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Chakra energy points: Mind, Body, Spirit The chakras are thought to vitalise the physical body and to be associated with interactions of a physical, emotional
and mental nature. They are considered loci of life energy or prana, also called shakti, qi (Chinese; ki in Japanese), koach-ha-guf
(Hebrew), bios (Greek) & aether (Greek, English), which is thought to flow among them along pathways called nadis. The function of the chakras is to spin and draw in this energy to keep the spiritual, mental, emotional and physical
health of the body in balance. They are said by some to reflect how the unified consciousness of humanity (the immortal human
being or the soul), is divided to manage different aspects of earthly life (body/instinct/vital energy/deeper emotions/communication/having
an overview of life/contact to God). The chakras are placed at differing
levels of spiritual subtlety, with Sahasrara at the top being concerned with pure consciousness, and Muladhara at the bottom
being concerned with matter, which is seen simply as condensed, or gross consciousness.In Hindu metaphysical tradition and
other belief systems Chakra (also chakro) are points in the human body, i.e. major plexuses of arteries, veins and nerves,
that are centres of life force (prana), or vital energy. Texts and teachings present different numbers of chakras.
Their name derives from the Sanskrit word for "wheel" or "turning", but in yogic context
a better translation of the word is 'vortex or whirlpool'. The concept of chakra features in tantric and yogic traditions
of Hinduism and Buddhism.
Etymology
The word derives from Proto-Indo-European *kʷekʷlos,
and its cognates include include Greek kuklos, Lithuanian kaklas, Tocharian B kokale and English "wheel," as well
as "circle." Bhattacharyya's review of Tantric history says that the word chakra is used to mean several different
things in the Sanskrit sources:"Circle," used in a variety of senses, symbolising endless rotation of shakti. Different "nerve plexus within the body." In Buddhist literature
the Sanskrit term cakra (Pali cakka) is used in a different sense of "circle," referring to a Buddhist conception
of the Cycle of Rebirth consisting of six states in which beings may be reborn. The linguist Jorma Koivulehto wrote (2001)
of the annual Finnish Kekri celebration having borrowed the word from early Indo-Aryan history. While
breath channels (nāḍis) of yogic practices had already been discussed in the classical Upanishads, it was not until
the eighth-century Buddhist Hevajra Tantra and Caryāgiti, that hierarchies of chakras were introduced. Characteristics The Texts and teachings present different numbers of
chakras. In fact, there is no "standard"
system of the chakras. Every school, sometimes every teacher within each school, has had their own chakra system. The following
features are common: They form part of the body, along with the breath channels, or nadis, and the winds (vayus). They are located along the central channel (sushumna/avadhūtī). Two
side channels cross the center channel at the location of the chakras. They possess a
number of 'petals' or 'spokes'. They are generally associated with a mantra seed-syllable,
and often with a variety of colours and deities. Tantric chakras
Sahasrara - Crown
Ajna/Bindu - Third Eye
Vishuddha - Throat
Anahata - Heart
Manipura - Solar Plexus
Swadhisthana - Sacral
Muladhara - Base/Root
David Gordon White traces the modern popularity
of the seven chakra system to Arthur Avalon's The Serpent Power, which was Avalon's translation of a late work, the Satcakranirupana.
Below is a description of the seven chakras, with various associations Sahasrara Chakra - Crown Sahasrara, which means 1000 petalled lotus,
is generally considered to be the chakra of pure consciousness, within which there is neither object nor subject. When the female kundalini Shakti energy rises to this point, it unites with the male Shiva energy, and a state of
liberating samadhi is attained. Symbolized by a lotus with one thousand multi-coloured petals, it is located either at the
crown of the head, or above the crown of the head. Sahasrara is represented by the colour white and it involves such issues
as inner wisdom and the death of the body. Its role may be envisioned somewhat similarly to that
of the pituitary gland, which secretes hormones to communicate to the rest of the endocrine system and also connects to the
central nervous system via the hypothalamus. According to author Gary Osborn, the thalamus is
thought to have a key role in the physical basis of consciousness and is the 'Bridal Chamber' mentioned in the Gnostic scriptures.
Sahasrara's inner aspect deals with the release of karma, physical action with meditation, mental action with universal consciousness
and unity, and emotional action with "beingness." In Tibetan buddhism, the point at
the crown of the head is represented by a white circle, with 33 downward pointing petals. It is of primary importance in the
performance of phowa, or consciousness projection after death, in order to obtain rebirth in a Pure Land. Within this chakra
is contained the White drop, or Bodhicitta, which is the essence of masculine energy. Ajna
Chakra - Third Eye Ajna is symbolised by a lotus with two petals, and corresponds to
the colours violet, indigo or deep blue, though it is traditionally described as white. It is at this point that the two side
nadis Ida and Pingala are said to terminate and merge with the central channel Sushumna, signifying the end of duality. The seed syllable for this chakra is the syllable OM, and the presiding deity is Ardhanarishvara, who is a half male,
half female Shiva/Shakti. The Shakti goddess of Ajna is called Hakini. Ajna (along with Bindu),
is known as the third eye chakra and is linked to the pineal gland which may inform a model of its envisioning. The pineal
gland is a light sensitive gland that produces the hormone melatonin which regulates sleep and waking up, and is also postulated
to be the production site of the psychedelic dimethyltryptamine, the only known hallucinogen endogenous to the human body. Ajna's key issues involve balancing the higher and lower selves and trusting inner guidance. Ajna's inner aspect
relates to the access of intuition. Mentally, Ajna deals with visual consciousness. Emotionally, Ajna deals with clarity on
an intuitive level. Some[who?] believe that the pineal and pituitary glands should be exchanged
in their relationship to the Crown and Brow chakras, based on the description in Arthur Avalon's book on kundalini called
Serpent Power or empirical research.) In Tibetan Buddhism, this point is actually the end of the
central channel, since the central channel rises up from the sexual organ to the crown of the head, and then curves over the
head and down to the third eye. While the central channel finishes here, the two side channels continue down to the two nostrils. Vishuddha Chakra -Throat Vishuddha or Vishuddhi is depicted as a silver
crescent within a white circle, with 16 light or pale blue, or turquoise petals. The seed mantra is Ham, and the residing
deity is Panchavaktra shiva, with 5 heads and 4 arms, and the Shakti is Shakini. Vishuddha may
be understood as relating to communication and growth through expression. This chakra is paralleled to the thyroid, a gland
that is also in the throat and which produces thyroid hormone, responsible for growth and maturation. Physically,
Vishuddha governs communication, emotionally it governs independence, mentally it governs fluent thought, and spiritually,
it governs a sense of security. In Tibetan buddhism, this chakra is red, with 16 upward pointing
petals. It plays an important role in Dream Yoga, the art of lucid dreaming. Anahata Chakra
- Heart Anahata, Anahata-puri, or padma-sundara is symbolised by a circular flower with
twelve green petals called the heartmind. Within it is a yantra of two intersecting triangles, forming a hexagram, symbolizing
a union of the male and female. The seed mantra is Yam, the presiding deity is Ishana Rudra Shiva, and the Shakti is Kakini. Anartha is related to the thymus, located in the chest. The thymus is an element of the immune system as well as
being part of the endocrine system. It is the site of maturation of the T cells responsible for
fending off disease and may be adversely affected by stress. Anahata is related to the colours green or pink. Key issues involving
Anahata involve complex emotions, compassion, tenderness, unconditional love, equilibrium, rejection and well-being. Physically Anahata governs circulation, emotionally it governs unconditional love for the self and others, mentally
it governs passion, and spiritually it governs devotion. In Tibetan Buddhism, this centre is extremely
important, as being the home of the indestructible red/white drop, which carries our consciousness to our next lives. It is described as being white, circular, with eight downward pointing petals, and the seed syllable Hum inside.
During mantra recitation in the lower tantras, a flame is imagined inside of the heart, from which the mantra rings out. Within
the higher tantras, this chakra is very important for realising the Clear Light. Manipura
Chakra - Solar Plexus Manipura or manipuraka is symbolised by a downward pointing triangle
with ten petals, along with the color yellow. The seed syllable is Ram, and the presiding deity is Braddha Rudra, with Lakini
as the Shakti. Manipura is related to the metabolic and digestive systems. Manipura is believed
to correspond to Islets of Langerhans, which are groups of cells in the pancreas, as well as the outer adrenal glands and
the adrenal cortex. These play a valuable role in digestion, the conversion of food matter into energy for the body. The colour
that corresponds to Manipura is yellow. Key issues governed by Manipura are issues of personal
power, fear, anxiety, opinion-formation, introversion, and transition from simple or base emotions to complex. Physically, Manipura governs digestion, mentally it governs personal power, emotionally it governs expansiveness,
and spiritually, all matters of growth. Swadhisthana - Sacral Swadhisthana, Svadisthana, or adhishthana is symbolised by a white lotus within which is a crescent moon, with six
vermilion, or orange petals. The seed mantra is Vam, and the presiding deity is Brahma, with the Shakti being Rakini (or Chakini).
The animal associated is the crocodile of Varuna. This Chakra is located in the sacrum and is
considered to correspond to the testes or the ovaries that produce the various sex hormones involved in the reproductive cycle.
Swadisthana is also considered to be related to, more generally, the genitourinary system and the adrenals. The key issues involving Swadisthana are relationships, violence, addictions, basic emotional needs, and pleasure.
Physically, Swadisthana governs reproduction, mentally it governs creativity, emotionally it governs joy, and spiritually
it governs enthusiasm. Muladhara Chakra - Base/Root Muladhara
or root chakra is symbolised by a lotus with four petals and the color red. This center is located at the base of the spine
in the coccygeal region. It is said to relate to the gonads and the adrenal medulla, responsible for the fight-or-flight response
when survival is under threat. Muladhara is related to instinct, security, survival and also to
basic human potentiality. Physically, Muladhara governs sexuality, mentally it governs stability, emotionally it governs sensuality,
and spiritually it governs a sense of security. Muladhara has a relation to the sense of smell. This
chakra is where the three main nadis separate and begin their upward movement. Dormant Kundalini rests here, wrapped three
and a half times around the black Svayambhu linga, the lowest of three obstructions to her full rising (also known as knots
or granthis). It is the seat of the red bindu, the female drop (which in Tibetan vajrayana is located at the navel chakra). The seed syllable is Lam (pronounced lum), the deity is Ganesh,and the Shakti is Dakini. The associated animal is
the elephant.
Individual Chakras
Hindu Tantra Kundalini energy David
Gordon White traces the modern popularity of the "Hindu" seven chakra system to Arthur Avalon's The Serpent Power,
which was Avalon's translation of a late work, the Satcakranirupana.In actuality, there are several models and systems present
in Hindu tantric literature, as White documents. Kundalini is a feature of Hindu chakra systems. Buddhist
Tantra
Chakras play an important
role in the main surviving branch of Indian Vajrayana, Tibetan Buddhism. They play a pivotal role in completion stage practices,
where an attempt is made to bring the subtle winds of the body into the central channel, to realise the clear light of bliss
and emptiness, and to attain Buddhahood. The Vajrayana system states that the central channel
(avadhūtī) begins at the point of the third eye like of lord Shiva, curves up to the crown of the head, and then
goes straight down to the lower body. Then two side channels run parallel to the center
channel, except at locations such as the navel, heart, throat and crown (i.e. chakras) where the two side channels twist around
the central channel. At the navel, throat and crown, there is a twofold knot caused by each side
channel twisting once around the central channel. At the heart wheel there is a sixfold knot, where each side channel twists
around three times. An important part of completion stage practice involves loosening and undoing these knots. Within the chakras exist the 'subtle drops'. The white drop exists in the crown, the red drop exists in the navel,
and at the heart exists the indestructible red and white drop, which leaves the body at the time of death. In addition, each
chakra has a number of 'spokes' or 'petals', which branch off into thousands of subtle channels running to every part of the
body, and each contains a Sanskrit syllable. By focusing on a specific chakra (while often holding
the breath) the subtle winds enter the central channel. The chakra at which they enter is important in order to realise specific
practices. For example, focusing on the subnavel area is important for the practice of tummo, or inner fire. Meditating on the heart chakra is important for realising clear light. Meditating on the throat chakra is important
for lucid dreaming and the practices of dream yoga. And meditating on the crown chakra is important for consciousness projection,
either to another world, or into another body. A result of energetic imbalance among the chakras
is an almost continuous feeling of dissatisfaction. When the heart chakra is agitated, people lose touch with feelings and
sensations, and that breeds the sense of dissatisfaction. That leads to looking outside for fulfilment.
When people live in their heads, feelings are secondary; they are interpretations of mental images that are fed back to the
individual. When awareness is focused on memories of past experiences and mental verbalisations,
the energy flow to the head chakra increases and the energy flow to the heart chakra lessens. Without nurturing feelings of
the heart a subtle form of anxiety arises which results in the self reaching out for experience. When
the throat chakra settles and energy is distributed evenly between the head and the heart chakras, one is able to truly contact
one's senses and touch real feelings. Chakras, according to the Himalayan Bönpo tradition,
influence the quality of experience, because movement of vayu cannot be separated from experience. Each of the six major chakras
are linked to experiential qualities of one of the six realms of existence. A modern teacher,
Tenzin Wangyal Rinpoche, uses a computer analogy: main chakras are like hard drives. Each hard drive has many files. One of
the files is always open in each of the chakras, no matter how "closed" that particular chakra may be. What is displayed by the file shapes experience. The tsa lung practices
such as those embodied in Trul Khor lineages open channels so lung (Lung is a Tibetan term cognate with vayu) may move without
obstruction. Yoga opens chakras and evokes positive qualities associated with a particular chakra. In the hard drive analogy,
the screen is cleared and a file is called up that contains positive, supportive qualities. A seed syllable (Sanskrit bija)
is used both as a password that evokes the positive quality and the armour that sustains the quality. Tantric
practice is said to eventually transform all experience into bliss. The practice aims to liberate from negative conditioning
and leads to control over perception and cognition. Tenzin Wangyal Rinpoche teaches a version
of the Six Lokas sadhana which works with the chakra system. Qigong Qigong also relies on a similar model of the human body as an energy system, except that it involves the circulation
of qi (ki, chi) energy. The Qi energy, equivalent to the Hindu Prana, flows through the energy channels called meridians,
equivalent to the nadis, but two other energies are also important: Jing, or primordial essence, and Shen, or spirit energy. In the principle circuit of qi, called the Microcosmic orbit, energy rises up a main meridian along the spine, but
also comes back down the front torso. Throughout its cycle it enters various dantians (elixir fields) which act as furnaces,
where the types of energy in the body (jing, qi and shen) are progressively refined. These dantians play a very similar role
to that of chakras. The number of dantians varies depending on the system; the navel dantian
is the most well-known (it is called the Hara in Japan), but there is usually a Dantian located at the heart and between the
eyebrows.The lower dantian at or below the navel transforms essence, or jing, into qi energy. The middle dantian in the middle
of the chest transforms qi energy into shen, or spirit, and the higher dantian at the level of the forehead (or at the top
of the head), transforms Shen into wuji, infinite space of void. Hesychasm A completely separate contemplative movement within the Eastern Orthodox church is Hesychasm, a form of Christian
meditation. Comparisons have been made between the Hesychastic centres of prayer and the position of the chakras.Particular
emphasis is placed upon the heart area. However, there is no talk about these centres as having any sort of metaphysical existence.
Far more than in any of the cases discussed above, the centres are simply places to focus the concentration during prayer.
Western interpretations of Hindu Chakras Recent Western traditions associate colours and physiomotional functions for each of the 7 main Chakras. Esotericism In Western culture, a concept similar to that of prana can
be traced back as far as the 18th century's Franz Anton Mesmer, who used "animal magnetism" to treat disease. However it was only in 1927 that the shakta theory of seven main chakras, that has become most popular in the West,
was introduced, largely through the translation of two Indian texts: the Sat-Cakra-Nirupana, and the Padaka-Pancaka, by Sir
John Woodroffe, alias Arthur Avalon, in a book titled The Serpent Power. This book is extremely
detailed and complex, and later the ideas were developed into the predominant Western view of the chakras by C. W. Leadbeater
in his book The Chakras. Many of the views which directed Leadbeater's understanding of the chakras
were influenced by previous theosophist authors, in particular Johann Georg Gichtel, a disciple of Jakob Böhme, and his
book Theosophia Practica (1696), in which Gitchtel directly refers to inner force centres, a concept reminiscent of the chakras. New Age According to medical intuitive and author, Caroline Myss, who described
chakras in her work Anatomy of the Spirit (1996), "Every thought and experience you've ever had in your life gets filtered
through these chakra databases. Each event is recorded into your cells...", in effect your biography becomes your biology. The chakras are described[by whom?] 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 chakras are associated
with multiple physiological functions, an aspect of consciousness, a classical element, and other distinguishing characteristics.
They are visualised as lotuses/flowers with a different number of petals in every chakra. The
chakras are thought to vitalise the physical body and to be associated with interactions of a physical, emotional and mental
nature. They are considered loci of life energy or prana, also called shakti, qi (Chinese; ki in Japanese), koach-ha-guf (Hebrew),
bios (Greek) & aether (Greek, English), which is thought to flow among them along pathways called nadis. The function
of the chakras is to spin and draw in this energy to keep the spiritual, mental, emotional and physical health of the body
in balance. They are said by some to reflect how the unified consciousness of humanity (the immortal human being or the soul),
is divided to manage different aspects of earthly life (body/instinct/vital energy/deeper emotions/communication/having an
overview of life/contact to God). The chakras are placed at differing levels of spiritual subtlety, with Sahasrara at the
top being concerned with pure consciousness, and Muladhara at the bottom being concerned with matter, which is seen simply
as condensed, or gross consciousness. In his book on Japa Yoga, Himalaya Press 1978, Swami Sivananda
states that a yogi that practices Japa with only the Om and is successful at Mahasamyama {oneness with the object...in this
case a Word being meditated on} becomes a direct disciple of that, the OM, the most Holy of all words/syllables { the same
as the word of creation as recognised by the Torah, although this is not professed or quite possibly not even recognised by
those of secular authority in either Judaism or Christianity} thus the yogi achieving this feat needs no Guru or Sat-guru*
to achieve any Spiritual goal {*Archetype / Ascended Master i.e. A Krishna, a Rama, a Jesus, a Nanak a Buddha..et al.} and
Swami Sivananda mentions that this yogi has a path that is, in all recognisable ways and manners, reverse of that of other
Yogis or Spiritual aspirants and their paths and those include all Christian ascetics, in that this spiritual aspirant then
works through the chakras, mastering them from the crown down. Whereas every other well known
path and all major religions[citation needed] start by trying to master the chakras starting with the 'Svadhisthana Chakra'
{Sex}, these Yogis aren't expected to renounce sex or certain foods, and by virtue of this they do not need to remove themselves
from the world of temptations and become monks or recluses. They can stay in the world of men
and live what appears to be a normal life that observes whatever local custom{s} there may be. Trevor Ravenscroft also mentions
this spiritual goal and achievement in his book, "The Cup of Destiny", and says that these practices and achievements
were known and the most highly regarded and desired by the Templar Knights of old.] New Age writers,
such as Anodea Judith in her book Wheels of Life, have written about the chakras in great detail, including the reasons for
their appearance and functions.
Another interpretation of the seven chakras is presented by writer and artist Zachary
Selig. In the book Kundalini Awakening, a Gentle Guide to Chakra Activation and Spiritual Growth,
he presents a unique codex titled "Relaxatia", a solar Kundalini paradigm that is a codex of the human chakra system
and the solar light spectrum, designed to activate Kundalini through his colour-coded chakra paintings. Some chakra system models describe one or more Transpersonal chakras above the crown chakra, and an Earth star chakra
below the feet. There are also held to be many minor chakras, for example between the major chakras. Chakras are also used
in neurolinguistic programming to connect NLP logical levels with spiritual goals on the crown, intellectual on the forehead
and so on. 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 will in turn be radically different
in future times.[clarification needed] Steiner describes a sequence of development that begins with the upper chakras and
moves down, rather than moving in the opposite direction. He gave suggestions on how to develop the chakras through disciplining
the thoughts, feelings, and will.
Endocrine systemThe primary importance and level of existence
of chakras is posited to be in the psyche. However, there are those who believe that chakras have a physical manifestation
as well. The author Gary Osborn, for instance, has described the chakras as metaphysical counterparts
to the endocrine glands, while Anodea Judith noted a marked similarity between the positions of the two and the roles described
for each. Stephen Sturgess also links the lower six chakras to specific nerve plexuses along
the spinal cord as well as glands. C.W. Leadbeater associated the Ajna chakra with the pineal gland, which is a part of the
endocrine system. Edgar Cayce said that the seven churches of the Book of Revelation are endocrine glands.However, these associations
have never been scientifically verified. Spectrum of light A development in Western practices dating back to the 1940s is to associate each one of the seven chakras to a given
colour and a corresponding crystal. For example, the chakra in the forehead is associated with
the colour purple, so to try and cure a headache a person might apply a purple stone to the forehead. This idea has proven
highly popular and has been integrated by all but a few practitioners. Mercier introduces the
relation of colour energy to the science of the light spectrum: As humans, we exist within the
49th Octave of Vibration of the electromagnetic light spectrum. Below this range are barely visible radiant heat, then invisible
infrared, television and radiowaves, sound and brain waves; above it is barely visible ultraviolet, then the invisible frequencies
of chemicals and perfumes, followed by x-rays, gamma rays, radium rays and unknown cosmic rays. Understanding
existence and physical form as an interpretation of light energy through the physical eyes will open up greater potential
to explore the energetic boundaries of color, form and light that are perceived as immediate reality. Indian Yogic teachings assign to the seven major chakras specific qualities, such as color of influence (from the
7 rays of spectrum light), elements (such as earth, air, water & ether), body sense (such as touch, taste, and smell),
and relation to an endocrine gland.
Lower chakras There
are said to be a series of seven chakras below muladhara going down the leg, corresponding the base animal instincts, and
to the Hindu underworld patala. They are called atala, vitala, sutala, talatala, rasatala, mahatala and patala. Atala
This chakra is located in the hips, it governs fear and lust. Vitala
Located
in the thighs, it governs anger and resentment. Sutala
Located in the knees, it governs jealousy. Talatala
Translated as 'under the bottom level', it is located in the calves, and it is a state of prolonged
confusion and instinctive wilfulness. Rasatala
Located in the ankles, it is the centre of
selfishness and pure animal nature. Mahatala
Located in the feet, this is the dark realm
'without conscience', and inner blindness. Patala
Located in the soles of the feet, this
is the realm of malice, murder, torture and hatred, and in Hindu mythology it borders on the realm of Naraka, or Hell. Others There are said to be 21 minor chakras which are reflected points
of the major chakras. These 21 are further grouped into 10 bilateral minor chakras that correspond to the foot, hand, knee,
elbow, groin, clavicular, navel, shoulder and ear. The spleen may also be classified as a minor chakra by some authorities
despite not having an associated coupled minor chakra.
Usui was influenced by Tendai Buddhism Tendai doctrine Tendai Buddhism has several philosophical insights which allow for the reconciliation of Buddhist doctrine with aspects
of Japanese culture such as Shinto and traditional aesthetics. It is rooted in the idea, fundamental
to Mahayana Buddhism, that Buddha-hood, the capability to attain enlightenment, is intrinsic in all things. Also central to
Mahayana is the notion that the phenomenal world, the world of our experiences, fundamentally is an expression of the Buddhist
law (Dharma). This notion poses the problem of how we come to have many differentiated experiences.
Tendai Buddhism claims that each and every sense phenomenon just as it is is the expression of Dharma. For Tendai, the ultimate
expression of Dharma is the Lotus Sutra. Therefore, the fleeting nature of all sense experiences
consists in the Buddha's preaching of the doctrine of Lotus Sutra. The existence and experience of all unenlightened beings
is fundamentally equivalent and undistinguishable from the teachings of the Lotus Sutra. The Doctrine of Original Enlightenment (Japanese: hongaku shiso)
Hongaku In the early decades of the twentieth century, Buddhologist Shimaji Daito (1875-1927)
introduced to the Japanese academic world a new interpretive category, which he called "original enlightenment thought"
(Jpn. hongaku shiso). By this term he meant, in general, those strands of Buddhist thought, most
prominent in East Asia and especially in Japan, that regard enlightenment or the ideal state as inherent from the outset and
as accessible in the present, rather than as the fruit of a long process of cultivation. More
specifically, Shimaji used "original enlightenment thought" to designate the intellectual mainstream of medieval
Japanese Tendai Buddhism. In this medieval Tendai context, "original enlightenment thought" denotes an array of
doctrines and concepts associated with the proposition that all beings are enlightened inherently. Not
only human beings, but ants and crickets, mountains and rivers, grasses and trees are all innately Buddhas. The Buddhas who
appear in sutras, radiating light and endowed with excellent marks, are merely provisional signs. The "real" Buddha
is the ordinary worldling. Indeed, the whole phenomenal world is the primordially enlightened Tathagata. Tendai and Esoteric Buddhism One of the adaptations by the Tendai school
was the introduction of esoteric ritual (Mikkyō) into Tendai Buddhism, which was later named Taimitsu by Ennin. Eventually,
according to Tendai Taimitsu doctrine, the esoteric rituals came to be considered of equal importance with the exoteric teachings
of the Lotus Sutra. Therefore, by chanting Mantras, maintaining Mudras, or performing certain
meditations, one is able to see that the sense experiences are the teachings of Buddha, have faith that one is inherently
an enlightened being, and one can attain enlightnenment within this very body.
Gautama Buddha, also known as
Siddhārtha Gautama, Shakyamuni,,
or simply the Buddha, was a sage on whose teachings Buddhism was founded. A native of the ancient Shakya republic in the Himalayan foothills,
Gautama Buddha taught primarily in northeastern India. Buddha means "awakened one" or
"the enlightened one." "Buddha" is also used as a title for the first awakened being in an era. In most
Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha)
of our age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism
found in the Sramana (renunciation) movement common in his region. The times of Gautama's birth
and death are uncertain: most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE, but more
recent opinion dates his death to between 486 and 483 BCE or, according to some, between 411 and 400 BCE. However, at a symposium on this question held in 1988, the majority of those who presented definite opinions gave
dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet
been accepted by all other historians. Gautama is the primary figure in Buddhism, and accounts
of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized
by his followers. Various collections of teachings attributed to him were passed down by oral tradition, and first committed
to writing about 400 years later. Enlightenment The
English term enlightenment has been used to translate several Buddhist terms and concepts, most notably nirvana, bodhi, kensho
and satori. When referring to the Enlightenment of the Buddha (samma-sambodhi) and thus to the goal of the Buddhist path the
word enlightenment is normally translating the Pali and Sanskrit word bodhi. Kensho and Satori
are Japanese terms used in Zen traditions. Kensho means "seeing into one's true nature." Ken means "seeing",
sho means "nature", "essence". Satori (Japanese) is often used interchangeably with kensho, but refers
to the experience of kensho. The Rinzai tradition sees kensho as essential to the attainment of Buddhahood, but considers
further practice essential to attain Buddhahood. Bodhi (Sanskrit, Pāli) literally means "to
have woken up and understood" and refers to the particular form of understanding or knowledge that the Buddha attained
upon his awakening. This knowledge is an understanding into the causality by which sentient beings come into existence, as
well as the operations of the mind which keep sentient beings imprisoned in craving, suffering and rebirth. Bodhi is thus
the understanding of the way to liberate oneself from this imprisonment. Yogacara uses the term
āśraya parāvŗtti, "revolution of the basis",
... a sudden revulsion, turning, or re-turning
of the ālaya vijñaña back into its original state of purity [...] the Mind returns to its original condition
of non-attachment, non-discrimination and non-duality". In this awakening it is realized
that observer and observed are not distinct entities, but mutual co-dependent.
The full enlightenment attributed to buddhas
is known as samyaksaṃbodhi (Skt.; Pāli: sammāsaṃbodhi) or anuttarā-samyak-saṃbodhi, "highest
perfect awakening".
Buddha's awakening
Siddhartha
Gautama, known as the Buddha, is said to have achieved full enlightenment, known as perfect Buddhahood (Skt. samyaksaṃbuddha;
Pāli: sammāsaṃbuddha). In the suttapitaka, the Buddhist canon as preserved in
the Theravada-tradition, a couple of texts can be found in which the Buddha tells about his own awakening. In the Vanapattha Sutta the Buddha describes life in the jungle, and the attainment of awakening. After destroying
the disturbances of the mind, and attaining concentration of the mind, he attained three knowledges (vidhya): Insight in his past lives
Insight in the workings of Karma and Reincarnation
Insight in the Four Noble
Truths
Insight in the Four Noble Truths is here being called awakening. The monk (bikkhu)
has attained the unattained supreme security from bondage"
Awakening is also being described as reaching Nirvana,
the extinction of the passions whereby suffering is ended and no more rebirths take place. The
insight arises that this liberation is certain: Knowledge arose in me, and insight: my freedom
is certain, this is my last birth, now there is no rebirth" So awakening is insight in karma
and rebirth, insight in the Four Noble Truths, the extinction of the passions whereby Nirvana is reached, and the certainty
that liberation has been reached. The same Energy -
different names: In traditional Chinese culture, qi (also chi or ch'i) is an active principle
forming part of any living thing. Qi is frequently translated as "natural energy", "life force", or "energy
flow". Qi is the central underlying principle in traditional Chinese medicine and martial arts. The
literal translation of "qi" is "breath", "air", or "gas".
Concepts similar to qi can be found in many cultures, for example, prana and cit in Hindu religion, mana in Hawaiian culture,
lüng in Tibetan Buddhism, ruah in Hebrew culture, and Vital energy in Western philosophy. Some elements of qi can be
understood in the term energy when used by writers and practitioners of various esoteric forms of spirituality and alternative
medicine.
Elements of the qi concept can also be found in Western popular culture, for example
"The Force" in Star Wars. Notions in the West of energeia, élan vital, or "vitalism" are purported
to be similar. The ancient Chinese described it as "life force". They believed qi permeated
everything and linked their surroundings together. They likened it to the flow of energy around and through the body, forming
a cohesive and functioning unit.[citation needed] By understanding its rhythm and flow they believed they could guide exercises
and treatments to provide stability and longevity. Although the concept of qi has been important
within many Chinese philosophies, over the centuries the descriptions of qi have varied and have sometimes been in conflict.
Until China came into contact with Western scientific and philosophical ideas, they had not categorized all things in terms
of matter and energy. Qi and li (理: "pattern") were 'fundamental' categories similar to matter and energy. Fairly early on, some Chinese thinkers began to believe that there were different fractions of qi and that the coarsest
and heaviest fractions of qi formed solids, lighter fractions formed liquids, and the most ethereal fractions were the "lifebreath"
that animates living beings.
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