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Do you believe in Chakras?

AOSpare

AOSpare

Zos Kia Cultus
Ever since the Beatles visited India and cozied up to the Yogi Maharishi Mahesh the western mind gobbled up the Mystical East. With the Paramahansa Yogananda moving to the West the circle was complete. Osho and others just tagged along. Karma reincarnation were accepted ideas now, as well as meditation and Yoga. I happen to believe in Chakras, along with the whole kit and caboodle. Tell me what you believe yourself. Books you read that were trans formative. I for one LOVE the autobiography of a Yogi by Paramahansa Yogananda.
 
I do beleive in Chakras and in Spiritism


Yes, I believe that Chakras are the method in which our spirit is able to control and merge with our bodies while we are in the physical state.


I have how Chakras work in the article:


What ties your body to your Spirit


I believe that Spiritism provides the context in why, where, and how we are reincarnated.
 
Yes I do believe in chakras, although I haven't fully researched on the topic yet since I am more interested in other new age and paranormal topics, but I heard that blocked chakras can often lead to illnesses.


Whenever I listen to this psychic's weekly radio show over here in my country, she always starts her program with a meditation session with music, and she mentions the chakras one by one and tells us to imagine a yellow light filling the area. I'm sure it's supposed to clear the chakras from blockages.
 
Do you experience them?


Hi,


For me, I make the connection between inner light during meditations and what chakra I am working from. Like when I am fearful, the light I see in meditation is more red, and I know I need to work on my fear. If indigo blue, I know I need to work on speaking my mind, not being silent.


If I'm pretty clear I see purple, and if in a higher consciousness state golden/white light. So to me it's more than just a belief, although my belief in them came because of my experiences.
 
the septenary existance of life


For me the 7 chakras represent and mimic the septenary(7 fold) existence of life.

  • The first body is called sthula-sarira (Sanskrit, from sthula meaning coarse, gross, not refined, heavy, bulky, fat in the sense of bigness, conditioned and differentiated matter + sarira to moulder, waste away). A gross body, impermanent because of its wholly compound character. The physical body is usually considered as the lowest substance-principle. The physical form is the result of the harmonious co-working on the physical plane of forces and faculties streaming through their astral vehicle or linga-sarira, the pattern or model of the physical body.
  • The second body is called Linga-Sarira, (Sanskrit, from linga meaning characteristic mark, model, pattern + sarira, from the verbal root sri to moulder, waste away). A pattern or model that is impermanent; the model-body or astral body, only slightly more ethereal than the physical body. It is the astral model around which the physical body is built, and from which the physical body flows or develops as growth proceeds.
  • The third body is prana (Sanskrit, from pra before + the verbal root an to breathe, to live). In Theosophy, the breath of life. This life or prana works on, in, and around us, pulsating unceasingly during the term of physical existence. Prana is "the radiating force or Energy of Atma – as the Universal Life and the One Self – its lower or rather (in its effects) more physical, because manifesting, aspect. Prana or Life permeates the whole being of the objective Universe; and is called a 'principle' only because it is an indispensable factor and the deus ex machina of the living man."
  • The fourth principle is k?ma (Sanskrit, from the verbal root kam meaning to desire). Desire; the desire principle is the driving, impelling force. Born from the interaction of atman, buddhi, and manas, kama per se is a colourless force, good or bad according to the way the mind and soul use it. It is the seat of the living electrical impulses, desires, and aspirations, considered in their energetic aspect.
  • The fifth principle is manas (Sanskrit, from the verbal root man meaning to think). The seat of mentation and egoic consciousness; in humanity Manas is the human person, the reincarnating ego, immortal in essence, enduring in its higher aspects through the entire manvantara. When embodied, manas is dual, gravitating toward buddhi in its higher aspects and in its lower aspects toward kama. The first is intuitive mind, the second the animal, ratiocinative consciousness, the lower mentality and passions of the personality.
  • The sixth principle or vehicle is Buddhi (Sanskrit, from the verbal root budh to awaken, enlighten, know). The vehicle of pure, universal spirit, hence an inseparable garment or vehicle of atman, which is, in its essence, of the highest plane of akasa or alaya. In man buddhi is the spiritual soul, the faculty of discriminating, the channel through which streams divine inspiration from the atman to the ego, and therefore that faculty which enables us to discern between good and evil: spiritual conscience. The qualities of the buddhic principle when awakened are higher judgment, instant understanding, discrimination, intuition, love that has no bounds, and consequent universal forgiveness.
  • The seventh is called Atman (Sanskrit). Self; pure consciousness, that cosmic self which is the same in every dweller on this globe and on every one of the planetary or stellar bodies in space. It is the feeling and knowledge of "I am," pure cognition, the abstract idea of self. It does not differ at all throughout the cosmos except in degree of self-recognition. It may also be considered as the First Logos in the human microcosm. During incarnation the lowest aspects of atman take on attributes, because it is linked with buddhi, as the buddhi is linked with manas, as the manas is linked with kama, etc.
 
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