HUMAN SUBTLE BODY SYSTEM
The basic consideration of Human Body in yogic knowledge is as:
(a) That of the body as the site of discipline of self-enlightenment.
(b) The human being as a multi layered organism.
The human body is considered as a psychophysical complex, which can be schematized as a series of graded levels from the purely physical elements to the most refined aspects of mind.
To understand the subtle body, one must have to understand the following forces:
Prana - Prana is the Sanskrit term for life, vigour, vitality, and is carried out by the physical `air` or `breath` inhaled and exhaled by the lungs. It is the sustaining force and nourishment for the whole universe.
Nadis - Nadi refers specifically to conduits of prana. They are the carrier of this vital energy, and pathway of Kundalini Shakti when evoked.
The seven Chakras - The term Chakra means `wheel`, and refers to the major force centres in a body.
Kundalini Shakti- Kundalini means `she who is coiled` and Shakti means `power`. Therefore, Kundalini-Shakti stands for the `coiled` or `spiral power`, often also known as `Serpent power`. This is the powerful force which when evoked transcends our being and self. Understanding these vital cosmic forces is a must for any Yogi to deal with the infinite potential in a human body, that when stirred up cause them to cross all the barriers and reach enlightenment.
There are three cerebral organizations or systems, that act independently in a certain way. These are the encephalon, the set of plexuses and the vertebral column (backbone or spine). Between every cerebral organization and in each part of it there circulate bioelectrical currents, pulses or electromagnetic waves, so magnetic fields exists as a result of these impulses. Technically, electromagnetic fields that form the afore mentioned electromagnetic body or "etheric body".
The activity centers are, logically, in those areas were nervous tissue is more concentrated, because there more electric circuits and currents or impulses will exist. This leads us to understand that the centres of activity exist as a consecuence of the different cerebral organizations, plexus and internal secretion glands that give origin to them. In all these areas there is a lot more electromagnetic activity.
Considering in particular the sensorial centres, and analyzing them from the bioenergetic point of view, we can stablish that some of the infinite kinds of external energies interact with our senses. These energies, that come from the world around us, are made of vibrations, chemical reactions, physical phenomena, etc, and in every case they produce particural signals.
To diferentiate the stimulus or signals from the world around us (external vibrations) according to their form, frequency or type we name the following:
Photons: they stimulate the eyes, causing the sensation of light and colour (from the greek "fotos" = light)
Phonons: they stimulate the ears (from the greek "fonos" = sound)
Osmons: they stimulate the smell (from the greek "osmos" = smell)
Thermons and Rigons : they are related to the stimulus of heat and cold respectively (from the greek "Termos"= heat and 'Rigos' = cold).
Lets continue analyzing our physical body and its principal systems. Anathomy describes two nervous systems: the central one and the sympathetic.
The central system starts in the brain itself, continues through the bone marrow and then it spreads throughout the rest of the body through ganglia that start in the nerves between every two contigous vertebrae
The sympathetic system, that consits of two cords that extend the length of the spine on each side of it (spinal cords) and somewhat in front of its axis. From the ganglia of these two strings, not so many as the ones in the vertebral column, are born the sympathetic nerves that in their turn form the mayor ganglia or Plexuses *(1), from the sympathetic nerves there derive other nerves that from minor ganglia with the nervous terminals.
Nevertheless, both nervous systems are related by several mediums and so great a number of conectivity nerves that it is not possible two consider them independently. Each of these mayor ganglia or Plexuses of the sympathetic nervous sistem are senders and receivers of vibratory activity.
*(1)Plexus - A net of several nervous filaments intertwined.
Every Plexus is related to a Chakra *(2) or etheric vibratory centre (magnetic field) that works as a link between the inside of our physical body and the outside. For example, solar radiation "touches" one of the chakras and through it in turn it actuates over the corresponding Plexus that receives it modified to fit its needs.
In other words, Chakras not only work as a link but they also modify the vibration (energy) coming from the outside to the physical medium that must receive it and, in its turn, adapt the vibration coming from the physical medium and sent it into the outside.
Following we will relate the ganglia to the Plexus and the Chakras of the sympathetic system. (Chart 1)
(2)*Chakras - Wheel : in sanscrit, also known as vortice. The name comes from the fact that the vibrations in these centers go round permanently like a wheel.
Name of the Chakra:
|
Location
|
Espinal Ganglian
|
Sympathetic Plexus
|
Subsidiary Plexus
|
Root
[Muladhara Chakra] Sacral
[Swathistana Chackra] Navel
[Manipuraka Chackra] Cardiac
[Anahata Chakra] Laryngeal
[Visuddhi Chakra] Brow
[Ajna Chackra] Crown
[Sahasrara Chackra] |
In the base of the spine
over the Navel
over the heart
in the throat
over the eyebrows
|
Coccygeal Spinal
Sacral Spinal eight thoracic Vertebra
first thoracic Vertebra
third cervical Vertebra
first cervical Vertebra
Cephalic ganglia |
Coccygeal
Pelvic
Solar
Cardiac
Pharyngeal
Medulla Carotid
Hypothalamus Pituitary plexus Cerebral Cortex Pineal plexus
|
Hypogastric Hepatic, Pyloric, Gastric, Mesenteric
Pulmonary, Coronary
cranial cavity plexus
Cavernous Pineal gland and the Central nervous system
|
In the central nervous system there is only one chakra named "Crown" chakra, that is in the top center or our head, although it is not related with any of the plexuses of the sympathetic system, it is related to the pineal gland and the pituitary gland and it is involved in the development of this system.
Any person that posseses the gift of /clarivoyance/ can see this wheels or vortices in our etheric body or aura. This body can also be registered by Kirlian cameras.
Any person that posseses the gift of /clarivoyance/ can see this wheels or vortices in our etheric body or aura. This body can also be registered by Kirlian cameras.
Organs Associated With Each Chakra
- Chakra ONE The blood, spine, nervous system, part of bladder, part of colon, male organs, testes, vagina, adrenals
Chakra TWO Skin, breast, female sex organs, kidneys, small portion of bladder, prostate, legs, bones, parts of immune System
Chakra THREE Liver, gallbladder, adrenal glands, skin, diaphragm, intestines, stomach, pancreas, part of kidney
Chakra FOUR Heart, circulation, lungs, immune system, lymph, thymus, arm/shoulder, esophagus
Chakra FIVE Throat , thyroid, ears, nervous system, muscles
Chakra SIX Pineal gland, pituitary gland, brain (left), eyes, ears, nose
Chakra SEVEN Pituitary, pineal, nervous system, brain (right)
Various Imbalances Associated With Each Chakra
- Chakra ONE Unsatisfactory depth of sexual contact, feelings of guilt or uncleanliness with one's sexuality, control or release issues of the rectum, bladder, and descending colon, issues with survival, power, aggression, fight/flight response, sciatica, varicose veins, rectal tumors/cancer, depression, immune-related disorders.
Chakra TWO Sexuality/sensuality, creativity, Ob/gyn problems, irritable Bowel Syndrome, chronic lower back pain, sexual potency, urinary problems
Chakra THREE Emotional repression, arthritis, cancer, heart trouble, mood swings, allergies, digestive disorders, ulcers, colon/intestinal problems, pancreatitis/diabetes, indigestion (chronic or acute), anorexia or bulimia, liver dysfunction, hepatitis, kidney disease
Chakra FOUR Breast cancer, heart trouble, arteriosclerosis, resistance to change
Chakra FIVE Thyroid trouble, throat problems, bronchitis, pneumonia, smoking addictions, neck/shoulder trouble, anemia
Chakra SIX Headaches, insomnia, strokes, migraines
Chakra SEVEN See chakra six above
The Koshas: A Yogic Model of Embodiment
In the Taittririva-Upanishad, one of the oldest Upanishads (circa 800 B.C.), the body is presented as being composed of seven layers or sheaths known as koshas. This model of the koshas was incorporated into Tantra and Hatha yoga as a method of penetrating the core of the body. The seven koshas are from the outermost layer (annamaya kosha) to the innermost layer (atmamaya kosha). The annamaya kosha represents the gross body or anatomical layer, including the skin, muscle tissue, and bones. The next layer, the pranamaya kosha, is the beginning of the subtle body, and refers to the prana that circulates in the form of breath, blood, and cerebrospinal fluid. The manomaya kosha, the mental and emotional sheath that corresponds roughly to our nervous system, sends and receives signals throughout the body to create our mental and emotional life. The last four layers in the kosha model are even more subtle. The vijanamaya kosha is the wisdom
body where insight and illumination occur. The anandamaya kosha is the body of bliss, in which the body is experienced as liberated energy. The final two layers comprise the cittamaya kosha, the layer of consciousness that is connected to ultimate consciousness (mahat), and the innermost core, atmamaya kosha, the individual soul.
Whether the kosha model is thought of as literal or metaphorical, it presents a model of different layers of embodiment and establishes the direction of yoga practice from the periphery to the core layers of the self. This model also implies an explanation of how awareness can become limited to a certain layer of the body while not necessarily negating the existence of the other layers. For instance, many people are aware of muscleo-skeletal movements of their physical body (annamaya kosha) while having little awareness of their breath or circulation of blood or energy (pranamaya kosha) not to mention the subtler layers of the body.
The Core of Subtle Physiology: the Sushumna, Chakras, Nadis, and Prana
The core of subtle physiology can be visualized by returning to the depiction of the yogic inner body illustrated at the beginning of this chapter. The core of the yogin's
body is given central importance as a type of mystical spine. Each chakra, literally meaning "wheel," is seen as a distinct energy center within the subtle body represented as a lotus flower of varied shape with its own unique sound (depicted as Sanskrit syllables), color, element, and deity which can be awakened through
various yogic practices. Each chakra is also associated with certain psychological and physiological functions so that the entire system reflects the interdependence of psyche and soma. At the base of the spine is the muladhara chakra, associated with the issues of survival and security. The second chakra, svadhishtana is represented as a six-petal lotus associated both psychologically and physiologically with sexual development: it is the location of the reproductive organs. The third chakra, manipura, located at the navel, is associated with the solar plexus and the psychology of creating a self-identity within the world. The fourth chakra, anahata, is located at the center of the chest and is associated with feelings of love and devotion as well as the physiological functioning of the cardiac plexus. The fifth chakra, vishuddha, located at the throat, is associated with the ability to communicate and the functioning of the carotid plexus. Ajna, the sixth chakra, is located in the interior between the eyebrows, and is associated with the pineal gland and the awakening of self-realization. The culminating chakra, sahasrara, described as a
thousand-petaled lotus, resides at the crown of the head.
The image of the chakras as flowers within the body is related to the understanding that within a human being the various chakras can open and close, awaken, or stagnate according to the physiological, psychological and spiritual state of the person. For example, a person who has difficulty communicating may experience restriction within the visuddha chakra located within the throat (a sensation that many people experience as common when speaking in front of large groups). According to Harish Johari, who has written several books on the interior body of yoga:
Chakras are centers of interchange between physical and psychological energy within the physical dimension, and prana (life-energy) is the force that links the
physical with the mental and the mental with the spiritual. In fact, the physical, the mental and the spiritual are the same and work together on all levels (Johari,
1987:20)
Nadis: The Path ways of Life-force
The term nadi comes from the Sanskrit root nad meaning "movement" or "stream"; hence the concept of nadis is based on the understanding that they are channels through which something flows (Johari, 1987:18). The yogic concept of the nadis would encompass veins and arteries, the flow of the cardiovascular and lymphatic systems, as well as the nerves and the flow of stimuli through the nervous system (Smith, 1989). On another level, nadis refer to subtler channels for the flow of prana (Feuerstein, 1990:228). Prana is considered to be the underlying energy or mover of creation. Although it is often translated as breath, this is considered to be only one of its manifestations. Iyengar describes prana as "the energy permeating the universe at all levels. It is physical, mental, intellectual, sexual, spiritual and cosmic energy" (1 995:12). Thus, when a thought occurs, the energy behind the thought is prana. When an emotion is released, prana is the mover. When the arm lifts, prana is the catalyst and nadis the carrier. From this perspective, many different systems within the body are seen to function fundamentally through forms of nadis and
prana.
According to the Shiva Samhita, there are fourteen principal nadis, with three being the most important: ida, pingala, and sushumna. The sushumna corresponds somewhat with the cerebrospinal system and is recognized as the central channel for the flow of the life force. Through the sushumna, the nadis become linked with the chakras as a psychosomatic phenomenon occurring along the same route as the spine. The link of the chakras and the nadis is chakras.
As illustrated, the sushumna originates at the base of the spine at the muladhara chakra and runs up the body to pierce the palate of the base of the skull, joining the sahasrara chakra. The base of the spine is the meeting place of the ida, pingala, and sushumna also known together as kundalini. Their convergence is known as the Yukta Triveni, yukta meaning "involvement” and triveni the meeting of three streams (Johari, 1987). Ida is the left channel and considered to be the current of feminine energy in the body. It is said to be nourishing, and balancing, and is therefore named the Ganga after the River Ganges.
The Pingala , the right channel, is thus the current of masculine and solar energy. Pingala is called the Yamuna as it is purifying like fire and considered to be verbal and rational in nature (Johari, 1987:27). From the base of the spine, ida and pingala move upward, alternating at each chakra until they reach ajna chakra in the center of the forehead. The Shiva Samhita claims the existence of 350,000 nadis, (11.13) while other sources affirm there are 72,000, and yet another states that the nadis are countless (Feuerstein, 1989). meeting of these three streams is called Mukta Triveni (mukta meaning "liberated"), referring to the stage in yoga when these energetic forces are released as kundalini flowing through the spine and throughout the subtle body.
Within Tantra, the culmination of yoga is the release of the latent kundalini energy stored at the base of the sushumna upward through the spine so that all of the chakras are opened. Samadhi is the term used within Tantra to describe this experience of conscious union achieved as a culminating state after years of various practices. This ecstatic state is part of the human experience as noted by Feuerstein:
In view of the fact that the kundalini experience is claimed to depend on universal structures of the body, we must assume that it was encountered by mystics
throughout the ages. However, it was only with the body-positive esotericsim of the Tantras that this then served practioners as a road map in their efforts to
systematically awaken the kundalini power (Feuerstein: 1990:189).
This road map leads to a spiritual communion that occurs deep within the core of the subtle body.
Prana (प्राण, Prāṇa):
Among the several menaings of the word Prana, the ones namely Breath, Vital air and Principle of life are of much relevance from the perspective of Yoga. Prana is the chief principle of motion in the gross or Sthula (स्थूल, Sthūla), subtle or Sukshma (सूक्ष्म, Sūkṣma) and causal or Karana (कारण, Kāraṇa) bodies.
As life revolves around breathing, the importance of Prana and the control of it, namely Pranayama (प्राणायाम, Prāṇāyāma) need not be overemphasized. Yogacharya Krishnamacharya, in one of his treatises on Yoga, the Yoga Makaranda, warns the readers on the importance of breathing thus “the essence of macrocosm or Anda (अण्ड, Aṇḍa) and microcosm or Pinda (पिण्ड, Piṇḍa) is Prana. It is Prana which unites and separates Anda and Pinda. Also, Since Prana is the unifying factor of the individual spirit or Jivatman (जीवात्मन्, Jīvātman) and the Supreme Being or Paramatman (परमात्मन्, Paramātman), practicing the control of Prana becomes vital”.
The mind has been linked to the Prana very closely and their mutual dependence has been brought out in many Yoga treatises. It has been said in the Sivagita (शिवगीता, Śivagītā), a treatise on Yoga, that the vehicle of the mind is Prana, and therefore mind is present where Prana is. In other words mind has been described as the rider and Prana as the horse. In the Yogavasishta (योगवासिष्ठ, Yogavāsiṣṭha), another treatise on Yoga, it has been said that " The relation between these (the mind and the Prana) is like that between the driver and the chariot. These exert motion, one upon the other. Therefore the wise should study the regulation of Prana if they desire to suspend the activity of the mind or concentrate will upon the achievement of Yoga".
The main Prana-s are five in number and there are five more subsidiary Prana-s called as upa-prana-s (उप-प्राण, upa-prāṇa). The term vayu (वायु, vāyu) meaning air, is optionally juxtaposed with the word Prana etc., sometimes. Thus in some places one may come across the word Prana-vayu (प्राणवायु, Prāṇavāyu) instead of Prana, though the meaning is the same. The five main Prana-s are :
Prana (प्राण, Prāṇa):
Located in the heart, Prana-vayu is mainly responsible for improving longevity of life. It carries out this function by drawing in pure air from the outside in order to kindle the digestive fire and to expel waste products.
Apana (अपान, Apāna):
Located in the region below the base of the spine or the Muladhara-cakra (मूलाधार-चक्र, Mūlādhāra-cakra) and the anus, it helps expel urine and fecal matter, thereby making the body agile and active.
Vyana (व्यान, Vyāna):
Pervading all parts of the body, it regulates the functioning of muscles, bone marrow, tendons and other tissues. It also maintains the circulation of blood through the blood vessels.
Udana (उदान, Udāna):
Located in the region of the throat or the Kantha-sthana (कण्ठ-स्थान, Kaṇṭha-sthāna), it gives excellent health by removing phlegm and associated products. It also improves the functioning of the vocal chords.
Samana (समान, Samāna):
Located in the region of the navel, which is in the center of the body, it helps in digestion of food, by bringing it to the digestive fire or Jatharagni (जाठराग्नि, Jāṭharāgni), as and when food is consumed.
These five forces, otherwise known as Panca-prana (पञ्च-प्राण, Pañca-prāṇa), are intimately connected with our gross body. By the practice of different types of Asana-s and Pranayama, duly sanctioned by Yoga-sastra, the Prana-vayu enters the face, nose, heart, navel, feet, toes and fingers, and cleanses these places. Similarly, the Apana-vayu enters the rectum, genitals, thighs, stomach and hips to purify them. Vyana-vayu enters the ears, neck, eyes, skull and the heart cave to clean them. Udana-vayu enters the bone joints and the joints in the Nāḍī-s, and cleans them. Samana-vayu enters the regions where the gastric fire is located and helps it burn well, thereby cleansing the region.
The five subsidiary Vayu-s are Naga (Nāga, नाग), Kurma (कूर्म, Kūrma), Krukara (कृकर, Kṛkara), Devadatta (देवदत्त, Devadatta) and Dhananjaya (धनञ्जय, Dhanañjaya). Naga activates belching, Kurma, the blinking of the eyes, Krukara induces sneezing, Devadatta induces yawning and Dhananjaya exists in all parts of the body, and continues to remain there even one and a half hours after death. All these are known through experience. We should practice Yoga after taking cognizance of these five subsidiary Prana-s, as these are also intimately connected to our body
As life revolves around breathing, the importance of Prana and the control of it, namely Pranayama (प्राणायाम, Prāṇāyāma) need not be overemphasized. Yogacharya Krishnamacharya, in one of his treatises on Yoga, the Yoga Makaranda, warns the readers on the importance of breathing thus “the essence of macrocosm or Anda (अण्ड, Aṇḍa) and microcosm or Pinda (पिण्ड, Piṇḍa) is Prana. It is Prana which unites and separates Anda and Pinda. Also, Since Prana is the unifying factor of the individual spirit or Jivatman (जीवात्मन्, Jīvātman) and the Supreme Being or Paramatman (परमात्मन्, Paramātman), practicing the control of Prana becomes vital”.
The mind has been linked to the Prana very closely and their mutual dependence has been brought out in many Yoga treatises. It has been said in the Sivagita (शिवगीता, Śivagītā), a treatise on Yoga, that the vehicle of the mind is Prana, and therefore mind is present where Prana is. In other words mind has been described as the rider and Prana as the horse. In the Yogavasishta (योगवासिष्ठ, Yogavāsiṣṭha), another treatise on Yoga, it has been said that " The relation between these (the mind and the Prana) is like that between the driver and the chariot. These exert motion, one upon the other. Therefore the wise should study the regulation of Prana if they desire to suspend the activity of the mind or concentrate will upon the achievement of Yoga".
The main Prana-s are five in number and there are five more subsidiary Prana-s called as upa-prana-s (उप-प्राण, upa-prāṇa). The term vayu (वायु, vāyu) meaning air, is optionally juxtaposed with the word Prana etc., sometimes. Thus in some places one may come across the word Prana-vayu (प्राणवायु, Prāṇavāyu) instead of Prana, though the meaning is the same. The five main Prana-s are :
Prana (प्राण, Prāṇa):
Located in the heart, Prana-vayu is mainly responsible for improving longevity of life. It carries out this function by drawing in pure air from the outside in order to kindle the digestive fire and to expel waste products.
Apana (अपान, Apāna):
Located in the region below the base of the spine or the Muladhara-cakra (मूलाधार-चक्र, Mūlādhāra-cakra) and the anus, it helps expel urine and fecal matter, thereby making the body agile and active.
Vyana (व्यान, Vyāna):
Pervading all parts of the body, it regulates the functioning of muscles, bone marrow, tendons and other tissues. It also maintains the circulation of blood through the blood vessels.
Udana (उदान, Udāna):
Located in the region of the throat or the Kantha-sthana (कण्ठ-स्थान, Kaṇṭha-sthāna), it gives excellent health by removing phlegm and associated products. It also improves the functioning of the vocal chords.
Samana (समान, Samāna):
Located in the region of the navel, which is in the center of the body, it helps in digestion of food, by bringing it to the digestive fire or Jatharagni (जाठराग्नि, Jāṭharāgni), as and when food is consumed.
These five forces, otherwise known as Panca-prana (पञ्च-प्राण, Pañca-prāṇa), are intimately connected with our gross body. By the practice of different types of Asana-s and Pranayama, duly sanctioned by Yoga-sastra, the Prana-vayu enters the face, nose, heart, navel, feet, toes and fingers, and cleanses these places. Similarly, the Apana-vayu enters the rectum, genitals, thighs, stomach and hips to purify them. Vyana-vayu enters the ears, neck, eyes, skull and the heart cave to clean them. Udana-vayu enters the bone joints and the joints in the Nāḍī-s, and cleans them. Samana-vayu enters the regions where the gastric fire is located and helps it burn well, thereby cleansing the region.
The five subsidiary Vayu-s are Naga (Nāga, नाग), Kurma (कूर्म, Kūrma), Krukara (कृकर, Kṛkara), Devadatta (देवदत्त, Devadatta) and Dhananjaya (धनञ्जय, Dhanañjaya). Naga activates belching, Kurma, the blinking of the eyes, Krukara induces sneezing, Devadatta induces yawning and Dhananjaya exists in all parts of the body, and continues to remain there even one and a half hours after death. All these are known through experience. We should practice Yoga after taking cognizance of these five subsidiary Prana-s, as these are also intimately connected to our body
SAHASRARA or Crown Chakra
Location: Top of the head
Color: Violet, white
Parts of the body: This Chakra is associated with the top of the head, the brain, and the entire nervous system
Endocrine Gland: Pituitary Gland
Consciousness: The Crown Chakra represents that part of our consciousness concerned with perceptions of unity or separation. Just as the Root Chakra shows our connection with Mother Earth, this chakra shows our relationship with Our Father in Heaven. It represents our connection with our biological father, which becomes the model for our relationship with authority, and ultimately, with God. It's the level of the soul.
Effects of malfunction: When one experiences a sense of separation from their father, they close the crown chakra, and experience a sense of isolation and aloneness, as if they are in a shell, and having difficulty with feeling contact with those around them. Thought processes tend to justify and maintain the sense of aloneness.
The person experiences alienation, despair and confusion, and is closed to spiritual experiences.
Physical dis-ease: Paralysis, multiple sclerosis, bone problems.
Color: Violet, white
Parts of the body: This Chakra is associated with the top of the head, the brain, and the entire nervous system
Endocrine Gland: Pituitary Gland
Consciousness: The Crown Chakra represents that part of our consciousness concerned with perceptions of unity or separation. Just as the Root Chakra shows our connection with Mother Earth, this chakra shows our relationship with Our Father in Heaven. It represents our connection with our biological father, which becomes the model for our relationship with authority, and ultimately, with God. It's the level of the soul.
Effects of malfunction: When one experiences a sense of separation from their father, they close the crown chakra, and experience a sense of isolation and aloneness, as if they are in a shell, and having difficulty with feeling contact with those around them. Thought processes tend to justify and maintain the sense of aloneness.
The person experiences alienation, despair and confusion, and is closed to spiritual experiences.
Physical dis-ease: Paralysis, multiple sclerosis, bone problems.
AJNA or Brow Chakra
Location: Center of the forehead
Color: Indigo, Midnight Blue
Parts of the body: This Chakra is associated with the forehead and temples, with the carotid plexus, lymphatic and endocrine system
Endocrine Gland: Pineal Gland
Consciousness: Extra Sensory Perception, all of the inner senses corresponding to the outer senses, which together are considered spirit-to-spirit communication. These include, for example, clairvoyance (inner sense of vision), clairaudience (inner sense of hearing), clairsentience (inner sense of touch), intuition,etc.
It is the place where our true motivations are found, and is the level of consciousness that directs our actions and, in fact, our lives.
Effects of malfunction: Lack of concentration, learning difficulties, mental retardedness, psychosis, schizophrenia. This person is rigid, obsessive, resistant to self-examination, negative, irritable, anxious and undecided.
Physical dis-ease: Coma, Epilepsy, Stroke, blood clots in brain.
Color: Indigo, Midnight Blue
Parts of the body: This Chakra is associated with the forehead and temples, with the carotid plexus, lymphatic and endocrine system
Endocrine Gland: Pineal Gland
Consciousness: Extra Sensory Perception, all of the inner senses corresponding to the outer senses, which together are considered spirit-to-spirit communication. These include, for example, clairvoyance (inner sense of vision), clairaudience (inner sense of hearing), clairsentience (inner sense of touch), intuition,etc.
It is the place where our true motivations are found, and is the level of consciousness that directs our actions and, in fact, our lives.
Effects of malfunction: Lack of concentration, learning difficulties, mental retardedness, psychosis, schizophrenia. This person is rigid, obsessive, resistant to self-examination, negative, irritable, anxious and undecided.
Physical dis-ease: Coma, Epilepsy, Stroke, blood clots in brain.
VISHUDDHA or Throat Chakra
Location: Base of the throat
Color: Sky blue
Parts of the body: This chakra controls the throat and the neck, and the arms and the hands. It is associated with the brachial or cervical plexus.
Endocrine Gland: Thyroid Gland
Consciousness: The aspects of expressing and receiving. Expressing can be in the form of communicating what one wants and what one feels, or it can be an artistic expression, as an artist painting, a dancer dancing, a musician playing music, using a form for expressing and bringing to the outside what was within. Expressing is related to receiving, as in "Ask, and ye shall receive."
Metaphysically, this chakra is related to creativity, creating, manifesting in the physical world the fulfillment of one's goals.
Effects of malfunction: When this chakra is over-active, the person has a loud coarse voice and tries to impose his views on others. When the chakra is blocked, the person neglects his own needs, puts others before self, is dishonest, feels guilty or victimized.
Physical dis-ease: Insomnia, thyroid dysfunction, skin problems and allergies, throat infection, stiff neck, tension headaches from base of neck.
Color: Sky blue
Parts of the body: This chakra controls the throat and the neck, and the arms and the hands. It is associated with the brachial or cervical plexus.
Endocrine Gland: Thyroid Gland
Consciousness: The aspects of expressing and receiving. Expressing can be in the form of communicating what one wants and what one feels, or it can be an artistic expression, as an artist painting, a dancer dancing, a musician playing music, using a form for expressing and bringing to the outside what was within. Expressing is related to receiving, as in "Ask, and ye shall receive."
Metaphysically, this chakra is related to creativity, creating, manifesting in the physical world the fulfillment of one's goals.
Effects of malfunction: When this chakra is over-active, the person has a loud coarse voice and tries to impose his views on others. When the chakra is blocked, the person neglects his own needs, puts others before self, is dishonest, feels guilty or victimized.
Physical dis-ease: Insomnia, thyroid dysfunction, skin problems and allergies, throat infection, stiff neck, tension headaches from base of neck.
ANAHATA or Heart Chakra
Location: Center of the chest
Color: Emerald Green
Parts of the body: This Chakra is associated with the heart and the blood circulatory system, and the cardiac plexus, as well as the lungs and the entire chest area.
Endocrine Gland: Thymus Gland, controlling the immune system.
Consciousness: Perceptions of love, relationships (relating) with people close to your heart, e.g. partner, siblings, parents, children. Sensitivity about being touched indicates heart chakra sensitivity.
Effects of malfunction: Difficulty with breathing, or with the lungs, the organs of air, indicates tension in the Heart Chakra. A person's relationship with air reflects their relationship with love. This person sees others as obstacles, is resentful and insensitive. This person can be superficial and transitory or addictive and stiffling in relationships.
Physical dis-ease: Asthma, pneumonia, cardiac problems, high blood pressure
Color: Emerald Green
Parts of the body: This Chakra is associated with the heart and the blood circulatory system, and the cardiac plexus, as well as the lungs and the entire chest area.
Endocrine Gland: Thymus Gland, controlling the immune system.
Consciousness: Perceptions of love, relationships (relating) with people close to your heart, e.g. partner, siblings, parents, children. Sensitivity about being touched indicates heart chakra sensitivity.
Effects of malfunction: Difficulty with breathing, or with the lungs, the organs of air, indicates tension in the Heart Chakra. A person's relationship with air reflects their relationship with love. This person sees others as obstacles, is resentful and insensitive. This person can be superficial and transitory or addictive and stiffling in relationships.
Physical dis-ease: Asthma, pneumonia, cardiac problems, high blood pressure
MANIPURA or Solar Plexus Chakra
Location: Solar plexus
Color: Yellow
Parts of the Body: The parts of the body associated with this chakra include the muscular system, the skin as a system, the solar plexus, the large intestine, stomach, liver, and other organs and glands in the region of the solar plexus. Also the eyes, as the organs of sight, and the face, representing figuratively the face one shows the world.
Endocrine Gland: The pancreas
Consciousness: Parts of the consciousness associated with this chakra include perceptions concerned with power, control, freedom, the ease with which one is able to be themselves - ease of being. Mental activity and the mental body is also associated with this chakra. The solar plexus chakra is also associated with the level of being we call the personality, or ego.
Effects of malfunction: An over-active chakra would cause rapid mood swings,fear of failure, aggression, domination, anger and depression at being controlled. This person feels victimized and is critical of others.
A blocked chakra makes one feel disempowered and submissive. Feeling and thinking is not clear. Poor decision-making and fear of taking responsibility for one's own life, feelings, thoughts and personal actions.
Physical dis-ease: Liver dysfunction, diabetes, hepatitis, digestive and eating disorders.
Color: Yellow
Parts of the Body: The parts of the body associated with this chakra include the muscular system, the skin as a system, the solar plexus, the large intestine, stomach, liver, and other organs and glands in the region of the solar plexus. Also the eyes, as the organs of sight, and the face, representing figuratively the face one shows the world.
Endocrine Gland: The pancreas
Consciousness: Parts of the consciousness associated with this chakra include perceptions concerned with power, control, freedom, the ease with which one is able to be themselves - ease of being. Mental activity and the mental body is also associated with this chakra. The solar plexus chakra is also associated with the level of being we call the personality, or ego.
Effects of malfunction: An over-active chakra would cause rapid mood swings,fear of failure, aggression, domination, anger and depression at being controlled. This person feels victimized and is critical of others.
A blocked chakra makes one feel disempowered and submissive. Feeling and thinking is not clear. Poor decision-making and fear of taking responsibility for one's own life, feelings, thoughts and personal actions.
Physical dis-ease: Liver dysfunction, diabetes, hepatitis, digestive and eating disorders.
SWADHISHTHANA or Sacral Chakra
Location: The center of the abdomen
Color: Orange
Parts of the body: Reproductive system, sexual organs, lumbar plexus, bladder, kidneys
Endocrine gland: Gonads
Consciousness: This chakra is associated with the parts of the consciousness concerned with food and sex. It is about the body's communication to the Being inside, about what the body wants and needs, and what it finds pleasurable. The person's ability to have children is also associated with this chakra.
Effects of malfunction: This person suffers from low self-esteem, is bored, depressed, lethargic.
Physical dis-ease: Bladder and uterine disorders, prostrate problems, infertility, low sexual vitality, impotence, ovarian cyst, lower back pain.
Color: Orange
Parts of the body: Reproductive system, sexual organs, lumbar plexus, bladder, kidneys
Endocrine gland: Gonads
Consciousness: This chakra is associated with the parts of the consciousness concerned with food and sex. It is about the body's communication to the Being inside, about what the body wants and needs, and what it finds pleasurable. The person's ability to have children is also associated with this chakra.
Effects of malfunction: This person suffers from low self-esteem, is bored, depressed, lethargic.
Physical dis-ease: Bladder and uterine disorders, prostrate problems, infertility, low sexual vitality, impotence, ovarian cyst, lower back pain.
MULADHARA or Root Chakra
Location: The perineum, the point between the anus and the sex organs
Color : Red
Parts of the body: Lymph system, skeleton system (teeth and bones), the prostate gland in men, the sacral plexus, the bladder and elimination system, and the lower extremities (legs - feet, ankles , etc.). Also the nose, since it is the organ of the sense of smell, and associated with survival.
Endocrine gland: Adrenal glands
Consciousness: Security, survival, trust, the relationship with money, home, job. Ability to be grounded, to be present in the here and now. Ability to allow one's self to be nourished, in the sense of allowing one's Inner Being to be satisfied. This chakra also reflects a person's connection with their mother, and with Mother Earth. How the person feels about being on the earth. Connection with the physical body.
Effects of malfunction: Symptoms or tensions in the parts of the body controlled by this chakra indicate tensions in the parts of the person's consciousness related to this chakra. Tension here is experienced as insecurity as a general perceptual filter. More tension is experienced as fear. More than that is experienced as terror, or a threat to survival. This person feels insecure, alone and unsupported, and has a low will to live.
Physical dis-ease: General ill health, sciatica, varicose veins, anaemia.
Color : Red
Parts of the body: Lymph system, skeleton system (teeth and bones), the prostate gland in men, the sacral plexus, the bladder and elimination system, and the lower extremities (legs - feet, ankles , etc.). Also the nose, since it is the organ of the sense of smell, and associated with survival.
Endocrine gland: Adrenal glands
Consciousness: Security, survival, trust, the relationship with money, home, job. Ability to be grounded, to be present in the here and now. Ability to allow one's self to be nourished, in the sense of allowing one's Inner Being to be satisfied. This chakra also reflects a person's connection with their mother, and with Mother Earth. How the person feels about being on the earth. Connection with the physical body.
Effects of malfunction: Symptoms or tensions in the parts of the body controlled by this chakra indicate tensions in the parts of the person's consciousness related to this chakra. Tension here is experienced as insecurity as a general perceptual filter. More tension is experienced as fear. More than that is experienced as terror, or a threat to survival. This person feels insecure, alone and unsupported, and has a low will to live.
Physical dis-ease: General ill health, sciatica, varicose veins, anaemia.