Chakra

Lexically, chakra is the Indic reflex of an ancestral Indo-European form *kʷékʷlos, whence also "wheel" and "cycle" (). It has both literal and metaphorical uses, as in the "wheel of time" or "wheel of dharma", such as in Rigveda hymn verse 1.164.11, pervasive in the earliest Vedic texts. In Buddhism, especially in Theravada, the Pali noun cakka connotes "wheel". Within the Buddhist scriptures referred to as the Tripitaka, Shakyamuni Buddha variously refers the "dhammacakka", or "wheel of dharma", connoting that this dharma, universal in its advocacy, should bear the marks characteristic of any temporal dispensation. Shakyamuni Buddha spoke of freedom from cycles in and of themselves, whether karmic, reincarnative, liberative, cognitive or emotional. In Jainism, the term chakra also means "wheel" and appears in various contexts in its ancient literature. As in other Indian religions, chakra in esoteric theories in Jainism such as those by Buddhisagarsuri means a yogic energy center. ==Origins==

, the Vedic fire altar. The iconography popular in representing the Chakras, states the scholar David Gordon White, traces back to the five symbols of yajna, the Vedic fire altar: "square, circle, triangle, half moon and dumpling". The hymn 10.136 of the Rigveda mentions a renunciate yogi with a female named kunannamā. Literally, it means "she who is bent, coiled", representing both a minor goddess and one of many embedded enigmas and esoteric riddles within the Rigveda. Some scholars, such as D.G. White and Georg Feuerstein, have suggested that she may be a reference to kundalini shakti and a precursor to the terminology associated with the chakras in later tantric traditions. Breath channels (nāḍi) are mentioned in the classical Upanishads of Hinduism from the 1st millennium BCE, but not psychic-energy chakra theories. Three classical Nadis are Ida, Pingala and Sushumna in which the central channel Sushumna is said to be foremost as per Kṣurikā-Upaniṣhad. According to David Gordon White, hierarchies of inner energy centers were introduced about 8th-century CE in Buddhist texts such as the Hevajra Tantra and Caryāgiti. These are called by various terms such as cakka, padma (lotus) or pitha (mound). ==Classical traditions==

Meditation aid The important chakras are stated in Hindu and Buddhist texts to be arranged in a column along the spinal cord, from its base to the top of the head, connected by vertical channels. The tantric traditions sought to master them, awaken and energize them through various breathing exercises or with assistance of a teacher. These chakras were also symbolically mapped to specific human physiological capacity, seed syllables (bija), sounds, subtle elements (tanmatra), in some cases deities, colors and other motifs. The chakras are traditionally considered meditation aids. The yogi progresses from lower chakras to the highest chakra blossoming in the crown of the head, internalizing the journey of spiritual ascent. In both the Hindu kundalini and Buddhist candali traditions, the chakras are pierced by a dormant energy residing near or in the lowest chakra. In Hindu texts she is known as Kundalini, while in Buddhist texts she is called Candali or Tummo (Tibetan: gtum mo, "fierce one"). The meditation is aided by extensive symbology, mantras, diagrams, models (deity and mandala). The practitioner proceeds step by step from perceptible models, to increasingly abstract models where deity and external mandala are abandoned, inner self and internal mandalas are awakened. Subtle body Nath chakra system, folio 2 from the Nath Charit, 1823. Mehrangarh Museum Trust. The chakras are part of esoteric ideas and concepts about physiology and psychic centers that emerged across Indian traditions. The belief held that human life simultaneously exists in two parallel dimensions, one "physical body" (sthula sarira) and other "psychological, emotional, mind, non-physical" it is called the "subtle body" (sukshma sarira). This subtle body is energy, while the physical body is mass. The psyche or mind plane corresponds to and interacts with the body plane, and the belief holds that the body and the mind mutually affect each other. The concept of "life energy" varies between the texts, ranging from simple inhalation-exhalation to far more complex association with breath-mind-emotions-sexual energy. Buddhist tantra showing the central channel, two side channels, and five chakras showing six chakras The esoteric traditions in Buddhism generally teach four chakras. In one development within the Nyingma lineage of the Mantrayana of Tibetan Buddhism, a popular conceptualization of chakras emerged, arranged in increasing subtlety and order. The names of the four basic Buddhist cakras are derived from the four kayas (bodies of the Buddha): nirmana (genitals), sambhoga (throat), dharmakaya (heart), and mahāsukha (crown of the head), which correspond to four of the seven chakras in the Shaiva Mantramarga universe, namely Svadhisthana, Anahata, Visuddha, and Sahasrara. However, depending on the meditational tradition, these vary between three and six. • Basal chakra (Element: Earth, Buddha: Amoghasiddhi, Bija mantra: LAM) • Abdominal chakra (Element: Water, Buddha: Ratnasambhava, Bija mantra: VAM) • Heart chakra (Element: Fire, Buddha: Akshobhya, Bija mantra: RAM) • Throat chakra (Element: Wind, Buddha: Amitābha, Bija mantra: YAM) • Crown chakra (Element: Space, Buddha: Vairochana, Bija mantra: HAM) Chakras play a key role in Tibetan Buddhism, and are considered to be the pivotal providence of Tantric thinking. And, the precise use of the chakras across the gamut of tantric sadhanas gives little space to doubt the primary efficacy of Tibetan Buddhism as distinct religious agency, that being that precise revelation that, without Tantra there would be no Chakras, but more importantly, without Chakras, there is no Tibetan Buddhism. The highest practices in Tibetan Buddhism point to the ability to bring the subtle pranas of an entity into alignment with the central channel, and to thus penetrate the realisation of the ultimate unity, namely, the "organic harmony" of one's individual consciousness of Wisdom with the co-attainment of All-embracing Love, thus synthesizing a direct cognition of absolute Buddhahood. According to Samuel, the Buddhist esoteric systems developed cakra and nāḍi as "central to their soteriological process". The theories were sometimes, but not always, coupled with a unique system of physical exercises, called yantra yoga or phrul khor. Chakras, according to the Bon tradition, enable the gestalt of experience, with each of the five major chakras, being psychologically linked with the five experiential qualities of unenlightened consciousness, the six realms of woe. The Tsa Lung practice embodied in the Trul khor lineage, unbaffles the primary channels, thus activating and circulating liberating prana. Yoga awakens the deep mind, thus bringing forth positive attributes, inherent gestalts, and virtuous qualities. In a computer analogy, the screen of one's consciousness is slated and an attribute-bearing file is called up that contains necessary positive or negative, supportive qualities. However, the chakra methodology is extensively developed in the goddess tradition of Hinduism called Shaktism. It is an important concept in Shakta practice, along with yantras, mandalas, and kundalini yoga. In Shakta Tantrism, a chakra means a "circle" or an "energy center" within, as well as being a term for group rituals such as chakra-puja (worship within a circle), which may or may not involve tantric practice. The chakra-based system is a part of the meditative exercises that came to be known as yoga. Within Kundalini yoga, the techniques of breathing exercises, visualizations, mudras, bandhas, kriyas, and mantras are focused on manipulating the flow of subtle energy through chakras. Contrast with classical yoga Chakra and related beliefs have been important to the esoteric traditions, but they are not directly related to mainstream yoga. According to the Indologist Edwin Bryant and other scholars, the goals of classical yoga such as spiritual liberation (freedom, self-knowledge, moksha) is "attained entirely differently in classical yoga, and the cakra / nadi / kundalini physiology is completely peripheral to it." Similar concepts These ideas are not unique to Hindu and Buddhist traditions. Similar and overlapping concepts emerged in other cultures in the East and the West, and these are variously called by other names such as subtle body, spirit body, esoteric anatomy, sidereal body and etheric body. According to Geoffrey Samuel and Jay Johnston, professors of Religious studies known for their studies on Yoga and esoteric traditions: Belief in the chakra system of Hinduism and Buddhism differs from the historic Chinese system of meridians in acupuncture. ==Seven chakra system==

2. Svadhisthana 3. Manipura 4. Anahata 5. Vishuddhi 6. Ajna 7. Sahasrara. It incorporates six major chakras along with a seventh centre generally not regarded as a chakra. These points are arranged vertically along the axial channel (sushumna nadi in Hindu texts, Avadhuti in some Buddhist texts). According to Gavin Flood, this system of six chakras plus the sahasrara "center" at the crown first appears in the Kubjikāmata-tantra, an 11th-century Kaula work. It was this chakra system that was translated in the early 20th century by Sir John Woodroffe (also called Arthur Avalon) in his book The Serpent Power. Avalon translated the Hindu text Ṣaṭ-Cakra-Nirūpaṇa meaning the examination (nirūpaṇa) of the six (ṣaṭ) chakras (cakra). Correspondence with yoginis Hindu Tantra associates six Yoginis with six places in the subtle body, corresponding to the six chakras of the six-plus-one system. Western esoteric seven chakra system 's 1927 book The Chakras Kurt Leland, for the Theosophical Society in America, concluded that the western chakra system was produced by an "unintentional collaboration" of many groups of people: esotericists and clairvoyants, often theosophical; Indologists; the scholar of myth, Joseph Campbell; the founders of the Esalen Institute and the psychological tradition of Carl Jung; the colour system of Charles W. Leadbeater's 1927 book The Chakras, treated as traditional lore by some modern Indian yogis; and energy healers such as Barbara Brennan. Leland states that far from being traditional, the two main elements of the modern system, the rainbow colours and the list of qualities, first appeared together only in 1977. In the 1920s, each of the seven chakras was associated with an endocrine gland, More recently, the lower six chakras have been linked to both nerve plexuses and glands. The seven rainbow colours were added by Leadbeater in 1927; a variant system in the 1930s proposed six colours plus white. Psychological and other attributes such as layers of the aura, developmental stages, associated diseases, Aristotelian elements, emotions, and states of consciousness were added still later. The chakras are described 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, each chakra is associated with a physiological functions, an aspect of consciousness, and a classical element; these do not correspond to those used in ancient Indian systems. The chakras are visualised as lotuses or flowers with a different number of petals in every chakra. 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 that it will, in turn, be radically different in future. Below are the common new age description of these six chakras and the seventh point known as sahasrara. This new age version incorporates the Newtonian colours of the rainbow not found in any ancient Indian system. == Skeptical response ==

There is no scientific evidence to prove chakras exist, nor is there any meaningful way to try to measure them scientifically. The Edinburgh Skeptics Society claimed that there has never been any evidence for chakras. == See also ==