
known sound baths with gongs for more than two years. However, the shares of those
who have known the sound therapies less than a year and those who have known them
up to two years are equal (17.1 %). We can conclude that the majority of respondents
have rich experiences, which adds some extra weight to the results.
n Min Max s
For how long have you known
84 3 15 5.82 2.53
gongs and sound baths?
Table 5: Time span of sound therapies at individuals with more two-year experiences.
A more detailed analysis of experiences at only those users who have known gongs
more than two years shows that these users have had a bit less than 6 years of experi-
ences on average (= 5.62). Some of them have known sound therapies for as manny as
fifteen years. In Slovenia, the education under the supervision of Don Conreaux has
started more than ten years ago. Since then, more than a hundred learners completed
149
In this part of the questionnaire, the users expressed their straightforward feelings
during sound baths with gongs. On the list of description of feelings, they could mark
those feelings they meant had been sensed. The description of feelings in the table
is ranged from the one chosen by most users to the one chosen by fewest users. The
respondents could mark more than one answer.
The majority (27.4 %) of users of the sound bath with gong can completely indulge
in the sound and good feelings during the session. About 23 % of individuals feel the
sound as an extremely strong vibration, 15.1 % of them move into another time and sur-
roundings. Some over a one tenth (12.3 %) of the users can feel slight pains in the parts
of the body with blockades in the form of fractures from the past, surgeries and other
physical problems. As testified, these pains fade away and do not come back in the fol-
lowing sound sessions. About 9 % of individuals feel confusing thinking process which
originates in momentary disagreements and overload or some unsolved events from
the past. Some individuals report on memories of past events or feel fear at stronger
sounds, 3.8 % can go through some other unpleasant experiences, too. Since the an-
swers reflect years of attending sound baths, we can conclude that they present posi-
tive experience for all the participants otherwise they would not have repeated them.
Experiencing negative expressions reflects recognition of negative subconscious pat-
terns which can be outdone with sound and other ways of relaxation and healing.
Continuous use of sound baths definitely results from positive reflexions experienced
by individuals at relaying by means of sound.
150
The users were offered a list of physical and mental states with the statement that
sound bath effects each of these stats positively. The users have expressed their agree-
ment with favourable effect of sound baths on particular psychophysical state with
five-grade scale. The degrees of agreement spanned from 1 (The statement is not true)
to 5 (The statement is completely true). Individual statements were then joined into
some categories: inner peace, better psychophysical condition, impetus for work and
desire for personal growth.
Kruskall-Wallis
Psychophysical states R̄
χ² P
better psychophysical condition 3.96
impetus for work 2.86
287.335 0.000
inner peace 1.70
desire for personal growth 1.47
As the most beneficent effect of sound therapy the users stated the improvement of
psychophysical condition and fresh impetus for work. A bit weaker beneficent effect
was attributed to gaining inner peace, however the smallest effect is attributed to the
desire for personal growth.
Each of the categories mentioned was further checked according to the difference
in the degree of agreement with statements on the effect of sound baths regarding age,
education background, frequency of using sound baths and the time span of experi-
ence with the gong therapies and sound baths.
Kruskall-Wallis
Inner peace/Age R̄
χ² P
under 30 years 35.56
30–40 years 60.69
18.839 0.000
40–50 years 76.58
over 50 years 60.40
Inner peace /Education R̄ χ² P
secondary school 64.48
higher education or university 62.33 0.102 0.950
master’s degree/Phd 63.42
151
Table 8: Agreement with statements on beneficent effect of sound baths regarding inner
peace according to factors.
The agreement with statements on beneficent effect of sound baths regarding in-
ner peace is most evident at users aged between 40 and 50, which are followed by us-
ers aged between 30 and 40 and those over 50 years. The agreement with beneficent
effect of sound baths with gongs regarding inner peace is the lowest at users younger
than 30 years. The difference among age groups is statistically significant (χ² = 18.839, P
= 0.000). According the results we can conclude, that individuals aged between 30 and
50 suffer the strongest psychophysical stress and sound baths with gongs efficiently
contributes to establishing their inner balance.
The degree of agreement with statements on beneficent effect of sound baths re-
garding inner peace among users of different formal education backgrounds is not
statistically significant (χ² = 0.102, P = 0,150).
The degree of agreement with statements on beneficent effect of sound baths re-
garding inner peace among users who use baths variously often is not statistically sig-
nificant (χ² = 5.966, P = 0.113). Those users who use baths once a week or once a month
testify on higher degree of agreement with statements on beneficent effect of sound
baths than their occasional users.
We found out that positive effect of sound baths on establishing inner peace is
recognised only after a longer period of their use. The results show that the degree
of agreement on beneficent effect of sound baths with gongs regarding inner peace
rises after a year of using sound baths. At those with less than a year-long experiences
beneficent effect is not recognised to that extent. Nevertheless, we can conclude that
the differences among users with different time span of experiences are not statisti-
cally significant at assessing the effect of sound baths on establishing inner peace (χ²
= 4.263 P = 0.119).
152
Kruskall-Wallis
Better psychophysical condition/Age R̄
χ² P
under 30 years 46.41
30–40 years 62.70
5.622 0.132
40–50 years 69.28
over 50 years 71.18
Better psychophysical condition/Education R̄ χ² P
secondary school 71.00
higher education or university 61.87 1.636 0.441
master’s degree/Phd 69.08
Better psychophysical condition/Frequency R̄ χ² P
once a week 87.92
twice a month 96.57
14.707 0.002
once a month 80.60
occasionally, less than once a month 57.78
Better psychophysical condition/Experiences R̄ χ² P
less than a year 55.39
one to two years 65.82 1.813 0.404
more than two years 67.28
153
Kruskall-Wallis
Impetus for work/Age R̄
χ² P
under 30 years 53.93
30–40 years 58.36
2.561 0.464
40–50 years 67.51
over 50 years 66.25
Impetus for work/Education R̄ χ² P
secondary school 60.58
higher education or university 63.87 0.212 0.899
master’s degree/Phd 63.85
Impetus for work/Frequency R̄ χ² P
once a week 81.33
twice a month 84.86
11.468 0.009
once a month 78.52
occasionally, less than once a month 56.53
Impetus for work/Experiences R̄ χ² P
less than a year 57,40
one to two years 64.98 0.619 0.734
more than two years 63.84
Table 10: Agreement with statements on beneficent effect of sound baths regarding
impetus for work according to factors.
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Kruskall-Wallis
Desire for personal growth/Age R̄
χ² P
under 30 years 63.81
30–40 years 55.75
1.173 0760
40–50 years 61.07
over 50 years 55.19
Desire for personal growth/Education R̄ χ² P
secondary school 64.33
higher education/university 57.74 2.529 0.282
master’s degree/Phd 47.54
Desire for personal growth/Frequency R̄ χ² P
once a month 90.00
twice a month 72.43
10.258 0.016
once a month 67.55
occasionally, less than once a month 53.14
Desire for personal growth/Experience R̄ χ² P
less than a year 65.03
one to two years 61.03 1.267 0.531
more than two years 56.35
Table 11: Agreement with statements on beneficent effect of sound baths regarding desire
for personal growth according to factors.
The agreement with statements on beneficent effect of sound baths regarding the
desire for personal growth slightly differs among the users of different ages. The differ-
ences among rates of agreement are not statistically significant (χ² = 1.173, P = 0.760).
Based on the results, it can be concluded that perceiving beneficent effect of sound
baths on the desire for personal growth does not depend on the age of users.
The difference in the degree of agreement on statements about beneficent effect
on the desire for personal growth with different level of education is not statistically
significant (χ² = 2.529, P = 0.282). However, it can be noted from the results that sound
baths with gongs encourage the desire for personal growth more with users who have
completed secondary education than users with the highest level of education. We can
conclude that, due to potential higher income, users with higher level of education
155
We were interested in most desired intensities of sound baths. The users could
choose among baths of moderate volume, acoustically diverse and very loud baths.
Almost a half (48.1 %) of respondents express the wish for baths of moderate vol-
ume and a similar share expresses the wish for acoustically diverse baths. The fewest
(9.3 %) are the users desiring very loud sound baths. Regarding the feelings expressed
after sound baths (Table 12) the result is predictable. It needs to be mentioned that
very loud sound baths can provoke unforeseen physical and mental reactions since
strong vibrations may evoke potential fears and traumas stored in the subconscious. In
psychiatry, therapists use them for diagnostics and treatment. However, inexperienced
performers of sound baths should not use them since they are not skilled to treat psy-
chiatric conditions.
156
Most users – more than three quarters (77.5 %) define sound baths as a combina-
tion of healing and relaxation which shows the awareness that relaxation is a precondi-
tion for any successful treatment. Relaxation effects dominates the definition by 20,2 %
of users and healing effect by only 2,3 % users. Some of the later have even attributed
permanent healing to the sound.
Conclusion
The awareness of therapeutic effect of the sound can be found in different histori-
cal periods and geographic areas. In the Western world, the use of sound for therapeu-
tic purposes has mostly been reduced and supplanted by allopatic medicine, which
uses sound basically for diagnostic purposes (ultrasound) and some kinds of therapy
(infrasound, mostly for physiotherapy).
Many studies have shown positive results in the field of healing with sound. Peter
Hess’ systematic study was the first in the West to present the results of scientific
research on therapeutic work with Himalayan singing bowls. In 2002, a pilot study63
was published which explained the effect of sound on 266 therapists who provide
relaxation and healing with sound. The results testified that the Peter Hess’ therapeu-
tic method was not only useful for relaxation but also in overcoming stress resulting
for example in headaches, pains in the back and shoulders, sleeplessness and inner
restlessness. Playing the Himalayan singing bowls, gongs and other musical instru-
ments which can be done individually or together proved successful for work with
persons with special needs64, after rehabilitations following a stroke, car accidents
and other calamities.65 The studies also testify on positive effects at neurological dis-
orders, at regulating variability of heart pace, cognitive processes of memorising and
encouraging creativity.66
63 Christina Koller, Peter Hess, Klangmassage nach Peter Hess® in der Praxis. Erhebung zur Anwendung in der Praxis durchgeführt
am Institut für Klang-Massage-Therapie (Uenzen: Verlag Peter Hess, 2005).
64 This note names a journal dedicated entirely to therapeutic work with special needs persons: Peter Hess, “Klangmethoden und
Menschen mit Behinderungen,” Klang-Massage-Therapie (Uenzen: Peter Hess, 8/2011).
65 Herald Titzer, “Klangmassage auf der Intensivstation. Entwicklung und Forschung rund die Peter Hess-Klangmethoden,”
Klang-Massage-Therapie 9 (2014): 34–37.
66 Alexandra Pronegg, “Die Auswirkungen der Peter Hess-Klangmassage auf das Konzentrationsverhalten von Kindern im
Grundschulalter,” Klang-Massage-Therapie 9 (2014): 53–57.
Andrea Laake, Mark Fürst, “Klangcoaching an Berufsbildenden Schulen. Ein Weg zu mehr Lernmotivation, emotionaler
Zufriedenheit sowie Selbstwirksamkeit durch Stärkung des subjektiven Selbstkonzepts,” Klang-Massage-Therapie 9 (2014): 58–62.
157
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