WHAT is a CHAKRA SYSTEM ?

The word chakra is a Sanskrit word which is derived from the verb car ("to move"). There are several literal meanings of chakra:

* wheel
* circle
* center

Besides the literal meaning there are also some esoteric meanings:

* The Chakra denotes the "wheel of becoming" (bhavacakra), or "round of existence" (samsara), which is the phenomenal cosmos.
* The word Chakra is used to refer to a circle of initiates in a Tantric ritual.
* A Chakra is a diagram used to determine the right kind of mantra for a particular situation or student.
* The word Chakra refers to the psychoenergetic vortices forming the major "organs" of the body composed of life energy (prana). These esoteric structures are also often referred to and graphically depicted as "lotuses" (padma, kamala).

"There are seven basic vibratory rates (bodies) which we use to progress from very basic energies to the very highly developed superhuman levels." Paulson, Kundalini and the Chakras, pg. 35.

Vyasa comments that during single-pointed meditation, which is fixation on a single point (desabandhascittasya dharana), that the concentration is usually on the center, or chakra, of the navel, on the lotus of the heart, on the light within the head, on the tip of the nose, on the tip of the tongue, or on any external place or object.

In the Rg-Veda and the Upanishads there is an identification of the body and the cosmos. Eliade [Ref: Eliade, Yoga, pg. 117] called these identifications micro-macrocosmic homologies. He mentions three:

1. The cosmic winds will be "mastered" as breaths
2. The cosmic skambha-pillar will be identified with the vertebral column
3. The "center of the world" will be found in a point (the "heart") or an axis (traversing the chakras inside the body.

Within the Bodhi Reference Model we use the terminology Body Metaphors for micro-macrocosmic homologies although we will mean, essentially, the same thing.

Consider some of the language used to describe the Chakras:
* as a flower
* as a whirling vortex of living energy
* as a point object emitting vibratory energy
* as a pulsation in the human energy field
* as nerve complexes or ganglia

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A Short Description of the Seven Chakras;

There seven major chakras, or centers of psychoactive energy, in the human body. They are usually listed either top-down or bottom-up depending upon the secret agenda of the writer. The fact that the seven chakras are aligned along an axis running vertically through the body provides a natural geometry on the chakras. Here they are listed top-down.

1. Sahasrara or crown chakra
2. Ajna or third-eye chakra
3. Vishuddha or throat chakra
4. Anahata or heart chakra
5. Manipura or solar plexus chakra
6. Svadhishthana or navel chakra
7. Muladhara or base chakra

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1. The Sahasrara

This is the topmost center chakra. It is two to three inches over the top of the head. It is also called the thousand-spoked wheel, the thousand-petaled lotus (sahasra-dala-padma), the great seat (maha-pitha), or ether wheel (akasha-cakra).

The Kaula-Jnana-Nirnaya (V.8) describes it as a white lotus floating in the middle of the "milk ocean" in whose center resides the Self.

The Shiva-Samhita gives three different locations for it:

1. The root of the palate (talu)
2. The "brahmic fissure" (brhma-randhra)
3. Outside the body, above the head

The third location is the one most generally accepted by modern yogins.

*It is the upper terminal point of the central channel (sushumna-nadi) and the final destination for the awakened serpent-power (kundalini-shakti). When the kundalini, the force of Devi, reaches this center, this signals the merging of Shiva and Shakti.

*The thousand spoke or petals of this bell-shaped psychospiritual center are arranged in twenty layers, with fifty petals each. Each petal has one letter (matrika) of the Sanskrit alphabet inscribed in it forming a ring, which is known as "five-crested garland" (panca-shikha-mala). In the pericarp of the lotus is the "lunar region" (candra-mandala), which emits nectarine light. It contains a luminous triangle within which is the void (shunya), also called "supreme seed point" (parama-bindu), the abode of transcendental Consciousness-Bliss.
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2. The Ajna

This is the Third-eye chakra and is located in the middle of the head at the level of the eyebrows. The name "third eye" is derived from the Guru Yogas and was the receiver of the telepathic communications which the chela received. Hence, the ajna-chakra is also called the guru-chakra. But a guru is also a word meaning dispeller of light, so that an alternate derivation might have been from the darkness-destroying aspects of the ajna-chakra.

The presiding dieties of the ajna-chakra are Parama-Shiva and the Goddess Hakini.

The activation of the chakra by rising Kundalini-Shakti is said to lead to psychic powers called siddhi, including clairvoyance and telepathic communication.
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3. The Vishuddha

This center is also known as jalandhara-pitha and "great doorway to liberation" (maha-moksha-dvara). It is located in the throat well (kantha-kupa). See the Yoga-Shikha-Upanishad (I.174).

According to the Shat-Cakra-Nirupana, its pericarp is composed of the "circle of space" (nabho-mandala), which resembles the full moon. The center has a seed syllable of ham, associated with the element ether (akasha).

The deity for this center is the Goddess Shakini.

The Shiva Samhita (V.92) states that by contemplating this chakra, one acquires an instant comprehension of the Vedas and all their mysteries.
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4. The Anahata

*This is the Heart Chakra which is also known as the "lotus of the heart" (hrit-padma), and is recognized as a special locus of the sacred since the time of the Vedas. The heart has always been venerated as the seat of the Divine and as the location from whence came the immortal sound om, which is not produced by anything, can be heard.

The anahata's presiding adept is Pinakin, the presiding Goddess is the yellow-colored, three-eyed Kakini. The heart center is likened to the legendary wish-fulfilling tree. It is the abode of the "swan" (hamsa). Activation of this chakra by rising Kundalini-Shakti is said to lead to the siddhis of immeasurable knowledge, clairaudience, and clairvoyance.
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5. The Manipura

According to the Shat-Cakra-Nirupana there is a triangular "region" (mandala) of fire within this chakra.

The center's presiding adept is Rudra, the presiding Goddess is the four-armed, dark-hued Lakini. The "seed syllable" (bija-mantra) is ram, which pertains to the fire element.

According to the Shiva Samhita (V.81), the yogin who contemplates this esoteric structure not only conquers disease and death but also acquires the ability to enter another body, as well as to make gold, discover medicial remedies, and locate hidden treasures.

According to the Shandilya-Upanishad (I.4.6), it is inthe Manipura that the psyche (jiva) resides like a spider in its web.
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6. The Svadhisththana

This chakra has the seed syllable vam, pertaining to the water (ap) element.

This center's presiding deities are Vishnu and the Goddess Rakini.

The center is associated iwht the sense of taste (rasa), the hands, and fertility symbolized by the image of an aquatic monster resemblin a crocodile.

This center contains an "inward-facing" phallus (linga) shining like coral.

Through contemplation of this center, the yogin becomes attractive to the world, especially to the other sex.
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7. The Muladhara

The lowest of the seven principal psychoenergetic centers (chakras) of the body.

Its seed syllable is lam, which pertains to the earth element.

The center's presiding adept is Dviranda, and its presiding Goddess is Dakini. This center contains the radiant triangle called kama-rupa ("desire formed") within which is found the golden phallus (linga) of Shiva. This chakra is the source of the central channel (sushumna-nadi) of the life-force, and the resting place of the serpent-power (kundalini-shakti).


Regual contemplation of this chakra yields the paranormal ability to jump like a frog and, in advanced stages, to actually levitate.
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A Description of the Historical Development of the Seven Chakras Subtle Anatomy
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An Introduction to the Chakra Subtle Anatomy


The X.777 Chakra Table I

	Sanskrit Name	Body Center	Seed Syllable (bija mantra)	Color	Literal Translation
	sahasrara	crown	'!'	white	"thousand-spoked wheel"
	ajna	third-eye	OM	indigo	"command wheel"
	vishuddha	throat	HAM	blue	"pure wheel"
	anahata	heart	YAM	green	"wheel of the unstruck sound"
	manipura	solar-plexus	RAM	yellow	"wheel of the jeweled city"
	svadhisththana	navel	VAM	orange	"wheel of the self-base"
	muladhara	base	LAM	red	"root-foundation wheel"

The X.777 Chakra Table II

	Sanskrit Name	Body Center	Seed Syllable (bija mantra)	Color	Wavelength
	sahasrara	crown	'!'	white
	ajna	third-eye	OM	indigo	4100 x 10-8 cm
	vishuddha	throat	HAM	blue	4700 x 10-8 cm
	anahata	heart	YAM	green	5300 x 10-8 cm
	manipura	solar-plexus	RAM	yellow	5900 x 10-8 cm
	svadhisththana	navel	VAM	orange	6100 x 10-8 cm
	muladhara	base	LAM	red	6700 x 10-8 cm

Yogic Ecology and Mother Earth..

The Hindu approach to ecology requires that we first understand how Hindu Dharma views the world of nature, which is very different than that of the predominant western religions.

Western religious thought based upon Biblical traditions regards nature as something created by God. If nature is sacred, it is so as God’s creation. This is the basis of the approach to ecology in western religious traditions. They ask us to protect nature as God’s creation, but do not afford nature any sanctity of its own. However, they are generally suspicious of nature Gods and regard worshipping the Earth itself as a form of idolatry. That is why they have historically rejected nature based or pagan religions as unholy, including Hinduism.

The Hindu view of nature is based upon the Vedas, Upanishads and Vedanta and their philosophical views, as well as Hindu devotional and ritualistic practices. According to Hindu thought, there is no separation between the Divine and the world of nature. They are the two aspects of the same reality. The cosmic reality is one like the ocean. Nature or the manifest world is like the waves on the surface of the sea. Brahman or the unmanifest Absolute is like the depths of the sea. But it is all water, all the same single ocean.

Ultimately for the Hindu as the Upanishads say, “Everything is Brahman,” Sarvam Khalvidam Brahma. This does not mean that the informed Hindu mindlessly worships the forces of nature on an outer level out of superstition and fear. The Hindu perceives a Divine and sacred presence working behind the forms of nature as their inner spirit, which is the real object of their adoration.

The sacred presence of Brahman, or the Supreme Divine Reality, is there in God, what is called Ishvara or the cosmic lord in Hindu thought. Yet it is also present in the soul or reincarnating entity, what is called the Jiva as our higher Self. And, it is present in the world of nature, Jagat. God, soul and the world are aspects of One Reality, but not in a limited way. Each shares the entirety of the underlying Reality. Each is sacred and holds the same deeper nature of Being, Consciousness and Bliss (Sat-chit-ananda). The Hindu Yogi can discern the same supreme Reality in the human being, a snake, a particle of dust or a distant star, as well as beyond all time and space!

This Vedic vision of unity is the basis for an ecological approach in which we can honor the entire universe as part of our own higher Self. It takes us beyond the duality of God and the creation. God does not create the world out of nothing. The world, God and the soul are inherent aspects of the same Eternal Being. We need not protect nature as we would an inferior creature. We can honor nature as our own greater life and expression.

Aum Parvat

Sacred Places
In western religions there are many sacred places. However, these holy sites are defined mainly in human terms, even if they occur in a beautiful natural setting. A place is sacred in western religions because some prophet, savior or saint visited there or communicated to God from that location. The place is not itself sacred according to its natural power alone. In western religions one may visit or admire beautiful places in nature, honoring them as Gods’ creation, but one does not worship or honor the place itself as a manifestation of Divinity. Such more important worship is limited to God and his human representatives.
God similarly is looked upon in anthropomorphic terms, as a glorified human being, mainly as a father. It is considered sacrilegious to look at the Divine in the form of an animal, plant or force of nature.
In Hindu thought, there are also many sacred sites. But these are defined primarily in terms of nature, not human activity. Mt. Kailas is sacred as a mountain, for example, and as the abode of Shiva or the higher consciousness. Indeed all mountains are sacred because they afford us access to the higher realms of meditation.
The Ganga is sacred as a river. Indeed all rivers are sacred because they nourish and purify not only the body and mind but the inner being. The sacred nature of such places does not depend upon human activity, though it can be enhanced by human activity as ritual, mantra and meditation.


Similarly, Hindu thought defines the Divine not just in human terms but also in terms of nature. The Divine is not only the father, mother, brother, sister, lord and friend, but also takes form as the sacred animals, plants, rocks, planets and stars. Hindu temples contain not only human representations but also deities with animal heads and animal bodies. They contain sacred plants, flowers, rocks, fire and water as well.

This sense of the Divine in all of nature is the reason why Hindus find sacred places everywhere. The Hindus have sacred mountains and hills, sacred rivers and lakes, sacred trees and groves, sacred flowers and grasses. They can honor the Divine not only in the human form but in all the forms of nature. This Hindu devotional attitude is not mere primitive idolatry as the western religions would like to project. It is not a worship of nature externally. It is a recognition of the Divine reality within all things.

Hindus honor all the forms of the Divine but also recognize the formless Divine even beyond the Creator, extending to the Absolute. Vedanta teaches us that this Absolute or Brahman is the being, self and soul of everything animate and inanimate. It says our very Self is the entire universe and the entire universe dwells within us. To honor nature is to honor ourselves. To honor ourselves, one should honor all of nature.


For the Hindus the Earth is sacred as the very manifestation of the Divine Mother. She is Bhumi Devi, the Earth Goddess. One of the reasons that Hindus honor cows is that the cow represents the energies and qualities of the Earth, selfless caring, sharing and the providing of nourishment to all. Hindu prayers are done at the rising of the Sun, at noon and at sunset, honoring the Divine light that comes to us through the Sun. Nature is always included in the Hindu approach. Even the great Hindu Yogis retire into nature to pursue their practices, taking refuge in the Himalayas and other mountains and wilderness areas where there is a more direct contact with the Divine.

Hindu Science of Ritual and Mantra

Hindu ritual worship works with the forces of nature to bring a higher consciousness and energy into the world. Hindu rituals are part of a comprehensive spiritual science designed to connect us to higher planes of consciousness and creativity. Hindu rituals form probably the most sophisticated ritualistic approach in the world, allowing us to link up with the inner forces of nature in a systematic manner.

Hindu pujas do this with special prayers and mantras, and offerings of subtle sensory essences like flowers, incense, ghee flames, special water or food and fragrant oils. This is designed to allow the Prana or the Spirit of the Deity to enter into the form for worship, whether it is a statue or a natural object, so that the powers of the higher planes and worlds can have a place to bless us here on Earth.

Hindu yajnas or fire rituals offer special substances into a specially consecrated sacred fire like special wood, resins, ghee, grains and seeds for the fire to transform into higher vibrations for the benefit of all. Hindu scriptures explain these rituals in great detail including special methods of performance and special times and places to do them. No one with an open mind can experience these rituals and not feel elevated.
Hindu rituals are designed to harmonize the human being with the world of nature and the higher levels of the universe. The Hindu worship of nature is part of a greater yogic science of accessing all the healing and transformative powers of the greater Conscious Universe of body, mind and spirit. Indeed traditional Yoga practices begin with such rituals.

The Vedas, the most ancient Hindu scriptures, pray for peace from the Earth, Atmosphere, Heaven, Mountains, Rivers, Sun, Moon and Stars, from the entire universe. They see peace as a universal reality, not the result of human activity, not just a truce between warring armies. They show us how to access that universal peace that transcends all boundaries and limited identities.

Vedic mantras are composed in special cosmic sounds that connect us to the cosmic mind and the Divine creative energies at work in the universe. Chanting such mantras is one of the most powerful things we can do not only to uplift ourselves but to uplift the planet. Vedic mantras are part of a sophisticated Yoga of sound, which can help us and our world on many levels.

Ecological Value of Hindu Rituals and Mantras

It is important that we bring Hindu rituals and mantras to all countries, particularly to their sites of natural beauty in order to bring the Divine powers back into the world. These rituals are part of a universal science that is helpful for everyone and is particularly crucial in this ecological era, where we are damaging the very fabric of life. We must purify and reenergize the sacred sites in nature, through rituals, mantra and meditation.

There are many such special sacred places on Earth. These are defined by their natural power more so than any human presence. We must learn to recognize these places and go to them to honor the cosmic being, opening up to them as centers of transformation to restore the natural order that we are violating.

Hinduism has a practical yogic ecology of linking us to the greater universe. If we bring Hindus practices into the modern world, we can not only heal the planet and heal ourselves; we can fulfill our highest goal as a species, the liberation of consciousness into the infinite.

Many indigenous cultures and the old pagan traditions of Europe have a similar understanding of all nature as sacred, and recognize the special sacred places in their environment. This is the basis of ancient sacred sites like Stonehenge and the rituals that went at such places. 
These traditions
also need to be honored and their practices revived.

Need for Hindus to Restore their Ecological Awareness

Many modern Hindus have forgotten their traditional sacred approach to nature. This is particularly obvious in India where nature is often degraded and polluted. Under the compulsions caused by overpopulation, lack of education and the need to develop the economy, nature in India everywhere is suffering. Even Hindu temples are not being kept up with proper dignity and respect. In India, the government has taken over many temples and uses them to make money, giving little back to beautify the temple or even keep them clean.

Outside of India, many Hindus have lost their ecological vision as well. They are used to the urban life and often don’t move beyond the cities. It is important that Hindus reclaim the ecological vision inherent in their religion. This means bringing nature back into their lives, not only through rituals, mantras and meditation but pilgrimage to the sacred sites in nature like Kailas, Gangotri, Vaishnodevi and many others, not only in India but all over the world.

It is also important that western thinkers examine the Hindu view of the world and its profound philosophy of Vedanta which sees the unity of all beings in the Self. Vedanta can provide a spiritual and philosophical vision for a deeper ecological approach that we so desperately need to save our natural environment.