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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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The Hashimoto’s Protocol (2017) – Izabella Wentz
Briana has Hashimoto’s Thyroiditis – the most common form of hypothyroidism (low thyroid function) – and has benefited from author Izabella Wentz’s concepts in this new book. For years, Briana had trouble getting pregnant until we got to the bottom of her thyroid issues. Once we figured that out (in her case, cutting out gluten was critical) she was pregnant within two months. For a variety of reasons, from changes in human diets to exposure to more plastics, thyroid disorders are increasingly common – though, as this book explains, you can do a lot on your own to support healthy thyroid function.
The Spark in the Machine: How the Science of Acupuncture Explains the Mysteries of Western Medicine (2014) – Daniel Keown
Once in a while, a book on science comes out that is thoroughly engaging, even if you’re not an academic. Bill Bryson’s “A Short History of Nearly Everything” was one such book and “The Spark in the Machine” is another. All too often, people see Eastern and Western medicine as having mutually exclusive philosophical foundations and no overlap. This book adeptly challenges that idea. It’s funny and fascinating, taking on topics such as how “quantum entanglement” joins the hearts of people in love, and why children can grow new fingertips but adults can’t.
The Blackthorn Key (2015) – Kevin Sands
We’re always looking for impressive or uncommon children’s books to read aloud to our nine year old daughter, and this one was enjoyable for all of us. Although there are some gristly parts (luckily, we’ve gotten good at on-the-fly censorship), the story is great and balanced overall. What’s unique about it is that it revolves around the lives of apothecaries (pharmacists) in London in the 1600s, and makes abundant references to the natural medicines and alchemical processes they utilized. The adventure relies on several alchemical “riddles” an apprentice must solve – utilizing the right chemicals at the right times – to get out of danger and save a secret library. Though it’s recommended for kids in grades four through six, we can think of many adults who would love it.
Love Warrior (2016) – Glennon Doyle Melton
Glennon is a sincere, witty, and emotionally intelligent writer who brings you on a journey of her own life to share wisdom that benefits us all. One of the reasons Briana loved this book was the message of being fully present in the challenges of life so that we don't lose the lesson. These challenges, the author shows, actually help us recognize and bring forth our deepest gifts.
Finally, we’ve both spent more time with our own book –
The Well Life – over the past several months than any other. It’s about creating a life of peace, balance, and happiness, and we use a language of three elements – structure, sweetness, and space – to teach this. We’ve done nearly a hundred interviews since the book came out, and we’re constantly being asked to elaborate on some passage or concept. But even when we’re not referencing it for a radio host, we keep finding ourselves rereading certain parts of it, becoming increasingly clear about what these ideas mean to us. We often have the feeling that we wrote the book as much for ourselves and our own evolution as for others. If this sounds intriguing and you like what you read in our newsletters, check it out.
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A few weeks ago, my wife and I were discussing the differences between the two sides of the fracking issue in our county. On the oil side, there were corporations spending millions on ads to convince voters to side with them and allow minimally-regulated fracking in their backyards. On the community side, there were a few unpaid volunteers with petitions hanging out in front of the library. All the while, my eight-year-old daughter was listening. She’s always listening. Except when I tell her to clean. And a little while later, she asked us, “How much money does it cost to get a law changed?”
We started to explain that our laws are made by people – and our elected representatives – based on what we collectively agree is best for the community. But she’s a smart cookie, so we decided it would be better to tell the truth. The truth, of course, is that tons of money is spent to influence voters and lawmakers, so the answer – especially if your opponents are oil companies – was “tons.”
“That’s why I want to be rich!” she responded. “So I can change the world in ways that are good for everyone.”
And that, folks, is pretty much the best reason I can think of to become wealthy.
If there were more community- and sustainability-minded people with oodles of money, the world would be a better place. Which is why I want you to become one of those people. Because, chances are, if you’re on our mailing list, you want a peaceful, healthy, equitable world. And if so, I want you to be rich and generous. Please.
But why should I, as healthcare practitioner, be concerned about people’s financial status? Three reasons. First, I want people to be healthy in all areas of their lives, and unhealthy relationships with money are epidemic and a cause of great stress. Second, another facet of whole health, as I see it, is the ability to develop and share your gifts, and having ample money usually allows for the freedom to devote yourself to these gifts. Third, I want to leave our children with a healthy planet and I believe the extreme division of wealth today is an impediment to this goal. We need more healthy, wealthy, conscious people in order to tip the scales.
If you’re up for the challenge, the first step is healing your relationship with money. Unfortunately, the corporate politics that started this conversation are precisely what make many conscientious people averse to acquiring money. I should know – I’m a former member of the Money is the Root of All Evil Club. But such an aversion to wealth is misguided and disempowering. Denying yourself money because some people do unethical things for it is like denying yourself a glass of wine because some people are alcoholics.
Back in grad school, I did an internship at a public health facility serving homeless youth. My mentor ran an acupuncture clinic in the basement. The “treatment rooms” were constructed from old blankets hung from the ceiling to create partitions between the beds. Everyone could hear everyone else. It was pretty squalid. Then we got a $1 million donation and everything changed. We were able to make tremendous improvements to the facility. Guess who gave us the money.
The donation came from a man named Bill Gates, and whatever your feelings about him or Microsoft or Windows 8, you must admit, that’s a cool thing to be able to do.
These days, most big accomplishments – good and bad – have a lot of money behind them. So, whatever cause inspires you – saving tigers from extinction, educating women, providing people with fresh water, preventing the immersion of Louisiana – you’ll be more successful at it with a pile of cash in your corner.
Healing your relationship with money is a process. I’ve been consciously engaged in it for 20 years and I’ve been amazed at some of the stuff that’s come out of my subconscious mind. I realize how much I opposed the flow of money into my life out of solidarity with those who are impoverished – even though I could have helped all of us if I were wealthy and generous. I was embarrassed to be seen in new clothes or with nice possessions. I believed that having money would make me shallow, or greedy, or unable to relate to people without it. If you’re carrying around any such beliefs, I recommend you research rich people who are still “real” and doing great, charitable things with their money. Dismantle your stereotypes. Because you’ll never let yourself gain wealth if you have disdain for the wealthy.
You don’t need to have the drive to change the world like my daughter to “qualify” for an abundance of money. Whatever your gift – to educate, to love, to heal, to make art, to listen, to keep peace, to raise children to be good people – it all adds up in the world when you share it. But your ability to devote yourself to it can be undermined by inadequate finances. Too often, I’ve seen talented people sideline their gifts because they don’t trust themselves to bring in money through their passion. Too often, I’ve seen kids who don’t receive the attention they need because their parents are disabled by medical problems they can’t afford to get fixed.
I have a friend, a healer, who is the kindest, most guileless woman you could ever meet. Lots of people in the healing arts have trouble asking for money in exchange for their services – I think we feel it makes our work less noble – but not her. Once, when I paid her after she worked on me, she got a huge smile on her face, clapped her hands, and said, “Oh boy! I love money!” It was entirely innocent and sweet. The “love of money” usually carries negative connotations, but hearing her say this erased any notion in my mind that money itself is the problem.
There’s so much to be said about bringing money into your life in a healthy way, and I’ve only scratched the surface today. If you’re interested in reading more, two great books on the subject are Lynne Twist’s The Soul of Money and my good friend Bari Tessler’s The Art of Money.
Think about who you could help if you had more money. Think about how you could develop and share your gifts if money weren’t an impediment. And if you feel so moved, share them in the comments section below.
Be well,
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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