Evaluation of Chakras with GDVgrams
Korotkov
K.
08.2000
The concept of chakras is
very powerful tool in describing the state of a person. Connections between
chakras and fingers was offered in our previous book [Korotkov, 1998], in two
years of experience this concept has been checked at the experiments with yogis
and healers and defined more exactly. The main ideas are based on modern
descriptions of chakras.
Nowadays the most
detailed investigation of the chakras is being carried out by several authors [Motoyama,1995,
1999; Karagula and van Gelder, 1989; Myss, 1996; Kul
Kuthumi and Djwal. 1996.]. We would like to describe the idea of
chakras according to these books, where the conceptions of chakras are studied
from different viewpoints.
Each body-mind has
energy centres for controlling the flow of prāna (vital energy) and a system of energy
channels within itself. These channels are called nādīs,
and the centres controlling them are known as chakras.
There exist seven
chakras (see fig.chakras):
1. Mūlādhāra chakra. It is located in the area of the coccyx
and is perceived as a disk of red light. It controls the genito-urinary system.
2. Svādhishthāna chakra. It lies 3-5 centimeters below the
navel, usually perceived as a disk of vermilion light. Also controls the
genito-urinary system.
3. Manipūra chakra. It is found around the navel and perceived as
a disk of blue or green light.
4. Anāhata chakra. Its location is near the intersection of the
median line and a line connecting the two nipples. It is also called the heart
chakra. It is perceived as a disk of intense red or golden light and controls
the heart.
5. Vishuddhi chakra. It is located in the throat, perceived as a disk
of violet light and controls the respiratory organs.
6. Ājnā chakra. It is found between the eyebrows and is
commonly known as the third eye. It is perceived as a disk of white light
having great intensity. This chakra controls the secretory functions of the
pituitary gland as well as intellectual activities. It is said that when this
chakra is awakened, one meets one's own divine self, i.e., the True Self.
7. Sahasrāra chakra. It lies at the top of the head. This chakra
is in overall control of every aspect of the body and mind. When the "Gate
of Brahman" is open in this chakra, one is able to leave the physical body
and enter the realms of the astral or the causal. This chakra is perceived as a
large disk of golden or rosy light.
Along with the chakras,
there are three major energy channels, or nādīs: the Sushumnā, the Idā, and the Pingalā.
According to the
Upanishads and other sources, the Sushumnā
lies in the central canal of the spinal cord, and has an opening at the Gate of Brahman. However, in compliance
with the acupuncture theory, the Sushumnā shows a closer correspondence
with the governor vessel meridian than with the spinal cord. The fact is that in
this meridian the energy flow starts at the tip of the coccyx, ascends the
spine, reaches a point at the top of the head called hyakue, and then courses
down along the meridian line to a point just below the navel. So, the energy,
which flows in this meridian and which is said to be of the yang type and to
control the whole body corresponds to the Sushumnā.
As concerns the Idā and Pingalā, the ancient writings state that they start at either
side of the Mūlādhara chakra (in the perineum) and end at either
nostril. This fact clearly differs from the anatomical description of sympathetic
nervous trunks, which do not start or end in these locations. On the other
hand, the second lines of the urinary bladder meridian, which lie on either
side of the spinal column, are known to course by the perineum and to come to
the end beside the root of the nose.
The following
conclusions might be drawn, summarising the similarities between the theories
on the nādīs of yoga and the meridians of Chinese medicine:
§
The
nādīs of yoga and the meridians of Chinese medicine are both channels
of vital energy, i.e. prāna or Ki.
§
The
courses of the energy flow within them bear a close mutual resemblance.
§
Many
of the functions they perform are the same.
The nādīs of
the physical body and the acupuncture meridians may therefore be considered essentially
the same.
How, then, did anyone - ancient or modern - come to discover the
nādīs and the meridians?
Firstly, the masters of
acupuncture, moxibustion, and massage were able to discern intuitively the existence
of meridians, or rather of energy flow, during treatment of patients. The
colour and condition of the body surface, changes of body temperature, etc.,
all probably served to give hints concerning the existence of the energy flow.
Secondly, both yogis and
acupuncturists became aware of the eternal energy flow through a kind of extrasensory
perception during meditation. Much is written in the literature to substantiate
this viewpoint, particularly in The Yellow Emperor's Treatise on Internal
Medicine (Huang Ti Nei Ching) and various sūtras of yoga.
The mentioned above
facts conform to the study of the chakras and nādīs, as described in the
Upanishads.
According to the Upanishadas,
the seven chakras are the centres of the energy system in the astral body, and
the nādīs are the channels, which distribute this energy. Those who
wish to attain liberation must learn the location of the chakras through
personal experience - this opinion seems to be shared by
the four Upanishadas, since the description of the location, structure, and
functions of the chakras is extremely brief.
The Yoga-shikkā
Upanishad contains the most detailed passages regarding the chakras. For example,
it says:
The human body is the
abode of Lord Shiva. It is said to give fulfilment to all beings endowed with
it. The Mūlādhāra chakra,
which lies between the anus and the genitals, is of a triangular shape.
Chapter I, verse
168
Other chakras are described in this text as follows:
The Svādhishthāna
chakra, which is hexagonal, lies at the root of the genitals. The wheel set
up at the navel is ten-sided and is called manipūraka (the Manipūra chakra).
Chapter I,
verse 172
The great twelve-sided wheel located at the heart is called
Anāhata (unbeaten, the Anāhata
chakra).
Chapter I, verse 173
Inside the throat cavity there lays a wheel of sixteen sides
called the Vishuddhi (purity). The
seat named Jālandhāra is held steadfast in there.
Chapter I,
verse 174
Ājnā
(command), which lies between the eyebrows and has two petals, is the highest
of the wheels. It is here that is set up, upside down, the great seat called
Uddāyāna.
Chapter I,
verse 175
At the top of the head (the Brahman Gate), or at Mahabatin, there
are one thousand petals (the Sahasrāra
chakra).
Verse 6
The given above study of
the chakras and nādīs conforms to
their characteristic in the Shat-Chakra-Nirūpana - description of the Six Centers, one of the best-written studies of the
chakras and nādīs. According to this theory, each chakra has its specific coloration, a
fixed number of petals with a designated Sanskrit letter on each, a geometric
figure within the pericarp of the lotus, representing the chakra, a designated
animal and deity or deities whose iconography depicts aspects of powers associated
with the chakra, and a bīja mantra.
Mūlādhāra chakra. In verse 13 it is said that by meditating on
Pāra, shining within the Mūlādhāra chakra, depicted by a
four-petalled Lotus, a man becomes the Lord of Speech, King among men, and an
Adept in all kinds of learning. He gets ever free from all diseases, and his
inmost spirit becomes full of great gladness. Pure of disposition by his deep
and musical words, he serves the foremost of the Devas.
Svādhishthāna chakra. In verse 18 it is said that the one, who
meditates upon the stainless six-petalled Lotus, representing the
Svādhishthāna chakra, is immediately freed from all his enemies such
as lust, anger, etc. He becomes a Lord among Yogis, and is like the Sun
illuminating the darkness of ignorance. The wealth of his nectar-like words
flows in prose and verse in a well-reasoned discourse.
Manipūra chakra. By meditating on the ten-petalled Lotus, depicting the Manipūra
chakra, the power to destroy and create the world is achieved (verse 21).
Anāhata chakra. In verse 26 it is stated that the one, who meditates upon the Heart Lotus,
having twelve petals and representing the Anāhata chakra, turns out to be
like the Lord of Speech, he is able to protect and destroy the worlds.
Moreover, he is ever dearer than the dearest to women. He is pre-eminently wise
and full of noble deeds. His senses are completely under control. His mind, in
its intense concentration, is engrossed in thoughts of the Brahman. His
inspired speech flows like a stream of clear water. And, finally, he is able to
enter another's body (verse 27).
Vishuddhi
chakra. The one, who has attained complete knowledge of the Brahman, by
constantly concentrating his mind within the 16-petalled Lotus, depicting the
Vishuddhi chakra, becomes a great Sage, eloquent and wise, and enjoys
uninterrupted peace of mind. He sees the three periods and becomes the
benefactor of all, free from disease and sorrow, and long-lived, and the
destroyer of endless dangers. Neither Brahma nor Vishnu, neither Hari-Hara (the
combined form of Vishnu and Shiva) nor Ganapa (the God of Wisdom and protector
from obstacles) is able to control his power (verses 31 and 31-A).
Ājnā chakra. In compliance with verse 34, the excellent Sādhaka, whose True Self
is nothing but a meditation on the two-petalled Lotus pertaining to the
Ājnā chakra, is able quickly to enter another's body at will, and
becomes the most excellent among Munis (those who are accomplished in
dhyāna yoga), and is all-knowing and all-seeing. He appears to be the
benefactor of all. He realises his unity with the Brahman and acquires
excellent and unknown powers. Full of fame and long-lived, he ever turns out to
be the Creator, Destroyer, and Preserver of the three worlds.
Sahasrāra chakra. Above all these, in the vacant space wherein is the Shankhinī
Nādī, and below the Brahman gate is the Lotus of a thousand petals,
its head turned downward, representing the Sahasrāra chakra. In verse 43
it is said that by shedding a constant and profuse stream of nectar-like
essence, the Lord instructs the Self-controlled of pure mind in the knowledge
by which he realises the oneness of the Individual Sole and the Sole of the Universe.
That most excellent of men who has
controlled his mind and known his place is never again born in the Wandering
(this karmic world), as there is nothing in the three worlds which binds him.
His mind being controlled and his aim achieved, he possesses complete power to
do all what he wishes, and to prevent that, which is contrary to his will. He
ever moves towards the Brahman. His speech, whether in prose or verse, is ever
pure and sweet (verse 45).
Within Nirvāna
Shakti, pertaining to the Sahasrāra chakra, is the everlasting place
called the abode of Shiva where there is neither time nor space. It is free
from the world restricted by time and space, attainable only by Yogis, and
known by the name of Nityānanda.
Description
of the chakras in the Shat-Chakra-Nirūpana corresponds to the chakra study
in the Gorakshashatakam, which is a
yoga text written by the pundit Goraknath
for the benefit of his disciples, probably during the tenth century. In this
text the seven chakras are described as follows:
Mūlādhāra chakra is like burnished gold. Meditating on it with
the gaze fixed on the tip of the nose, one is freed from sin (verse 78).
Svādhishthāna chakra is beautiful like a genuine ruby.
Meditating on it, with the gaze fixed on the tip of the nose, similar to the
Mūlādhāra chakra, one is freed from sin (verse 79).
Manipūra chakra is
like a morning sun. Meditating on it with the gaze fixed on the tip of the
nose, one can stir up the world (verse 80).
Fixing the gaze on the
tip of the nose and meditating on the
Anāhata chakra, refulgent like lightning, in the Lotus, one becomes
one with Brahman (verse 82).
Vishuddhi chakra is the
source of nectar. Meditating on it with the gaze fixed on the tip of the nose
continuously, one becomes identified with Brahman (verse 83).
With the gaze fixed on the tip of the nose and meditating on the
deity, resplendent as a pearl, that resides in the centre of the brows, in the Ājnā chakra, one becomes full
of Bliss (verse 84).
With the gaze fixed on the tip of the nose and meditating on the Sahasrāra chakra - the sky - one is freed from suffering (verse 85).
In XX century the whole theory of the chakras was modified by
C.Leadbeater, author of approximately thirty books, particularly, of "The
Chakras" [1927], having developed his clairvoyant faculties and
investigated superphysical realms and man's inner constitution. According to
his teaching, the chakras resemble flowers shooting forth at intervals from a
stem, which is the spine. There are seven major chakras, perpetually rotating
towards the primary force. This force is sevenfold in nature, and all its forms
correspondingly operate in each of the chakras. However, the operation of the
centres is not uniform. For instance, certain chakras in psychics or yogis
might be awakened and functioning at a greater level of intensity than in an
ordinary person. If an individual has certain superior traits, which are
related to a given centre, that centre is not only enlarged but also radiant,
surrounded by brilliant golden rays.
Leadbeater divides the chakras into lower, middle, and higher
groups, termed the physiological, the personal, and the spiritual,
respectively. The chakras, pertaining to the physiological group - the first and the second ones - have relatively few spokes and serve primarily
as receptors to the two principle forces which enter the physical body. These
two forces are the "serpent fire", which comes from the earth, and
vitality, which emanates from the sun. The middle group consists of the
personal chakras: the third forth, and fifth. The third chakra receives forces,
emanating from the lower astral level, which enters man through his
personality. As concerns the forth chakra, the forces come from the higher
astral; and as regards to the fifth chakra, they enter from the lower mental
realms. All these centres seem to be connected with certain ganglia in the
body. The sixth and seventh centres - the "spiritual" chakras - are activated only after a certain degree of
spiritual growth has been realised.
In compliance with Leadbeater's theory, the petals of these
chakras are not necessarily related to the development of moral qualities,
contrary to the view presented in the Upanishad. He had met persons in whom these
centres were fully awakened even though their moral development was relatively
low, while the centres of others who had attained considerable mental and
spiritual development were scarcely vitalised.
Leadbeater describes the seven chakras as follows:
Mūlādhāra
chakra (the Root chakra, the first centre) is located at the base of the
spine and exhibits a primary force radiating in four spokes, producing the
effect of quadrants of alternating red and orange hues. It becomes a fiery
orange-red when strongly activated.
Svādhishthāna chakra (the Spleen chakra, the second
centre) originates from the spleen and is mainly concerned with the
specialisation, subdivision, and dispersion of the vitality obtained from the
sun. Once absorbed, this vitality is emitted again in six undulations, each
radiating a glowing colour of the vital force.
Manipūra chakra
(the Navel chakra, the third centre) is located at the navel or solar plexus.
Receiving ten radiations from the primary force, it is thus comprised of ten undulations.
Its predominant colours are varying shades of red and green. This chakra is
closely connected with the emotions of the individual.
Anāhata chakra (the Heart chakra, the fourth centre) lies at
the heart, exhibits twelve spokes, and glows golden colour.
Vishuddhi chakra (the
Throat chakra, the fifth centre) placed at the larynx, has sixteen spokes, and
it displays alternating shades of blue and green, producing the effect of silvery,
gleaming water.
Ājnā chakra (the
Brow chakra, the sixth centre), located between the eyebrows, is divided into
two halves: pink mixed with yellow on one side and a purplish-blue on the
other. Leadbeater notes that whereas the Indian scriptures describe the
Ājnā chakra as having only two petals, he himself founed that each
half of the chakra is subdivided into 48 undulations, making a total of 96.
Sahasrāra chakra (the
Crown chakra, the seventh centre) is located at the top of the head. It is
usually the last chakra to be awakened. Normally it is nothing but a depression
in the etheric body, which allows the divine force to enter freely. However, as
a person progresses in his spiritual development and begins to receive divine
light, the chakra reverses itself, becoming a channel of radiation rather than
reception. It emanates swift vibrations of various prismatic hues, among which
violet predominates. The Indian scriptures describe the Sahasrāra chakra
as thousand-petalled; Leadbeater is in virtual agreement saying that it shows
up 960 manifestations of the divine force. A unique feature of this chakra is a
smaller whirlpool of energy at its centre, consisting of twelve undulations of
white and gold.
The Sahasrāra chakra might often be seen in Oriental
representations of dieties and holy men, such as the statue of the Buddha at
Borobudur in Java. This chakra is also sometimes depicted in Christian
mythology.
Prof. H.Motoyama [1995]
states that there exists a hypothesis that the chakras are each closely
connected with certain nervous plexuses and with their corresponding internal
organs. This hypothesis is not original, but one that has been advanced and
supported by studies of modern medical science as well as by the accounts of
personal experiences of yoga practitioners accumulated over thousands of years.
The supposed correspondence goes as follows:
Mūlādhāra chakra - sacral and coccygeal plexuses;
Svādhishthāna chakra - sacral plexus; urogenital system;
Manipūra chakra - solar plexus; digestive system;
Anāhata chakra - cardiac plexus; circulatory system;
Vishuddhi chakra - superior, middle, and interior
cervical ganglia; respiratory system;
Ājnā chakra - pituitary body, interbrain,
autonomic nervous system and hormone system;
Sahasrāra chakra - cerebral cortex, entire nervous
system; organs and tissues of the entire body.
It is presumably owing
to this correspondence between chakras and nervous plexuses that yogis are
thought to undergo gradual physiological changes which result in an increased
range of activities of such internal organs as the heart, stomach, kidney,
urinary bladder, and sexual organs.
Prof. H.Motoyama has
performed a variety of studies using the Chakra Instrument (designed to detect
the electromagnetic energy and photons generated in the body and then emitted
from it in terms of various physical variables) and the AMI machine (Apparatus
for Measuring the Functional Conditions of Meridians and their Corresponding
Internal Organs). He has found that the type of psi ability evidenced does seem
to be connected to the specific chakras supposedly responsible for them and
that such subjects, in turn, do show characteristic patterns of abnormality in
their meridian systems. Further, he has found supportive evidence of the
traditional notion that psi abilities can be classified into two types: the
powers of reception and the powers of generation. The former turn out to be
linked to the lower chakras, the latter - to the higher.
Prof. H.Motoyama comes
to the following conclusion concerning the chakras and nādīs: The
chakras, as the centres of the energy system of the physical dimension, seem to
correspond to certain important points of acupuncture, and the energy channels - the nādīs - seem to be essentially the same as
the meridians.
This conclusion conforms
to the conclusion we draw in part I.
Basing on all the stated
above data, we have come to an improved idea of correlation of the chakras with
the fingers (fig.Chakras1) and, respectively, with the BEO-grams
(fig.Chakras2). According to this idea, each chakra is connected with a half of
a finger, corresponding to the respective systems. This scheme gives a more
detailed, more precise notion in comparison with the schemes, proposed by us
before. Practical testing on a considerable contingent of patients has
demonstrated a good correspondence of this scheme to the data suggested by the
Ajurved medicine physicians. On the grounds of the proposed scheme a programme,
showing distribution of the level of energetics over the chakras, has been
created. This programme is actively used in various centres of Eastern and
Complimentary medicine, working with the GDV camera. The correspondence looks as follows (fig.Cakras2):
Mūlādhāra
chakra - lower part of the 2nd
finger corresponding to sacral and coccygeal plexuses;
Svādhishthāna
chakra - lower part of the 4th finger
corresponding to sacral plexus; urogenital system;
Manipūra chakra - lower part of
the 3rd finger corresponding to solar
plexus; digestive system;
Anāhata chakra - lower part
of the 5th finger corresponding to cardiac
plexus; circulatory system;
Vishuddhi chakra - lower part of
the 1st finger corresponding to the
throat;
Ājnā chakra - upper part of the 1st
finger corresponding to forehead;
Sahasrāra chakra - upper part of the 4th finger corresponding to cerebral cortex, entire nervous system.
Practical application of these ideas should demonstrate their usefulness for practice.
References
Motoyama H, 1995
The Chakras. Human Science Press, Tokyo.
Motoyama H, 1999
Comparisons of diagnostic methods in Western & Eastern Medicine. Human Science
Press, Tokyo.
Kul Kuthumi and Djwal. 1996.The Human Aura. Summit
University Press.
Karagula S. and van
Gelder K.D. The Chakras and the Human Energy Field // Wheaton, Ill.:
Theosophical Publishing House, 1989.
Myss C. Anatomy of
the Spirit: The Seven Stages of Power and healing // NY: Harmony Books, 1996.
