To include a comma in your tag, surround the tag with double quotes. Please enable cookies in your browser to get the full Trove experience. Skip to content Skip to search. Bruyere, Rosalyn L. Published New York : Fireside Book, c Language English View all editions Prev Next edition 2 of 2. Author Bruyere, Rosalyn L. Physical Description p.
Subjects Chakras -- Miscellanea. Medicine, Magic, mystic, and spagiric. Notes Originally published: Sierra Madre, Calif. Includes bibliographical references p. Dewey Number View online Borrow Buy Freely available Show 0 more links Set up My libraries How do I set up "My libraries"? Casuarina Campus Library. Open to the public ; Carnegie Library. Open to the public LIB Liverpool City Library.
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Open to the public Open to the public. We can alter that information by the way we move or the way we think. Even if we make a slight change in behavior, it precipitates change in every other aspect of our lives. That was when I began to view the aura as a reflection of a person's entire well-being. I had grown up seeing auras. Though some people consider psychic or "second" sight a spiritual gift, psychism runs in my family and was never considered a "gift.
I was raised by my grandmother and great-grandmother, Nana. It was Nana who taught me to see auras around plants, although she never used that term. She would say, "Do you see the light?
Wheels of Light: Chakras, Auras, and the Healing Energy of the Body
What color is it? Do you see that the light on the plant is increasing? Then she'd have me do experiments in which I'd take cuttings from different plants, some with a full bright aura, others with a diminishing auric field, so I could discover for myself the truth of her teachings. So it was that in a very practical way I learned from Nana to "see" auric light and energy and to identify what was "full of light" as that which was also "full of life.
But she continued to have communication with him. Nana's ability to see the light around plants had been viewed by the less psychic family members as a benign idiosyncrasy. But as Nana began to share with the rest of the family more and more of what Mickey was "saying," they became alarmed. Her conversations with the dead came to be viewed as an indication of increasing mental instability.
Fearing my great-grandmother was having a nervous breakdown, the family had her hospitalized, and Nana was given electroshock treatments. Witnessing what had happened to Nana, I decided that if I was to avoid her experience I had better forget about seeing any more light around plants. And, at the age of seven, I did. Then, in my early twenties, I married and had children, who began to speak about the "colored fuzz" around people. Their ability to "see" auras restimulated my own. In order to raise them responsibly, I was forced to seek out the teachers who could help me make sense of our experiences.
My studies not only helped me make sense of those experiences but introduced me to their practical applications. I was taught rudimentary healing techniques, which I sometimes practiced on my friends. I had no intention of becoming a healer, but, as the people I "treated" began to feel better and talk about it, I found that that's what I had become.
When people came to me, I would explain what an aura was and how I saw their disease, and so I developed a reputation as an aura reader, too. One day a woman phoned, identifying herself as a healer. She asked if she could bring a client to my home and requested me to tell her what I saw in the aura of the client as she worked. I was completely unprepared for what transpired that day. At the end of that process I told her what I had seen aurically.
She then took that information to Dr. Hunt was researching the same process that we were, but from the viewpoint of a kinesiologist. Eventually I was asked to work in collaboration with both of them. Hunt had received a grant to study Structural Integration, or rolfing a technique for reshaping and realigning the body through deep manipulation. During the course of this project which I will refer to throughout the book as The Rolf Study , we were able to measure the frequencies of the human energy field and discovered that these frequencies correlated with the frequencies of visible light.
From that, we concluded that what science had been calling the human energy field, or the mind field, and what religious traditions had been calling the auric field were one and the same. Around that same time, other scientists too were coming to the conclusion that the mind is not in the brain, but that it is an energy field in and around the body. New techniques such as Kirlian photography and biofeedback also pointed to the possibility of such a relationship.
Robert O. Becker's The Body Electric, W. Tiller's work, and the auric field research of Dr. Hunt all shed light on the connection between chakras, auras, and the mind. Similar, and in some cases more thorough, research had been in progress in the Soviet Union since the s. Our research at UCLA was significant on more than one level. It was perhaps the first attempt made in our country to examine an electrical manifestation, a magnetic field phenomenon, as connected to the healing process. Prior to that time, laying-on-of-hands healing had been viewed as a psychological, not an energetic process.
Our research was important in that it was a meaningful attempt to correlate the body's natural frequency ranges with the spiritual world. If the aura is an indication of a person's entire well-being, then the overall health of an individual is influenced by the way in which he or she lives his or her life. Health is generally defined as the absence of disease, but this is really an unsatisfactory definition.
The word "health" means "wholeness. A complete definition of health must include vitality, appropriate feelings, clear thinking and reasoning, and a willingness to embrace change. Responsibility and creative self-expression, intuitive understanding and a vital spiritual life are also essential if we are to be whole and healthy.
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In his sermon on the mount, Jesus tells the multitude "Ye are the light of the world" Matthew and challenges them to let their light shine before men Matthew Thus, I came to understand that our definition of health needs to become "full of light. He was in Los Angeles to raise consciousness regarding the strip mining at Big Mountain, site of one of the first conflicts over the Hopi-Navajo tribal land.
Grandfather David had cataracts. I laid hands on his body and very quickly moved to his head and laid hands on his eyes. He seemed to know exactly what I was doing. About the time I was actually beginning to accomplish something that I felt was healing, he said, "Oh, I see much better now. Please sit down.
He called to two or three other people in the house, and we listened for five hours as he related the Hopi prophecy. See Appendix II for a summary of the Hopi prophecy. I was stunned by the similarities between the story of the Apocalypse in Revelation and the predictions for the "end time" in Hopi. I began to compare different cultures with different religious traditions as a way of finding other similarities in their teachings and sacred mysteries.
The more I studied, the more I found varied cultural references to the chakra system. There I found that the chakra system as I knew and understood it meant something different once I was removed from my own culture and cultural heritage. In Western society, people tend to think in yellow, daydream in blue, change in green, and get angry in red.
While this tendency is not absolute, it is generally consistent. In traveling six hundred miles up the Egyptian Nile I never saw blue or yellow in the auras of Islamic people; I also noticed that aurically their thought process seemed to closely resemble that of the Native American people whom I had observed. Once in Israel, I again saw yellow auric fields, an observation that led me to believe that Israelis tend to "think" more like Europeans and Americans. From these experiences I began to comprehend why, in the Middle East, Israelis and Arabs do not seem to understand each other's way of thinking and why, on our own continent, the Native Americans and nonindigenous peoples fail to understand each other's ways.
These observations led me to question whether or not the practices of different religions and particularly prayer positions change the auric colors.
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I especially began to wonder whether thought was something other than logic as we know it in the West. Once I began to explore things in this way, it followed that if an entire culture's thought process was dominated by a particular chakra color, that culture would process reality through that dominant chakra.
In other words, since each chakra has a particular "viewpoint," a culture would tend to "see" reality through the "eyes" of that chakra. Furthermore, because each chakra is directly related to a specific area of the body, certain positions and postures of the body would enhance the dominance of one or two colors while inhibiting others.
In Islam, for instance, a Moslem bows on a prayer rug, with his knees on the ground. He then puts his forehead more specifically, his "third eye" on a point that is usually a design on the rug.
This posture directs focus to the area around the navel and around the forehead, making the second orange and sixth purple chakras dominant. As one chakra center becomes predominant in a given culture, that chakra "colors" the values, assumptions, and prejudices of that society.
This in turn often creates a prevailing one-mindedness or dogmatism. Such narrowness of vision has often determined the characteristics of a culture and the course of an era. As far as I can tell, Native Americans are the only people who have a natural relationship with the chakra system that has not been dogmatized.
As a result, they have not made any chakras right or wrong, good or bad, hot or cold, more important or less important. They have not had to make their world view fit that of Christianity, Judaism, Islam, Hinduism, or Buddhism. Whereas these religions have evolved priesthoods that have both written in and written out various ideas over the centuries, the Native Peoples have an attitude that all the chakra centers are good, valid, and important. These people, who, by their own accounts, have lived here for fifteen thousand years, have had a working knowledge of the body's energy system since that time.
They also have maintained a tradition of practices, rituals and ceremonies that affect those energy centers. I have been greatly influenced by the traditions and ways of these peoples. Furthermore, because of my ability to see the effect they have on us, I have been deeply moved to learn their ways and ceremonies and to include them in my work. I do not see these practices as being in conflict with anything else I know religiously.
I view them as part of understanding religion. Like the Native Americans, I believe the energy field of the earth itself resonates up through our bodies, which is why I think it is natural for me to worship as a Native person would. Practicing religion with the plants, the herbs, and the animals that exist where I am makes me more connected and more ecologically responsible to the ground upon which I live, and I find the simplicity with which one can pray with what naturally occurs around him absolutely as it should be.
The more I studied Native American culture as well as the ancient traditions of the Egyptians and Greeks, the philosophies of the Hindus, and the religions of the East, the more I realized the potential value of the chakra system as a means of understanding life and energy and the symbolic relationship between them. As a young teacher of this material, I kept trying to find a textbook from which to teach. I found none. The few books available presented their own unique theories and ideas and were generally contradictory of one another.
This book in many ways is an attempt to create a source that pulls those ideas together, and that correlates the wisdom of the ages with modern scientific thought, so that others may come to know the energy and light of life. In so doing, I had to face the fact that this material has no beginning and no end; it is evolving, a work in progress, as is the human race. I am writing this text primarily for Americans, mainly for students of healing. If it serves its purpose, it will become obsolete.
Those who study the chakra system will acquire an understanding of it and will then be able in their own individual ways to add to it the knowledge they accumulate through their own experience. This book is merely a foundation from which a greater structure is certain to arise.
It is my hope that those who read this book will find, as I have, support and validation for many aspects of themselves.
My study of the chakra system has allowed me to develop many elements of my own being, without having to sacrifice one for the other. I have been able to embrace motherhood and the ministry, art and engineering; I have been allowed wholeheartedly and without conflict to live up to my resolution to pursue the spiritual in science and science in the spiritual.
In seeking the scientific in the spiritual, I have clearly been influenced by my early scientific background. I have searched for whatever validating "empirical" data I could find. Until recently, though, chakras have had little validation in the scientific world.
Nevertheless, these powerful energy centers have been spinning, creating, and recording their symbolic reality since the beginning of time. In antiquity, before science and religion were divided into separate, antagonistic camps, the chakras were an integrated part of daffy life. Not only were they an aspect of spiritual tradition and practice, but as a reflection of the natural laws of the greater macrocosm they were also at the root of the ancient sciences as well.
The people of antiquity the Egyptians, Chinese, Hindus, Greeks, and, in our own country, the Native Americans knew of these phenomena, although they may have called them by different names. Furthermore, these peoples attempted to preserve and transmit this knowledge through teachings and sacred ceremony. Within that ceremony one was taught to quiet bodily functions and to silence the mind long enough to observe one's own internal silence, wherein one could become aware of the presence, reality, and power of the chakras, of the flows of energy moving through one.
Then, when the Dark Ages descended upon the world, both the scientific and religious traditions of old were forced into the dark recesses of secluded rooms and secret chambers. It is no mistake that the period that followed was termed the Dark Ages. By the time the light shone again, science and religion had become enemies, and common knowledge of the chakra system had become an esoteric mystery.
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These mysteries, however, were preserved by sacred priesthoods and transmitted to select initiates throughout the ages. In our own culture the Native Americans have preserved these ideas through oral tradition. Moreover, it was prophesied by nearly every ancient culture that there would be a future time when this "lost" knowledge would be rediscovered. That which is a mystery shall no longer be so, and that which has been veiled will now be revealed; that which has been withdrawn will emerge into the light, and all men shall see and together they shall rejoice.
The future that was prophesied has come. This new age that is dawning is the time wherein the ancient mysteries shall be once more revealed. It has taken thousands of years, but within this century scientists and spiritual seekers alike have once again begun to view the laws of nature and the laws of God as reflections of the same truth. It is this viewpoint that has allowed for scientific investigations into the nature of the chakra system and the aura and the relationship between them and the mind.