Chakra Theory

    The physical body has energy centers, chakras, that look like spinning wheels and are called Chakras. They allow energy to flow from one part of the body to another. As with all things in our reality, they are linked to sound, light and color. To heal, is to bring the chakras into alignment and balance then understand the nature of creation and your purpose in it. It's all in motion in the chemistry, alchemy, of time. 

   Chakra is normally meant to indicate the wheel. Here, in our physical system, it is the system of air circulation at different levels. It works as a fan and turns at different speeds at different levels. It is actually the circulation of our vital airs, pranic energy. Though it is called plexus of consciousness, it is actually the energy level that stimulates mental action at spiritual level. It acts as a turbine in an hydel power station since human body is made of 70per cent of water and these chakras turn in the seven chakras from muladhara to sahasrara. It stimulates spiritual power and increases cellular energy with increasing revolution per minute (rpm). But, mental and physical (psychosomatic) activity reduces with every increase in speed of the revolution of these chakras. Contrary to physical and mental activities depending on the energy supplied by the food we eat, the spiritual energy depends on the self-effulgent soul-power; it is the unsupported  (nirupadhika niralamba) spiritual power, atma shakti. Thus, the chakra (circulatory movement also known as mandala in Sanskrit) is the wheel of consciousness. Consciousness and energy move from one frequency to another in spiraling fashion. There are thousands of Mandalas and the Earth and Solar System. The human beings are also mandalas in a way and possess seven large and many smaller circulatory systems.    

Origins and Development of Chakra Theory

   The earliest known mention of chakras is found in the later Upanishads, including specifically the Brahma Upanishad and the Yogatattva Upanishad. These Vedic models were adapted in Tibetan Buddhism as Vajrayana theory, and in the Tantric Shakta theory of chakras. It is the shakta theory of 7 main chakras that most people in the West adhere to, either knowingly or unknowingly, largely thanks to a translation of two indian texts, the Sat-Cakra-Nirupana, and the Padaka-Pancaka, by Sir John Woodroffe, alias Arthur Avalon, in a book entitled “The Serpent Power”.

    This book is extremely detailed and complex, and later the ideas were developed into what is predominant western view of the Chakras by the Theosophists, and largely the controversial (in theosophical circles) C. W. Lead-beater in his book The Chakras, which are in large part his own meditations and insights on the matter.

    That said, many present-day Indian gurus that incorporate chakras within their systems of philosophy do not seem to radically disagree with the western view of chakras, at least on the key points, and both these eastern and western views have developed from the Shakta Tantra school.

   There are various other models of chakras in other traditions, notably in Chinese medicine, and also in Tibetan Buddhism. Even in Jewish kabbalah, the different Sephiroth are sometimes associated with parts of the body.

    In Islamic Sufism, Lataif-e-Sitta (Six Subtleties) are considered as psycho-spiritual "organs" or faculties of sensory and supra-sensory perception , activation of which makes a man complete 

    Attempts are made to try and reconcile the systems with each other, and notably there are some successes, even between such diverged traditions as Shakta Tantra, Sufism and Kabbalism, where chakras , lataif and Sephiroth can seemingly represent the same archetypal spiritual concepts.

   In Surat Shabda Yoga, initiation by an Outer Living Satguru (Sat - true, Guru - teacher) is required and involves reconnecting soul to the Shabda and stationing the Inner Shabda Master (the Radiant Form of the Master) at the third eye chakra.