As a defender of traditional views of Hindu Yoga, Ayurveda and other Vedic sciences and tradition, Durgadas explains below why the modern "Chakra-balancing" and New Age concepts can cause more harm than good to traditional sciences and how they are perceived and how such people with "little knowlesge which is dangerous" undermine native traditions and teachings.

Chakra Balancing vs Tradition

By Ved Kovid, Durgadas

(c) Ved Kovid Durgadas. All Rights Reserved. 

  

While there is much hype about "chakra-balancing" today, we must look at the original system of chakras.

In the classical texts of Ayurveda, the chakras and 'balancing' or 'aligning' them is not mentioned. The Upanishads and the Vedas however mention the chakras, which are not simply seven, but are twenty-one in their total number of the greater Hindu system. Those working with the seven chakra system are hence neophytes and can be dangerous. These also reflect and represent the seven spheres of base forces or instincts within the human-animal sphere or the negative workings of the psyche and hence are described as tormenting sphere or spheres of suffering (duhkha), due to various birth defects and punishments administered in human forms of life based on past deeds and hence are known as "narakas" (those of man), which influenced subtly by the lower asuric reflections or realms, which are said in Vedic lore, to often me more opulent than the Devas or gods, but nefarious, not helpful in tone. 

When we talk about asuras or negative astral forces, we can understand them relative to chakras, as per higher cosmic, divine, lesser celestial, semi-divine, nefarious, negative or demonic, ghoulish and greatly demonic and monumental states and beings etc. one can be exposed to, not simply God, angels, Satan and demons as in Abrahamic faiths. The Vedic system has a more precise system which reflects man's own inner desires, longings and traits (samskaras) reflected in the lower and higher chakras, as per past life impressions and mental traits (purva samskaras and vasanas). We can say one person can represent a "chakra state" if we like, as according to their psychological consciousness in this life.

A chakra itself is not an "energy centre", for the term chakra itself relates to the Vedic ratha (chariot) as a wheel, whirl or circle. The Vedic chariot with seven wheels is the subtle body in Yoga that has seven chakras or realms within it; the ratha or chariot here is also Vishwarupa, the cosmic form, or the cosmic man, the Purusha who forms the cosmos. The chakras then, are subtle spheres, always "aligned" and portrayed actually as lotus-flowers with different petals, each representing the aksharas (syllables) of the Sanskrit alphabet and the tattvas (principles) of the Samkhya system of Hindu cosmology.

Chakras represent and reflect the deeper states of consciousness or cosmic spheres (lokas) reflected in the universe itself. As such, they physically correspond to organs, but internally, correspond to higher states of awareness. There is no such "balancing" of chakras that exists in Hindu Yoga traditionally, but systems do work at transforming them, not through energy healing via lights, hands or palms, Reiki and such, but by physical descent of the grace or Soma in some systems (as bhakti) and ascend of the Kundalini force, in others. Various specific seed syllables and Dakinis, sub-forms of the Shakti ruling over the chakras have to be worked with, as also transmutation and transformation of the tattvas that relate to each chakra or sphere and their shodhana (purification), from their lowest tamasika to the highest sattvika state, through diet, exercise, pranayama, meditation, poojas and special seed syllables of each, relative to them also, over deeper periods of time.

Yet, the greater system of Yoga knew but ignored working with these energies of the chakras, as they reflect the siddhis or mystical powers developed, which even advanced Yogis of yore such as Kanhapa Natha and Ravana misused, rather than going in for the Self. This obsession with the occult and also with these powers can be dangerous, as also moreso from the human place of existence and by neophytes not understanding the deeper psychology of Yoga and Ayurveda and states of consciousness, let alone having developed sattvas, and therefore is more likel to open one up to the energies of the lower earth-sphere (muladhara chakra) and the seven patala or netherworld chakras of the asura-worlds, which also provide insights, mystic powers etc., but of a negative or nefarious nature or even semi-divine planes.

In reality, no working with chakras can really begin unless one first understands the deeper doctrine of Yoga and by that, Tantric Hindu Yoga in depth and working with the celestial Shakti or feminine power along with Lord Shiva, the master of Yoga and the numerous ancient Tantric and Yogic teachings and systems of Hindu Philosophy, which takes several years (Hatha Yoga itself was a militant-style Yoga for creating people as Gurkhas and fell under the greater Tantric Yoga and Martial-exercise systems dating back to the Vedas).

Vedic Yogas worked with awakening the higher chakras of the third eye (indu) and the other fires (agnis) in the head, as also Soma in the Sahasradala or Crown, through which the higher Self-spheres and Shivalokas were gained and access to the higher Paranada chakras, not confined to the lesser-world illusions of mystical powers and mastery over the elemental forces of nature, such as what is actually a sign of the "awakening" of the lower chakras, not simply of wishful thinking and buddhi-vibhramsas or intellectual delusions or hallucinations of the unpurified novice or neophyte's mind, as he tries to access the states around the earth-sphere or muladhara, both it's higher (towards the pranic sphere and body which many confuse with the Self, due to the nature of shifting from physical to pranic) and lower potentials (lower gunas of the earth-tattva and even opening up to lower negative astral or asuric influences of chakras near and below it).

A chakra is then, for the most part, a psychological state or complex as also a sphere. This is quite different from the New-Age view of chakras. The traditional aspect of healing chakras thus also relates to psychological states, which also includes pacification of either higher devonic or lower asuric forces one has been afflicted by in the mind, of which Yoga and Ayurveda share a more sophisticated and all-encompassing view than the typical New-Age and pasteurised Yoga systems.

As an example, afflictions by grahas ("seizers") or spirits in the Vedic system is not as per random fate, but due to incorrect diet and lifestyle in past-lives, which brings about changes in ones thinking in the mind or "malas" (wastes) entering the mental channels. These obscure one's viveka-shakti (power of discrimination or discernment) or sattvas (purity) by "darkening / blocking" the channels, thus bringing about chemical changes in the brain, causing prajnaparadha (failure of the intellect), leading one to adharmic karmas (commiting actions in word, speech or physically against deities, demons, priests etc.). When one is reborn, these spirits "seize" the person by acting as a kind of causal agent that produces physical krimi (bacteria or parasites) in the mental channels and further vitiation due to food and genetic factors, bringing about conditions as insanity, which can also include opening up to the astral planes represented by the chakras (but not necessarily their "opening" through which signs as supernatural powers are gained). 

Treatment of this was not simply spiritual, but long-term dietary, return to sattvas (purity) through pure foods and lifestyle impressions and hence sacred ritualistic performances that act as mental tools for purifying the mind and restoring balance, mantras as sound-therapies to pacify the mind as also specific medications based on the specific kind of application were given to restore the mind to normality or sanity. This comes from the threefold approach to treating disorders in the Ayurvedic manner traditionally, viz. Sattvavajaya (sattvic methods / restoring sattvas or equilibrium in the mind), Daivachikitsa (spiritual therapies, aiming at reducing karmic impressions or nidanas - causative factors behind the physical ailment and including therapies for the mind as sound, colour etc.) and Yukti vyapashraya (rational therapies, as counselling, shock treatments, medications, dietary and exercise regimes etc.).

As we can see so far, these systems are found nowhere in the modern "Chakra-balancing" systems and hence, as becoming more popularly representative of the Yoga and Ayurveda traditions and systems of healing, have reduced these systems down to illogical, irrational nonsense. What is more, traditional healers in India and across the globe themselves spent decades purifying their own bodies through diet, austerities as fasts, devotions, breathing techniques etc. to gain access to the higher inner sattvic or pure Prana or life-energy to heal others. It did not come simply from superficial training, a short course, weekend or even month-long workshop or retreat, as is becoming the norm today. What is more, is that traditional healers also have a complex knowledge of systems of medicine or herbology, psychology, philosophy etc., which is also absent from the modern "energy-based" chakra-healing and systems alone that have imitated the attributes of their highest healers [traditionally]. In a sense, these [pseudo] practitioners, undermining and misrepresenting these ancient systems as posing as their "representatives" over tradition, traditional complete modalities along with them and traditional healers itself, do more harm than good and are, at best, when compared to traditional healers and Masters of native traditions, preschoolers in wisdom, trying to take their place in the world as those advanced in the adult-stage of life with Doctorates!

It is thus not at all my concern or attitude to denigrate native healing traditions, but to bring out their Integral systems, much as how Sri Maharishi Dayananda brought out the deeper extracts of the Vedic wisdom of the Veda Samhitas, removed from their mere non-Yogic and literalistic confines of the western intellectual psyche and also as how Aurobindo continued this legacy, expanded it and also applied it to his Yoga system, rather than fragmenting it, encompassing all levels of Jnana, Hatha, Bhakti, Karma etc. into his approach, which is, to be honest, the original approach of Yoga before it was "de-limbed".

As an example of how this wisdom has been reduced, although even the youngest system of Yoga, that of Patanjali has eight limbs, these, in succession have been ignored by modern western "Yogis" or practitioners and teachers with mere emphasis on Asana (seat; posture or poses) with some additional Pranayama or breathing-techniques or going straight for the advanced-level step of Dhyana (meditation), which was traditionally attempted only after decades of perfection of the former limbs, not to mention perfection of the preliminaries (yamas and niyamas or restraints and observances), which don't even feature in the modern Yoga systems of training either in the standardised western not Indian syllabuses, nor Ayurveda the system it went along with, but rather, more in favour of western anatomy and physiology, including chiropractic and allopathic foundations as opposed to traditional views, concepts and teachings. Vedanta itself has become reduced to a system of "oneness" and excuses, over a system of severe discipline and featuring in the highest Yoga after all others were perfected (bhakti - devotion, karma - service, hatha - bodily and mental purification which includes kundalini-yoga and kriya-yoga systems and jnana, the path of wisdom), not simply a path in itself, as even the great monist Shankaracharya shows in his original and complete Raja Yoga system.

Thus, today, the chakra-movement like Yoga and Ayurveda has become a system of its own and within that, an incomplete one. Just as the traditional Rishis of Ayurveda mentioned various devatas or deities, Vedic hymns and rituals, so modern Yoga and Ayurveda practitioners have seldom heard of these or what they are, by comparison, except for some very superficial basis, often a distorted (or asuric) one.

This brings us to the concluding point here, relative to chakras. It reveals with these obsessions into the lesser spheres and base instincts of the mind and naive opening up to occult forces, throwing all caution as to their upper or lower influences (which even advanced traditional Shamans and Yogis have at times been subjected to bewilderment over) that there is a clear opening up to the lower asuric forces and chakras than the higher ones, hence distorting tradition, neglecting working with the Devonic forces and above all, ignoring the Rishis, the Seers of tradition altogether, who are seldom known, let alone revered or their works and teachings studied!

Important References and notes in defence of the above statements:

As this is a touchy subject, I wish to note the following articles and books of my teacher, Pt. Vamadeva Shastri (Acharya David Frawley), which further elaborates on the chakras as being distorted as per the New Age view for those who take offence to this article:

[1] Article on Tantra and its Misconceptions, with special reference to chakras and their distorted modern perceptions: 
http://vedanet.com/2012/06/13/tantra-and-its-misconceptions-reclaiming-the-essence-from-the-illusions/

[2] Section on Chakras from "From the River of Heaven"  and note on limited use of modern-day chakra-balancing compared to inner Yoga and Jnana and Bhakti concerns re chakras

[3] "Ayurveda and the Mind" (p.312-313) which Vamadeva stresses the New Age distortions confusing the inner with outer concerns of chakras and psychological states and derangements

[4] "Ayurvedic Healing" (p. 334-335) in which he references meditational, pranayama and meditational disorders which again stresses the traditional all-encompassing rather than modern limited view of Kundalini, Yoga techniques etc. and their dangers and cautions traditionally

[4] "Yoga and Ayurveda", (p. 138-141) stresses also the dangers of playing with chakras and mistake of New Age healers and chakra workings seeing and working on them as physical in the body

[5] "Tantric Yoga and the Wisdom Goddesses", (p.179-181), stressing of the New Age distortions of the chakras also.

Other Yogis of Tradition:

[6] In his book "Kundalini Yoga", under 'The Gradual Ascent of the Mind', Swami Sivananda also states on chakras:

"The Chakras are centres of Shakti as vital force—in other words, these are centres of Pranashakti manifested by Pranavayu in the living body, the presiding Devatas of which are the names for the Universal Consciousness as it manifests in the form of these centres. The Chakras are not perceptible in the gross senses. Even if they were perceptible in the living body which they help to organise they disappear with the disintegration of organism at death."

[7] The great Yogi, Swami Yogeshwaranand Paramhansa has stated in his book "Atma Vijnana" (p. 69) that the chakras are not physical as some writers have stated and is incorrect that they are physical structures as:

"...these structures are not perceived without special meditation, nor can their activity be equated with their gross structure."

He continues "...it is not enough simply to perceive these chakra-s. One must experience directly position and movement of the Prana-s (vital airs) which pervades the chakra-s; one must experience their colours, forms and functions of the Prana-s and the five Tanmatra-s (subtle elements) implied within them."

The Author's Investigation into Chakras and Upholding Traditional Values:

 

I have three main sources of influence: One is Maharishi Dayananda Sarasvati and his works in the Arya Samaj, revealing that several aspects of modern Hinduism from the Vedas have been distorted and abused and asks us to look at the more yogic, symbolic and scientific basis of the Vedas and Vedic sciences. The second of Sri Aurobindo who brings forth the Vedic-Tantric connection of the Vedas and asks for an Integral Ayurveda. The third is Vedacharya Vamadeva Shastri, who brings in both the views of Dayananda and Aurobindo and fuses them with his Integral approach of Tantric Yoga and Tantric Ayurveda back to the Vedas and defending Vedic and Indian history as well as their sciences and explaining them to the masses as per their traditional views, which extends to Jyotisha, Ayurveda, Yoga, Vedanta etc.

Taking the system of Dayananda of the Vedas, I extended my study to all Vedic sciences, as also Puranas and Tantras, Yoga and Ayurvedic texts and so on to extract the "original core" teachings and fundamentals as he did with the Vedas. As a result, I applied this model to Yoga and Ayurveda also, along with the insights of traditional teachers as Swami Yogeshwaranand, Pandit Gurudatta Vidyarthi, Vasishtha Ganapati Muni and the aforementioned to come up with a Purna or Integral Yoga and Ayurveda system that encompasses all facets of Yoga, Jyotisha and Vedanta, Shad Darshanas etc. into Ayurveda and to be studied by the student along with the Samhitas and also examine the Vedas, Upanishads and others along the Ayurvedic and Yogic-Tantric line and view and in addition, look at the older deeper wisdoms of the Rishis as Sushruta, Charaka etc. that were lost at their time and also the glory of their ancestors' pasts as also their own in order to reconstruct the complete system of Ayurveda as it once was, traditional and organic, free from New Age distortions, scientific biases and western intellectual reductionism.