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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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“All know that the drop merges into the ocean, but few know that the ocean merges into the drop.” - Kabir
Do you know that sensation of being in a room and feeling the entire atmosphere shift when someone walks in? I suppose we all have different degrees of sensitivity to this, but I’m sure you’ve had that experience. For me, it’s particularly obvious if it’s someone I’m close to and they walk in fuming with anger or overcome with sadness. Before they even speak I can feel a palpable change in the energy of the room. It’s as though their energetic wave is crashing on the shore of my own. When I’m well rested and grounded I maintain my ability to let that wave pass right through me, creating a ripple that returns to stillness, I can stay centered letting them have their own feelings. When I’m stressed out, overtired, and overworked that wave can unsteady me or even knock me right off my feet and carry me away.
We all have so much in common. The atoms that make up our body’s molecules, and the iron that courses through our veins all have a shared origin in the explosion of stars. We’re all connected through biology, shared history, and geography - floating together on this tiny blue marble together. We share many of the values that define our humanity - to have purpose, to feel fulfilled, to be healthy, to be happy, and to be safe even though we may disagree on the form those values take. We’re all born, we all die and we’re all connected by the atoms and the molecules that course through us, and through everything, like tiny points of light illuminating our life.
Our thoughts, feelings and actions have vibrations that send ripples into the world around us. Did you know that the electromagnetic field of your heartbeat can be measured several feet outside of your body with specialized equipment? We’re literally sending waves of our presence out around us.
The energy of the people around us can affect our emotions and our strength in a very tangible way. This is why I’m so intent on choosing the people I surround myself thoughtfully. I want a community that helps me laugh more, helps me feel more connected to what’s real and most important, and who I can turn to when I need help.
With a supportive community, we can harness power to give us courage, boost our own energy reserves, jump higher, or run farther. When we’re surrounded by the energy of a group we commit more fully, we engage more deeply, and it increases our own capacity to do whatever it is that we want to do. We’re held more accountable to the way that we show up in the world.
Many people feel at a loss to find the time or opportunity to create a community that helps them with their deepest challenges and lifts them to their highest potential. We don’t always find that in the communities where we engage the most like the family we’re born into, or in our workplace.
Are you ready to access the level of energy that becomes available with support? We have so much power when we share a common goal. Look at all the ways, for good and bad, that we have shaped our planet. Everyone is participating in the creation of their reality, whether they like it or not they’re always involved in molding it. Our combined strength has raw elemental force when it is channeled.
Come check out
Love Rising, a facilitated group to help you tap into your innate gifts to shape the world you want to be a part of.
Love,
Briana
Discover the Love Rising Collective
[post_title] => When the Ocean Merges into the Drop
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When our four-year-old daughter came home from her first day at a Montessori preschool, she handed me a swatch of cloth with several buttons sewn neatly onto it. “Where did you get this, sweetie?” I asked.
“I made it!” she exclaimed proudly. She also informed me that she had chopped apples with a “grownup knife” and cut flowers with pruning shears.
I couldn’t believe it. This girl had barely used scissors and never played with a needle before. We weren’t excessively protective parents, but we had no idea that she was capable of doing tasks like these (without hurting herself even). Part of the secret, we learned, was the mixed-age class. In a group of kids ranging from three to six, the older ones were instrumental in inspiring and instructing the younger ones. The teacher explained that when a child sees an adult perform a complex task, she won’t assume she’s capable of doing it herself. But if she sees another kid do it, she naturally thinks, “I’m going to do that, too!” This is one of the many ways I’ve been inspired and instructed by children – and it has informed how I work with adults.
When my wife founded The Dragontree, we wanted to provide a space for people to relax and heal. It wasn’t until some years later that we recognized a shared ambition to support people in whole-life wellness, which includes helping people to discover and actualize their potential. But while a young child may assume she can do what another child can, this isn’t always true for adults. We see other adults doing great things and often think, “I don’t have what they have.”
Most adults have old, fixed ideas about their capacities, largely influenced by teachers and parents. The best research on this subject comes from Carol Dweck, who studies childhood learning and self-esteem, and coined the terms fixed mindset and growth mindset. A fixed mindset refers to a belief that one’s ability in a given area, whether strong or weak, isn’t going to change. Thoughts such as “I’m not good with numbers,” or “I can’t sing,” or “I’m not an organized person” all indicate underlying fixed mindsets.
In contrast, a growth mindset entails the belief that, whatever your current ability, you can work at it and get better. Dweck found that kids with growth mindsets enjoy a challenge, are more confident, and have a stronger work ethic. It probably seems obvious that knowing you can improve your lot would be more empowering than believing you’re stuck with it, but we rarely take the time to investigate and question our deepest beliefs.
Indeed, one of the tricky things about changing a fixed mindset about, say, your skill at math, is that you may also have a fixed mindset about your inability to change your mindset! (“It’s just the kind of person I am!”) Thus, there’s a something of a catch-22 here: in order to shift from a fixed mindset to a growth mindset you must have a growth mindset around changing your mindset. However, I find it useful to remember that these two configurations – fixed and growth – aren’t equally valid. It’s not a case of “different but equal.” A fixed mindset is inherently incorrect. Though we may fiercely insist that it’s true, it’s not. We can change. We can grow. We can improve. Always.
In his 2014 TED Talk, The Psychology of Your Future Self, psychologist Dan Gilbert teaches that people usually believe they’re unlikely to change much in the future – but they’re wrong. “All of us are walking around with an illusion,” he says. “An illusion that our personal history has just come to an end. That we have just recently become the people that we were always meant to be and will be for the rest of our lives.” It’s true, his studies show, that our rate of change slows down somewhat as we get older, but it doesn’t slow down nearly as much as we believe it will. “At every age from 18 to 68 in our data set,” Gilbert continues, “people vastly underestimated how much change they would experience [in values, personality, friends, and preferences] over the next ten years.” He suggests that it’s easier for us to see how we’ve changed in the past than it is for us to imagine how we’ll change in the future. “Human beings,” he states, “are works in progress that mistakenly think they’re finished.”
So, if the science shows that you’re bound to change whether you believe it or not, why not believe it? A willingness to believe (i.e., hold a growth mindset) moves you from the passenger seat to the driver’s seat. If you believe you’re capable of change and growth, you can be a conscious creator of the life you desire.
A critical factor in making productive change is the recognition and acceptance of your current status. Many of us have a hard time giving ourselves an honest self-appraisal because of our upbringing. If you or your parents were raised during wartime there may have been a “stiff upper lip” policy of denying weaknesses and carrying on stoically.
Later generations faced a different obstacle – the self-esteem movement. In retrospective studies of the movement that picked up speed in the 1980s, Dweck and others found that kids who were always told they were great tended to grow into young adults with fixed mindsets that didn’t serve them. They saw themselves as awesome regardless of the facts or their quality of participation. And the inevitable dissonance that resulted when they underperformed often provoked disillusionment or depression. The fixed aspect of a fixed mindset implies a kind of rigidity, and thus a painful reckoning when disproven.
I believe it’s important to love and accept oneself completely (what you truly are is awesome) but what happened here might be seen as a form of “bypass.” Rather than help kids to face their deficiencies, we decided it was favorable to pretend they didn’t have any. The self-esteem movement, at least when understood and applied shallowly, aimed to help kids believe in themselves by giving them a gold star no matter what. The “participation trophy” is a good example. How can we grow (or track that growth) if we aren’t honest and accepting of our actual starting point?
Now, let’s get back to that disparity between adults and young children. In our work through the Dragontree to facilitate the emergence of people’s greatness we’ve encountered so many folks who see themselves as fundamentally different from (i.e., inferior to) those they see as great. I’d like to challenge this belief.
While Dweck’s research deals mostly with intelligence and success, we feel the growth mindset also applies to things like our capacity for healing, happiness, power, spiritual connection, and love. For instance, beliefs such as, “There’s no soul mate out there for me,” “I don’t have a connection to a higher power,” “I’m going to be sick for the rest of my life,” “I don’t have what it takes to change the world,” and “I’m just not an optimistic, light-hearted type of person” all reveal fixed mindsets and are therefore untrue – except perhaps in this moment.
If you feel an urge to emerge – to come into your power and make a positive difference – but something is holding you back, I encourage you to first unearth the fixed mindsets that are undermining you and challenge them. If it feels like too much of a stretch to completely reverse a negative belief, start by “trying on” a minor shift in a positive direction, coupled with an openness for things to get better. For example, if you’re mired in “I’m going to be sick forever,” trying to replace it with something like “I feel like a million bucks” may produce some cognitive dissonance; your mind may simply not buy it. But beginning with a statement like, “I allow myself to heal,” is harder for your mind to argue with. And even if a negative belief about yourself is factual right now, holding a growth mindset entails admitting that you don’t know what will happen in the future. Thus, a very small nudge in the direction of growth might look like replacing “I’ll never meet my soul mate” with “I haven’t met my soul mate yet.”
If you don’t believe you have what it takes to be great, answer me this: what do think is the actual, measurable difference between you and, say, Martin Luther King, Mother Teresa, Mahatma Gandhi, or Rosa Parks? Were they smarter than you? You can learn. Were they more spiritual than you? You can open yourself to that realm of experience. Were they more dedicated than you? You can begin a consistent devotion to your dreams right now.
This last point is worth emphasizing. In order to be a conscious creator, you need to be able to hold a vision of the change you wish to see. That is, you need to hold it consistently until it’s actualized (and then update it as needed and continue the practice). For many who are mystified as to why they’re unable to bring about the changes they desire, the answer is as simple as this: they keep changing their mind and/or getting distracted. If you notice you’ve been doing this, don’t punish yourself for it (we live in incredibly distractible times); just recognize it and get back on track.
Finally, if you have trouble believing you’re capable of greatness, it may be worthwhile to journal about “What is greatness?” Greatness isn’t the same as fame and it doesn’t require breaking world records. (I’m not trying to convince you that even if you spend your life doing bong hits and playing Nintendo, you can still be great in your own way. Let’s be real here.) Human greatness may not have a universal definition, but I believe it’s much more common than we recognize. There’s greatness in storytelling, greatness in healing, greatness in communication, greatness in teaching, and greatness in feeding the poor. There’s greatness in the smallest of places.
I’d love to hear your feelings about greatness and living to your potential. What have your challenges been? How have you overcome fixed mindsets?
Be well,
Peter
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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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