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For her birthday, my daughter received a “magic chakra pendant” which consisted of cheap, dyed crystals glued together to form a rainbow in the shape of a pyramid. Shortly thereafter, she and I were shopping and we saw a set of seven “chakra teas” in a rainbow of boxes. She asked me, “What does chakra mean?” I sighed. It was like being asked, “What is art?”
A couple years ago, I wrote an article for The Dragontree about the throat chakra and received numerous requests for articles on the other chakras. I have hesitated to oblige for a few reasons. First, interpretations of the word and concept vary quite a lot, even within the various Indian traditions where it’s found. Many of the classical writings about chakras are complicated and arcane. And the idea has been widely co-opted by Westerners, sometimes in thoughtful ways, other times in superficial ways. I felt it would be difficult to do the subject justice in the format of a brief article.
However, I’m realistic about modern attention spans. I know that not many people are interested in reading a scholarly work about chakras. But Westerners have a hunger for spiritual connection, and chakras are interesting and might serve as an opening to deeper exploration and insight. So, I figure, if you’re going to read a mediocre article about chakras it might as well be from someone who has had in interest in them for a few decades and possesses a small library of books about them. Even if I have to oversimplify and modernize the topic, I feel there’s still value in opening the door. So, over the following months, we’ll look at what chakras are and how you can grow and heal through an understanding of this system.
First, what’s a chakra? Chakra or çakra – pronounced “chah-krah,” not “shah-krah” – is a Sanskrit word meaning wheel, disc, or cycle. Chakra philosophy, which comes mainly from the Tantrik texts of India, appears in Hinduism, Buddhism, Yoga, Ayurvedic medicine, Jungian and transpersonal psychology, and more. Chakras are usually defined as energy centers in the body that influence spiritual awakening as well as psychological and physical function. The number and location of chakras varies between traditions, but the prevailing model features six or seven chakras located along the midline of the body, upon or in front of the spine.
The endurance and spread of this system is probably due to the appealing and accessible way in which it describes different states of consciousness and how we’re influenced by this subtle layer of our being. Here are the viewpoints of a few authors:
Sir John Woodroofe, an early translator of Tanrik texts, described the chakras as centers of “Vital Force” (prana) and universal consciousness.1 He (and many others) saw them as instrumental stations that need to be opened in order to arouse the life force/consciousness called kundalini to move through us and awaken us. (Kundalini is just as dense of a topic as chakras, so please pardon my superficial coverage.)
Caroline Myss exposed millions of people to the concept of chakras through her 1996 book, Anatomy of the Spirit. She writes about them as if there’s a historical consensus supporting her interpretations (there isn’t), which is a bit misleading, but I believe her presentation of the chakras offers a lot of value. Here’s her modern psycho-spiritual definition: “The chakra system is an archetypal depiction of individual maturation through seven distinct stages.” She describes a process of ascension through the chakras whereby, “at each stage we gain a more refined understanding of personal and spiritual power, since each chakra represents a spiritual life-lesson or challenge common to all human beings. As a person masters each chakra, he gains power and self-knowledge that become integrated into his spirit, advancing him along the path toward spiritual consciousness in the classic hero’s journey.”2
Harish Johari, in one of the earliest English language books on the subject – aptly named Chakras – defines them as “psychic centers of transformation that enable one to move toward an enlightened state of being.” As for the translation of chakra as wheel, Johari says, “the word chakra indicates movement. Chakras introduce movement because they transform psychophysical energy into spiritual energy.” He explains that variances in the way energy moves through our chakras produce variances in our psychic state and physiology.4
Just to shake things up, let’s look at some contrasting views. Ken Wilber, a prolific scholar on Eastern philosophy, writes: “The being-consciousness-bliss of one’s formless self is distorted and constricted, and under this tyranny [imposed by a separate-self sense] appears in the restricted forms known as the chakras.” Wilber goes on to explain that the chakras are like knots or contractions in our consciousness, and that spiritual liberation is the untying of these knots, or, more accurately, “not the actual untying of these knots, but the silent admission that they are already untied.” The paradox of the chakras, he explains, is that “They are ultimately dissolved in the realization that they need not be dissolved.”
He claims that the chakras aren’t real, “in the sense that they do not pose a barrier to self-realization, nor do they constitute mandatory stages in an upward climb to liberation,” however, he goes on to say that they can certainly be perceived – as the localized experiences of different states of consciousness.3
In Robert Svoboda’s book, Kundalini, he asks his mentor, Aghori Vimalananda, about the notion that almost all physical and mental diseases are due to ‘blocked chakras.’ Vimalananda replies, “A little knowledge is a dangerous thing. The chakras exist in the subtle body, and their connection to the physical body is very subtle. It is true that both the physical and subtle plexuses may become blocked, but in most people the Kundalini is fast asleep in the Muladhara Chakra [the first or root chakra at the base of the spine], and their chakras are absolutely closed and play no part in their day-to-day lives. . . . As long as you are full of attachments to life your consciousness will never be able to get close enough to any chakra even to smell its fragrance, much less to experience it.”5
So, how do we make sense of these disparate views? I recommend a combination of contemplation of others’ teachings and the guidance of your personal experience (keeping in mind that your personal experience doesn’t make you an authority on others’ experiences). I have encountered many practitioners of yoga, energy healing, and meditation who have had powerful firsthand experiences of their chakras – specifically the experience of an opening or closing, or the blockage of flow and the restoration of flow.
It’s possible that these experiences are occurring on a different plane than what Vimalananda defines as a chakra, but we have to ask if it really matters. I’m inclined to believe that in most cases, it doesn’t. If the chakra system is a useful means for understanding our challenges, knowing ourselves, and prompting growth, isn’t that a good thing even if it doesn’t make us enlightened?
Before I wrap this up, here is a list of the seven primary chakras, some of their characteristics, plus the key virtues and obstacles associated with them:
- Muladhara – at the perineum (between the genitals and the anus). Associated with the earth element, with a sense of security and stability, and [Myss:] with lessons related to the material world.
- Svadhisthana – at the genital region. Associated with the water element and with creativity, family, procreation, and [Myss:] with lessons related to sexuality, work, and physical desire.
- Manpura – at the level of the navel. Associated with the fire element and with transformation, will, and [Myss:] with lessons related to the ego, personality, and self-esteem.
- Anahata – at the level of the heart. Associated with the air element and with balance, love, compassion, connection, and forgiveness.
- Vishuddha – at the level of the throat. Associated with space and with communication, self-expression, and creation through the word.
- Ajana - at the level of the “third eye.” Beyond the elements, it is associated with self-realization, vision, knowing, projection, intuition, and insight.
- Sahasrara – at the top of the head. Sometimes considered not to be a proper chakra, it is associated with oneness with Absolute (God) Consciousness and [Myss:] lessons related to spirituality.
Next time, we’ll discuss the first and arguably most important chakra for the average human – Muladhara – which is often said to be an expression of our sense of foundation and our ability to trust that our basic needs will be met. In the meantime, consider meditating on these concepts. Have you ever had a sense of one or more of your chakras? Have you ever experienced a shift in one of these places that brought about a change in your body, mind, or broader consciousness?
Be well,
Dr. Peter Borten
References
- Woodroffe, J. G., & P. (1931). The Serpent Power: Being the Shat-chakra-nirūpana and Pādukā-panchaka; Two Works on Laya yoga. Madras: Ganesh.
- Myss, C. M. (1996). Anatomy of the Spirit: The seven stages of power and healing. New York: Three Rivers Press.
- White, J. W. (1990). Kundalini, Evolution, and Enlightenment. New York: Paragon House.
- Johari, H. (1987). Chakras. Energy Centers of Transformation. Destiny Books.
- Svoboda, R. E. (1995). Aghora II: Kundalini. Albuquerque, NM: Brotherhood of Life Publishing.
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Last week I wrote about nondual philosophy. It was very brief, but hopefully pointed you in the right direction. It’s hard to convey with words what can only be experienced, but I feel compelled to try. Therefore, this week I’m presenting you with many attempts by people of many different times and cultures. The key is not the specific words they use, but the common experience they’re all pointing at.
In dream you love some and not others. On waking up you find you are love itself, embracing all. Personal love, however intense and genuine, invariably binds; love in freedom is love of all.
- Nisargadatta
Boundary lines, of any type, are never found in the real world itself, but only in the imagination of the mapmakers.
- Ken Wilber
Quite simply, since reality is One, and everything is equally an expression of that one divine Light of Consciousness, every experience by definition is an experience of God ... Now some interpreters of the tradition say, "Everything is God, but some things are more God than others." This is as nonsensical as the famous quote from Animal Farm, "Everyone is equal, but some are more equal than others."
If we propose that some things are more God than others, like concentrated orange juice versus watered-down orange juice, then we must also propose the existence of something that is not God that waters down divinity. But no such thing can be found, at least in this philosophy, because 1) the definition of God here is the unbounded Light of Consciousness, 2) everything that is known to exist is an object of experience, and 3) every experience is by definition pervaded by consciousness.
Therefore, this - whatever is happening right now - is as God as it gets.
Now, if you are in a miserable or banal life situation you may be disappointed by this announcement. But notice I said, "This is as God as it gets," not, "This is as free as it gets." Freedom means actually experiencing the divinity in each moment, which is the same as not wanting the present moment to be any different than it is. When you don’t want any moment to be any different, then you are no longer struggling (or even waiting) for a better situation, and therefore you are free to fully show up for what is actually happening now. Paradoxically, this reveals the inner joy of consciousness, because by not struggling against some part of reality, you see and meet the whole of the moment, and you naturally enjoy it to the maximum extent you are capable of in that moment.
- Christopher Wallis
Kindness is the light that dissolves all walls between souls, families, and nations.
- Paramahansa Yogananda
In the pursuit of Knowledge, every day something is added. In the practice of the Way, every day something is dropped.
- Lao Zi
When you think everything is someone else's fault, you suffer a lot. When you realize that everything springs only from yourself, you will learn both peace and joy.
- Dalai Lama
Whoever knows that the mind is a fiction and devoid of anything real knows that his own mind neither exists nor doesn’t exist. Mortals keep creating the mind, claiming it exists. And arhats keep negating the mind, claiming it doesn’t exist. But bodhisattvas and buddhas neither create nor negate the mind. This is what’s meant by the mind that neither exists nor doesn’t exist.
- from The Zen Teachings of Bodhidharma translated by Red Pine
You could say the whole world is consciousness having taken birth as form, manifesting as form temporarily, and then dying which means dissolving as form. What always remains is the “essence” of all that exists – consciousness itself.
- Eckhart Tolle
And
For no reason
I start skipping like a child.
And
For no reason
I turn into a leaf
That is carried so high
I kiss the sun’s mouth
And dissolve.
And
For no reason
A thousand birds
Choose my head for a conference table,
Start passing their
Cups of wine
And their wild songbooks all around.
And
For every reason in existence
I begin to eternally,
To eternally laugh and love!
When I turn into a leaf
And start dancing,
I run to kiss our beautiful Friend
And I dissolve in the Truth
That I Am.
- Hafiz
It is as if a raindrop fell from heaven into a stream or fountain and became one with the water in it so that never again can the raindrop be separated from the water of the stream; or as if a little brook ran into the sea and there was thenceforward no means of distinguishing its water from the ocean; or as if a brilliant light came into a room through two windows and though it comes in divided between them, it forms a single light inside.
- St. Teresa of Avila
I BELIEVE God is everything. . . Everything that is or ever was or ever will be. And when you can feel that, and be happy to feel that, you’ve found It… My first step from the old white man was trees. Then air. Then birds. Then other people. But one day when I was sitting quiet and feeling like a motherless child, which I was, it come to me: that feeling of being part of everything, not separate at all. I knew that if I cut a tree, my arm would bleed. And I laughed and I cried and I run all round the house. I knew just what it was. In fact, when it happen, you can’t miss it.
- Alice Walker in The Color Purple
Vimalakirti asked Manjusri what was the Buddha’s doctrine of nonduality. Manjusri answered, “The doctrine is realized by one who sees beyond forms and who knows beyond argument. This is my understanding – what is yours?” In response to this question, Vimalakirti closed his lips and was silent.
- Timothy Freke (ed.) in Zen Wisdom
It is not the body, nor the personality that is the true self. The true self is eternal. Even on the point of death we can say to ourselves, “My true self is free. I cannot be contained.”
- Marcus Aurelius
Profound and tranquil, free from complexity,
Uncompounded luminous clarity,
Beyond the mind of conceptual ideas
This is the depth of the mind of the Victorious Ones.
In this there is not a thing to be removed
Nor anything that needs to be added.
It is merely the immaculate
Looking naturally at itself.
- Nyoshul Khenpo Rinpoche
This unity is not mere one-ness as opposed to multiplicity, since these two terms are themselves polar. The unity, or inseparability, of one and many is therefore referred to in Vedanta philosophy as “non-duality” (advaita) to distinguish it from simple uniformity. True, the term has its own opposite, “duality,” for insofar as every term designates a class, an intellectual pigeon-hole, every class has an outside polarizing its inside. For this reason, language can no more transcend duality than paintings or photographs upon a flat surface can go beyond two dimensions. Yet by the convention of perspective, certain two-dimensional lines that slant towards a “vanishing-point” are taken to represent the third dimension of depth. In a similar way, the dualistic term “non-duality” is taken to represent the “dimension” in which explicit differences have implicit unity.
- Alan Watts
I, a universe of atoms, an atom in the universe.
- Richard Feynman
Your vision will become clear only when you look into your heart. Who looks outside, dreams. Who looks inside, awakens.
- Carl Jung
Look, my thumb touches my forefinger. Both touch and are touched. When my attention is on the thumb, the thumb is the feeler and the forefinger, the self. Shift the focus of attention and the relationship is reversed. I find that somehow, by shifting the focus of attention, I become the very thing I look at and experience the kind of consciousness it has; I become the inner witness of the thing. I call this capacity of entering other focal points of consciousness, Love; you may give it any name you like. Love says: 'I am everything'. Wisdom says: 'I am nothing.' Between the two my life flows. Since at any point of time and space I can be both the subject and the object of experience, I express it by saying that I am both, and neither, and beyond both.
- Nisargadatta
Love is without a doubt the basis of everything. Not some abstract, hard to fathom kind of love but the day to day kind that everyone knows. The kind of love we feel when we look at our spouse or our children or even our animals. In its purest most powerful form this love is not jealous or selfish but unconditional. This is the reality of realities, the incomprehensibly glorious truth of truths that lives and breathes at the core of everything that exists or will exist. And no remotely accurate understanding of who or what we are can be achieved by anyone who does not know it and embody it in all of their actions.
- Eben Alexander, MD
You make what you defend against, and by your own defense against it is it real and inescapable. Lay down your arms, and only then do you perceive it false.
- A Course in Miracles
My contribution was the title (“One plus one equals one”), which some wise person probably said long before me. From a nondualist’s perspective, two (duality) emerges not from merging oneness with oneness (which just begets oneness), but perhaps from dividing oneness – a separation which can only be accomplished in the illusions of the mind.
Hopefully some of these quotes spoke to you. Admittedly, although these words were drawn from nondual contexts, some of them spoke not to nondual philosophy itself but certain facets of the human experience in a way that I found insightful. Perhaps some rubbed you the wrong way, or confused you, or brought up more questions than answers – all of which are good, in my opinion. Keep challenging your beliefs and feel free to share your thoughts below.
Be well,
Dr. Peter Borten
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What do you like about your anxiety?
This is a question I’ve asked many of my patients. Unsurprisingly, almost everyone’s initial response is “nothing.” But over time (especially in people who are determined to get the most out of their unpleasant experiences) I’ve seen anxiety become a gift that re-orients people in a profound way.
I’ve learned many strategies for managing anxiety directly, some of which I shared in my
last article. They can really help. However, my greatest intention isn’t merely that we can effectively manage anxiety when it arises, but that our basic orientation is to be attuned to what’s good, what’s working, and what we
love about life.
So this time I’m going to share self-care practices to guide you back to the love beneath that fear.
It’s true that fear isn’t usually a
healthy expression of love, but sometimes it is – like when love spurs fear in a parent and they rush into harm’s way to save a child. Most of the time we’re afraid, though, the underlying love is so contorted by the mind that it doesn’t feel like love at all. It just feels nasty and horrible, and we get into a vicious circle whereby the feeling prompts fearful thoughts and the thoughts heighten the feelings, and so on.
But deeper than all of that craziness, we love life, we love ourselves, and we love others. I would like to invite you this week to bring your anxious feelings back to the loving point of their origin.
1) Practice good posture. Having a straight spine automatically helps you to breathe more fully. It also has a subtle effect on your mood. It’s easier to feel threatened, weak, or like a victim when you’re slouching; conversely, when you sit or stand tall, with a straight spine, you’ll naturally feel clearer and more confident.
2) State the facts (in the morning and always). What you do in the morning affects your whole day, so start with a brief and enthusiastic session of truth telling. What is good right now? Are you alive? Are you breathing? Did the sun rise again? Do you have enough to eat? Say it.
Who do you choose to be today? A light-hearted person? A truth-telling person? An emissary of love in the world? A devoted servant to the highest good of the world? Say it.
Pausing, noticing, and stating the facts about what’s good in your life is like hitting the save button. It programs your mind to continue to spot the good stuff. It reconfigures you for peace.
And stating the facts during fearful times is like becoming a warrior with a razor sharp sword. With your loving fierceness, you cut through the collective illusions and emotional fog, reminding yourself and others,
We didn’t jump into the world just so we could cower from life. The truth is bigger (and better) than the story we’re telling each other.
3) Get connected to the elements. Spend time in nature, ideally including some direct contact of skin to earth and natural bodies of water. Some people with anxiety also report that they feel much better with sun exposure. Others feel a benefit from sitting in front of a fire or even several candles. Besides helping to realign you with the rhythm of the natural world, it’s also a nice break from your electronic devices and media.
4) Establish a daily routine and stick to it. Predictability helps stabilize a wayward mind and helps the body get into a consistent rhythm. This means setting a regular bedtime and wake time, having meals at the same time each day, exercising on a regular basis at the same time, meditating at the same time, bathing at the same time, etc. Of course, your routine shouldn’t be strict in a way that generates stress if you stray from it – it’s something you do out of kindness for yourself.
5) Love actively. There’s no use in trying to obliterate fear. That would be like trying to destroy the sound of ‘middle C’ on a piano. Fear is a frequency of energy. No matter how you train yourself to cut it out of your life, you can always call it up again. Instead, focus on the love beneath.
What do you
love that your mind tells you is threatened? Give your attention to loving what you love instead. Love is so much stronger and bigger than fear, and unlike fear, love is a unifying and creative force. If you’re out of practice, find the things that are easiest to love, like kittens and donuts, and feel the love opening your heart. Then practice expanding that love to envelop yourself, your neighbor, your houseplants . . . and your fear. Then go bigger.
All along, keep opening your heart. Just imagine it opening like a golden ring in the center of your chest. Learn to feel when it closes, and patiently open it again and again and again.
Love will prevail. Always.
Dr. Peter Borten
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For her birthday, my daughter received a “magic chakra pendant” which consisted of cheap, dyed crystals glued together to form a rainbow in the shape of a pyramid. Shortly thereafter, she and I were shopping and we saw a set of seven “chakra teas” in a rainbow of boxes. She asked me, “What does chakra mean?” I sighed. It was like being asked, “What is art?”
A couple years ago, I wrote an article for The Dragontree about the throat chakra and received numerous requests for articles on the other chakras. I have hesitated to oblige for a few reasons. First, interpretations of the word and concept vary quite a lot, even within the various Indian traditions where it’s found. Many of the classical writings about chakras are complicated and arcane. And the idea has been widely co-opted by Westerners, sometimes in thoughtful ways, other times in superficial ways. I felt it would be difficult to do the subject justice in the format of a brief article.
However, I’m realistic about modern attention spans. I know that not many people are interested in reading a scholarly work about chakras. But Westerners have a hunger for spiritual connection, and chakras are interesting and might serve as an opening to deeper exploration and insight. So, I figure, if you’re going to read a mediocre article about chakras it might as well be from someone who has had in interest in them for a few decades and possesses a small library of books about them. Even if I have to oversimplify and modernize the topic, I feel there’s still value in opening the door. So, over the following months, we’ll look at what chakras are and how you can grow and heal through an understanding of this system.
First, what’s a chakra? Chakra or çakra – pronounced “chah-krah,” not “shah-krah” – is a Sanskrit word meaning wheel, disc, or cycle. Chakra philosophy, which comes mainly from the Tantrik texts of India, appears in Hinduism, Buddhism, Yoga, Ayurvedic medicine, Jungian and transpersonal psychology, and more. Chakras are usually defined as energy centers in the body that influence spiritual awakening as well as psychological and physical function. The number and location of chakras varies between traditions, but the prevailing model features six or seven chakras located along the midline of the body, upon or in front of the spine.
The endurance and spread of this system is probably due to the appealing and accessible way in which it describes different states of consciousness and how we’re influenced by this subtle layer of our being. Here are the viewpoints of a few authors:
Sir John Woodroofe, an early translator of Tanrik texts, described the chakras as centers of “Vital Force” (prana) and universal consciousness.1 He (and many others) saw them as instrumental stations that need to be opened in order to arouse the life force/consciousness called kundalini to move through us and awaken us. (Kundalini is just as dense of a topic as chakras, so please pardon my superficial coverage.)
Caroline Myss exposed millions of people to the concept of chakras through her 1996 book, Anatomy of the Spirit. She writes about them as if there’s a historical consensus supporting her interpretations (there isn’t), which is a bit misleading, but I believe her presentation of the chakras offers a lot of value. Here’s her modern psycho-spiritual definition: “The chakra system is an archetypal depiction of individual maturation through seven distinct stages.” She describes a process of ascension through the chakras whereby, “at each stage we gain a more refined understanding of personal and spiritual power, since each chakra represents a spiritual life-lesson or challenge common to all human beings. As a person masters each chakra, he gains power and self-knowledge that become integrated into his spirit, advancing him along the path toward spiritual consciousness in the classic hero’s journey.”2
Harish Johari, in one of the earliest English language books on the subject – aptly named Chakras – defines them as “psychic centers of transformation that enable one to move toward an enlightened state of being.” As for the translation of chakra as wheel, Johari says, “the word chakra indicates movement. Chakras introduce movement because they transform psychophysical energy into spiritual energy.” He explains that variances in the way energy moves through our chakras produce variances in our psychic state and physiology.4
Just to shake things up, let’s look at some contrasting views. Ken Wilber, a prolific scholar on Eastern philosophy, writes: “The being-consciousness-bliss of one’s formless self is distorted and constricted, and under this tyranny [imposed by a separate-self sense] appears in the restricted forms known as the chakras.” Wilber goes on to explain that the chakras are like knots or contractions in our consciousness, and that spiritual liberation is the untying of these knots, or, more accurately, “not the actual untying of these knots, but the silent admission that they are already untied.” The paradox of the chakras, he explains, is that “They are ultimately dissolved in the realization that they need not be dissolved.”
He claims that the chakras aren’t real, “in the sense that they do not pose a barrier to self-realization, nor do they constitute mandatory stages in an upward climb to liberation,” however, he goes on to say that they can certainly be perceived – as the localized experiences of different states of consciousness.3
In Robert Svoboda’s book, Kundalini, he asks his mentor, Aghori Vimalananda, about the notion that almost all physical and mental diseases are due to ‘blocked chakras.’ Vimalananda replies, “A little knowledge is a dangerous thing. The chakras exist in the subtle body, and their connection to the physical body is very subtle. It is true that both the physical and subtle plexuses may become blocked, but in most people the Kundalini is fast asleep in the Muladhara Chakra [the first or root chakra at the base of the spine], and their chakras are absolutely closed and play no part in their day-to-day lives. . . . As long as you are full of attachments to life your consciousness will never be able to get close enough to any chakra even to smell its fragrance, much less to experience it.”5
So, how do we make sense of these disparate views? I recommend a combination of contemplation of others’ teachings and the guidance of your personal experience (keeping in mind that your personal experience doesn’t make you an authority on others’ experiences). I have encountered many practitioners of yoga, energy healing, and meditation who have had powerful firsthand experiences of their chakras – specifically the experience of an opening or closing, or the blockage of flow and the restoration of flow.
It’s possible that these experiences are occurring on a different plane than what Vimalananda defines as a chakra, but we have to ask if it really matters. I’m inclined to believe that in most cases, it doesn’t. If the chakra system is a useful means for understanding our challenges, knowing ourselves, and prompting growth, isn’t that a good thing even if it doesn’t make us enlightened?
Before I wrap this up, here is a list of the seven primary chakras, some of their characteristics, plus the key virtues and obstacles associated with them:
- Muladhara – at the perineum (between the genitals and the anus). Associated with the earth element, with a sense of security and stability, and [Myss:] with lessons related to the material world.
- Svadhisthana – at the genital region. Associated with the water element and with creativity, family, procreation, and [Myss:] with lessons related to sexuality, work, and physical desire.
- Manpura – at the level of the navel. Associated with the fire element and with transformation, will, and [Myss:] with lessons related to the ego, personality, and self-esteem.
- Anahata – at the level of the heart. Associated with the air element and with balance, love, compassion, connection, and forgiveness.
- Vishuddha – at the level of the throat. Associated with space and with communication, self-expression, and creation through the word.
- Ajana - at the level of the “third eye.” Beyond the elements, it is associated with self-realization, vision, knowing, projection, intuition, and insight.
- Sahasrara – at the top of the head. Sometimes considered not to be a proper chakra, it is associated with oneness with Absolute (God) Consciousness and [Myss:] lessons related to spirituality.
Next time, we’ll discuss the first and arguably most important chakra for the average human – Muladhara – which is often said to be an expression of our sense of foundation and our ability to trust that our basic needs will be met. In the meantime, consider meditating on these concepts. Have you ever had a sense of one or more of your chakras? Have you ever experienced a shift in one of these places that brought about a change in your body, mind, or broader consciousness?
Be well,
Dr. Peter Borten
References
- Woodroffe, J. G., & P. (1931). The Serpent Power: Being the Shat-chakra-nirūpana and Pādukā-panchaka; Two Works on Laya yoga. Madras: Ganesh.
- Myss, C. M. (1996). Anatomy of the Spirit: The seven stages of power and healing. New York: Three Rivers Press.
- White, J. W. (1990). Kundalini, Evolution, and Enlightenment. New York: Paragon House.
- Johari, H. (1987). Chakras. Energy Centers of Transformation. Destiny Books.
- Svoboda, R. E. (1995). Aghora II: Kundalini. Albuquerque, NM: Brotherhood of Life Publishing.
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