Aura (paranormal)
From Wikipedia, the free encyclopedia The Human Aura in a healthy woman after a diagram by Walter John Kilner (1847-1920). Kilner (1847-1920). The picture depicts Kilner's "inner and outer auras." Colours have been added for illustrative purposes and have no other significance. See also: Energy (esotericism)
In parapsychology In parapsychology and many forms of spiritual of spiritual practice, practice , an aura is a field of subtle, luminous radiation surrounding a person or object (like the halo or aureola aureola i inn religious art) art ). The depiction of such an aura often connotes a person of particular power or holiness. Sometimes, however, however, it is said that all living things (including (including humans) and all objects manifest such an aura. Often it is held to be perceptible, whether spontaneously spontaneously or with practice: such perception is at times linked with the [3][4][5] 4][5] third eye of Indian spirituality. spirituality .[1][2] Various writers associate various personality traits with the colors of different layers of the aura .[3][ It has also been described as a map of the thoughts and feelings surrounding a person .[6] In the ever growing case of 'mortal vampyres', the psi -vampyres claim to get energy from someone else's aura. Skeptics such as Robert Todd Carroll contend that auras may be seen for reasons such as migraines migraines,, synesthesia synesthesia,,[7[7]] epilepsy epilepsy,, a disorder within the visual system, system, a [8][9]] [8][9 disorder within the brain the brain,, or due to the influence of psychedelic of psychedelic drugs drugs such as LSD LSD.. Eye fatigue can also produce an aura, sometimes referred to as eye burn. Spiritual traditions
An old Iranian Shi'a Muslim impression of Jesus and Mary shows an aura after the style of the farr In Iran the aura is known as farr or or "glory": it is depicted in association with Zoroastrian kings. kings.[10] Ideas of the aura are well represented in Indian religions. religions. The Buddhist flag represents the colours seen around the enlightened Buddha. Buddha .[11] In Jainism the concept of Lesya relates colours to mental and emotional dispositions. dispositions. To the Indian teacher Meher Baba the aura is of seven colours, associated with the subtle body and its store [12]] of mental and emotional impressions. Spiritual practice gradually transforms this aura into a spiritual halo . [12 Hindu and Buddhist sources often link these colours to [13] kundalini energy and the chakras chakras.. In the classical western mysticism of neoplatonism of neoplatonism and Kabbalah the aura is associated with the lustre of the astral body, body, a subtle body identified with the planetary heavens, which were in turn associated with various mental faculties in an elaborate system of correspondences with colours, shapes, sounds, perfumes etc .[14] The symbolism of light found in the Bible is at times associated with the idea of the aura or "body of light" :[15] similar interpretations are found in Islamic traditions .[16] According to the literature of Theosophy Theosophy,, Anthroposophy Anthroposophy,, and Archeosophy also, each colour of the aura has a meaning, indicating a precise emotional state. A complete description of the aura and its colours was provided by Charles Leadbeater , a theosophist of the 19th century. century .[17] The works of Leadbeater were later [18] developed by Palamidessi and others. The British occultist W.E. Butler connected Butler connected auras with clairvoyance and etheric etheric,, mental and emotional emanations. He classified the aura into two main types: etheric and spiritual. Auras are thought to serve as a visual measure of the state of the health of the physical body . [19] Robert Bruce classifies auras into three types: etheric, main, and spiritual. spiritual .[20] According to Bruce auras are not actual light but a translation of other unknown sensory readings that is added to our visual processing. They are not seen in complete darkness and cannot be seen unless some portion of the person or object emitting the aura can also be seen .[21] A stylised aura surrounds the figure of Shakyamuni Buddha in this Buddhist Thangka Thangka.. Glenn Morris, grandmaster of the Hoshin Roshi Ryu lineage, included perception of the aura in his training of advanced martial artists. His experience was that it consisted of multiple layers. He described the most easily visible of these as being "light and denser than the air in which the body is immersed", typically half to quarter of an inch thick and correlating with the etheric body of an individual. Around this he described a yard thick egg-shaped layer reflecting hormonal state that he linked to the emotional body, body, and outside this, other barely perceptible layers corresponding to the mental body and beyond. beyond.[22] Recalling the aura of another sōke, he wrote, "The first time I saw Hatsumi , he , he was running continuous bright, lime, neon green a foot wide and was so easy to see he would flash in bright sunlight ".[23] For holistic healers, aura reading is the art of investigating the human energy field, or the energy fields of other sentient beings. It is a basis for using techniques of holistic healing, and includes such practices as bioenergetics bioenergetics,, energy medicine, medicine, energy spirituality, spirituality , and energy psychology. psychology . Tests
Recognition of auras has occasionally been tested on television. One test involved an aura reader standing standing on one side of a room with an opaque partition separating her from a number of slots which might contain either ac tual people or mannequins. The aura reader failed to identify the slots containing people, incorrectly stating that all contained people. people .[24] were standing. He He claimed that he could could see their their auras from behind behind the In another televised test tes t[25] another aura reader was placed before a partition where five people were partition. As As each person person moved out, out, the reader was asked to identify where where that person was standing standing behind behind the slot. He He identified identified only 2 out out of 5 correctly. correctly. Chakra
From Wikipedia, the free encyclopedia
The concept of chakra features features in tantric and yogic traditions of Hinduism of Hinduism and Buddhism Buddhism.. Its name derives from the Sanskrit word for "wheel wheel"" or "turning turning"" (cakraṃ [ˈ tʃ ], pronounced [ˈ tʃəkrə] in Hindi; Pali Pali:: cakka , Thai Thai:: , Telugu Telugu:: o, Tamil Tamil:: , Kannada Kannada:: , Chinese Chinese:: 轮, Tibetan Tibetan:: [1] ; khorlo ). While breath channels (nāḍis is)) of yogic practices had already been discussed in the classical Upanishads Upanishads,, it was not until Tantric works, such as the eighth-century Buddhist Hevajra Tantra and Caryāgiti, that hierarchies of chakras were introduced. introduced. [2] According to traditional Indian medicine, the chakras are a number of wheel-like vortices which exist in the surface of the subtle body of living beings. beings .[3] The chakras are said to be "force centers" or whorls of energy of energy permeating, permeating, from a point point on the physical body, body, the layers of the subtle bodies in an ever-increasing fan-shaped formation. Rotating vortices of subtle matter , they are considered focal points for the reception and transmission of energies. energies .[4] Different belief systems posit a varying number of chakras; the best-known system in the West has seven chakras. It is typical for chakras to be depicted as either flower-like or wheel-like. In the former case, "petals" are shown around the perimeter of a circle. In the latter, spokes divide the circle into segments making the chakra resemble a wheel (or "chakra"). Each chakra possesses a specific number of segments or petals. Texts describing the chakras go back as far as the later Upanishads later Upanishads ( Thai Thai::
), for example the Yoga Kundalini Upanishad.
Definitions
Although there are various interpretations interpretations as to what exactly a chakra is, the following features are common to all systems: They form part of a subtle energy body, along with the energy channels, or nadis (Thai Thai:: ), and the subtle winds, or pranas pranas (Thai Thai:: ). They are located along a central nadi, nadi , Sushumna (Thai Thai:: ), which runs either alongside or inside the spine. Two other nadis, nadis , Ida (Thai Thai:: ) and Pingala (Thai Thai:: ), also run through the chakras, and alongside Sushumna. They occasionally cross Sushumna at the location of the chakras. They possess a number of 'petals' or 'spokes'. In some traditions, such as the Tibetan, these spokes branch off into the thousands of nadis that run throughout the human body. They are generally associated with a mantra seed-syllable, seed-syllable, and often with a variety of colours and deities. Paramhans Swami Maheshwarananda describes a chakra as: as:[5] ...[a] powerhouse in the way it generates and stores energy, with the energy from cosmos pulled in more strongly at these points. The main nadis nadis,, Ida, Pingala and Shushumna (sympathetic sympathetic,, parasympathetic parasympathetic,, and central nervous system) system ) run along the spinal column in a curved path and cross one another several times. At the points of intersection they form strong energy centers known as chakras. In the human body there are three types of energy centers. The lower or animal chakras are located in the region between the toes and the pelvic region indicating our evolutionary origins in the animal kingdom. The human chakras lie along the spinal column. Finally, the higher or divine Chakras are found between the top of the spine and the crown of the head. Anodea Judith (1996: p. 5) provides a modern interpretation interpretation of the chakras: A chakra is believed to be a center of activity that receives, assimilates, and expresses life force energy. energy. The word chakra literally translates as wheel or or disk and and refers to a spinning sphere of bioenergetic activity emanating from the major nerve ganglia ganglia branching branching forward forward from the spinal column. column . Generally, six of these wheels are described, stacked in a column of energy that spans from the base of the spine to the middle of the forehead, the seventh lying beyond the physical world. It is the six major chakras that correlate with basic states of consciousness consciousness.... Susan Shumsky (2003, p. 24) states a similar idea: Each chakra in your spinal column is believed to influence or even govern bodily functions near its region of the spine. Because autopsies do not reveal chakras, most people think they they are a fancy of fertile fertile imagination. Yet their existence is well documented in the traditions of the Far East... Chakras are described as energy centers along the spine located at major branchings of the human nervous system, beginning at the base of the spinal column and moving upward to the top of the skull, through which, believers believers assert, pass 3 major energy channels, Sushumna, Ida and Pingala. Chakras are considered to be a point prana of the human body. or nexus or nexus of biophysical biophysical energy or prana body. Shumsky asserts that "prana is the basic component of your subtle body, your energy field, and the entire chakra system...the key to life and source of energy in the universe. "[6] The following seven primary chakras are commonly described: 1. 2. 3. 4.
Muladhara (Sanskrit Sanskrit:: Swadhisthana (Sanskrit Sanskrit:: Manipura (Sanskrit Sanskrit:: Anahata (Sanskrit Sanskrit::
5.
Vishuddha (Sanskrit Sanskrit::
6.
Ajna (Sanskrit Sanskrit::
7.
Sahasrara (Sanskrit Sanskrit::
, Thai:
) Base or Root Chakra (last bone in spinal cord, the coccyx) coccyx)
, Svādhiṣṭhāna, Thai: ) Sacral Chakra (ovaries/prostate) (ovaries/prostate) , Maṇipūra, Thai: ) Solar Plexus Chakra (navel area)
, Thai: อนาหะตะ) Heart Chakra (heart area) , Thai: , Thai:
) Throat Chakra (throat and neck area)
) Brow or Third Eye Chakra (pineal gland or third eye) , Thai:
) Crown Chakra (top of the head; 'soft spot' of a newborn)
Muladhara
, Swadhisthana
Vishuddha
, Ajna
, Manipura
, Anahata
, Sahasrara
In addition, a number of other chakras are postulated. B.K.S Iyenga r [7] asserts that between the navel and the heart are the Manas (mind) and Surya (sun) chakras, and that at the top of the forehead is the Lalata chakra. The Tibetan tantric tradition has the Fire Wheel between the heart and the throat, the Wind Wheel on the forehead, and below the navel, instead of Swadhisthana and Muladhara, they have three chakras; the Secret Place Wheel is located four f ingers below the navel, the Jewel Wheel is located on the sexual organ, and the very tip of the s exual organ is the very last chakra, where the central channel ends. Other traditions, such as the Bihar school of yoga, add Bindu chakra, which exists at the back of the head, and is where the divine nectar or Amrit is stored, place Lalata c hakra in the roof of the mouth, and place Hrit chakra below the heart. Many traditions posit a number of higher c hakras in the head, which from lowest to highest are: golata, ta lu/talana/lalana, ajna, talata/lalata, manas, soma, sahasrara (and sri inside it). Models
The study of the chakras is a part of many philosophical and spiritual traditions, as well as many therapies and disciplines. In eastern traditions, the theory of chakras is a central part of the Hindu and Buddhist tantra, and they play an important role in attaining deep levels of realisation. Yoga, Pranayama, Acupuncture, Shiatsu, T'ai chi and Qigong focus on balancing the energetic nadis or energy meridians which are an integral part of the chakra system. In the West, the subtle energy of the chakras is explored through practices such as aromatherapy, mantras, Reiki, hands-on healing, flower essences, radionics, sound therapy, colour/light therapy, and crystal/gem therapy. Hindu Tantra
In Hinduism, the concept of chakras is part of a complex of ideas related to esoteric anatomy. These ideas occur most often in the class of texts that are called Āgamas or Tantras. This is a large body of scripture, most of which is rejected by the traditionalists. The chakras are described in the tantric texts the Sat-Cakra-Nirupana, and the Padaka-Pancaka,[8] in which they are described as emanations of consciousness from Brahman, an energy emanating from the spiritual which gradually turns concrete, creating these distinct levels of c hakras, and which eventually finds its rest in the Muladhara chakra. They are therefore part of an emanationist theory, like that of the Kabbalah in the west, lataif-e-sitta in Sufism or Neo-Platonism. The energy that was unleashed in creation, called the Kundalini, lies coiled and sleeping at the base of the spine. It is the purpose of the tantric or kundalini forms of yoga to arouse this energy, and cause it to rise back up through the increasingly subtle chakras, until union with God is achieved in the Sahasrara chakra at the crown of the head. There are many variations on these concepts in the Sanskrit source texts. In earlier texts there are various systems of chakras and nadis, with varying connections between them. Various traditional sources list 5, 6, 7, 8 or even 12 chakras. Over time, one system of 6 or 7 chakras along the body's axis became the dominant model, adopted by most schools of yoga. This particular system may have originated in about the 11th century AD, and rapidly became widely popular . [9] The central role of the chakras in this model is the raising of Kundalini, where it pierces the various centers, causing various levels of realisation and resulting in the obtention of various siddhis or occult powers, until reaching the c rown of the head, resulting in union with the Divine. The methods on how to raise kundalini are generally secret, but a number of methods have been published, for example the Bihar school of yoga begin with a number of pr eparatory practices such as asanas and pranayama to purify the nadis, and then a number of practices and meditations specific to each chakra, and finally the raising of the kundalini through special kriyas, which terminate in the vision of ones causal sel f [10] Vajrayana (Buddhist Tantra)
The Tibetan theory of chakras plays an important role in all the Highest Yoga Tantras. They play a pivotal role in all Completion stage practices (as opposed to Generation stage practices), where an attempt is made to bring all the subtle winds of the body into the central channel, to realise the clear light of bliss and emptiness, and to attain the 'illusory body' of a divinity .[10] The Tibetan system states that the central channel begins at the point of the third eye, curves up to the crown of the head, and then goes straight down the body to the tip of the sexual organ. The two side channels run parallel to, and without any space in between, the central channel, but they b egin at the two nostrils: the lunar channel ends in the sexual organ, and the solar channel in the anus. Along the central channel are positioned 10 chakras, of which us ually four or five are expounded as being important. They are located in the following positions: 1. 2. 3. 4. 5. 6. 7. 8.
The crown wheel on the top of the head The wind wheel on the forehead Third eye between the eyebrows The throat wheel The fire wheel between the throat and the heart The heart wheel The navel wheel The secret place, four fingers below the navel
9. The jewel wheel on the sexual organ, near the end 10. The tip of the sexual organ The channels run parallel through them, but at the navel, heart, throat and crown the two side channels twist around the central channel. At the na vel, throat and crown, there is a twofold knot caused by each side channel twisting once around the central channel. At the heart wheel there is a sixfold knot, where each side channel twists around three times. An important part of completion stage practice involves loosening and undoing these knots. Within the chakras exist the 'subtle drops'. The white drop exists in the crown, the red drop exists in the navel, and at the heart exists the indestructible red and white drop, which leaves the body at the time of death. In addition, each chakra has a number of 'spokes' or 'petals', which branch off into thousands of subtle channels running to every part of the body, and each contains a Sanskrit syllable. By visualising a specific chakra, the subtle winds (which follow the mind), enter the central channel. The chakra at which they enter is important in order to realise specific practices, for example, meditating on the syllable 'Ah' in the navel chakra is important for the practice of tummo, or inner fire, the basis of the six yogas of Naropa. Meditating on the 'Hum' in the heart chakra is important for realising the Clear Light of bliss and emptiness. Meditating on the throat chakra is important for lucid dreaming and the practices of dream yoga. And meditating on the crown chakra is important for consciousness projection, either to another world, or into another body. In general, the higher tantras, starting with the Guhyasamaja tantra, are very uniform in their descriptions of the chakras, channels and drops. The Kalachakra tantra has a slightly different system, which relates the chakras with astrology. A result of energetic imbalance among the chakras is an almost continuous feeling of dissatisfaction. When the heart chakra is agitated, people lose touch with feelings and sensations, and that breeds the sense of dissatisfaction. That leads to looking outside for fulfillment. When people live in their heads, feelings are secondary; they are interpretations of mental images that are fed back to the individual. When awareness is focused on memories of past experiences and mental verbalisations, the energy flow to the head chakra increases and the energy flow to t he heart chakra lessens. Without nurturing feelings of the heart a subtle form of anxiety arises which results in the self reaching out for experience. When the throat chakra settles and energy is distributed evenly between the head and the heart chakras, one is able to truly contact one's senses and touch real feelings.[11] Bön
Chakras, as pranic centers of the body according to the Himalayan Bönpo tradition, influence the quality of experience, because movement of prana cannot be separated from experience. Each of the six major chakras are linked to experiential qualities of one of the six realms of existence.[10] A modern teacher, Tenzin Wangyal Rinpoche, uses a computer analogy: main chakras are like hard drives. Each hard drive has many files. One of the files is always open in each of the chakras, no matter how "closed" that particular chakra may be. What is displayed by the file shapes experience. The tsa lung practices such as those embodied in Trul Khor lineages open channels so lung ( Lung is a Tibetan term cognate with prana or qi) may move without obstruction. Yoga opens chakras and evokes positive qualities associated with a particular chakra. In the hard drive analogy, the screen is cleared and a file is called up that contains positive, supportive qualities. A seed syllable (Sanskrit bija) is used both as a password that evokes the positive quality and the armour that sustains the quality.[10] Tantric practice is said to eventually transform all experience into bliss. The practice aims to liberate from negative c onditioning and leads to control over perception and cognition.[10] Tenzin Wangyal Rinpoche teaches a version of the Six Lokas sadhana which works with the chakra system. Western models and interpretations
In Western culture, a concept similar to that of prana can be traced back as far as the 18th century's Franz Anton Mesmer , who used "animal magnetism" to cure disease. However it was only in 1927 that the shakta theory of seven main chakras, that has become most popular in the West, was introduced, largely through the translation of two Indian texts: the Sat-Cakra-Nirupana , and the Padaka-Pancaka, by Sir John Woodroffe, alias Arthur Avalon, in a book titled The Serpent Power .[12] This book is extremely detailed and complex, and later the ideas were developed into the predominant Western view of the chakras by C. W. Leadbeater in his book The Chakras. Many of the views which directed Leadbeater's understanding of the chakras were influenced by previous theosophist authors, in pa rticular Johann Georg Gichtel, a disciple of Jakob Böhme, and his book Theosophia Practica (1696) , in which Gitchtel directly refers to inner force centers , a concept reminiscent of the chakras.[13] Due to the similarities between the Chinese and Indian philosophies, the notion of chakras was quickly blended into Chinese practices such as acupuncture and belief in ki. The convergence of these two distinct healing traditions and their common practitioners' own inventiveness have led to an ever-changing and expanding array of concepts in the western world. According to medical intuitive and author, Caroline Myss, who described chakras in her work Anatomy of the Spirit (1996), "Every thought and experience you've ever had in your life gets filtered through these chakra databases. Each event is recorded into your cells...", in effect your biography becomes your biology.[14] The chakras are described [by whom?] as being aligned in an ascending column from the base of the spine to the top of the head. New Age practices often associate each chakra with a certain colour. In various traditions chakras are associated with multiple physiological functions, an aspect o f consciousness, a classical element, and other distinguishing characteristics. They are visualized as lotuses/flowers with a different number of petals in every chakra.
The chakras are thought to vitalise the physical body and to be associated with interactions of a physical, emotional and mental nature. They are considered loci of life energy or prana, also called shakti, qi (Chinese; ki in Japanese), koach-ha-guf [15] (Hebrew), bios (Greek) & aether (Greek, English), which is thought to flow among them along pathways called nadis. The function of the chakras is to spin and draw in this energy to keep the spiritual, mental, emotional and physical health of the body in balance. They are said by some to reflect how the unified consciousness of humanity (the immortal human being or the soul), is divided to manage different aspects of earthly life (body/instinct/vital energy/deeper emotions/communication/having an overview of life/contact to God). The chakras are placed at differing levels of spiritual subtlety, with Sahasrara at the top being concerned with pure consciousness, and Muladhara at the bottom being concerned with matter, which is seen simply as condensed, or gross consciousness. In his book on Japa Yoga, Himalaya Press 1978, Swami Sivananda states that a yogi that practices Japa with only the Om and is successful at Mahasamyama {oneness with the object...in this case a Word being meditated on} becomes a direct disciple of that, the OM, the m ost Holy of all words/syllables { the same as the word of creation as recognized by the Torah, although this is not professed or quite possibly not even recognized by those of secular authority in either Judaism or Christianity} thus the yogi achieving this feat needs no Guru or Sat-guru* to achieve any Spiritual goal {*Archetype / Ascended Master i.e. A Krishna, a Rama, a Jesus, a Nanak a Buddha..et al. } and Swami Sivananda mentions that this yogi has a path that is, in all recognizable ways and manners, reverse that of other Yogis or Spiritual aspirants and their paths and those include all Christian ascetics, in that this spiritual aspirant then works through the chakras, mastering them from the crown down. Whereas every other well known path and all major religions [citation needed ] start by trying to master the chakras starting with the 'Svadhisthana Chakra' {Sex}, these Yogis aren't expected to renounce sex or certain foods, and by virtue of this they do not need to remove themselves from the world of temptations and become monks or recluses. They can stay in the world of men and live what appears to be a normal life that observes whatever local custom{s} there may be. Trevor Ravenscroft also mentions this spiritual goal and achievement in his book, "The Cup Of Destiny", and says that these practices and achievements were known and the most highly regarded and desired by the Templar Knights of old.] New Age writers, such as Anodea Judith in her book Wheels of Life , have written about the chakras in great detail, including the reasons for their appearance and functions. Another interpretation of the seven chakras is presented by writer and artist Zachary Selig. In the book Kundalini Awakening, a Gentle Guide to Chakra Activation and Spiritual Growth, he presents a unique codex titled "Relaxatia", a solar Kundalini paradigm that is a codex of the human chakra system and the solar light spectrum, designed to activate Kundalini through his colour-coded chakra paintings .[16] Some chakra system models describe one or more Transpersonal chakras above the crown chakra, and an Earth star chakra below the feet. There are also held to be many minor chakras, for example between the major chakras. Chakras are also used in neurolinguistic programming to connect NLP logical levels with spiritual goals on the crown, intellectual on the forehead and so on .[17] Rudolf Steiner
Rudolf Steiner considered the chakra system to be dynamic and evolving. He suggested that this system has become different for modern people than it was in ancient times, and will in turn be radically different in future times. [clarification needed ] Steiner describes a sequence of development that begins with the upper chakras and moves down, rather than moving in the opposite direction. He gave suggestions on how to develop the chakras through disciplining the thoughts, feelings, and will . [18] According to Florin Lowndes [19], a 'spiritual student' can further develop and deepen or elevate thinking consciousness when taking the step from the 'ancient path' of schooling to the 'new path' represented by The Philosophy of Freedom. [20] Endocrine system
The primary importance and level of existence of chakras is posited to be in the psyche. However, there are those who believe that chakras have a physical manifestation as well.[21] The author Gary Osborn, for instance, has described the chakras as metaphysical counterparts to the endocrine glands,[22] while Anodea Judith noted a marked similarity between the positions of the two and the roles described for each . [23] Stephen Sturgess also links the lower six chakras to specific nerve plexuses along the spinal cord as well as glands.[24] C.W. Leadbeater associated the Anja chakra with the pineal gland,[25] which is a part of the endocrine system. Edgar Cayce said that the seven churches of the Book of Revelation are endocrine glands.[26] However, these associations have never been sc ientifically verified. Spectrum of light
A development in Western practices dating back to the 1940s is to associate each one of the seven chakras to a given colour a nd a corresponding crystal. For example, the chakra in the forehead is associated with the colour purple, so to try and cure a headache a person might apply a purple stone to the forehead. This idea has proven highly popular and has been integrated by a ll but a few practitioners. Mercier introduces the relation of colour energy to the science of the light spectrum: "As humans, we exist within the 49th Octave of Vibration of the electromagnetic light spectrum. Below this range are ba rely visible radiant heat, then invisible infrared, television and radiowaves, sound and brain waves; a bove it is barely visible ultraviolet, then the invisible frequencies of chemicals and perfumes, followed by x -rays, gamma rays, radium rays and unknown cosmic rays.[27] Understanding existence and physical form as an interpretation of light energy through the physical eyes will open up greater potential to explore the energetic boundaries of color, form and light that are perceived as immediate reality. Indian Yogic teachings assign to the seven major chakras specific qualities, such as color of influence (from the 7 rays of spectrum light), elements (such as earth, air, water & ether), body sense (such as touch, taste, and s mell), and relation to an endocrine gland.[28] Description
Seven chakras in particular are described in the Shakta Tantra tradition that was brought over to the West. Below is a descri ption of each of them, with Eastern and Western associations. Sahasrara: The Crown Chakra Sahasrara, which means 1000
petalled lotus, is generally considered to be the chakra of pure consciousness, within which there is neither object nor subject. When the female kundalini Shakti energy rises to this point, it unites with the male Shiva energy, and a state of liberating samadhi is attained. Symbolized by a lotus with one thousand multi-coloured petals, it is located either at the crown of the head, or above the c rown of the head. Sahasrara is represented by the co lour white and it involves such issues as inner wisdom and the death of the body. Its role may be envisioned somewhat similarly to that of the pituitary gland, which secretes hormones to c ommunicate to the rest of the endocrine system and also connects to the central nervous system via the hypothalamus. According to author Gary Osborn, the thalamus is thought to have a key role in the physical basis of consciousness and is the 'Bridal Chamber' mentioned in the Gnostic scriptures. Sahasrara's inner aspect deals with the release of karma, physical action with meditation, mental action with universal consciousness and unity, and emotional action with "beingness" . [29] In Tibetan buddhism, the point at the crown of the head is represented by a white circle, with 32 downward pointing petals. It is of primary importance in the performance of phowa, or consciousness projection after death, in order to obtain rebirth in a Pure Land. Within this chakra is contained the White drop, or Bodhicitta, which is the essence of masculine energy. Ajna: The Brow Chakra
is symbolized by a lotus with two petals, and corresponds to the colors violet, indigo or deep blue. It is at this point that the two side nadis Ida and Pingala are said to terminate and merge with the central channel Sushumna, signifying the end of duality. The seed syllable for this chakra is the syllable OM, and the presiding deity is Ardhanarishvara, who is a half male, half female Shiva/Shakti. The Shakti goddess of Ajna is called Hakini. Ajna
Ajna (along with Bindu), is known as the third eye chakra and is linked to the pineal gland which may inform a model of its envisioning. The pineal gland is a light sensitive gland that produces the hormone melatonin which regulates sleep and waking up. Ajna's key issues involve balancing the higher and lower selves and trusting inner guidance. Ajna's inner aspect relates to the access of intuition. Mentally, Ajna deals with visual consciousness. Emotionally, Ajna deals with clarity on an intuitive level.[30] (Note: some[who?] believe that the pineal and pituitary glands should be exchanged in their relationship to the Crown and Brow chakras, based on the description in Arthur Avalon's book on kundalini called Serpent Power or empirical research.) In Tibetan Buddhism, this point is actually the end of the central channel, since the central channel rises up from the sexual organ to the crown of the head, and then curves over the head and down to the third eye. While the c entral channel finishes here, the two side channels continue down to the two nostrils. Vishuddha: The Throat Chakra Vishuddha (also Vishuddhi) is depicted as a silver crescent within a white circle, with 16 light or pale blue, or turquoise petals. The seed mantra is Ham, and the residing deity is Panchavaktra shiva, with 5 heads and 4 arms, and the Shakti is Shakini.
Vishuddha may be understood as relating to communication and growth through expression. This chakra is paralleled to the thyroid, a gland that is also in the throat and which produces thyroid hormone, responsible for growth and maturation. Physically, Vishuddha governs communication, emotionally it governs independence, mentally it governs fluent thought, and spiritually, it governs a sense of security.[31] In Tibetan buddhism, this chakra is red, with 16 upward pointing petals. It plays an important role in Dream Yoga, the art of lucid dreaming.
Anahata: The Heart Chakra Anahata, or Anahata-puri, or padma-sundara is symbolised by a circular flower with twelve green petals. (See also
heartmind.) Within it is a yantra of two intersecting triangles, forming a hexagram, symbolising a union of the male and female. The seed mantra is Yam, the presiding deity is Ishana Rudra Shiva, and the Shakti is Kakini. Anahata is related to the thymus, located in the chest. The thymus is an element of the immune system as well as being part of the endocrine system. It is the site of maturation of the T cells responsible for fending off disease and may be adversely affected by stress. Anahata is related to the colours green or pink. Key issues involving Anahata involve complex emotions, compassion, tenderness, unconditional love, equilibrium, rejection and well-being. Physically Anahata governs circulation, emotionally it governs unconditional love for the self and others, m entally it governs passion, and spiritually it governs devotion . [32] In Tibetan Buddhism, this centre is extremely important, as being the home of the indestructible red/white drop, which carries our consciousness to our next lives. It is described as being white, circular, with eight downward pointing petals, and the seed
mantra rings out. Within the higher tantras, this chakra is very important for realising the Clear Light. Manipura: The Solar Plexus Chakra Manipura or manipuraka is symbolized by a
downward pointing triangle with ten petals, along with the color yellow. The seed syllable is Ram, and the presiding deity is Braddha Rudra, with Lakini as the Shakti. Manipura is related to the metabolic and digestive systems. Manipura is believed to correspond to Islets of Langerhans,[33] which are groups of cells in the pancreas, as well as the outer adrenal glands and the adrenal cortex. These play a valuable role in digestion, the conversion of food matter into energy for the body. The colour that corresponds to Manipura is yellow. Key issues governed by Manipura are issues of personal power, fear, anxiety, opinion-formation, introversion, and transition from simple or base emotions to complex. Physically, Manipura governs digestion, mentally it governs personal power, emotionally it governs expansiveness, and spiritually, all matters of growth . [34] In Tibetan buddhism, this wheel is represented as a triangle with 64 upward pointing petals. It is the home of the Red drop, or red bodhicitta, which is the essence of feminine energy (as opposed to the Shakta system, where the kundalini energy resides in Muladhara). It contains the seed syllable short-Ah, which is of primary importance in the Tummo inner fire meditation, which is the system by which the energy of the red drop is raised to the white drop in the crown. Swadhisthana: The Sacral Chakra Swadhisthana, Svadisthana or adhishthana is symbolized by a white lotus within which is a crescent moon, with six
vermillion, or orange petals. The seed mantra is Vam, and the presiding deity is Brahma, with the Shakti being Rakini ( or Chakini ). The animal associated is the crocodile of Varuna. The Sacral Chakra is located in the sacrum (hence the name) and is considered to correspond to the testes or the ovaries that produce the various sex hormones involved in the reproductive cycle. Swadisthana is also considered to be related to, more generally, the genitourinary system and the adrenals. The key issues involving Swadisthana are relationships, violence, addictions, basic emotional needs, and pleasure. Physically, Swadisthana governs reproduction, mentally it governs creativity, emotionally it governs joy, and spiritually it governs enthusiasm .[35] In Tibetan buddhism, this is known as the Secret Place wheel. Below this point the Shakta tantra and Vajrayana systems diverge somewhat. Muladhara: The Root Chakra Muladhara or root chakra is symbolized by a lotus with four petals and the color red. This
center is located at the base of the spine in the coccygeal region. It is said to relate to the gonads and the adrenal medulla, responsible for the fight-or-flight response when survival is under threat. Muladhara is related to instinct, security, survival and also to basic human potentiality. Physically, Muladhara governs sexuality, mentally it governs stability, emotionally it governs sensuality, and spiritually it governs a sense of security . [36] Muladhara has a relation to the sense of smell .[37] This chakra is where the three main nadis separate and begin their upward movement. Dormant Kundalini rests here, wrapped three and a half times around the black Svayambhu linga, the lowest of three obstructions to her full rising (also known as knots or granthis).[38] It is the seat of the red bindu, the female drop (which in Tibetan vajrayana is located at the navel chakra).[clarification needed ] The seed syllable is Lam (pronounced lum), the deity is Ganesh,[citation needed ] and the Shakti is Dakini.[39] The associated animal is the elephant.[40] There is no chakra that exists in this position within Tibetan buddhism. Instead, below the secret place wheel, there are two other wheels, the "jewel wheel", which is located in the middle of the sex organ, and the wheel located at the tip of the sex organ. These wheels are involved with tantric consort practices. [citation needed ] Minor chakras
In addition to the 7 major chakras, there are a number of other chakras which have importance within different systems. For example, Woodroffe describes 7 head chakras (including Ajna and Sahasrara) in his other Indian text sources. Lowest to highest they are: Talu/Talana/Lalana, Ajna, Manas, Soma, Brahmarandra, Sri (inside Sahasrara), Sahasrara. In addition, the chakra Hrit known as the wish-fulfilling tree is often included below the heart, which may be the same as a chakra known as Surya located at the solar plexus. Some models also have a series of 7 lower chakras below muladhara that go down the legs. Hrit chakra or Surya chakra
This chakra is a minor chakra located just below the heart at the solar plexus, and is known as the wish-fulfilling tree. Here, the ability to determine your destiny becomes a reality. It is also known as the Surya chakra. [41] It supports the actions of Manipura chakra by providing it with the element of heat, and is responsible for absorbing energy from the sun. In Tibetan Buddhism, a similar chakra called the Fire Wheel is included in the scheme, but this is located above the heart and below the throat. Lalana/Talumula
A chakra known as Lalana is situated in one of two places, either in the roof of the mouth, between Visuddhi and Ajna, or on the forehead, above Ajna. The Lalana chakra on the roof of the mouth is related to Bindu and Vishuddhi. When the nectar amrit trickles down from Bindu, it is stored in lalana. This nectar can fall down to Manipura and be burned up, causing gradual degeneration, or through certain practices it can be passed to Visuddhi and purified, becoming a nectar of immortality. Manas
A chakra known as Manas (mind) is located either between the navel and the heart, close to Surya, or is located above Ajna on the forehead. The version on the forehead has 6 petals, connected to the 5 sense objects plus the mind. In Tibetan buddhism, the chakra located on the forehead is called the Wind wheel, and has 6 spokes. Bindu Visarga/Indu/Chandra
Bindu visarga, is located either at the top back of the head, where some Brahmins leave a tuft of hair growing, or in the middle forehead. It is symbolised by a crescent moon. This chakra secretes an ambrosial fluid, amrit, and is the seat of the white bindu (compare with the white bodhicitta drop in the crown chakra in the Vajrayana system). Brahmarandra/Nirvana
In some systems, Sahasrara is the chakra that is on the crown of the head. However, other systems, such as that expounded by Shri Aurobindo, state that the real Sahasrara is located some way above the top of the head, and that the crown chakra is in fact Br ahmarandra, a sort of secondary Sahasrara with 100 white petals. Shri/Guru
This is a minor chakra located slightly above the top of the head. It is an upward facing 12 petalled lotus, and it is associated with the Guru, that higher force that guides us through our spiritual journey. Lower chakras
There are said to be a series of seven chakras below muladhara going down the leg , [42] corresponding the base animal instincts, and to the Hindu underworld patala. They are called atala, vitala, sutala, talatala, rasatala, mahatala and patala. Atala
This chakra is located in the hips, it governs fear and lust. Vitala
Located in the thighs, it governs anger and resentment. Sutala
Located in the knees, it governs jealousy. Talatala
Translated as 'under the bottom level', it is located in the calves, and it is a state of prolonged confusion and instinctive wilfulness. Rasatala
Located in the ankles, it is the centre of selfishness and pure animal nature. Mahatala
Located in the feet, this is the dark realm 'without conscience', and inner blindness. Patala
Located in the soles of the feet, this is the realm of malice, murder, torture and hatred, and in Hindu mythology it borders on the realm of Naraka, or Hell. Others
There are said to be 21 minor chakras which are reflected points of the major chakras . [43] These 21 are further grouped into 10 bilateral minor chakras that correspond to the foot, hand, knee, elbow, groin, clavicular, navel, shoulder and ear. The spleen may also be classified as a minor chakra by some authorities despite not having an associated coupled minor chakra. Criticism of the chakra concept
The Skeptic Encyclopedia of Pseudoscience points out that there is no agreement about the number of chakras. Also, "The chakra system... has no proven relationship with the anatomy or physiology of the human body. Nothing resembling the energy of the chakras has ever been detected, despite the exquisite sensitivity of modern instruments."[44] Comparisons with other Esoteric traditions
A number of other mystical traditions talk about subtle energies that flow through the body, and identify specific parts of the body as being subtle centres. There are many similarities between systems, however, none of these traditions developed in isolation; the Indian mystical traditions had contact with the Chinese and Islamic mystical traditions, and they may have mutually influenced one another. Similarly, the Jewish and Islamic mystical traditions shared a great deal in common, especially during the Islamic occupation of Spain, and Jewish mysticism in particular had influence over Christian m ysticism. Qigong, the Dantian
Qigong also relies on a similar model of the human body as an energy system, except that it involves the circulation of qi (ki, chi) energy.[45][46] The Qi energy, equivalent to the Hindu Prana, flows through the energy c hannels called meridians, equivalent to the nadis, but 2 other energies are also important, Jing, the sexual energy, and Shen, or spirit energy. In the principle circuit of qi, called the Microcosmic orbit, energy rises up a main meridian along the spine, but also comes back down the front torso. Throughout its cycle it enters various dantians (elixir fields) which act as furnaces, where the types of energy in the body (jing, qi and shen) are progressively refined . [47] These dantians play a very similar role to that of chakras. The number of dantians varies depending on the system; the navel dantian is the most well-known (it is called the Hara in Japan), but there is usually a Dantian located at the heart and between the eyebrows . [48] The lower dantian at or below the navel transforms sexual essence, or jing, into qi energy. The middle dantian in the middle of the chest transforms qi energy into shen, or spirit, and the higher dantian at the level of the forehead (or at the top of the head), transforms Shen into wuji, infinite space of void .[49] In Japan, the word qi is written ki, and is related to the practice of Reiki, and plays an important role in Japanese martial arts such as Aikido. Sufism: Lataif
Many Sufi orders make use of lata'if , subtle centres in the body which are between four or seven in number and relate to ever more subtle levels of intimacy with Allah. But although some lataif correspond in position to the chakras, there are also some big differences in position and meaning. One six lata'if system positions the Nafs, or lower self, below the navel, the Qalb, or heart, in the left of the chest, the Ruh, or spirit, to the right of the chest, the Sirr , or secret, in the solar plexus, the Khafi, or latent subtlety, in the position of the third eye and the Akhfa, or most arcane, at the top of the head. They are frequently associated with a colour as well as a particular prophet. Unlike the Indian and Chinese system, the emphasis is not upon these subtle centres performing a kind of inner alchemy upon the energies of the body, such as kundalini awakening, and they are not considered like organs for the subtle body; instead, they represent more abstract, philosophical concepts, representing ever greater degrees of closeness to Allah.[citation needed ] Christianity, Hesychasm
A completely separate contemplative movement within the Eastern Orthodox church is Hesychasm, a form of Christian meditation. Comparisons have been made between the Hesychastic centres of prayer and the position of the chakras .[50] Particular emphasis is placed upon the heart area. However, there is no talk about these centres as having any sort of metaphysical existence. Far more than in any of the cases discussed above, the centres are simply places to focus the concentration during prayer. Other mystical traditions exist within Christianity. The Renaissance saw the birth of 'Christian Kabbalah', which had its roots in Jewish kabbalah. Etymology
Bhattacharyya's review of Tantric history says that the word chakra is used to mean several different things in the Sanskrit sources:[51] 1. 2. 3. 4.
"Circle," used in a variety of senses, symbolizing endless rotation of shakti. A circle of people. In rituals there are different cakra- sādhanā in which adherents assemble and perform rites. According to the Niruttaratantra, chakras in the sense of assemblies are of 5 types. The term chakra also is used to denote yantras or mystic diagrams, variously known as triko ṇ a-cakra, aṣṭ akoṇ a-cakra, etc. Different "nerve plexus within the body."
In Buddhist literature the Sanskrit term cakra (Pali cakka ) is used in a different sense of "c ircle," referring to a Buddhist conception of the four circles or states of existence in which gods or men may find themselves.[52] The linguist Jorma Koivulehto wrote (2001) of the annual Finnish Kekri celebration having borrowed the word from early Indo-Aryan .[53] Indo-European cognates include Greek kuklos , Lithuanian kaklas , Tocharian B kokale and English "wheel."[54] Cognates of "chakra" still exist in modern Asian languages as well. In Malay, "cakera" means "disc," e.g. "cakera padat" = "compact disc." Nadi (yoga)
From Wikipedia, the free encyclopedia
Nāḍi (literally "river ", here in the sense "tube, pipe") are the channels through which, in traditional Indian medicine and spiritual science, the energies of the subtle body are said to flow. They connect at special points of intensity called chakras. Early reference
An early version of the nadi system is mentioned in the Chandogya Upanishad, which says: "A hundred and one are the arteries of the heart, one of them leads up to the crown of the head. Going upward through that, one becomes immortal." (CU 8.6.6)[1] One website states: "Nadis are not nerves but rather channels for the flow of consciousness. The literal meaning of nadi is 'flow'. Just as the negative and positive forces of electricity flow through complex circuits, in the same way, prana shako (vital force) and manas shako (mental force) flow through every part of our body via these nadis. According to the tantras there are 72,000 or more such channels or networks through which the stimuli flow like an electric current from one point to another."[2] The word "Nadis" can actually be correctly pronounced as "NaRdi", with R+d loosely pronounced together. In normal biological reference, a "Nardi" can be translated into "Nerve" in English. However, in Yogic, and specifically in Kundalini Yoga reference, a "Nardi" can be thought of as a channel (not an anatomical structure). In regard to Kundalini Yoga, there are three of these "Nardis". "Irda", "Pingala", and "Sushumna". "IRda" (again, R+d spoken just like in "NaRdi" - the effort is made by the tip of the tongue, it curls up, pointing backwards, then lashes out springing forward to lay flat)is lies to the left of the spine, whereas "Pingala" is to the right side of the spine, mirroring the "IRda". Sushumna runs along the spinal cord in the center, through the seven chakras, "Mooladhaar" at the base, and "Sahasrar" at the top (or crown)of the head. It is at the base of this "Sushumna" where the "Kundalini" lies coiled in three and a half coils, in a dormant or sleeping state. Functions and Activities
Nadis are thought to carry a life force energy known as prana in Sanskrit, or qi in Chinese- based systems. In particular prana (active ) is supposed to circulate inside Pingala, while apana ( passive) is supposed to circulate inside Ida. Inside Sushumna is supposed to circulate kundalini when awakened.[3] The Ida and Pingala nadis are often seen as referring to the two hemispheres of the brain. Pingala is the extroverted (Active), solar nadi, and corresponds to the right hand side of the body and the left hand side of the brain. Ida is the introverted, lunar nadi, and corresponds to the left hand side of the body and the right hand side of the brain (crossing occurs in the optical chiasma). These nadis are also said to have an extrasensory function, playing a part in empathic and instinctive responses. The two nadis are believed to be stimulated through different practices, including Pranayama, which involves alternate breathing through left and right nostrils, which would alternately stimulate respectively the left and right sides of the brain. The word nadi comes from the Sanskrit root nad meaning "channel", "stream", or "flow". The rhythmical breathing and special breathing techniques are supposed to influence the flow of these nadis or energetic currents . According to this kind of interpretation (which is the Yoga interpretation) the breathing techniques will purify and develop these two energetic currents and will lead to breathing special exercises whose goal is to awake kundalini. Among 7 Nadi Chakras in our body. Of the seven, four are in the trunk of the body, two in the head- and there is one in the neck. Chakra is the power center associated with the subtle body of man. Each chakra is ruled by an incarnation of Goddess Parashakti. Ida, Pingala and Sushumna
Amongst these ducts or nadis, three are of the utmost importance: the Medullar Sushumna, which interpenetrates the cerebrospinal axis from the perineum to the juncture of the lamboid and sagittal suture of the cranium, and it is associated with both nostrils being open and free to the passage of air. The 'lunar Serpentine Ida' of the left side, of a pale color, negative polarity. It is associated with feminine attributes, the Yin element of Chinese philosophy, and an open left nostril; the solar Serpentine Pingala of the right side, red color, positive polarity. It is associated with masculine attributes, the Yang element of Chinese philosophy, and an open right nostril.[4] Those are the main nadis, but in some tantric texts more than 72,000 nadis are cited . [5] They all start from the central channel of the chakras to the periphery, where they gradually become thinner [citation needed ]. The Sat-Cakra-Nirupana, one of the earliest text on nadis and chakra, explicitly refer to these three main nadis, calling them Sasi, Mihira, Susumna. In the space outside the Meru,the right apart from the body placed on the left and the right, are the two Nadis, Sasi and Mihira. The Nadi Susumna, whose substance is the threefold Gunas, is in the middle. She is the form of Moon, Sun, and Fire even water a lso; Her body, a string of blooming Dhatura flowers, extends from the middle of the Kanda to the Head, and the Vajra inside Her extends, shining, from the Medhra to the Head. [6] Sushumna (alternatively known as Susumna) Nadi c onnects the base chakra to the
crown chakra. It is very important in Yoga and Tantra in general. Alternative medicine also refers to Sushumna sometimes. In Raja Yoga or Yoga of Patanjali, when the mind is quietened through Yama, Niyama, Asana and Pranayama the important state of Pratyahara begins. A person entering this state never complains of Dispersion of Mind. This is characterised by observing the movements/jerks in
Sushumna, the central canal in the subtle body. The movements indicate the flow of Prana through the central canal and in the process, the sushumna makes the way for the ascent of Kundalini. Pingala is associated with solar energy. The word pingala means "tawny" in
Sanskrit. Pingala has a sunlike nature and male energy. Its temperature is hea ting and courses from the left testicle to the right nostril. It corresponds to the river Yamuna. The Ida and Pingala nadis are often seen a s referring to the two hemispheres of the brain. Pingala is the extroverted, solar nadi, and corresponds to the left hand side of the brain. Ida is the introverted, lunar nadi, and refers to the right hand side of the brain. Ida is associated with lunar energy sometime it is based on solar energy. The word ida means "comfort" in
Sanskrit. Idā has a moonlike nature and female energy with a cooling effect. It courses from the right testicle to the left nostril and corresponds to the Ganges river. Ida nadi controls all the mental processes while Pingala nadi controls all the vital processes. Western tradition and Interpretations
Sometimes the three main nadis (Ida, Pingala and Sushumna) are related to the Caduceus of Hermes: "the two snakes of which symbolize the kundalini or serpent-fire which is presently to be set in motion along those channels, while the wings typify the power of conscious flight through higher planes which the development of that fire confers".[7] In this framework of mystic western esotericism welded with yoga concepts, sometimes the three nadis are related and named as alchemical sulphur and alchemical mercury [8][9] " In the East, the symbol of the two serpents twisting on the rod corresponds to the two currents Pingala and Ida which coil around the Merudanda: the first is red, hot and dry, likened to the Sun and the Alchemic Sulphur; the second, Ida, is cold and wet, like the Alchemic Mercury and is correlated with the Moon for its silver pallor. " Meridian (Chinese medicine)
From Wikipedia, the free encyclopedia The meridian (simplified Chinese: 经络; traditional Chinese: 經絡; pinyin: jīngluò) is a path through which the life-energy known as "qi" flows, in traditional Chinese medicine. Main concepts
There are about 400 acupuncture points and 20 meridians c onnecting most of the points, however by the 2nd Century CE, 649 acupuncture points were recognized in China.[1][2] These 20 meridians include the "twelve regular channels" or "twelve regular meridians", with each meridian corresponding to each organ; nourishing it and extending to an extremity. There are also "Eight Extraordinary Channels" or meridians, two of which have their own sets of points, and the remaining ones connecting points on other channels. Twelve standard meridians
Meridians are divided into Yin and Yang groups. The Yin meridians of the arm are: Lung, Heart, and Pericardium. The Yang meridians of the arm are: Large Intestine, Small Intestine, and Triple Warmer. The Yin Meridians of the leg are Spleen, Kidney, and Liver. The Yang meridians of the leg are Stomach, Bladder, and Gall Bladder .[3] The table below gives a more systematic list of the twelve standard meridians :[4]
Meridian name (Chinese)
Yin / Yang
Hand / Foot
5 elements
Metal (金 )
Organ
Time of Day
寅 [yín]
Taiyin Lung Channel of Hand ( 手太阴肺经) or Taiyin Lung Meridian of Hand
Taiyin (greater yin)
Hand (手)
Shaoyin Heart Channel of Hand ( 手少阴心经) or Shaoyin Heart Meridian of Hand
Shaoyin (lesser yin)
Hand (手) Fire (火)
Heart (心)
11 a.m. to 1 p.m.
Jueyin Pericardium Channel of Hand ( 手厥阴心包经) or Jueyin Pericardium Meridian of Hand
Jueyin (absolute yin)
Hand (手) Fire (火)
Pericardium (心包)
戌 [xū]
Shaoyang Sanjiao Channel of Hand ( 手少阳三焦经) or Shaoyang Sanjiao Meridian of Hand
Shaoyang (lesser yang)
Triple Heater (三焦)
亥 [hài]
Hand (手) Fire (火)
Taiyang Small Intestine Channel of Hand ( 手太阳小肠经) or Taiyang Small Intestine Meridian of Hand
Taiyang (greater yang)
Hand (手) Fire (火)
Small Intestine (小肠)
未 [wèi]
Yangming Large Intestine Channel of Hand ( 手阳明大肠经) or
Yangming (yang
Hand (手)
Large Intestine
卯 [mǎo]
Lung (肺)
3 a.m. to 5 a.m.
午 [wǔ]
Metal
7 p.m. to 9 p.m.
9 p.m. to 11 p.m.
1 p.m. to 3 p.m.
Yangming Large Intestine Meridian of Hand
brightness)
Taiyin Spleen Channel of Foot ( 足太阴脾经) or Taiyin Spleen Meridian of Foot
Taiyin (greater yin)
Shaoyin Kidney Channel of Foot ( 足少阴肾经) or Shaoyin Kidney Meridian of Foot
(金 )
(大腸)
Foot (足)
Earth (土)
Spleen (脾)
Shaoyin (lesser yin)
Foot (足)
Water (水 )
Kidney (腎)
Jueyin Liver Channel of Foot ( 足厥阴肝经) or Jueyin Liver Meridian of Foot
Jueyin (absolute yin)
Foot (足)
Wood (木 )
Liver (肝)
Shaoyang Gallbladder Channel of Foot ( 足少阳胆经) or Shaoyang Gallbladder Meridian of Foot
Shaoyang (lesser yang)
Foot (足)
Wood (木 )
Gall Bladder (膽)
11 p.m. to 1 a.m.
Taiyang Bladder Channel of Foot ( 足太阳膀胱经) or Taiyang Bladder Meridian of Foot
Taiyang (greater yang)
Foot (足)
Water (水 )
Urinary bladder (膀胱)
申 [shēn]
Yangming Stomach Channel of Foot ( 足阳明胃经) or Yangming Stomach Meridian of Foot
Yangming (yang brightness)
Foot (足)
Earth (土)
Stomach (胃)
5 a.m. to 7 a.m.
巳 [sì] 9 a.m. to 11 a.m.
酉 [yǒu] 5 p.m. to 7 p.m.
丑 [chǒu] 1 a.m. to 3 a.m.
子 [zǐ]
3 p.m. to 5 p.m.
辰 [chén] 7 a.m. to 9 a.m.
Eight extraordinary meridians
The eight extraordinary meridians are of pivotal importance in the study of Qigong, T'ai chi ch'uan and Chinese alchemy.[5] These eight extra meridians are different to the standard twelve organ meridians in that they are considered to be storage vessels or reservoirs of energy and are not associated directly with the Zang Fu or internal organs. These channels were first systematically referred to in the "Spiritual Axis" chapters 17, 21 and 62, the "Classic of Difficulties" chapters 27, 28 and 29 and the "Study of the 8 Extraordinary vessels" (Qi Jing Ba Mai Kao) by Li Shi Zhen 1578. The eight extraordinary vessels are ( 奇經八脈; qí jīng bā mài):[6] 1. 2. 3. 4. 5. 6. 7. 8.
Directing Vessel (Ren Mai) - 任脈 [rèn mài] Governing Vessel (Du Mai) - 督脈 [dū mài] Penetrating Vessel (Chong Mai) - 衝脈 [chōng mài] Girdle Vessel (Dai Mai) - 帶脈 [dài mài] Yin linking vessel (Yin Wei Mai) - 陰維脈 [yīn wéi mài] Yang linking vessel (Yang Wei Mai) - 陽維脈 [yáng wéi mài] Yin Heel Vessel (Yin Qiao Mai) - 陰蹻脈 [yīn qiāo mài] Yang Heel Vessel (Yang Qiao Mai) - 陽蹻脈 [yáng qiāo mài]
Criticism of traditional Chinese meridian theory
See also: Acupuncture: Criticism of TCM theory
In 1694, during the "quarrel of the Ancients and Moderns", after having seen some meridian diagrams from the Lèi Jīng and misinterpreting them as anatomical drawings, British Scholar William Wotton wrote this famous criticism of TCM [7]: It would be tedious to dwell any longer upon such Notions as these, which every page of Cleyer's book is full of. The Anatomical Figures annexed to the Tracts, which also were sent out of China, are so very whimsical, that a Man would almost believe the whole to be a Banter, if these Theories were not agreeable to the occasional hints that may be found in the Travels of the Missionaries. This, however, does no prejudice to their [Medicinal Simples], which may, perhaps, be very admirable, and which a long Experience may have taught the Chineses to apply with great success; and it is possible that they may sometimes give not unhappy Guesses in ordinary Cases, by feeling their Patients Pulses: Still, this is little to Physic, as an Art; and however, the Chineses may be allowed to be excellent Empiricks, as many of the West-Indian Salvages [Savages] are, yet it cannot be believed that they can be tolerable Philosophers; which, in an Enquiry into the Learning of any Nation, is the first Question that is to be considered. Skeptics of Traditional Chinese Medicine (TCM) often characterize the system as pseudoscientific. Energy (esotericism)
From Wikipedia, the free encyclopedia Spiritual practices and ideas often equate life-energy with the breath The term energy has been widely used by writers and practitioners of various esoteric forms of spirituality and alternative medicine [1][2] to refer to a variety of phenomena. Such "energy" is often seen as a continuum that unites body and mind. The term "energy" also has a scientific context, and the scientific foundations of "physical energy" are often confused or misused to justify a connection to a scientific basis for physical manifestations, properties, detectability or sensing of "psychic
energy" and other physic phenomena where no presently known scientific basis exists . [3] It is sometimes conceived of as a universal life force running within and between all things, as in some forms of vitalism, doctrines of subtle bodies or concepts such as qi, prana, or kundalini.[4] Spiritual energy is often closely associated with the metaphor of life as breath - the words 'qi', 'prana', and 'spirit', for instance, are all related in their respective languages to the verb 'to breathe'. Sometimes it is equated with the movement of breath in the body, sometimes described as v isible "auras", "rays", or "fields" or as audible or tactile "vibrations".[5] These are often held to be perceptible to anyone, though this may be held to require training or sensitization through various practices. Energy is the only life and is from the Body and Reason is the bound or outward circumference of Energy. Energy is Eternal Delight. William Blake (1793), The Marriage of Heaven and Hell Various distinct cultural and religious traditions postulate the existence of esoteric energies, usually as a type of élan vital - an essence which differentiates living from non-living objects. Older sources usually associate this kind of energy with breath: for example qi in Taoist philosophy, prana in Hindu belief, or the "breath of life" given by God to Adam in the Abrahamic creation story. Thus energy became closely associated with concepts of animating spirits or of the human soul. Some spiritual practices, such as Qigong or traditional yoga open or increase this innate energy, and the philosophy behind certain martial arts implies that these energies can be developed and focused. A number of New Age spiritual practices and alternative medicine modalities rely upon such ideas, without the more spiritual or mystical elements of traditional beliefs. Instead, they focus on the perception and manipulation of subtle experiences in the body, usually in the belief that consciou s attention to the body's state will draw vital energy to the body, producing physical, psychological, and in some cases spiritual benefits. Energy in alternative medicine
Main article: Energy medicine The approaches known collectively as "energy therapies" vary widely in philosophy, approach, and origin. The ways in which this energy is used, modified, or manipulated to effect healing also vary. For example, acupressure involves manual stimulation of pressure-points, while some forms of yoga rely on breathing exercises. Many therapies, in regards to the given explanation for their supposed efficacy, are predicated on some form of energy unknown to current science. In this case, the given energy is sometimes referred to as putative energy.[1] However "subtle energy" is often equated with empirically understood forces, for example, some equate the aura with electromagnetism. Such energies are termed "veritable" as opposed to "putative". Some alternative therapies, such as electromagnetic therapy, use veritable energy, though they may still make claims that are not supported by evidence. Many claims have been made by associating "spirit" with forms of energy poorly understood at the time. In the 1800s, electricity and magnetism were in the "borderlands" of science and electrical quackery was rife. In the 2000s, quantum mechanics and grand unification theory provide similar opportunities. Insofar as the proposed properties of "subtle energy" are not those of physical energy, there can be no physical scientific evidence for the existence of such "energy".[2][6] Therapies that purport to use, modify, or manipulate unknown energies are therefore among the most controversial of all complementary and alternative medicines .[1] Theories of spiritual energy not validated by the scientific method are usually termed non-empirical beliefs by the scientific community. Claims related to energy therapies are most often anecdotal, rather than being based on repeatable empirical evidence.[6][7][8] Acupuncturists say that acupuncture's mode of action is by virtue of manipulating the natural flow of energy through meridians. Scientists argue that any palliative effects are obtained physiologically by blocking or stimulating nerve cells and causing changes in the perception of pain in the brain.[9] The gap between the empirically proven efficacy of some therapies and the lack of empirical physical evidence for the belief-systems that surround them is at present a battleground between skeptics and believers. Vitalism and spirituality in the age of electricity
The successes of the era of the Enlightenment in the treatment of energy in natural science were intimately bound up with attempts to study the energies of life, as when Luigi Galvani's neurological investigations led to the development of the Voltaic cell. Many scientists continued to think that living organisms must be constituted of special materials subject to special forces, a view which became known as vitalism. Mesmer , for example, sought an animal magnetism that was unique to life. As microbiologists studied embryology and developmental biology, particularly before the discovery of genes, a variety of organisational forces were posited to account for the observations. From the time of Driesch, however, the importance of "energy fields" began to wane and the proposed forces became more m ind-like.[10] Sometimes, however, as in the work of Harold Saxton Burr , the electromagnetic fields of organisms have been studied precisely as the hypothetical medium of such organisational "forces".[11] The attempt to associate additional energetic properties with life has been a ll but abandoned in modern research science[12]. But despite this, spiritual writers and thinkers have maintained connections to these ideas and continue to promote them either as useful allegories or as fact . [13] Some early advocates of these ideas were pa rticularly attracted to the history of the unification of electromagnetism and its implications for the storage, transference, and conversion of physical energy through electric and magnetic fields. Potentials and fields were viewed after the work of James Clerk Maxwell as physical phenomena rather than mathematical abstractions. Aware of this history, spiritual writers positivistically adopted much of the language of physical science, speaking of "force fields" and "biological energy". Concepts such as the "life force", "physiological gradient", and "élan vital" that emerged from the spiritualist movement would inspire later thinkers in the modern New Age movement.[14] Vitalism of Johannes Reinke and Eduard von Rindfleisch Entelechy of Driesch Élan vital
Vis medicatrix naturae (healing force/power of nature) - Hippocrates; later sometimes interpreted as a vitalist energy. Recapitulation theory of Ernst Haeckel Morphic field of biologist Rupert Sheldrake L-field of Harold Saxton Burr Kirlian Photography of Semyon Davidovich Kirlian - The Body Electric Odic force of chemist Carl von Reichenbach Psychoenergetics of Professor William A. Tiller [15] Animal magnetism of Franz Anton Mesmer Vril of Edward Bulwer-Lytton, 1st Baron Lytton Aura of Walter Kilner Biotic energy of biochemist Benjamin Moore Somatotype and Constitutional Psychology of William Sheldon Mitogenetic radiation of Alexander Gurwitsch N ray of Prosper-René Blondlot Radionics Modern western psychotherapies
See also: Psychodynamics and Energy (psychological) These are therapeutic approaches that depend on the idea of "energy". The following are mostly neo-Reichian therapies that aim to release emotional tension from the body: Body Psychotherapy and Somatic psychology Orgone energy and Vegetotherapy of Wilhelm Reich Bioenergetic analysis of Alexander Lowen Rebirthing-Breathwork of Leonard Orr Rolfing therapy of Ida Pauline Rolf Orgonomy, the American College of Orgonomy David Boadella Gerda Boyesen Integrative Body Psychotherapy IBP Myron Sharaf Spiritualism
Early psychical researchers who had investigated mediumship and spiritualism proposed that the phenomena observed in seances could be explained by a mysterious energy or force. The idea of ectoplasm was merged into the theory of an "ectenic force" by some early psychical researchers who were seeking a physical explanation for reports of psychokinesis in seances.[16] Its existence was initially hypothesized by Count Agenor de Gasparin, to explain the phenomena of table turning and tapping during séances. Ectenic force was named by de Gasparin's colleague, M. Thury, a professor of Natural History at the Academy of Geneva. Between them, de Gasparin and Thury conducted a number of experiments in Ectenic force, and claimed some success. Their work was not independently verified . [17][18] Other researchers who studied mediumship speculated that within the human body an unidentified fluid termed the "psychode", " psychic force" or "ecteneic force" existed and was cable of being released to influence matter .[19][20] This view was held by Camille Flammarion [21] Edward William Cox and William Crookes. Cox wrote that mediumship occurs due to the action of a "psychic force" from the medium. Cox described his theory in his book Spiritualism Answered by Science (1872). Gracis Gerry Fairfield in his book Ten Years with Spiritual Mediums (1875) proposed that the psychic force originates from the human nervous system. Similar views were also supported by Asa Mahan in The Phenomena of Spiritualism Scientifically Explained and Exposed (1875), most of these authors had rejected the spirit hypothesis of the spiritualists as they claimed the phenomena associated with mediumship was caused by a force from the mediums body.[22] A later psychical researcher Hereward Carrington pointed out these forces and fluids were hypothetical and have never been discovered. [23] Parapsychology
Some parapsychologists have suggested that an unidentified nonphysical subatomic particle, such as "psitrons", "mindons" or "psychons", carries psi data, responsible for extrasensory perception, telepathy and psychokinesis. Axel Firsoff has said that "mindons" might have properties somewhat similar to those exhibited by neutrinos and may act as a kind of psychic energy.[24] The psychologist Cyril Burt has said that a "psychon" may exist which would act as a type of "mental field" which may explain some psychic phenomena.[25] Gerald Feinberg also suggested that telepathy may exist due to as of yet undiscovered elementary particles which he called psychons or mindons.[26][27] Feinberg's concept of a tachyon, a theoretical particle that travels faster than the speed of light has been advocated by some parapsychologists who say that it could explain psychokinesis.[28] The British physicist and mathematician Adrian Dobbs (1965) proposed a theory in which precognition occurs due to ―psitrons,‖ hypothetical particles similar to tachyons that travel backward in time which may contact an observer's brain to produce a precognitive experience.[29] Hans Berger proposed that a psychical energy was the carrier of telepathic information .[30] Hammond (1952) and Ruderfer (1980) have proposed that neutrinos are the possible carrier of psi information.[31][32]
According to William G. Roll all objects and individuals have "psi fields" around them which are the carriers of psi information . [33] Ervin László has also supported the "psi field" theory and has attempted to update it with his theory of the "Akashic field". Laszlo has written that this Akashic field is universal and connects everything at the sub-quantum level where it also conserves and conveys all information .[34][35][36] Oliver Reiser theorized that the brain was a n amplification and receiving station for information stored in a memory feild around the earth which he termed the psychosphere, he wrote that the psychosphere may be a ble to explain telepathy.[37][38] Some parapsychologists and paranormal writers have written that out of body experiences occur when the soul, spirit or subtle body can detach itself out of the physical body and visit distant locations. Muldoon (1936) embraced the concept of an etheric double to explain OBEs.[39] Other researchers have also attempted to explain apparitional experiences and ghosts with the concept of energy. An early psychical researcher Eleanor Mildred Sidgwick had claimed that objects such as furniture or buildings can absorb psychic energy or impressions which could be transmitted to people nearby . [40] This idea was later termed the Stone Tape theory. The parapsychologist H. H. Price proposed that a universal psychic ether exists as an intermediary between the mental and ordinary matter . According to Price the psychic ether consists of images and ideas and could explain hauntings, clairvoyance, ghosts and other paranormal phenomena.[41][42][43][44] Chinese vitalism
The traditional explanation of acupuncture states that it works by manipulating the circulation of qi energy through a network of meridians. To the extent that acupuncture is regarded as efficacious in western medicine, its effects are usually described as palliative and obtained physiologically by blocking or stimulating nerve cells and causing changes in the perception of pain in the brain.[9] However the idea of qi is not confined to medicine, as it appears throughout traditional east Asian culture, for example, in the art of Feng Shui, in Chinese martial arts and spiritual tracts. Qi in Taoism - Qigong - Jing Qi Shen - Internal alchemy Meridian (Chinese medicine) of Acupuncture - Shiatsu Indian vitalism
Sir John Woodroffe used the term cosmic energy to denote Shakti in his English translations of the Hindu Tantric texts of the Hindu philosophy known as Kashmir Shaivism (See Cosmic energy (disambiguation) for other uses of the term cosmic energy ); also referred to as Prana; said to be the energy that powers the three Doshas, the five Koshas, the seven Chakras, and the Kundalini in Indian Ayurveda and Yoga Subtle body - the Etheric Body and Astral Body in Hinduism and Theosophy Subtle body
From Wikipedia, the free encyclopedia According to various esoteric, occult, and mystical teachings, a subtle body is one of a series of psycho-spiritual constituents of living beings. Each subtle body corresponds to a subtle plane of existence, in a hierarchy or great chain of being that culminates in the physical form. It is known in different spiritual traditions; "the most sacred body" ( wujud al-aqdas) and "supracelestial body" ( jism asli haqiqi ) in Sufism, "the diamond body" in Taoism and Vajrayana, "the light body" or "rainbow body" in Tibetan Buddhism, "the body of bliss" in Kriya Yoga, and "the immortal body" ( soma athanaton) in Hermeticism.[1] The various attributes of the subtle body a re frequently described in terms of often obscure symbolism: Tantra features references to the sun and moon as well as various Indian rivers and deities, while Taoist alchemy speaks of cauldrons and cinnabar fields. Clairvoyants sometimes say that they can see the subtle bodies as an aura. The practice of astral projection, as described in various literature, is supposed to involve the separation of the subtle body from the physical. The theosophical movement was important in spreading such ideas throughout the West in the late 19th century. Eastern Esotericism
See also: Taoism
The Yogic, Tantric and other systems of India, the Buddhist psychology of Tibet, as well as Chinese (Taoist alchemy) and Japanese (Shingon) esoterism are examples of doctrines that describe a subtle physiology having a number of focal points (chakras, acupuncture points) connected by a series of channels (nadis, Acupuncture meridians) that convey life-force ( prana, vayu, ch'i, ki, lung). These invisible channels and points are understood to determine the characteristics of the visible physical form. By understanding and mastering the subtlest levels of reality one gains mastery over the physical realm. Through practice of various breathing and visualisation exercises one is able to manipulate and direct the flow of vital force, to achieve superhuman (e.g. in martial arts) or miraculous powers ( "siddhis") and attain higher states of consciousness, immortality, or liberation. Hinduism
The subtle body ( Sukshma sarir a or Sukshma sharira) in Vedantic philosophy is composed of five Kosas or "sheaths". The subtle body is the vehicle of consciousness with which one passes from life to life. The Liṅga Śarīra is the vehicle of consciousness in later Samkhya , Vedanta, and Yoga, and is propelled by past-life tendencies, or bhavas.[2] Linga can be translated as "characteristic mark" or "impermanence" and the term Sarira a s "form" or "mold". [3] Karana or "instrument" is a synonymous term. In the Classical Samkhya system of Isvarakrsna (ca. 4th century CE), the Lińga is the characteristic mark of the transmigrating entity. It consists of twenty-five tattvas from eternal consciousness down to the five organs of sense, five of activity ( buddindriya or jñānendriya, and karmendriya respectively) and the five subtle elements that are the objects of sense ( tanmatras) The Samkhyakarika says: "The subtle body ( linga ), previously arisen, unconfined, constant, inclusive of the great one ( mahat ) etc , through the subtle elements, not having enjoyment, transmigrates, (because of) being endowed with bhavas ("conditions" or "dispositions")
As a picture (does) not (exist) without a support, or as a shadow (does) not (exist) without a post and so forth; so too the instrument ( linga or karana ) does not exist without that which is specific (i.e. a subtle body). " [4]
The idea was adopted by Vedanta and Yoga philosophy, and from there, in the 19th century, the terminology was adopted by the Theosophy of Madame Blavatsky. Subtility-The State Of Being Subtile To Will Meher Baba's teachings
The spiritual teacher Meher Baba stated that the subtle body "is the vehicle of desires and vital forces, "[5] He held that the subtle body is one of three bodies with which the soul must cease to identify in order to realize God: "At the end of the Path, however, the soul frees itself from all sanskaras and desires conn ected with the gross, subtle and mental worlds; and it becomes possible for it to free itself from the illusion of being finite, which came into existence owing to its identification with the gross, subtle and mental bodies. At this stage the soul completely transcends the phenomenal world and becomes Self-conscious and Self-realised. "[6] Western esotericism
See also: Plane (esotericism) Theosophy
H. P. Blavatsky's Theosophical teaching represented the convergence of 19th century Western occultism, Eastern philosophy, religion, science, and mysticism. The Secret Doctrine , and The Key to Theosophy combined the Vedantic concept of five koshas with Western esoteric traditions (particularly Neoplatonism). She refers to three subtle bodies: Linga Sharira - the Double or Astral body Mayavi-rupa - the "Illusion-body." Causal Body - the vehicle of the higher Mind.
The Linga Sharira is the invisible double of the human body, elsewhere referred to as the etheric body, doppelgänger or bioplasmic body and serves as a model or matrix of the physical body, which conforms to the shape, appearance and condition of his "double". The linga sarira can be s eparated or projected a limited distance from the body. When separated from the body it can be wounded by sharp objects. When it returns to the physical frame, the wound will be reflected in the physical counterpart, a phenomenon called "repercussion." At death, it is discarded together with the physical body and eventually dis integrates or decomposes. The mayavi-rupa is dual in its functions, being: "...the vehicle both of thought and of the animal passions and desires, drawing at one and the same time from the lowest terrestrial manas (mind) and Kama, the element of desire." [7] The higher part of this body, containing the spiritual elements gathered during life, merges after death entirely into the causal body; while the lower part, containing the animal elements, forms the Kama-rupa, the source of "spooks" or apparitions of the dead.
The Vehicles of the Soul according to the Theosophis t Curuppumullage Jinarajadasa. The Theosophist G. R. S. Mead wrote the book Doctrine of the Subtle Body in Western Tradition (1919).[8] Theosophy was further systematized in the writings of C.W. Leadbeater and Annie Besant. For example, they divided Blavatsky's dual mayavi-rupa into two different bodies: the emotional and the mental bodies. They also redefined some terms. The Linga Sarira (sometimes called astral body by Blavatsky) was denominated by Annie Besant[9] as Etheric double. C.W. Leadbeater , regarding the emotional body as the seat of the kamic principle of Blavatsky's constitution, denominated it astral body. Therefore, the subtle bodies in a human being are:
Etheric body (vehicle of prana) Emotional or Astral body (vehicle of desires and emotions) Mental body (vehicle of the concrete or lower mind) Causal body (vehicle of the abstract or higher mind) Each "body" has its own aura and set of chakras, and corresponds to a particular plane of existence. Post Theosophists
The later Theosophical arrangement was taken up by Alice Bailey, and from there found its way (with variations) into the New Age worldview. It is also associated with the human aura observed through Kirlian photography and Kilner screens. The Anthroposophical view of the human being) found in Rudolf Steiner 's Anthroposophical teachings usually referred to only the Etheric and Astral Bodies. However, Steiner also used a threefold classification of body, soul, and spirit as well as a sevenfold and a ninefold description . Max Heindel divided the subtle body into: Vital Body made of Ether, our instrument for specializing the vital energy of the sun, seen by clairvoyant vision to extend about an inch and a half outside the body); the Desire body, which is our emotional nature and pervades both the vital and dense bodies, seen by clairvoyant vision to extend about 16 inches outside our visible body, related to the Desire World; and the Mental body, which functions like a mirror, reflects the outer world and enables the Ego to transmit its commands as thought, word and action. The human being is seen as a threefold Spirit, possessing a Mind by which he governs the threefold Body that he transmutes into a threefold Soul. The Human Spirit aspect has emanated from itself the desire body to be transmuted into the Emotional Soul; the Life Spirit aspect has emanated from itself the vital body to be transmuted into the Intellectual Soul; the Divine Spirit aspect has emanated from itself the dense body to be transmuted into the Conscious Soul. Samael Aun Weor wrote extensively on the subtle vehicles, organizing them in accordance with the kabbalistic Tree of Life. The common person only contains the lunar vehicles of emotion astral body, thought mental body, and will causal body, concentrations of the collective animalistic intelligence, the evolution of the Essence through the mineral, plant and animal kingdoms. Becoming human means to have a soul, a Solar Astral Body, Solar Mental Body and Solar Causal Body. These bodies are constructed through a form of Tantra called White tantrism.[10] Barbara Brennan's account of the subtle bodies in her books Hands of Light and Light Emerging refers to the subtle bodies as "layers" in the "Human Energy Field" or aura. Causality proceeds downwards: each of the layers has its own characteristics and can have its own expression of disease, requiring individual healing. As with the Adyar arrangement, each body or aura also has its own complement of chakras, which interrelate to those in the other layers. Michal Levin describes the relationship between the energy bodies and the chakras in her book Meditation: Path to the Deepest Self (2002).[11] Fourth Way
An interesting variant on the concept of subtle bodies is found in both Alchemical Taoism and the "Fourth Way" teachings of Gurdjieff and Ouspensky, where it is said that one can create a subtle body, and hence achieve post-mortem immortality, through spiritual or yogic exercises. The "soul" then is not something one is born with, but something that one has to develop through esoteric practice. According to (Rosenthal, 1997) "In Gurdjieffes cosmology our nature is tripartite and is composed of the physical (planetry), emotional (astral) and mental (spiritual) bodies; in each person one of these three bodies ultimately achieves dominance." The Fourth way as taught by Gurdjieff and Ouspensky is a philosophy of developing the divine body which is gained when one has complete understanding and self perfection. The ultimate task of the fourth way teachings is to synthesize the four bodies into a single way.[12] Etheric body
The etheric body, ether-body, æther body, a name given by neo-Theosophy to a vital body or subtle body propounded in esoteric philosophies as the first or lowest layer in the "human energy field" or aura.[13] It is said to be in immediate contact with the physical body, to sustain it and connect it with "higher" bodies. The English term "etheric" in this context seems to derive from the Theosophical writings of Madame Blavatsky, but its use was formalised by C.W. Leadbeater [14] and Annie Besant[15] due to the elimination of Hindu terminology from the system of seven planes and bodies. (Adyar School of Theosophy). Linga sarira is a Sanskrit term for the invisible double of the human body, the etheric body or etheric double (or astral body in some Theosophical concepts). It is one of the seven principles of the human being, according to Theosophical philosophy. Rudolf Steiner , the founder of Anthroposophy, often referred to the etheric body ( Ätherleib or "Life Body") in association with the etheric formative forces and the evolution of man and the cosmos.[16] According to him, it can be perceived by a person gifted with clairvoyance as being of "peach -blossom color". Steiner considered the etheric reality or life principle a s quite distinct from the physical material reality, being intermediate between the physical world a nd the astral or soul world. The etheric body can be characterised as the life force a lso present in the plant kingdom. It maintains the physical body's form until death. At that time, it separates from the physical body and the physical reverts to natural disintegration. According to Max Heindel's Rosicrucian writings,[17] the etheric body, composed of four ethers, is called the "Vital Body" since the ether is the way of ingress for vital force from the Sun and the field of agencies in nature which promote such vital activities as assimilation, growth, and propagation. It is an ex act counterpart of our physical body, molecule for molecule, and organ for organ, but it is of the opposite polarity. It is slightly larger, extending about one and one-half inches beyond the periphery of the physical body.
Samael Aun Weor teaches that the vital body is the tetra-dimensional part of the physical body and the foundation of organic life . [18][19] He states that in the second Initiation of Fire, which is reached through working with sexual magic with a spouse, the Kundalini rises in the vital body. Then the initiate learns how to separate the two superior ethers from the others in order for them to serve as a vehicle to travel out of the physical body . [20] On the Tree of Life of the Kabbalah, the vital body is often related to the sephirah Yesod.[21] Some clairvoyants and occultists have produced drawings and paintings that record their perceptions of the etheric body; see Leadbeater's Man Visible and Invisible for one example. The images produced by Kirlian photography bear obvious resemblances to these graphics, showing a spiky-looking energy field extending a few inches around the human body (as well as other biological specimens, like leaves, and objects like coins). The fact that Kirlian photography can capture the acupuncture points of the body links the technology with concepts of prana, qi, bioplasma, and related ideas and theories. For some believers in the etheric body, Kirlian photography provides important supporting evidence — though skeptics are generally not swayed. Beings that possess only etheric bodies
A deva in the New Age movement refers to any of the spiritual forces or beings behind nature. In the teachings of Theosophy, Devas are regarded as living either in the atmospheres of the planets of the solar system ( Planetary Angels) or inside the Sun (Solar Angels ) (presumably other planetary systems and stars have their own angels) and they help to guide the operation of the processes of nature such as the process of evolution and the growth of plants; their appearance is reputedly like colored flames about the size of a human being. The concept of devas as nature-spirits derives from the writings of Theosophist Geoffrey Hodson. It is believed by Theosophists that there are numerous different types of devas with a population in the millions performing different functions on Earth to help the ecology function better. It is believed by Theosophists that devas can be observed when the third eye is activated. Some (but not most) devas originally incarnated as human beings.[22] It is believed by Theosophists that nature spirits, elementals (gnomes, ondines, sylphs, and salamanders), and fairies can be also be observed when the third eye is activated.[23] It is maintained by Theosophists that these less evolutionarily developed beings have never been previously incarnated as hum an beings; they are regarded as on a separate line of spiritual evolution called the ―deva evolution‖; eventually, as their souls advance as they reincarnate, it is believed they will incarnate as devas.[24] It is asserted by Theosophists that all of the above mentioned beings possess etheric bodies (but no physical bodies) that are composed of etheric matter , a type of matter finer and more pure that is composed of smaller particles than ordinary physical plane matter .[24] (See the book Occult Chemistry by C.W. Leadbeater ) Astral body
The astral body is a subtle body posited by many religious philosophers, intermediate between the intelligent soul and the physical body, co mposed of a subtle material.[25] The concept ultimately derives from the philosophy of Plato: it is related to an astral plane, which consists of the planetary heavens of astrology. The term was adopted by nineteenth-century Theosophists and neo-Rosicrucians. The idea is rooted in common worldwide religious accounts of the afterlife[26] in which the soul's journey or "ascent" is described in such terms as "an ecstatic.., mystical or out-of body experience, wherein the spiritual traveller leaves the physical body and travels in his/her subtle body (or dreambody or astral body) into ‗higher‘ realms".[27] Hence "the "many kinds of 'heavens', 'hells' and purgatorial existences believed in by followers of innumerable religions" may also be understood as astral phenomena, as may the various "phenomena of the séance room".[28] The phenomenon of apparitional experience is therefore related, as is made explicit in Cicero's Dream of Scipio. The astral body is sometimes said to be visible as an aura of swirling colours.[29] It is widely linked today with out-of-body experiences or astral projection . Where this refers to a supposed movement around the real world, as in Muldoon and Carrington 's book The Projection of the Astral Body , it conforms to Madame Blavatsky's usage of the term. The classical world
Neoplatonism is a branch of classical philosophy that uses the works of Plato as a guide to understanding religion and the world. In the Myth of Er , particularly, Plato rendered an account of the afterlife which involved a journey through seven planetary spheres and then eventual reincarnation. He taught that man was composed of mortal body, immortal reason and an intermediate "spirit". [30] Neoplatonists agreed as to the immortality of the rational soul but disagreed as to whether man's "irrational soul" was immortal and celestial ("starry", hence astral) or whether it remained on earth and dissolved after death. The late Neoplatonist Proclus, who is credited the first to speak of subtle "planes", posited two subtle bodies or "carriers" (okhema ) intermediate between the rational soul and the physical body. These were; 1) the astral vehicle which was the immortal vehicle of the Soul and 2 ) the spiritual ( pneuma) vehicle, aligned with the vital breath, which he considered mortal . [31] The word "astral" means "of the stars", thus the astral plane, consisting of the celestial spheres, is held to be an astrological phenomenon: "The whole of the astral portion of our earth and of the physical planets, together with the purely astral planets of our System, make up collectively the astral body of the Solar Logos". There are "seven types of astral matter" by means of which "psychic changes occur periodically" . [32] The modern era
Such ideas greatly influenced mediaeval religious thought and are visible in the Renaissance medicine of Paracelsus and Servetus. In the romantic era, alongside the discovery of electromagnetism and the nervous system, there came a new interest in the spirit world. Franz Anton Mesmer spoke of the stars, animal magnetism and magnetic fluids. In 1801, the English occultist Francis Barrett wrote of a herb's "excellent a stral and magnetic powers" - for herbalists had categorised herbs according to their supposed correspondence with the seven planetary influences.
In the mid-nineteenth century the French occultist Eliphas Levi wrote much of "the astral light", a factor he considered of key importance to magic, alongside the power of will and the doctrine of correspondences. He considered the astral light the medium of all light, energy and movement, describing it in terms that recall both Mesmer and the luminiferous ether .[33] Levi's idea of the astral was to have much influence in the English-speaking world through the teachings of The Golden Dawn, but it was also taken up by Helena Blavatsky and discussed in the key work of Theosophy, The Secret Doctrine . Levi seems to have been regarded by later Theosophists as the immediate source from which the term was adopted into their sevenfold schema of planes and bodies, though there was slight confusion as to the term's proper use. Theosophy
According to the teachings of Theosophy "Astral" means the "Electro-Magnetic spectrum at every level. The "Astral Body" is the electromagnetic design body that the physical molecules adhere to in the building up of every form, in every kingdom, on the physical plane. "[34] Blavatsky frequently used the term "astral body" in connection with the Indian linga sharira which is one of the seven principles of human life. However, she said that "there are various astral bodies"[35] For example, she talked of one as being constituted by "the lower manas and volition, kama "[36]According to the Theosophical founder William Q. Judge "There are many names for the Astral Body. Here are a few: Linga Sarira, Sanskrit, meaning design body, and the best one of all; ethereal double; phantom; wraith; apparition; doppelganger; personal man; perispirit; irrational soul; animal soul; Bhuta; elementary; spook; devil; demon. Some of these apply only to the astral body when devoid of the corpus after death." [37] C.W. Leadbeater and Annie Besant (Theosophical Society Adyar ), equated it with Blavatsky's Kama (desire) principle and called it the Emotional body. Astral body, desire body, and emotional body became synonymous, and this identification is found in later Theosophically inspired thought. The astral body in later Theosophy is "the vehicle of feelings and emotions" through which "it is possible...to experience all varieties of desire". We have a "life in the astral body, whilst the physical body is wrapped in slumber". So the astral body "provides a simple explanation of the mechanism of many phenomena revealed by modern psycho-analysis" .[38] To this extent, then, the "astral body" is a reification of the dream-world self. Post-Theosophists
According to Max Heindel's Rosicrucian writings the Desire body is made of desire stuff from which human beings form feelings and emotions. It is said to appear to spiritual sight as an ovoid cloud extending from sixteen to twenty inches beyond the physical body. It has a number of whirling vortices (chakras) and from the main vortex, in the region of the liver , there is a constant flow which radiates and returns .[39] The desire body exhibits colors that vary in every person according to his or her temperament and mood. However, the astral body (or "Soul body") must be evolved by means of the work of transmutation and will eventually be evolved by humanity as a whole. According to Heindel, the term "astral body" was employed by the mediaeval Alchemists because of the ability it conferred to traverse the "starry" regions. The "Astral body" is regarded as the "Philosopher's Stone" or "Living Stone" of the alchemist, the "Wedding Garment" of the Gospel of Matthew [40] and the "Soul body" that Paul mentions in the First Epistle to the Corinthians [41] Many other popular accounts of post-Theosophical ideas appeared in the late 20th century. Barbara Brennan's Hands of Light distinguishes between the emotional body and the astral body. She sees these as two distinct layers in the seven-layered "Human Energy Field". The emotional body pertains to the physical universe, the astral body to the astral world. The Mother sometimes referred to the astral body and experiences on the astral plane. The Indian master Osho occasionally made use of a modified Theosophical terminology. According to Samael Aun Weor , who popularised Theosophical thought in Latin America, the astral body is the part of human soul related to emotions, represented by the sephirah Hod in the kabbalistic Tree of Life. However the common person only has a kamarupa, body of desire or "lunar astral body," a body related to animal emotions, passions and desires, while the true human emotional vehicle is the solar astral body, which can be crystallised through Tantric sex. The solar astral body is the first mediator between the Cosmic Christ, Chokmah, and the individual human soul .[42] Depth Psychology
Parallels drawn between the idea of the astral and that of the unconscious mind have been noted above, for Sigmund Freud inherited Mesmer's awareness of the animal self, the value of hypnosis, trance and dream, replacing the physical idea of the life-force with a purely psychological paradigm of libido, id and subconscious mind. Later Wilhelm Reich tried to use vitalist biological theory and experiments to re-establish the materiality of the life-force. Carl Jung has been aligned with the idea of the astral body by Jungians and Theosophists alike . [43] Jung himself drew on alchemical and classical imagery to explore the dynamics and symbols of memory, dream and religious initiation. He saw the astral journey as a paradigm of "modern man's search for a soul", and pictured a collective unconscious memory, driven by archetypal forces and knowable in the symbolic language of dreams and visions . [44] Moreover, Jung saw this archetypal world as, like the astral plane, an "objective psyche", extending in the world at large, bridging mind and matter .[45] He worked with physicist Wolfgang Pauli in his attempt to lend rigor to an idea largely absent from European science since the renaissance. Early twentieth-century biologists like Ernst Haeckel viewed embryology as a recapitulation of evolution, which implies a kind of organising memory, and a few modern biologists, such as Rupert Sheldrake, influenced by Jungian ideas and by vitalism, have posited organising fields of life consisting of memories and drives. Mental body
The mental body (the mind) is one of the subtle bodies in esoteric philosophies, in some religious teachings and in New Age thought. It is understood as a sort of body made up of thoughts, just as the emotional body consists of emotions and the physical body is made up of matter . In occult understanding, thoughts are not just subjective qualia, but have an existence apart from the associated physical organ, the brain. Theosophist writers such as C.W. Leadbeater [46] and Annie Besant [47] (Adyar School of Theosophy), and later Alice Bailey, the mental body is equivalent to the "Lower Manas" of Blavatsky's original seven principles of man [48]. But the New Age writer Barbara Brennan describes the Mental body as intermediate between the Emotional and the Astral body in terms of the layers in the "Human Energy Field" or Aura [49]
The mental body is usually considered in terms of an aura that includes thoughtforms. In Theosophical and Alice Bailey's teachings, it corresponds to the Mental plane. Max Heindel's Rosicrucian writings [50] says that the mind is the latest acquisition of the human spirit and is related to the Region of Concrete Thought , which is the lower region of the World of Thought. It is not yet an organized body and in most people it is still a mere inchoate cloud disposed particularly in the region of the head. It works as the link or focus between the threefold Spirit and the threefold body [2], in a reversed reflexion manner [3]: the mind is like the projecting lens of a stereopticon, it projects the image in one of three directions, according to the will of the thinker, which ensouls the thought-form. His writings, called Western Wisdom Teachings, give a clear description on how the man's inner Spirit perceives, from the world of thought, the lower worlds through the mind: " We ourselves, as Egos, function directly in the subtle substance of the Region of Abstract Thought, which we have specialized within the periphery of our individual aura. Thence we view the impressions made by the outer world upon the vital body through the senses, together with the feelings and emotions generated by them in the desire body, and mirrored in the mind. From these mental images we form our c onclusions, in the substance of the Region of Abstract Thought, concerning the subjects with which they deal. Those conclusions are ideas. By the power of will we project an idea through the mind, where it takes concrete shape as a thoughtform by drawing mind-stuff around itself from the Region of Concrete Thought. " [51]. He also states that to the trained clairvoyant there appears to be an empty space in the center of the forehead just above and between the eyebrows and it looks like the blue part of a gas flame, but not even the most gifted seer can penetrate that veil, also known as "The Veil of Isis". Samael Aun Weor
Samael Aun Weor stated that only those who have worked consciously to do so have created a m ental body. A "solar mind" or "solar mental body" is the quality of mind of a true human, yet, it is stated that this humanity is not composed of true humans, but rather intellectual animals: beings with a mind of an animal, but reasoning superior to that of other animals. According to Samael Aun Weor, the qualifications to being a real human being is identical to the lowest requirements of being a Buddha. The process of acquiring the mind of a human in this sense involves the psychological death of the "I" (desire) and the wor k of practica l sexual alchemy.[52] More explicitly stated, the title of Buddha is achieved through the Fourth Initiation of Major Mysteries, when the fourth serpent of fire or kundalini has risen.[53]
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The intellectual animal does not have a Mental Body, but he possesses a subtle, lunar, intellectual animal vehicle, which is very similar to the Mental Body, but of a cold and ghost-like nature.[52]
Whether the lunar or solar aspect, the mental body is stated to exist within the 5th dimension and is represented by Netzach. With the mental body one can travel through the mental world, the world of thoughts and ideas .[54] In Esoteric Christianity, the mental body is represented by the stubborn yet useful donkey that the Savior (Christ) subdues in order to be used as a vehicle to enter into heavenly Jerusalem (the superior worlds). Causal body
The Causal body - originally Karana-Sarira - is a Yogic and Vedantic concept that was adopted and m odified by Theosophy and from the latter made its way into the general New Age movement and contemporary western esotericism. It generally refers to the highest or innermost subtle body that veils the true soul. In Hinduism The Mandukya Upanishad refers to the Self having four "feet" or states of consciousness. These are: waking, dreaming, dreamless sleep, and the transcendent (Turiya). Each of these is associated with both an individual state of consciousness and a cosmic state. Dreamless sleep corresponds to prajna. In Advaita Vedanta, this is associated with the Anandamaya kosha or "sheath" (kosha) made of bliss, and with the causal principle or causal body ( karana sarira). According to Theosophy In Blavatsky's synthesis of eastern philosophy with western esotericism, the union of the higher Manas with the Buddhi (i.e. the essential nature of the fifth, along with the sixth, of the seven principles is referred to as the Causal Body (Blavatsky, Key to Theosophy, pp. 121, 174). This higher principle is contrasted with the lower, the Kama-Manas, which is the seat of lower passions. In the Theosophy of Annie Besant and C. W. Leadbeater , the "Causal Body" refers not to the "BuddhiManas" but to Blavatsky's "Higher Manas" alone. This is also referred to as the "Higher Mental", "Abstract Mind" (as opposed to Lower Mental or "Concrete Mind"), or "Causal Body". It is considered the highest subtle body, beyond even the mental body. As with all the vehicles of consciousness, the Causal Body is associated with an objective or cosmic plane, in this case the Causal plane. A detailed definition of the Causal Body, is provided by Arthur E. Powell, who has brought together information in the works of Besant and Leadbeater in a series of books on each of the subtle bodies. Samael Aun Weor
In the tradition of Samael Aun Weor it is taught that most people have only incarnated a fraction of the causal body or human soul. This fraction is known as the Essence or the Buddhata, which in humanity is bottled up in the psychological aggregates that constitute the ego. Samael Aun Weor states: Thus, the various aggregates that a re within ourselves represent different volitional impulses. There are, therefore, several wills within our psyche which fight against each other. The intellectual animal doesn‘t have any autonomous, independent and unitotal will. There is no unity in the intellectual animal‘s willpower. But when a
man has created his Body of Conscious Will [causal body], he has individual willpower he can work with in the whole universe . [55] The way to create the causal body is by working in the "Forge of Cyclops", that is, sexual alchemy between husband and wife. Silver cord
The silver cord in metaphysical literature, also known as the sutratma or life thread of the antahkarana, refers to a life-giving linkage from the higher self (atma) down to the physical body. It also refers to an extended synthesis of this thread and a second (the consciousness thread, passing from the soul to the physical body) that connects the physical body to the etheric body, onwards to the astral body and finally to the mental body.[56]
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During astral projection and out-of-body experiences, some claim they can (at will or otherwise) see a silver cord linking their astral form to their physical body. This cord mainly appears to a beginning projector as an assurance they will not become lost. However, even experienced projectors find it useful, claiming it is a fast way to return to the body. The attachment point of the cord to the astral body differs, not only between projectors but also from projection to projection. These points correspond to major chakra positions. According to the observations of Robert Bruce, there is not a single point of connection to the denser body, but rather a locally converging collection of strands leading out of all of the major chakras, and some of the minor ones .[57] The silver cord is mentioned by mystics, especially in mystical and out-of-body experiences. Concerning the length of the silver cord very different observations have been reported. Sylvan Muldoon wrote that: "The "cord" is described as relatively short and thick when the "double" is within a few feet of the body and getting thinner and thinner as they separate, until it is like a spider's web. "[58] Some parapsychologists have written that during the dying process, the astral or spirit body leaves the physical body and moves further away from it, the silver cord becomes thinner as it is stretched to its limit and will finally become severed. When this occurs, the astral or spirit body is released from being attached to the physical body.[59] According to the research of Robert Crookall the astral body separates from its physical counterpart after death and continues on another plane of existence.[60] Origin of the term
The term is derived from Ecclesiastes 12:6-12:7 in the Old Testament, from the KJV: "Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it." Or from the NIV: "Remember him — before the silver cord is severed, or the golden bowl is broken; before the pitcher is shattered at the spring, or the wheel broken at the well, and the dust returns to the ground it came from, and the spirit returns to God who gave it." This verse, Ecclesiastes 12:6, is variously translated, and there is a lack of consensus among Bible commentators as to its meaning. Matthew Henry's commentary, for example, states that the silver cord refers simply to the "spinal marrow. "[61] Plane (esotericism)
From Wikipedia, the free encyclopedia In esoteric cosmology, a plane, other than the physical plane is conceived as a subtle state of consciousness that transcends the known physical universe. The concept may be found in religious, and esoteric teachings - e.g . Vedanta (Advaita Vedanta), Ayyavazhi, shamanism, Hermeticism, Neoplatonism, Gnosticism, Kashmir Shaivism, Sant Mat/Surat Shabd Yoga, Sufism, Druze, Kabbalah, Theosophy, Anthroposophy, Rosicrucianism (Esoteric Christian), Eckankar , Ascended Master Teachings, etc. - which propound the idea of a whole series of subtle planes or worlds or dimensions which, from a center, interpenetrate themselves and the physical planet in which we live, the solar systems, and all the physical structures of the universe. This interpenetration of planes culminates in the universe itself as a physical structured, dynamic and evolutive expression emanated through a series of steadily denser stages, becoming progressively more material a nd embodied. The emanation is conceived, according to esoteric teachings, to have been originated, at the dawn of the universe's manifestation, in The Supreme Being Who sent out from the unmanifested Absolute beyond comprehension - the dynamic force of creative energy, as sound-vibration ("the Word"), into the abyss of space. On the other hand, it states that this dynamic force is being sent forth, through the ages, framing all things that constitute and inhabit the universe. Origins of the concept
The concept of planes of existence might be seen a s deriving from shamanic and traditional mythological ideas of a vertical world-axis — for example a cosmic mountain, tree, or pole (such as Yggdrasil or Mount Meru) — or a philosophical conception of a Great Chain of Being, arranged metaphorically from God down to inanimate matter. However the original source of the word "plane" in this context is the late Neoplatonist Proclus, who refers to to platos, "breadth", which was the equivalent of the 19th century theosophical use. An example is the phrase en to psuchiko platei .[1] Conceptions in ancient traditions
Directly equivalent concepts in Indian thought are lokas and bhuvanas. In Hindu cosmology, there are many lokas or worlds, that are identified with both traditional cosmology and states of meditation . Planes of existence may have been referred to by the use of the term corresponding to the word "egg" in English. For example, the Sanskrit term Brahmanda translates to "The Egg of Creation". Certain Puranic accounts posit that the Brahmanda is the superset of a set of fractal smaller Eggs, as is seen in the assertion of the equivalence of the Brahmanda and the Pinda.[2] The ancient Norsemen and the Teutonic mythology called "Ginnungagap" to the primordial "Chaos," which was bounded upon the northern side by the cold and foggy " Niflheim"--the land of mist and fog — and upon the south side by the fire "Muspelheim." When heat and cold entered into space which was occupied by Chaos or Ginnungagap, they caused the crystallization of the visible universe.
In the medieval West and Middle East, one finds reference to four worlds ( olam) in Kabbalah, or five in Sufism (where they are also called tanazzulat ; "descents"), and also in Lurianic Kabbalah. In Kabbalah, each of the four or five worlds are themselves divided into ten sefirot, or else divided in other ways. Esoteric conceptions
The alchemists of the Middle Ages proposed ideas about the constitution of the universe through a hermetic language full of esoteric words, phrases and signs designed to cloak their meaning from those not initiated into the ways of alchemy. In his "Physica" (1633), the Rosicrucian alchemist Jan Baptist van Helmont, wrote: "Ad huc spiritum incognitum Gas voco," i.e., "This hitherto unknown Spirit I call Gas." Further on in the same work he says, "This vapor which I have called Gas is not far removed from the Chaos the ancients spoke of." Later on, similar ideas would evolve around the idea of aether. In the late 19th century, the metaphysical term "planes" was popularised by the theosophy of H.P. Blavatsky, who in The Secret Doctrine and other writings propounded a complex cosmology consisting of seven planes and subplanes, based on a synthesis of Eastern and Western ideas. From theosophy the term made its way to later esoteric systems such as that of Alice Bailey, who was very influential in shaping the worldview of the New Age movement. The term is also found in some Eastern teachings that have some Western influence, such as the cosmology of Sri Aurobindo and some of the later Sant Mat, and also in some descriptions of Buddhist cosmology. The teachings of Surat Shabd Yoga also include several planes of the creation within both the macrocosm and microcosm, including the Bramanda egg contained within the Sach Khand egg. Max Theon used the word "States" (French Etat ) rather than "Planes", in his cosmic philosophy, but the meaning is the same. The planes in Theosophy were further systematized in the writings of C.W. Leadbeater and Annie Besant. In the early 20th century, Max Heindel presented in The Rosicrucian Cosmo-Conception a cosmology related to the scheme of evolution in general a nd the evolution of the solar system and the earth in particular, according to the Rosicrucians. He establishes, through the conceptions presented, a bridge between modern science (currently starting research into the subtler plane of existence behind the physical, the etheric one) and religion, in order that this last one may be able to a ddress man's inner questions raised by scientific advancement. The spiritual teacher Meher Baba proposed that there are six planes of consciousness that must be experienced before one can attain God-realization on the seventh plane: "Each definite stage of advancement represents a state of consciousness, and advancement from one state of consciousness to another proceeds side by side with crossing the inner planes. Thus six intermediate planes and states of consciousness have to be experienced before reaching the seventh plane which is the end of the journey and where there is final realisation of the God-state. "[3] Emanation vs. the big bang
Further information: Emanationism Most cosmologists today believe that the universe exploded into being some 13.7 billion years ago in a 'smeared-out singularity' called the Big Bang, meaning that space itself came into being at the moment of the big bang and has expanded ever since, creating and ca rrying the galaxies with it .[4] However, in esoteric cosmology expansion refers to the emanation or unfolding of steadily denser planes or spheres from the spiritual summit, what Greek philosophy called 'The One', until the lowest and most material world is reached. According to Rosicrucians, another difference is that there is no such thing as empty or void space. "The space is Spirit in its attenuated form; while matter is crystallized space or Spirit. Spirit in manifestation is dual, that which we see as Form is the negative manifestation of Spirit--crystallized and inert. The positive pole of Spirit manifests as Life, galvanizing the negative Form into action, but both Li fe and Form originated in Spirit, Space, Chaos! On the other hand, Chaos is not a state which has existed in the past and has now entirely disappeared. It is all around us at the present moment. Were it not that old forms--having outlived their usefulness--are constantly being resolved back into that Chaos, which is a lso as constantly giving birth to new forms, there could be no progress; the work of evolution would cease and stagnation would prevent the possibility of advancement. " [5] The Planes
In occult teachings and as held by psychics and other esoteric authors there are seven planes of existence .[6] Most occult and esoteric teachings are in agreement that seven planes of existence exist, however many different occult and metaphysical schools label the planes of existence with different terminology. Physical plane
The physical plane or physical universe, in emanationist metaphysics taught in Neoplatonism, Hermeticism, Hinduism and Theosophy, refers to the visible reality of space and time, energy and matter : the physical universe in Occultism and esoteric cosmology is the lowest or densest of a series of planes of existence. According to Theosophists after the physical plane is the etheric plane and both of these planes are c onnected to make up the first plane .[7] Theosophy also teaches that when the physical body dies the etheric body is left behind and the soul forms into an astral body on the astral plane.[8] The psychical researcher F. W. H. Myers proposed the existence of a ―metetherial world ,‖ which he wrote to be a world of images lying beyond the physical world. He wrote that apparitions have a real existence in the metetherial world which he described as a dream -like world .[9] Astral plane
The astral plane, also known as the emotional plane is where consciousness goes after physical death, according to occult philosophy man possesses an astral body. The astral plane (also known as the astral world) was postulated by classical (particularly neo-Platonic), medieval, oriental and esoteric philosophies and mystery religions.[10] It is the world of the planetary spheres, crossed by the soul in its astral body on the way to being born and after death, and generally said to be populated by angels, spirits or other immaterial beings.[11] In the late 19th and early 20th century the term was popularised by Theosophy and neo-Rosicrucianism. Throughout the renaissance, philosophers, Paracelsians, Rosicrucians and alchemists continued to discuss the nature of the astral world intermediate between earth and the divine. The Barzakh, olam mithal or intermediate world in Islam and the "World of Yetzirah" in Lurianic Qabala are related concepts. According to occult teachings the astral plane can be visited consciously through astral projection, meditation and mantra, near death experience, lucid dreaming, or other means. Individuals that are trained in the use of the astral vehicle can separate their consciousness in the astral vehicle from the physical body at will .[12] The Theosophist author Curuppumullage Jinarajadasa wrote that "When a person dies, they become fully conscious in the astral body. After a certain time, the astral body disintegrates, and the person then becomes conscious on the mental plane."[13] Occultist George Arundale wrote: In the astral world exist temporarily all those physical entities, men and animals, for whom sleep involves a separation of the physical body for a time from the higher bodies. While we "sleep", we live in our astral bodies, either fully conscious and active, or partly conscious and semi-dormant, as the case may be, according to our evolutionary growth; when we "wake", the physical and the higher bodies are interlocked again, and we cease to be inhabitants of the astral world.‖ [14] Some writers have claimed the astral plane can be reached by dreaming. Sylvan Muldoon and psychical researcher Hereward Carrington in their book The Projection of the Astral Body (1929) wrote: "When you are dreaming you are not really in the same world as when you are conscious — in the physical — although the two worlds merge into one another. While dreaming, you really are in the astral plane, and usually your astral body is in the zone of quietude. "[15] Astral projection author Robert Bruce describes the astral as seven planes that take the form of planar surfaces when approached from a distance, separated by immense coloured "buffer zones". These planes a re endlessly repeating ruled Cartesian grids, tiled with a single signature pattern that is different for each plane. Higher planes have bright, colourful patterns, whereas lower planes appear far duller. Every detail of these patterns acts as a consistent portal to a different kingdom inside the plane, which itself comprises many separate realms. Bruce notes that the astral may also be entered by means of long tubes that bear visual similarity to these planes, and conjectures that the grids and tubes are in fact the same structures approached from a different perceptual angle. In his book Autobiography of a Yogi, Paramhansa Yogananda provides details about the astral planes learned from his resurrected guru.[16] Yogananda reveals that nearly all individuals enter the astral planes after death. There they work out the seeds of past karma through astral incarnations, or (if their karma requires) they return to earthly incarnations for further refinement. Once an individual has attained the meditative state of nirvikalpa samadhi in an earthy or astral incarnation, the soul may progress upward to the "illumined astral planet" of Hiranyaloka . [16] After this transitionary stage, the soul may then move upward to the more subtle causal spheres where many more incarnations allow them to further refine before final unification.[17] Mental plane
The mental plane, also known as the causal plane is the third lowest plane according to Theosophy. The mental plane is divided into seven sub-planes. Charles Leadbeater wrote: In the mental world one formulates a thought and it is instantly transmitted to the mind of another without any expression in the form of words. Therefore on that plane language does not matter in the least; but helpers working in the astral world, who have not yet the power to use the mental vehicle . [18] Annie Besant wrote that "The mental plane, as its name implies, is that which belongs to consciousness working as thought; not of the mind as it works through the brain, but as it works through its own world, unencumbered with physical spirit-matter .[19] A detailed description of the mental plane, along with the mental body, is provided by Arthur E. Powell, who has compiled information in the works of Besant and Leadbeater in a series of books on each of the subtle bodies. According to Hindu occultism the mental plane consists of two divisions, the lower division is known as heaven ( swarglok ) and the upper division is known as the causal plane (maharlok ).[20] Satguru Sivaya Subramuniyaswami wrote: "The causal plane is the world of light and blessedness, the highest of heavenly regions, extolled in the scriptures of all faiths. It is the foundation of existence, the source of visions, the point of conception, the apex of creation. The causal plane is the abode of Lord Siva and His entourage of Mahadevas and other highly evolved souls who exist in their own self-effulgent form--radiant bodies of centillions of quantum light particles. " [21]
Sri Aurobindo developed a very different concept of the mental plane, through his own synthesis of Vedanta (including the Taittiriya Upanishad), Tantra, Theosophy, and Max Théon ideas (which he received via The Mother , who was Theon's student in occultism for two years). In this cosmology, there are seven cosmic planes, three lower, corresponding to relative existence (the Physical, Vital, and Mental), and four higher, representing infinite divine reality ( Life Divine bk.1 ch.27) The Aurobindonian Mind or Mental Plane constitutes a large zone of being from the mental vital to the overmental divine region ( Letters on Yoga, Jyoti and Prem Sobel 1984), but as with the later Theosophical concept it constitutes an objective reality of pure mind or pure thought.
Buddhic plane
The Buddhic plane is described as a realm of pure consciousness.[22] According to Theosopy the buddhic plane exists to develop buddhic Consciousness which means to become unselfish and solve any problems with the ego . [23] Charles Leadbeater wrote that in the buddhic plane man casts off the delusion of the self and enters a realization of unity.[24] Annie Besant defined the buddhic plane as: Persistant, conscious, spiritual awareness. This is the full consciousness of the buddhic or intuitional level. This is the perceptive consciousness which is the outstanding characteristic of the Hierarchy. The life focus of the man shifts to the buddhic plane. This is the fourth or middle state of consciousness .[25] Sri Aurobindo calls the level above the mental plane the supermind.[26] Spiritual plane
George Winslow Plummer wrote that the spiritual plane is split into many sub-planes and that on these planes live spiritual beings who are more advanced in development and status than ordinary man .[27] According to metaphysical teachings the goal of the spiritual plane is to gain spiritual knowledge and experience . [28] Divine plane
According to some occult teachings, all souls are born on the divine plane and then descend down through the lower planes, however souls will work their way back to the divine plane.[29][30] On the divine plane souls can be opened to conscious communication with the sphere of the divine known as the Absolute and receive knowledge about the nature of reality .[31] Rosicrucianism teaches that the divine plane is where Jesus dwelt in Christ consciousness.[32] Logoic plane
The logoic plane is the highest plane, it has been described as a plane of total oneness, the "I AM Presence". Joshua David Stone describes the plane as complete unity with God.[33] The Summerland
The Summerland is the name given by Theosophists, Spiritualists, Wiccans and some earth-based contemporary pagan religions to their conceptualization of existence on a plane in an afterlife.[34] Emanuel Swedenborg (1688 – 1772) inspired Andrew Jackson Davis (1826 – 1910), in his major work The Great Harmonia to say that Summerland is the pinnacle of spiritual achievement in the afterlife; that is, it is the highest level, or 'sphere', of the afterlife we can hope to enter. The common portrayal of the Summerland is as a place of rest for souls after or between their earthly incarnations. Some believe spirits will stay in the Summerland for an eternal afterlife, though others believe after an amount of time some spirits will reincarnate. The Summerland is also envisioned as a place for recollection and reunion with deceased loved ones . [35] As the name suggests, it is often imagined as a place of beauty and peace, where everything people hold close to their hearts is preserved in its fullest beauty for eternity. It is envisioned as c ontaining wide (possibly eternal) fields of rolling green hills and lush grass. In many ways, this ideology is similar to the Welsh view of Annwn as an afterlife realm. The Summerland is also viewed as the place where one goes in the afterlife in traditions of Spiritualism and Theosophy, which is where Wicca got the term. In Theosophy, the term "Summerland" is used without the definite article "the". Summerland, also called the Astral plane Heaven, is depicted as where souls who have been good in their previous lives go between incarnations. Those who have been bad go to Hell, which is believed to be located below the surface of the earth and is on the astral plane and is composed of the densest astral matter; the Spiritual Hierarchy functioning within Earth functions on the etheric plane below the surface of the earth.[36] It is believed by Theosophists that most people (i.e., those at high levels of initiation go to a specific Summerland that is set up for people of each religion. For example, Christians go to a Christian heaven, Jews go to a Jewish heaven, Muslims go to a Muslim heaven, Hindus goes to a Hindu heaven, Theosophists go to a Theosophical heaven, and so forth, each heaven being like that described in the scriptures of that religion. There is also a generic Summerland for those who were atheists or agnostics in their previous lives. People who belong to religions that don't believe in reincarnation are surprised to find out when they get to heaven that they will have to reincarnate again within a few dozen to a few hundred years. Each heaven is believed to be an extensive structure composed of astral matter located on the astral plane about three or four miles (5-6 km) above the surface of Earth, above that part of the world where the particular religion that the heaven is meant for is most predominant. Theosophists also believe there is another higher level of heaven called Devachan, also called the Mental plane Heaven, which some but not all souls reach between incarnations — only those souls that are more highly developed spiritually reach this level, i.e., those souls that are at the first, second, and third levels of initiation. Devachan is several miles (around 10 km) higher above the surface of E arth than Summerland .[37] However, no physical evidence of this has been found. The final permanent eternal afterlife heaven to which Theosophists believe most people will go millions or billions of years in the future, after our cycle of reincarnations in this Round is over .[38] In order to go to Nirvana, it is necessary to have attained the fourth level of initiation or higher, meaning one is an arhat and thus no longer needs to reincarnate.
According to parapsychologists some who have had near death experiences have described the Summerland.[39] Alleged inhabitants of the various planes
Occult writers such as Geoffrey Hodson, Mellie Uyldert and Dora van Gelder had attempted to classify different spiritual beings into a hierarchy based on their assumed place and function on the planes of existence. Charles Webster Leadbeater fundamentally described and incorporated his comprehension of intangible beings for Theosophy. Along with him there are various planes intertwined with the quotidian human world and are a ll inhabited by multitudes of entities. Each plane is purported as composed of discrete density of astral or ethereal matter and frequently the denizens of a plane have no discernment of other ones. Other Theosophical writers such as Alice Bailey, a contemporary of Leadbeater, also gave continuousness to Theosophical concepts of ethereal beings and her works had a great impact over New Age movement.[40][41] She puts the nature spirits and devas as ethereal beings immersed in macro divisions of an interwoven threefold universe, usually they belong to the etheric, astra l or mental planes. The ethereal entities of the four kingdoms, Earth, Air, Fire, and Water, are forces of nature. The Dutch writer Mellie Uyldert, self-proclaimed clairvoyant, characterized the semblance and beha vior of ethereal entities on the etheric plane, which, she said, hover above plants and transfer energy for vitalizing the plant, then nourishing themselves on rays of sunlight. She depicted them as a sexual gender, and composed of etheric matter . They fly three meters over the ground, some have wings like butterflies while others only have a small face and an aura waving graciously. Some are huge while others may have the size of one inch .[42] See also
Astral Body, Astral Projection, Aura, Chain of being, Many-worlds interpretation , Silver cord, Spiritual evolution, Spirituality, Subtle Body
