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| − | (For Dharma Wiki: Seven Main Chakras Paragraph has been edited. Remaining paras remain unchanged as of Now)
| + | ''Chakras'' are the nerve centers seen in our body. There are 1,72,000 ''Nadis''(channels of metaphysical energy or life-force) in our body, and there are various nerve centers for these 1,72,000 ''Nadis''. The human body actually has 109 nerve centers, but among those, nine centers are important, and even in those nine, seven centers (Chakras) are of primary importance. And when energy (kundalini) or consciousness flows through these nerve centers, there are different emotions, feelings or sensations that one experiences<ref name=":0" />. |
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| − | In Hinduism, a '''chakra''' ([[Sanskrit]] ''cakra'', "wheel") is thought to be an energy point or node in the [[subtle body]]. Chakras are believed to be part of the subtle body, not the physical body, and as such, are the meeting points of the subtle (non-physical) energy channels called [[Nadi (yoga)|nadi]]. Nadi are believed to be channels in the subtle body through which the life force ([[prana]]) (non-physical) or [[Energy (esotericism)|vital energy]] (non-physical) moves. Various scriptural texts and teachings present a different number of chakras. It's believed that there are many chakras in the subtle human body, according to the tantric texts, but there are seven chakras that are considered to be the most important ones.
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| − | The Vedas are the oldest written tradition in India, (1,500 – 500 B.C.) recorded from oral tradition by Brahmins. The original meaning of the word chakra as “wheel” refers to the chariot wheels of the rulers, called cakravartins. (A common [[Devanagari transliteration|transliteration]] is ''cakra'', but it can also be rendered as ''chakra''.) The word was also a metaphor for the sun, which “traverses the world like the triumphant chariot of a cakravartin and denotes the eternal wheel of time called the kalacakra which represents celestial order and balance.
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| − | The birth of a cakravartin was said to herald a new age, and they were described as preceded by a golden disk of light, much like the halo of Christ, only this spinning disk was seen in front of them (perhaps their powerful third chakras). It is also said that the god Vishnu descended to Earth, having in his four arms a cakra, a lotus flower, a club, and a conch shell. (This may have referred to a cakra as a discus-like weapon.)
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| − | There is some mention of the chakras as psychic centres of consciousness in the Yoga Upanishads (circa 600B.C.) and later in the Yoga Sutras of Patanjali (circa 200 B.C.). Most interpretations of Patanjali read a dualism between purusha (pure consciousness) and prakriti (the prima materia of the world), implying that the goal of yoga was to rise above nature for the realisation of pure consciousness, free of the fluctuations of the mind and emotions. Yet the word yoga means union or yoke, so this realisation of consciousness must ultimately reintegrate with nature for a higher synthesis.
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| − | The chakra system and Kundalini yoga arose within the Tantric tradition, during the second half of the first millennium, common era. The word Tantra means tool (tra) for stretching (tan) and can be thought of as a loom in which the fabric of nature is woven from the union of opposites. In the West, Tantra is thought of primarily as a sexual tradition, yet sacred sexuality is only a small part of a broad weaving of philosophy which includes many practices of yoga, worship of deities, especially the Hindu goddesses, and integration of the many polaric forces in the universe.
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| − | The main text about chakras that has come to us in the West is a translation by the Englishman, Arthur Avalon, in his book,The Serpent Power published in 1919. These texts: the Sat-Cakra-Nirupana, written by an Indian pundit in 1577, and the Padaka-Pancaka, written in the 10th century, contain descriptions of the centres and related practices. There is also another 10th century text, called the Gorakshashatakam, which gives instructions for meditating on the chakras. These texts form the basis of our understanding of chakra theory and Kundalini yoga today.
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| | In these traditions, there are seven basic chakras, and they all exist within the subtle body, overlaying the physical body. Through modern physiology we can see that these seven chakras correspond exactly to the seven main nerve ganglia which emanate from the spinal column. There are minor chakras mentioned in the ancient texts, the soma chakra, located just above the third eye, and the Anandakanda lotus, which contains the Celestial Wishing Tree (Kalpataru) of the Heart Chakra, and other texts mention minor sub-levels to the major chakras. | | In these traditions, there are seven basic chakras, and they all exist within the subtle body, overlaying the physical body. Through modern physiology we can see that these seven chakras correspond exactly to the seven main nerve ganglia which emanate from the spinal column. There are minor chakras mentioned in the ancient texts, the soma chakra, located just above the third eye, and the Anandakanda lotus, which contains the Celestial Wishing Tree (Kalpataru) of the Heart Chakra, and other texts mention minor sub-levels to the major chakras. |
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| − | ==Etymology==
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| − | The word Chakra (चक्र) derives from the [[Sanskrit]] word meaning "wheel," as well as "circle" and "cycle".<ref>{{cite book|last1=Mallory|first1=J.P|last2=Adams|first2=D.Q.|title=Encyclopedia of Indo-European culture|date=1997|publisher=Fitzroy Dearborn|location=London|isbn=978-1-884964-98-5|page=640|edition=1. publ.}}<!--|accessdate=18 December 2014--></ref> It's described by many as a spinning wheel of light. Of the many chakras within the human body, seven have been identified as major.
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| − | [[M. N. Roy]]'s review of [[tantra|tantric]] history says that the word ''chakra'' is used to mean several different things in the Sanskrit sources:<ref>{{cite book |last=Bhattacharyya |first=N. N. |title=History of the Tantric Religion |edition=Second Revised |publisher=Manohar |location=New Delhi |year=1999 |pages=385–86 |isbn=81-7304-025-7}}</ref>
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| − | # "Circle," used in a variety of senses, symbolising endless [[rotation]] of [[shakti]].
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| − | # A circle of people. In rituals, there are different ''cakrasādhanā''s in which adherents assemble and perform [[rite]]s. According to the ''Niruttaratantra'', chakras in the sense of assemblies are of 5 types.
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| − | # The term chakra is also used to denote [[yantra]]s (mystic diagram)s, variously known as ''{{IAST|trikoṇa-cakra}}'', ''{{IAST|aṣṭakoṇa-cakra}}'', etc.
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| − | # Different [[nerve plexus]]es within the body.
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| − | In [[Buddhism]], the Sanskrit term ''cakra'' ([[Pali]] ''cakka'') is used in a different sense of "circle," referring to the conception of [[Rebirth (Buddhism)|rebirth]] consisting of six states in which beings may be reborn.<ref>{{cite book|last1=Edgerton|first1=Franklin|title=Buddhist Hybrid Sanskrit Grammar and Dictionary|date=1993|publisher=Motilal Banarsidass Publ.|location=Delhi|isbn=81-208-0999-8|page=221|edition=Repr}}<!--|accessdate=18 December 2014--></ref>
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| − | ==History==
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| − | Breath channels ([[Nadi (yoga)|nāḍi]]) of yogic practices are mentioned in the classical [[Upanishads]],<ref name="YIP14" /><ref>Trish O’Sullivan (2010), ''Chakras''. In: D.A. Leeming, K. Madden, S. Marlan (eds.), ''Encyclopedia of Psychology and Religion'', Springer Science + Business Media.</ref> but hierarchies of chakras are introduced in the eighth-century Buddhist [[Hevajra Tantra]] and ''Caryāgiti''.<ref name="YIP14">White, David Gordon. ''Yoga in Practice''. Princeton University Press 2012, page 14.</ref><ref>{{cite book|last=White|first=David Gordon|title=Kiss of the Yogini|year=2003|publisher=University of Chicago Press|location=Chicago|isbn=0-226-89483-5|page=224}}</ref>
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| − | ==Characteristics==
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| − | The texts and teachings present different numbers of chakras. Also, different physical structures are considered chakras. David Gordon White thus emphasises:
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| − | {{quote|"In fact, there is no "standard" system of the ''chakras''. Every school, sometimes every teacher within each school, has had his own ''chakra'' system."<ref>{{cite book|last=White|first=David Gordon|title=Kiss of the Yogini|year=2003|publisher=Univdersity of Chicago Press|location=Chicago|isbn=0-226-89483-5|page=222}}</ref>}}
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| − | The following features are common:
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| − | * They form part of the body, along with the breath channels (nadi), and the winds ([[vayu]]).
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| − | * They are located along the central channel (sushumna/avadhūtī).
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| − | * Two side channels cross the centre channel at the location of the chakras.
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| − | * They possess a number of 'petals' or 'spokes'.
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| − | * They are generally associated with a [[mantra]] seed-syllable, and often with a variety of colours and deities.
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| − | * There are believed to be 7 major chakras.
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| − | ==Use in Eastern traditions==
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| − | ===Hindu Tantra===
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| − | {{Main article|Kundalini energy}}
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| − | [[File:Crown Brow Throat Chakras, Rajasthan 18th Century.jpg|thumb|Thousand Petalled lotus Crown, Two Petalled Brow Chakra, Sixteen Petalled Throat Chakra (Nepal, 17th Century)]]
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| − | [[David Gordon White]] traces the modern popularity of the "Hindu" seven chakra system to [[Sir John Woodroffe|Arthur Avalon's]] ''The Serpent Power,'' which was Avalon's translation of a late work, the ''Satcakranirupana''.<ref name="White 2003 221">{{cite book|last=White|first=David Gordon|title=Kiss of the Yogini|year=2003|publisher=University of Chicago Press|location=Chicago|isbn=0-226-89483-5|page=221}}</ref> In actuality, there are several models and systems present in Hindu tantric literature, as White documents.<ref>{{cite book|last=White|first=David Gordon|title=Kiss of the Yogini|year=2003|publisher=University of Chicago Press|location=Chicago|isbn=0-226-89483-5|pages=221–229}}</ref> [[Kundalini energy|Kundalini]] is a feature of Hindu chakra systems.
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| − | ===Vajrayana===
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| − | {{Main article|Vajrayana}}
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| − | Chakras play an important role in the main surviving branch of Indian Vajrayana, [[Tibetan Buddhism]]. They play a pivotal role in [[completion stage]] practices, where an attempt is made to bring the subtle winds of the body into the central channel, to realise the clear light of bliss and emptiness, and to attain [[Buddhahood]].<ref>[[Geshe Gelsang Kyatos]], ''Clear Light of Bliss''.</ref>
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| − | The Vajrayana system states that the central channel (avadhūtī) begins at the point of the third eye like of lord Shiva, curves up to the crown of the head, and then goes straight down to the lower body. There are two side channels, the rasanā and lalanā, which start at their respective nostrils and then travel down to the lower body. The apāna vāyu governs the lower terminations of the three channels. The lower end of the central channel ends in the rectum. The lower end of the lalanā ends in the urinary tract. The lower end of the rasanā channel emits semen. {{citation needed|date=July 2012}}
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| − | The side channels run parallel to the centre channel, except at locations such as the navel, heart, throat and crown (i.e. chakras) where the two side channels twist around the central channel. At the navel, throat and crown, there is a twofold knot caused by each side channel twisting once around the central channel. At the heart wheel there is a sixfold knot, where each side channel twists around three times. An important part of completion stage practice involves loosening and undoing these knots.{{citation needed|date=July 2012}}
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| − | Within the chakras exist the 'subtle drops'. The white drop exists in the crown, the red drop exists in the navel, and at the heart exists the indestructible red and white drop, which leaves the body at the time of death. In addition, each chakra has a number of 'spokes' or 'petals', which branch off into thousands of subtle channels running to every part of the body, and each contains a Sanskrit syllable.{{citation needed|date=March 2015}}
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| − | By focusing on a specific chakra (while often holding the breath) the subtle winds enter the central channel. The chakra at which they enter is important in order to realise specific practices. For example, focusing on the subnavel area is important for the practice of [[tummo]], or inner fire. Meditating on the heart chakra is important for realising clear light. Meditating on the throat chakra is important for lucid dreaming and the practices of dream yoga. And meditating on the crown chakra is important for consciousness projection, either to another world, or into another body.{{citation needed|date=July 2012}}
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| − | A result of energetic imbalance among the chakras is an almost continuous feeling of dissatisfaction. When the heart chakra is agitated, people lose touch with feelings and sensations, and that breeds the sense of dissatisfaction. That leads to looking outside for fulfilment. When people live in their heads, feelings are secondary; they are interpretations of mental images that are fed back to the individual. When awareness is focused on memories of past experiences and mental verbalisations, the energy flow to the head chakra increases and the energy flow to the heart chakra lessens. Without nurturing feelings of the heart a subtle form of anxiety arises which results in the self reaching out for experience. When the throat chakra settles and energy is distributed evenly between the head and the heart chakras, one is able to truly contact one's senses and touch real feelings.<ref>{{cite book|last1=Tulku|first1=Tarthang|title=Tibetan relaxation : the illustrated guide to Kum Nye massage and movement-- a yoga from the Tibetan tradition|date=2007|publisher=Duncan Baird|location=London|isbn=978-1-84483-404-4|pages=31, 33|edition=Rev.}}<!--|accessdate=18 December 2014--></ref>
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| − | ===Bön===
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| − | Chakras, according to the [[Bon]] tradition, influence the quality of experience, because movement of [[vayu]] cannot be separated from experience. Each of the six major chakras is linked to experiential qualities of one of the [[six realms]] of existence.<ref>{{cite book|last1=Dahlby|first1=Tenzin Wangyal Rinpoche ; edited by Mark|title=Healing with Form, Energy, and Light: the five elements in Tibetan Shamanism, Tantra, and Dzogchen|date=2002|publisher=Snow Lion Pub.|location=Ithaca, NY|isbn=1-55939-176-6|page=84}}<!--|accessdate=18 December 2014--></ref>
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| − | A modern teacher, [[Tenzin Wangyal Rinpoche]], uses a computer analogy: main chakras are like hard drives. Each hard drive has many files. One of the files is always open in each of the chakras, no matter how "closed" that particular chakra may be. What is displayed by the file shapes experience.
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| − | The [[Lung (Tibetan Buddhism)#Tsa Lung|tsa lung]] practices such as those embodied in [[Trul khor]] lineages open channels so ''lung'' (the Tibetan term for [[vayu]]) may move without obstruction. [[Yoga]] opens chakras and evokes positive qualities associated with a particular chakra. In the hard drive analogy, the screen is cleared and a file is called up that contains positive, supportive qualities. A [[bīja]] (seed syllable) is used both as a password that evokes the positive quality and the armour that sustains the quality.<ref name=twr>{{cite book|last1=Rinpoche|first1=Tenzin Wangyal|title=Healing with Form, Energy, and Light: the five elements in Tibetan Shamanism, Tantra, and Dzogchen|date=2002|publisher=Snow Lion Pub.|location=Ithaca, NY|isbn=1-55939-176-6|pages=84–85}}<!--|accessdate=18 December 2014--></ref><ref>{{cite book|last1=Dahlby|first1=Tenzin Wangyal Rinpoche ; edited by Mark|title=Healing with Form, Energy, and Light: the five elements in Tibetan Shamanism, Tantra, and Dzogchen|date=2002|publisher=Snow Lion Pub.|location=Ithaca, NY|isbn=1-55939-176-6|pages=84–85}}<!--|accessdate=18 December 2014--></ref>
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| − | Tantric practice is said to eventually transform all experience into bliss. The practice aims to liberate from negative conditioning and leads to control over perception and cognition.<ref name=twr/>
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| − | ===Qigong===
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| − | [[Qigong]] ({{linktext|氣功}}) also relies on a similar model of the human body as an [[Energy (esotericism)|esoteric energy system]], except that it involves the circulation of [[qì]] ({{linktext|氣}}, also ''ki'') or life-energy.<ref>[[Charles Luk]], ''Taoist Yoga – Alchemy and Immortality'', Rider and Company, London, 1970</ref><ref>[[Mantak Chia|Mantak and Maneewan Chia]] ''Awaken Healing Light of the Tao'' (Healing Tao Books, 1993), ch.5</ref> The qì, equivalent to the Hindu prana, flows through the energy channels called [[meridian (Chinese medicine)|meridians]], equivalent to the nadi, but two other energies are also important: ''[[Jing (Chinese medicine)|jīng]]'', or primordial essence, and ''[[Shen (Chinese religion)|shén]]'', or spirit energy.
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| − | In the principle circuit of qì, called the [[microcosmic orbit]], energy rises up a main meridian along the spine, but also comes back down the front torso. Throughout its cycle it enters various [[dantian]] (elixir fields) which act as furnaces, where the types of energy in the body (jing, qi and shen) are progressively refined.<ref>Yang Erzeng, Philip Clart. The Story of Han Xiangzi: the alchemical adventures of a Taoist immortal</ref> These dantian play a very similar role to that of chakras. The number of dantian varies depending on the system; the navel dantian is the most well-known, but there is usually a dantian located at the heart and between the eyebrows.<ref>[[Mantak Chia|Mantak and Maneewan Chia]] ''Awaken Healing Light of the Tao'' (Healing Tao Books, 1993), ch.13</ref> The lower dantian at or below the navel transforms essence, or jīng, into qì. The middle dantian in the middle of the chest transforms qì into shén, or spirit, and the higher dantian at the level of the forehead (or at the top of the head), transforms shen into [[Wuji (philosophy)|wuji]], infinite space of void.<ref>Andy James. The Spiritual Legacy of Shaolin Temple</ref>
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| − | ===Indonesian and Malaysian metaphysics===
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| − | Traditional spirituality in the Malay Archipelago borrows heavily from Hindu-Buddhist concepts. In Malay and Indonesian metaphysical theory, the chakras' energy rotates outwards along diagonal lines. Defensive energy emits outwards from the centre line, while offensive energy moves inwards from the sides of the body. This can be applied to energy-healing, meditation, or martial arts. [[Silat]] practitioners learn to harmonise their movements with the chakras, thereby increasing the power and effectiveness of attacks and movements.<ref name="Tua">{{cite book| title=Silat Tua: The Malay Dance Of Life |author=Zainal Abidin Shaikh Awab and Nigel Sutton |year=2006 |publisher=Azlan Ghanie Sdn Bhd |location=Kuala Lumpur |isbn=978-983-42328-0-1}}</ref>
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| − | ==Western interpretations==
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| − | ===Western adaptation of Hindu yogic chakras===
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| − | {{Main article|Esotericism}}
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| − | In Western culture, a concept similar to that of [[prana]] can be traced back as far as the 18th century's [[Franz Mesmer|Franz Anton Mesmer]], who used "[[animal magnetism]]" to treat disease.
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| − | However, it was only in 1918 that the [[shakta]] theory of seven main chakras, that has become most popular in the West, was introduced, largely through the translation of two Indian texts: the ''Sat-Cakra-Nirupana'' and the ''Padaka-Pancaka'', by Sir [[John Woodroffe]], alias Arthur Avalon, in a book titled ''The Serpent Power''.<ref>Woodroffe, ''The Serpent Power'', Dover Publications, pp.317ff</ref>
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| − | This book is extremely detailed and complex, and later the ideas were developed into the predominant Western view of the chakras by [[Charles Webster Leadbeater|C. W. Leadbeater]] in his book ''The Chakras''. Many of the views which directed Leadbeater's understanding of the chakras were influenced by previous theosophist authors, in particular [[Johann Georg Gichtel]], a disciple of [[Jakob Böhme]], and his book ''Theosophia Practica (1696)'', in which Gichtel directly refers to inner ''force centres'', a concept reminiscent of the chakras.<ref>[http://www.archeosofica.org/en/index.php/Theosophical-Excerpts/Gichtel-and-the-Theosophia-Practica.html ] {{wayback|df=yes|url=http://www.archeosofica.org/en/index.php/Theosophical-Excerpts/Gichtel-and-the-Theosophia-Practica.html |date=20120304194144 }}</ref>
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| − | ===Hesychasm===
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| − | A completely separate contemplative movement within the Eastern Orthodox Church is [[Hesychasm]], a form of Christian meditation. Comparisons have been made between the Hesychastic centres of prayer and the position of the chakras.<ref>Mircea Eliade. Yoga, Immortality and Freedom</ref> Particular emphasis is placed upon the heart area. However, there is no talk about these centres as having any sort of metaphysical existence. Far more than in any of the cases discussed above, the centres are simply places to focus the concentration during prayer.
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| − | ===New Age===
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| − | {{Main article|New Age}}
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| − | [[File:Nervous plexi.jpg|thumb|Chakra positions in relation to nervous plexi, from a 1927 textbook]]
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| − | In ''[[Anatomy of the Spirit]]'' (1996), [[Caroline Myss]] describes the function of chakras as follows: "Every thought and experience you've ever had in your life gets filtered through these chakra databases. Each event is recorded into your cells...".<ref>{{cite web|url=http://myss.com/library/chakras/ |title=Myss Library | Chakras |publisher=Myss.com |date= |accessdate=5 March 2015}}</ref> The chakras are described as being aligned in an ascending column from the base of the [[spine (anatomy)|spine]] to the top of the head. [[New Age]] practices often associate each chakra with a certain colour. In various traditions, chakras are associated with multiple physiological functions, an aspect of [[consciousness]], a [[classical element]], and other distinguishing characteristics. They are visualised as lotuses or flowers with a different number of petals in every chakra.
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| − | The chakras are thought to vitalise the physical body and to be associated with interactions of a physical, emotional and mental nature. They are considered [[Wiktionary:locus|loci]] of life [[Energy (spirituality)|energy]] or [[prana]] (which New Age belief equates with ''[[shakti]]'', ''[[qi]]'' in Chinese, ''ki ''in Japanese, ''koach-ha-guf''<ref>Helena Blavatsky (1892). Theosophical Glossary. Krotona.</ref> in Hebrew, ''bios ''in Greek, and [[aether (classical element)|''aether'']]'' ''in both Greek and English), which is thought to flow among them along pathways called [[Nadi (yoga)|nadi]]. The function of the chakras is to spin and draw in this energy to keep the spiritual, mental, emotional and physical health of the body in balance.
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| − | In his book on Japa Yoga (Himalaya Press, 1978), [[Swami Sivananda]] states that a yogi that practices Japa only with the Om and is successful at Mahasamyama (oneness with the object —in this case, a word being meditated on—) becomes a direct disciple of the Om, the most holy of all words and syllables (the same as the word of creation as recognised by the Torah, although this is not professed or quite possibly not even recognised by those of secular authority in either Judaism or Christianity). Thus, the yogi who achieves this feat needs no guru or Sat-guru to achieve any spiritual goal (an archetype or an Ascended Master —a Krishna, a Rama, a Jesus, a Nanak, a Buddha..''.—''). Swami Sivananda mentions that this yogi has a path that is, in all recognisable ways and manners, reverse of that of other yogis or spiritual aspirants and their paths, in that this spiritual aspirant then works through the chakras, mastering them from the crown down. Satprem explains, in page 67 of his book ''Sri Aurobindo, or the Adventure of Consciousness ''(ISBN 81-85137-60-9), that, in [[Sri Aurobindo]] and the Mother's [[Integral Yoga]], the practitioner experiences a "descent" where the Grace and Light works through and enlightens the chakras from the crown chakra downwards.
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| − | Another interpretation of the seven chakras is presented by writer and artist [[Zachary Selig]]. In his book ''Kundalini Awakening, a Gentle Guide to Chakra Activation and Spiritual Growth,'' he presents a unique codex titled "Relaxatia", a solar [[Kundalini energy|Kundalini]] [[paradigm]] that is a codex of the human chakra system and the solar light spectrum, designed to activate Kundalini through his colour-coded chakra paintings.<ref name="Selig, Zachary and Selby, Jon">{{cite book|last1=Selby|first1=John|last2=Zelig|first2=Zachary|title=Kundalini Awakening: a Gentle Guide to Chakra Activation and Spiritual Growth|date=1992|publisher=Bantam Books|location=New York, N.Y.|isbn=978-0-553-35330-3}}</ref>
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| − | Some system models describe one or more [[transpersonal chakra]]s above the crown chakra, as well as an [[Earth star chakra]] below the feet. There are also held to be many minor chakras (for example, between the major chakras).
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| − | [[Rudolf Steiner]] considered the chakra system to be dynamic and evolving. He suggested that this system has become different for modern people than it was in ancient times and that it will, in turn, be radically different in future times.<ref>{{cite web|url=http://wn.rsarchive.org/Books/GA010/English/MAC1909/GA010b_c01.html |title=GA010: Chapter I: The Astral Centers |location=Fremont, Michigan |publisher=Wn.rsarchive.org |date= |accessdate=5 March 2015}}</ref><ref>http://wn.rsarchive.org/Books/GA010/English/MAC1909/GA010b_index.html</ref><ref>{{cite web|url=http://wn.rsarchive.org/Books/GA010/English/MAC1909/GA010b_index.html |title=GA010: Initiation and Its Results|location=Fremont, Michigan |publisher=Wn.rsarchive.org |date= |accessdate=5 March 2015}}</ref> Steiner described a sequence of development that begins with the upper chakras and moves down, rather than moving in the opposite direction. He gave suggestions on how to develop the chakras through disciplining thoughts, feelings, and will.<ref>Rudolf Steiner, ''How to Know Higher Worlds''</ref>
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| − | According to Florin Lowndes,<ref>{{cite book|last1=Lowndes|first1=Florin|title=Enlivening the Chakra of the Heart: The Fundamental Spiritual Exercises of Rudolf Steiner|date=2000|publisher=Sophia Books|location=London|isbn=1-85584-053-7|edition=2nd}}<!--|accessdate=18 December 2014--></ref> a "spiritual student" can further develop and deepen or elevate thinking consciousness when taking the step from the "ancient path" of schooling to the "new path" represented by Steiner's ''[[The Philosophy of Freedom]]''.{{refn|group=note|English translations include:
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| − | *1916: [http://wn.rsarchive.org/Books/GA004/English/GPP1916/GA004_index.html ''The Philosophy of Freedom'']. trans. Hoernlé and Hoernlé, ed. Harry Collison. This is the only English translation of the first German edition.
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| − | *1922: ''Philosophy of Spiritual Activity''. Based on 2nd German edition, trans. Hoernlé and Hoernlé.
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| − | *1939: [http://wn.rsarchive.org/Books/GA004/English/RSPC1949/PPSA_index.html ''Philosophy of Spiritual Activity''], trans. Hermann Poppelbaum, based on Hoernlé and Hoernlé translation
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| − | *1963: [http://wn.rsarchive.org/Books/GA004/English/RSPI1963/GA004_index.html ''Philosophy of Spiritual Activity''], trans. Rita Stebbing
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| − | *1964: [http://wn.rsarchive.org/Books/GA004/English/RSP1964/GA004_cover.html ''The Philosophy of Freedom: The Basis for a Modern World Conception''], trans. Michael Wilson
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| − | *1986: [http://wn.rsarchive.org/Books/GA004/English/AP1986/GA004_index.html ''The Philosophy of Spiritual Activity: Basic Features of a Modern World View''], trans. William Lindeman
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| − | *1995: ''Intuitive Thinking as a Spiritual Path: A Philosophy of Freedom'', trans. Michael Lipson, based on Wilson translation
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| − | *2011: 'Rudolf Steiner's ''Philosophie der Freiheit'' as the Foundation of the Logic of Beholding. Religion of the Thinking Will. Organon of the New Cultural Epoch', trans. Graham B. Rickett, with commentary by G.A.Bondarev' ISBN 978-1-105-05765-6
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| − | There is a [http://www.rsarchive.org/Books/GA004/Compare/index.php comparison tool] to compare most of the above translations.}}
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| − | ===Endocrine system===
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| − | Chakras and their importance are posited to reside in the psyche. However, there are those who believe that chakras have a physical manifestation as well.<ref>{{cite book|last1=Sivananda|first1=Swami|title=Kundalini Yoga: illustrated|date=1991|publisher=Divine Life Society|location=Sivanandanagar, U.P.|isbn=81-7052-052-5|edition=9th}}<!--|accessdate=18 December 2014--></ref> Gary Osborn, for instance, has described the chakras as [[Metaphysics|metaphysical]] counterparts to the [[endocrine system|endocrine glands]],<ref>{{cite book|last1=Gardiner|first1=Philip|last2=Osborn|first2=Gary|title=The Shining Ones: the world's most powerful secret society revealed|date=2006|publisher=Watkins|location=London|isbn=1-84293-150-4|pages=44–45|edition=Rev. and updated}}<!--|accessdate=18 December 2014--></ref> while [[Anodea Judith]] noted a marked similarity between the positions of the two and the roles described for each.<ref>{{cite book|url=https://books.google.com/books?id=5n4dkTw7e0QC&pg=PA20&dq=Endocrine+chakra&lr=#v=onepage&q=Endocrine%20chakra&f=false |title=Wheels of Life: A User's Guide to the Chakra System - Anodea Judith - Google Books |publisher=Books.google.com |date= |accessdate=15 August 2015}}</ref> Stephen Sturgess also links the lower six chakras to specific nerve plexuses along the spinal cord as well as glands.<ref>{{cite book|last1=Sturgess|first1=Stephen|title=The Yoga Book: a practical guide to self-realization|date=1997|publisher=Element|location=Rockport, Mass.|isbn=1-85230-972-5|pages=19–21}}<!--|accessdate=18 December 2014--></ref> C.W. Leadbeater associated the Ajna chakra with the [[pineal gland]],<ref>{{cite book|url=https://books.google.co.uk/books?id=BRbtL7_Q_i0C&dq=cw+leadbeater+chakras&printsec=frontcover&source=bn&hl=en&ei=z5XkSsifFsay4QaC__j_AQ&sa=X&oi=book_result&ct=result&resnum=4&ved=0CBYQ6AEwAw#v=onepage&q=pineal&f=false |title=The Chakras - Charles Webster Leadbeater - Google Books |publisher=Books.google.co.uk |date= |accessdate=15 August 2015}}</ref> which is a part of the endocrine system.<ref>{{cite web|url=http://www.edgarcayce.org/ps2/mysticism_interpretating_revelation.html |title=John Van Auken | Mysticism - Interpretating the Revelation |publisher=Edgarcayce.org |date= |accessdate=5 March 2015}}</ref> These associations remain speculative, however, and have yet to be empirically validated.
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| − | ===Spectrum of light===
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| − | [[File:Chakras map.svg|thumb|Recent Western traditions associate colours and physiomotional functions for each of the seven main chakras.]]
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| − | A development in Western practices dating back to the 1940s is to associate each one of the seven chakras to a given colour and a corresponding crystal.<ref>[https://books.google.com/books?id=xzmODUiGm7YC&pg=PA364&dq=Spectrum+of+light+1940s+chakra&hl=en&sa=X&ved=0ahUKEwj8uujkyKPKAhUOWI4KHcZ1DrEQ6AEIIDAB#v=onepage&q=Spectrum%20of%20light%201940s%20chakra&f=false Supreme God: Body, Will, Wisdom, and Work], Dorrance Publishing</ref> For example, the chakra in the forehead is associated with the colour purple, so to try and cure a headache a person might apply a purple stone to the forehead.{{Citation needed|date=August 2015}}
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| − |
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| − | Mercier introduces the relation of colour energy to the science of the [[Electromagnetic spectrum|light spectrum]]:
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| − | {{quote|As humans, we exist within the 49th Octave of Vibration of the electromagnetic light spectrum. Below this range are barely visible radiant heat, then invisible infrared, television and radiowaves, [[sound wave|sound]] and [[Neural oscillation|brain waves]]; above it is barely visible ultraviolet, then the invisible frequencies of chemicals and perfumes, followed by x-rays, gamma rays, radium rays and unknown cosmic rays.<ref>{{cite book|last1=Mercier|first1=Patricia|title=The Chakra Bible: the definitive guide to working with chakras|date=2007|publisher=Godsfield Press/Octopus Publishing|location=London|isbn=978-1-84181-320-2|page=12}}<!--|accessdate=18 December 2014--></ref>}}
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| − |
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| − | <blockquote>"
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| − |
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| − | Understanding existence and physical form as an interpretation of light energy through the physical eyes will open up greater potential to explore the energetic boundaries of colour, form and light that are perceived as immediate reality. Indian Yogic teachings assign to the seven major chakras specific qualities, such as colour of influence (from the seven rays of spectrum light), elements (such as earth, air, water & ether), body sense (such as touch, taste, and smell), and relation to an endocrine gland.<ref>Patricia Mercier (2007). p. 28</ref>
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| − | "</blockquote>
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| | ==Seven Main Chakras== | | ==Seven Main Chakras== |
Chakras are the nerve centers seen in our body. There are 1,72,000 Nadis(channels of metaphysical energy or life-force) in our body, and there are various nerve centers for these 1,72,000 Nadis. The human body actually has 109 nerve centers, but among those, nine centers are important, and even in those nine, seven centers (Chakras) are of primary importance. And when energy (kundalini) or consciousness flows through these nerve centers, there are different emotions, feelings or sensations that one experiences[1].
In these traditions, there are seven basic chakras, and they all exist within the subtle body, overlaying the physical body. Through modern physiology we can see that these seven chakras correspond exactly to the seven main nerve ganglia which emanate from the spinal column. There are minor chakras mentioned in the ancient texts, the soma chakra, located just above the third eye, and the Anandakanda lotus, which contains the Celestial Wishing Tree (Kalpataru) of the Heart Chakra, and other texts mention minor sub-levels to the major chakras.
Seven Main Chakras
There is only one energy in the body, but it manifests in different forms, in different chakras. Sexual energy, love energy, intellectual energy, sharpness, awareness, anger; all these are related.There are believed to be seven major chakras, which are arranged vertically along the axial channel (sushumna nadi).
Chakras are energy centers. Although most people have heard of seven chakras, there are actually 114 in the body. The human body is a complex energy form; in addition to the 114 chakras, it also has 72,000 "nadis,"or energy channels, along which vital energy, or "prana," moves. When the nadis meet at different points in the body, they form a triangle. We call this triangle a chakra, which means "wheel." We call it a wheel because it symbolizes growth, dynamism and movement, so even though it is actually a triangle, we call it a chakra. Some of these centers are very powerful, while others are not as powerful. At different levels, these energy centers produce different qualities in a human being.
Fundamentally, any spiritual path can be described as a journey from the base chakra, called the "Mooladhara," which is located at the base of the spine, to the "Sahasrar," which located at the top of the head. This journey of movement from the Mooladhara to Sahasrar is from one dimension to another. It may happen in many different ways, and various yogic practices can effect this movement.
Below is a description of the seven chakras, with various associations. Each of these chakras also has its elemental deity (Vasu), demigod of its material element.
From the bottom, they are thought to be:
Muladhara
Muladhara (मूलाधार) or 'root chakra' is symbolized by a lotus with four petals and the colour red.
This centre is located at the base of the Vertebral column. In this chakra the energy manifests as enthusiasm or inertia.[1]
Mooladhara is really made up of two terms: "Moola" means the root or source, and "adhar" means the foundation. It is the very basic foundation of life. In the physical body, your energies need to be in the Mooladhara chakra to some extent. Otherwise, you cannot exist. If the Mooladhara chakra alone is dominant, food and sleep will be the predominant factors in your life.[2]
Muladhara is related to instinct, security, survival and also to basic human potentiality. This chakra is where the three main nadi separate and begin their upward movement. Dormant Kundalini rests here.
Svadhishthana
Svadhishthana (स्वाधिष्ठान) or 'sacral chakra' is symbolised by a white lotus within which is a crescent moon, with six vermilion, or orange petals.
The Swadhisthana chakra is located just above the genital organs.
When the same life force energy comes to the second chakra (Swadhisthana), it manifests as sexual energy or creative or procreative energy.[1]
If this chakra alone is dominant, then you are a pleasure seeker. When this chakra is active, you enjoy the physical world in so many ways. If you look at a pleasure seeker, you will see that his life and his experience of life are just a little more intense compared with a person who is only about food and sleep.[2]
Manipura
Manipura (मणिपूर) or 'solar plexus/navel chakra' is symbolised by a downward pointing triangle with ten petals, along with the colour yellow.
This Chakra is located just below the navel. Manipura is related to the metabolic and digestive systems.
The same energy goes up to the navel region, the third chakra (Manipura), and manifests in four different forms, which relate to four different emotions - greed, jealousy, generosity and joy. That is why all these four emotions are depicted through the tummy. Jealousy is an emotion that one feels in the stomach. Generosity is depicted with a large tummy, e.g., Santa Claus. Joy is also depicted with a big tummy, e.g., Lord Ganesha and the Laughing Buddha.[1]
If your energy moves into the Manipura chakra, located just below the navel, you are a doer in the world. You are all about action. You can do many, many things.[2]
Anahata
Anahata (अनाहत) or 'heart chakra' is symbolised by a circular flower with twelve green petals.
Anahata Chakra is located in the heart area. Anahata literally means the "un-struck." If you want to make any sound, you have to strike two objects together. The un-struck sound is called "Anahata." Anahata is like a transition between your lower chakras and your higher chakras, between survival instincts and the instinct to liberate yourself. The lower three chakras are mainly concerned with your physical existence. Anahata is a combination; it is a meeting place for both the survival and the enlightenment chakras.[2]
The same life energy comes to the Anahata chakra and manifests as three different emotions which are love, hatred and fear.[1]
Vishuddhi
Vishuddhi (विशुद्धि) or 'throat chakra' is depicted as a silver crescent within a white circle, with 16 light or pale blue, or turquoise petals.
Vishuddhi literally means "filter" and is located in the area of your throat.[2]
The same life energy rises to the Vishuddhi chakra and it symbolizes grief and gratefulness. When you feel grief, the throat chokes, and when you feel grateful also, the throat chokes.[1]
Agya
Agya (Ajna) (आज्ञा) or 'third-eye chakra' is symbolised by a lotus with two petals It is at this point that the two side nadi Ida and Pingala are said to terminate and merge with the central channel Sushumna, signifying the end of duality. This chakra is located between your eyebrows
The same energy manifests as anger and alertness. Anger, alertness, knowledge, and wisdom are all related to the third eye centre.[1]
If your energies move into this chakra, located between your eyebrows, you are intellectually enlightened. You have attained to a new balance and peace within you. The outside no longer disturbs you, but you are still experientially not liberated.[2]
Sahasrara
Sahasrara (सहस्रार) or 'crown chakra' is generally considered to be the state of pure consciousness, within which there is neither object nor subject. When the Kundalini energy rises to this point, it unites with the Shiva energy, and a state of samadhi is attained. Sahasrara is located at the crown of the head.
The same energy goes to the Sahasrara and manifests as sheer bliss. That is why in any sanctuary experiences, when you feel total bliss, the mind immediately goes to the top of the head. Something shoots up to the top of the head and you feel blissful.[1]
To move from Mooladhara to Agna, from the lowest of these seven chakras to the second highest, there are many procedures, methods and processes through which one can raise his energies. But from Agna to Sahasrar, the sixth chakra to the highest chakra, there is no path. You can only jump there. In a way, you have to fall upward. So, the question of going step by step to that dimension does not really arise. There is no way.
It is for this reason that spiritual traditions have emphasized the significance of a guru's role in one's realization; guru literally means "dispeller of darkness." You can only jump into an abyss -- the depth of which you do not know -- if you have an absolutely insane heart, or if your trust in someone is so deep that you are willing to do anything in their presence. Most people, due to a lack of either of these two aspects, just get stuck in the Agna chakra. When this happens, peacefulness is the highest state they will know. It is only from this limitation that there has been so much talk about peace being the highest possibility. But for someone seeking their ultimate nature, peace is only the beginning; it is not the ultimate goal.
Other chakras
Hridhiya chakra (also known as hrid chakra) is measured from centre of Anahata chakra, two fingers to the left and continue with two finger down, whereby the heart beat can be felt.[3] Talu chakra is located at behind of Reticular Formation at Fourth Ventrical before beginning of spinal cord.[3] There are said to be 21 minor chakras which are reflected points of the major chakras.[4] These 21 are further grouped into ten bilateral minor chakras that correspond to the foot, hand, knee, elbow, groin, clavicle, navel, shoulder and ear. The spleen may also be listed by some authorities as a location for a minor chakra.
Secret chakras
There are said to be three chakras that are beyond the physical and spiritual. They are called Golata, Lalata, and Lalana and "located on the uvula at the back of the throat, above the Ajna chakra, and within the soft upper palate".[5] According to Robert Svoboda they defy description in the sense of the above seven and can only be experienced once Kundalini has fully awakened.
Minor chakras below Muladhara
There are said to be a series of seven chakras below Muladhara going down the leg,[6] corresponding the base animal instincts, and to the Hindu underworld patala. From the top down they are:
Atala — Located in the hips, it governs fear and lust.
Vitala — Located in the thighs, it governs anger and resentment.
Sutala — Located in the knees, it governs jealousy.
Talatala — Translated as "under the bottom level", it is located in the calves and represents a state of prolonged confusion and instinctive wilfulness.
Rasatala — Located in the ankles, it is the centre of selfishness and pure animal nature.
Mahatala — Located in the feet, this is the dark realm 'without conscience', and inner blindness.
Patala — Located in the soles of the feet, this is the realm of malice, murder, torture and hatred, and in Hindu mythology it borders on the realm of Naraka, or hell.
See also
Notes
References
Citations
Sources
- Apte, Vaman Shivram (1965). The Practical Sanskrit Dictionary (fourth revised & enlarged ed.). Delhi: Motilal Banarsidass Publishers. ISBN 81-208-0567-4.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Bucknell, Roderick; Stuart-Fox, Martin (1986). The Twilight Language: Explorations in Buddhist Meditation and Symbolism. London: Curzon Press. ISBN 0-312-82540-4.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Edgerton, Franklin (2004) [1953]. Buddhist Hybrid Sanskrit Grammar and Dictionary (Reprint ed.). Delhi: Motilal Banarsidass Publishers. ISBN 81-208-0999-8.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles> (Two volumes)
- Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press. ISBN 0-521-43878-0.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Chia, Mantak; Chia, Maneewan (1993). Awaken Healing Light of the Tao. Healing Tao Books.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Monier-Williams, Monier. A Sanskrit-English Dictionary. Delhi: Motilal Banarsidass Publishers.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Prabhananda, S. (2000). Studies on the Tantras (Second reprint ed.). Calcutta: The Ramakrishna Mission Institute of Culture. ISBN 81-85843-36-8.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Rinpoche, Tenzin Wangyal (2002). Healing with Form, Energy, and Light. Ithaca, New York: Snow Lion Publications. ISBN 1-55939-176-6.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Saraswati, MD, Swami Sivananda (1953–2001). Kundalini Yoga. Tehri-Garhwal, India: Divine Life Society. foldout chart. ISBN 81-7052-052-5.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Tulku, Tarthang (2007). Tibetan Relaxation. The illustrated guide to Kum Nye massage and movement – A yoga from the Tibetan tradition. London: Dunkan Baird Publishers. ISBN 978-1-84483-404-4.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Woodroffe, John (1919–1964). The Serpent Power. Madras, India: Ganesh & Co. ISBN 0-486-23058-9.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Banerji, S. C. Tantra in Bengal. Second Revised and Enlarged Edition. (Manohar: Delhi, 1992) ISBN 81-85425-63-9
- Saraswati, Swami Sivananda, MD (1953–2001). Kundalini Yoga. Tehri-Garhwal, India: Divine Life Society. ISBN 81-7052-052-5.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Shyam Sundar Goswami, Layayoga: The Definitive Guide to the Chakras and Kundalini, Routledge & Kegan Paul, 1980.
- Leadbeater, C.W. The Chakras Wheaton, Illinois, USA:1926—Theosophical Publishing House—Picture of the Chakras on plates facing page 17 as claimed to have been observed by Leadbeater with his third eye
- Sharp, Dr. Michael (2005). Dossier of the Ascension: A Practical Guide to Chakra Activation and Kundalini Awakening (1st ed.). Avatar Publications. ISBN 0-9735379-3-0.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Guru Dharam Singh Khalsa and Darryl O'Keeffe. The Kundalini Yoga Experience New York, NY USA:2002, Fireside, Simon & Schuster, Inc. Copyright by Gaia Books Limited. Kriyas and meditations copyright Yogi Bhajan, All Rights reserved. Revised Edition published 2016 as "Kundalini Yoga" ISBN 978-1-85675-359-3
- Judith, Anodea (1996). Eastern Body Western Mind: Psychology And The Chakra System As A Path To The Self. Berkeley, California, USA: Celestial Arts Publishing. ISBN 0-89087-815-3
- Dahlheimer, Dr. Volker (2006). Kundalini Shakti: Explanation of the Seven Chakras (Video clip with words and explanative grafics ed.). 5th Level Publications.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Florin Lowndes, 'Enlivening the Chakra of the Heart: The Fundamental Spiritual Exercises of Rudolf Steiner' ISBN 1-85584-053-7, first English edition 1998 from the original German edition of 1996, comparing 'traditional' chakra teaching, and that of C.W.Leadbeater, with that of Rudolf Steiner.
External links
- redirect Template:dmoz
Template:Yoga
- REDIRECT Template:Bharat's philosophy
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