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Chakras Auras Healing Energy of the Body

Rosalyn L. Bruyere

edited by Jeanne Fanens

1. Chakras. 2. Aura. 3. Medicine, Magic, mystic, and spagyric.

Rosalyn Bruyere - Wheels of Light - Chakras Auras Healing Energy of the Body
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Book Details
 280 p
 File Size 
 11,104 KB
 File Type
 PDF format
 1989, 1991, 1994
 by Rosalyn L. Bruyere

There are many whose talents, efforts, and generosity
have contributed to the creation of this
book. From its inception to its completion, I
have been fortunate to be assisted by the kind and dedicated
support of those many who gave so graciously and lovingly.
I am grateful to Dr. Valerie Hunt for her inspiration, for
providing me with the first opportunity to have my personal
experience of the chakras tested and corroborated scientifically,
and for her kind permission to include results of that research in
the text and Appendix of this volume; Lyle Brady for his critical
evaluation and valuable suggestions; and Terry Oleson for his
support. I wish to thank Gloria Orenstein and Karen Segal for
their astute observations and critiques and for sharing their scholarship
with me; Orville McKinley, M.D. for contributing his
knowledge of Navaho ceremony and teachings; Maria Bauer Hall
for sharing her convictions and the insights of work that has
spanned nearly half a century; Grace Fogg at ARE, Michael King
at the Theosophical Publishing House, and Rebecca Lang at the
Liverpool Museum for their kind and prompt assistance; and
Jaime Dunaway for his critical eye and enthusiastic encouragement.

I also gratefully acknowledge Charlotte Kaiser for her drawings,
and Debbie West and Paulette Kelly for their willingness
to do whatever was needed to prepare this manuscript for publication.
I am grateful to my researchers, Stephanie Roth, Shelby
Hammit, and Jeanne Farrens, for their long hours and excellent
abilities; to Kristen McCall, who cheerfully and tirelessly transcribed
over three thousand pages of lecture material; and to Ken
Weintrub for generously assisting me to hear my words as others
will when they read this book. I wish to further express my
gratitude to Robert E. Williams for his time and beautiful photographic
contributions; my deep appreciation to Susan Rothschild,
who can work miracles with light and a camera; and
grateful acknowledgment to Karen Haskin for her generosity, her
remarkable talent, and her exquisite illustrations. I am profoundly
grateful to Margie M. Smith for her computer drawings,
for her technical assistance, and, most especially, for having traveled
the path before me and for possessing the expertise to have
brought this book to publication.
I extend heartfelt appreciation to my editorial staff, Maria
Bartolotta, Susan Brown, and Jeanne Farrens for their dedication,
talents, and generosity, and sincerest gratitude to them for their
continued support, affection, and friendship. I would like especially
to acknowledge Jeanne Farrens, for her love of both language
and healing; her encouragement and commitment, more
than that of any other, assisted me in completing this work.
Finally, to those who lovingly supported me throughout this project,
and to all who patiently waited for this book, thank you.

The Ancient and Modern Mystery
In my twenty years as a healer and teacher, the one
question I can count on every new student to ask
is "What's a aura?" From antiquity there has been
a myriad of literary and pictorial descriptions of the aura. Sometimes
it has been depicted as a luminous radiation surrounding
the body. Frequently, it has been pictured as a kind of light around
the head—which some religious traditions call a halo. Most of
us are familiar with paintings of haloed Christian saints. In earlier
Chinese and Japanese art, a single and sometimes a triple halo
surrounds the head of images of the bodhisattva or Buddha. In
ancient Egyptian culture, the aura was often depicted as wings
enfolding the body. In Native American tradition, the radiant
aura of the buffalo has given rise to the legend of the white buffalo.
When Matthew (17:2) describes the transfiguration of Christ, he
says that Jesus's face "did shine as the sun," and "his raiment
was white as the light." Luke (9:29) adds that Jesus's raiment
was "glistering." This is a Biblical description of Christ's aura,
which the Apostles Peter, James, and John were able to see when
they were taken by their Master to a mountain just prior to his
People who are able to see auras have often reported seeing
a kind of luminous radiation surrounding an individual, usually
consisting of one or sometimes several colors. We now know that
the aura, or auric field, relates to the electromagnetic field, which
emanates from all matter. This field of energy, which usually
extends five or six inches around the body, is outside the range
of normal vision and in what is sometimes termed the realm of
psychic sight. But even those who can't see the aura can still
have an experience of it. The aura is what keeps us from bumping
our shopping carts into one another in the supermarket. It's what
allows us to sense another's presence in a darkened room, and
it's what makes someone turn to look at us across a crowded

Table of Contents
I Wheels of Light
One: The Ancient and Modern Mystery 17
The "Mysteries" of the Chakras 28
Two: Wheels of Power 33
Legend of the Rainbow Warrior 33
Wheels of Power 39
Chakras and Their Traditional Components 40
Wheels of Light 40
Secondary Chakras 41
The Seven Chakra Bodies 44
The Body as a Microcosm 47
Animal and Elemental Nature of the Chakras
Religious Perspectives of the Chakras 56
Historical Perspectives 57
History of Chakras in the West: Theosophists'
Theory 57
The Two Worlds of the Chakras 58
Three: What Is an Aura$ 59
Auric Field: Field of Life 59
Vibration, Color, and Harmonics of the Aura 61
Energy: The Basic Component of the Body 65
Identical Nature of the Chakras 67
Location of the Chakras 68
The Flow of Energy Up the Chakras 69
Direction of Spin of the Chakras 73
Changing Frequencies: Interaction Between Chakras
Relationships Between the Chakras 77
Intake and Output 77
Color Opposites, Color Therapy, and Empowering
with Opposites 79
The Male, Female, Androgyny, and Exogeny in the
Chakras 82
Sustaining a Balanced Energy Field 84
Maintaining Constancy 84
Avoiding Chakra Displacement 85
Alignmen t Exercis e 88
Four: The Chakras and Healing 91
Scanning the Body and Transmitting or Channeling
Energy 91
Exercise: Feeling Energy 96
Resistance to Being Healed 99
Karma and Healing 100
Definition of Health 100
Meditation on the Chakras 101
II The• •F•i•rs•t• •C hakra
Five: Being Alive 107
The First Chakra: Our Life Force 107
Kundalini Energy: Keeping Us Alive 108
Traditional Aspects of the First Chakra 108
Astrological Sign, Physical Element, and
Gemstone 108
The Bee, the Dragon, the Horse, and the
Serpent 111
Snake Mythology: The Goddess Religion and the
Power of the Undulate 118
Ida and Pengali: Dual Male and Female Aspects of
the First Chakra 128
Initiation and the First Chakra 133
Kundalini Initiation and the Siddhi Powers 133
Greece: Initiation in the Tholoi 136
Egypt: Initiation in the Pyramids 138
The Eleusinian Mystery 139
Modern Initiation 141
Six: Kundalini: Seat of the Physical Body 143
The Root Chakra 143
Breath, Prana, and Mind 144
Kundalini and the Nervous System 145
The Kundalini Awakening 147
Breathing and Exercises for the Kundalini 151
Kundalini and the Mysteries 153
Kundalini Energy: Working on Two Channels
Simultaneously 154
Kundalini, Nervous Breakdowns, and Meditation 155
First Chakra Energy in the American Culture 156
Suppression of the Life Force 156
Addictions and the First Chakra 157
Release of Suppressed Energies and Fixations 158
Limitations of Too Little Kundalini 159
Seven: Fire Power 161
Power and the Kundalini 161
Dual Qualities of the First Chakra: Powers of Spirit and
Matter, Life and Death 163
Kundalini Power in the Ancient and Modern World:
Charisma and Humility 164
Yin and Yang Principle: Withholding and Reclaiming
Power 165
Using Power Appropriately 167
The Need for Power in Service 169
Kundalini and Prosperity 169
Eight: Sexuality, Kundalini, and Karma 171
Sexuality: Exchange 171
Orgasm: Empowerment and Mergence 172
Orgasm: A Trance State 174
Sexuality and the Spiritual: Mergence with Deity 175
Sexuality and Service 176
The Kundalini Center and Karma 178
Nine: Science and the Chakras 179
The Rolf Study 179
Red on the Oscilloscope 182
Red in Rolfing and Healing 183
The DC Shift 184
Traumas and DC Shifts: Access to the Subconscious 187
Ten: Disease and Dysfunction 189
Sickle-Cell Anemia and Cancer: A Question of
Power 189
The Cancer Cell 193 ,
Cancer Treatment 194
Arthritis, Colitis, and Alzheimer's Disease 197
Inflammatory Disease: Anger, Fear, and Pain 199
Hypertension and Heart Disease 201
Genetic Disease 203
Bacterial and Viral Infections, Broken Bones, and Scar
Tissue: Healing with Red Frequency 204
Treating Overdoses 205
Gynecological Problems and the Effects of the
Hysterectomy 205
Opportunistic Viruses and Infections: Treating Sexually
Transmitted Diseases 207
Listening to the Kundalini 216
Appendix I: The Rolf Study 219
Appendix II: The Essence of Hopi Prophecy 234
Appendix III: Electromagnetic Radiation and Its
Spectrum 241
Appendix IV: Electricity and Magnetism 249
Glossary 253
Notes 262
Photograph and Illustration Credits 274
Index 278

Wheels of Light
Rockefeller Center
1230 Avenue of the Americas
New York, New York 10020

Wheels of Light reflects the views and personal
experience of the author. This book is not intended
as a guide to independent self-healing or diagnosis.
No medical claim is made as to the effect or
outcome of the exercises described in this volume.

The author has made every effort to contact the
proper copyright holders of certain material
included in this volume, but has not in all cases
been successful. If you believe that you are one of
the copyright holders, please contact the author in
c/o Simon & Schuster.

 A Journey Into the World of Spiritual Healing and Shamanism

by Alberto Villoldo, Ph.D., and Stanley Krippner, Ph.D.

Foreword by Lynn V. Andrews, Author of jaguar Woman
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Book Details
 234 p
 File Size 
 3,919 KB
 File Type
 PDF format
 1986, 1987
 by Alberto Villoldo
 and Stanley Krippner 

We each need our own unique healing. So often today
among people w ho are familiar with alternative health
methods , we hear of the " wounded Healer" -a person
who has lived through a life-threatening crisis and has
attained special healing power. It is true that each of us,
though maybe not a traditional or practicing shaman or
healer, is on a journey, seeking wholeness, seeking healing-
our own enlightenment. Perhaps this is the true reason
that we are on this mother earth, and perhaps
enlightenment is the one thing we are most afraid of.
There is a healing sound inherent in each living creature
in this universe . The challenge that we each face is
to create our own dynamic rhythm in our personal universe.
Healing States enables us to explore that possibility.
Much has been said about the integrity of modern
medicine versus the primal techniques of healing. It is
interesting to note that most of the prescribed drugs in
use today trace their roots back to medicine plants
known for centuries by indigenous cultures and their
shamans . If there is one rift between shamanism and
modern medicine that I would like to see bridged, it is
the one caused by modern medicine ' s elitism and refusal
to communicate. We need the merging of ancient wisdom
and modern science. Alberto and Stanley have written
a book that provides the accessibility needed for
communication between two outwardly disparate yet inwardly
common endeavors . That endeavor is the healing
of mind, body, and spirit-the healing of the totality of
the human organism.
As my teacher, Agnes Whistling Elk , has taught me ,
we all must make our own act of power in life. This act
is essential to provide a mirror for our own behavior and
to facilitate our involvement while we also heal others .
The art of shamanism is an act of power that long ago
initiated the use of healing plants and that teaches us to
choreograph the energies held within those plants and
within ourselves. We live in a time of vision, a time when
all of us are seeking not only new answers but also new
questions to help us solve the mysteries that confront us
as a species . In Healing States, Alberto and Stanley investigate
the sources of disease, not just the effects of
illness . In doing so, I believe they have addressed one of
the most important issues of our time.
Lynn V . Andrews

In 1971, Fred Swinney was told by his physician that he
had , at most, three years to live. He was suffering from
hypertension, heart disease, ulcers , and hypoglycemia.
Seeing a connection between his weakened physical condition
and his job pressures as an engineer, he entered
psychotherapy. His experience not only improved his
physical health but prompted Swinney to enter graduate
school in p sychology. He received his clinical certification
in Transactional Analysis in 1 975, and began seeing clients.
But S winne y ' s career change was only the beginning
of a new life direction. In 1 976 he was traveling by canoe
to James B ay in the wilderness of northern Ontario, Canada.
He was alone and had taken along only his sleeping
bag and a few supplie s . One night Swinney fell asleep
before his smoldering fire and had a dream in which animal
predators emerged from the woods and devoured him.

Awakening in terror, Swinney cast his gaze toward the
coals of the fire . Just beyond he discerned two piercing
eyes and the large gray form of a wolf. Swinney' s first
impulse was to run away but, transfixed by the animal's
eyes , found himself unable to move . Surprisingly, a feeling
of total surrender replaced Swinney' s fear, just as if
he were a wolf himself. In the few minutes shared, Swinney
experienced a deep union with the wolf. After the
wolf disappeared through the trees, Swinney still sensed
that he had become a wolf during their brief interaction .
Swinney left the wilderness renewed and grateful to
his inner wolf. He returned to his family and clients in
Michigan. But, he asked himself, how could he use the
wolf in civilization? As the weeks passed , Swinney attempted
to forget the episode as it differed so radically
from anything he had ever experienced . He completed
his Master' s degree in 1 980 and avoided any activity or
setting that would again evoke his wolflike nature .
Five years later, during a group therapy session held
while fire was flickering in Swinney' s fireplace , one of
his clients expressed extreme anger. Suddenly, Swinney
envisioned Libra, the Greek goddess of justice, holding
her balanced scales . He asked his client if she could relate
to this image. The woman erupted with emotion ,
telling the group how, during her childhood , her mother
had tried to treat her and her sister equally . When the
client did not experience this fairness in later life, it upset
her and she could not cope with other people very well.

Upon working through her memories of her early experiences
and subsequent expectations , the client was able
to accept the inequities in her relationships . Eventually,
she was able to terminate therapy. Swinney realized that
the appearance of the image resembled his experience
with the wolf. In both instances , he had been brought
into direct contact with his feelings, hunches , and intuitions.
Swinney resolved to learn more about wolves. Two
friends gave him books about wolves , even though they
knew nothing about his experience in the woods or his
resolution. His reading provided information about shamans
and how they often dream about being devoured
and reborn during their initiation rites or training periods
. Swinney also learned that shamans were the first
professional psychotherapists and that they frequently
have "animal guides" that assist their work with clients .
Identifying with shamans because of his own "animal
guide, " S winney took the name "Graywolf" and intra
duced shamanic elements into his work as a psychotherapist.
Graywolf shared these experiences with us over the
years, and we all planned to meet at the 1 984 convention
of the Association for Humanistic Psychology in Boston.
The program had announced a presentation on shamanism
by Stanley Krippner and Alberto Villoldo , but Villoldo'
s airplane was delayed and Graywolf took his
place . Graywolf told his story and led the group in several
breathing and imagery exercises that he found useful
with his clients . His contributions were well received by
the audience of several hundred people , many of whom
told Graywolf that they were inspired by his account.
This response lent confirmation to Graywolf ' s direction
and he continued to develop his unique approach to
psychotherapy. The three of us presented a program on
shamanism at another Association for Humanistic
Psychology meeting in 1 986. By this time , Graywolf' s
clients considered him a shaman as well as a psychotherapist.
S hamanism is a 100,000-year-old tradition of knowledge
that once permeated all forms of medicine and psychotherapy.
Shamans were the first healers, responsible
for the health and well-being of their community . While
today' s medical practitioners focus upon clients' physical
problems and psychotherapists deal with their mental
and emotional difficulties , shamans have always administered
to these aspects of their clients' lives as well as
to their deep spiritual needs . By "spiritual" we mean
those aspects of human experience that reflect a transcendent
quality, e .g . , an encounter with God , a feeling
of unity with all humanity, a connection with life in general
and with the universe' s creative processes.

The medicine men and women in North and South
America believe that all healing involves an experience
of the spiritual, where the ill person rediscovers his con
nection to nature and to the divine. For thi s , the patient
must step out of his ordinary state of awareness and into
an extraordinary or ecstatic state where the journey back
to health can begin. Don Eduardo Calderon, the Peruvian
shaman described in the second part of this book,
believes that ill people must also discover their own
power as healers , for it is the patients who heal themselves
, not the shaman or medical doctor. In this respect ,
the beliefs of the shamans coincide with those of the
spiritual healers , discussed in the first part of this book ,
who claim that we all have the potential to heal ourselves
and others once we discover our source of power and
healing in the spirit world and are able to transmit this
power to others .

Although the beliefs and healing systems of shamans
and spiritual healers are very different, they both believe
that we all possess awesome potentials and capabilities ,
many of which defy our definitions of the normal . They
believe that there is life after death , that the mind is able
to travel through space to obtain information or influence
events happening at a distant location , that one can
foretell future events and even change the outcome of
these events , that one can travel in dreams , and that one
can create one ' s own healthy body and mind .
The spiritual healers we have studied go so far as to
say that unless we develop and train the extraordinary
skills and unusual abilities of our minds, these abilities
can turn against us, creating psychosomatic disease. Indeed,
it appears that the extraordinary capabilities that
once were in the exclusive domain of healers , mediums ,
and shCJ.mans have become the birthright of everyone
alive today, for we humans are a vital and integral part
of the power that animates the cosmos , not something
set aside from it.

This shamanic vision has inspired both of us from our
earliest years , as one of us [Villoldo] grew up in Cuba in
a culture where " spirits" were omnipresent, and the
other [Krippner] was raised in Wisconsin where Native
American artifacts and traditions were constantly in evidence.
We met at the University of Puerto Rico in 1972
when Villoldo was an undergraduate and Krippner a visiting
professor. We met again a year later when Krippner
was a visiting professor at Sonoma State University in
California and Villoldo was studying for his Masters degree
in psychology. Eventually, Villoldo completed his
doctorate at Saybrook Institute where Krippner was a
faculty member.

Over the years , we have marveled at the shamanic
legacy that exists in North and South America, as well
as at the wisdom in traditions that contain shamanistic
elements. We have observed medicine men, medicine
women, mediums , and herbalists. We have witnessed
their healing sessions, and have attempted to understand
their worldview and their models of medicine and psychotherapy
. We have seen many of these healers change
their state of consciousness through dance, breathing,
music, heat, imagery , and herbal preparations , and have
sometimes entered these states with them. By " consciousness
, " we simply mean a person's overall pattern
of perceiving, thinking, and feeling. A " state of consciousness"
refers to the pattern that exists at any given
point in time . Some states of consciousness are said to
be especially conducive to self-healing or to the healing
of others ; these " healing states " require scrutiny
whether they involve shamanic rituals, mediumship , or
any other procedure .

In the pages that follow we document our journeys and
experiences with some of the most extraordinary healers
of our time and describe techniques of healing and ecstatic
trance that can be used to maintain health and for
self-healing. In addition, we have sought to present as
accurately as possible the shaman' s path to power and
knowledge, a path that is undertaken to enable a person
to achieve healing and wholeness. We did not always
share the healers ' interpretation of the events we witnessed
, nor do we necessarily agree with everything told
us by the healers . Nevertheless, we do harbor a deep
sense of respect for the practitioners we have visited and
the conviction that their wisdom is again needed on this planet.

Technology and industrialization have produced many
benefits for many people . But the earth has paid a price
as it suffers from exploitation, erosion, pollution, and
overcrowding. A spiritual price has also been paid by
those people who feel a lack of connection with anything
vibrant or vital in today' s world . After more than forty
years combined research with spiritual healers and shamans,
we are convinced that their healing and spiritual
traditions offer a direct and powerful path to the spirit in
which , by serving a vision of the vibrant human beings
and the harmonious world we can create , we finally learn
to take responsibility for the healing and continued evolution
of the earth.
Alberto Villoldo and Stanley Krippner

Table of Contents
Foreword ix
Introduction xi
Part I The Dimensions of Spiritual Healing 1
1 Life after Life 5
2 The Medical Doctor Turned Psychic Surgeon 26
3 The Spiritual Psychiatry of Dr. Mendes 39
4 Drum and Candle Ceremonies: Incorporating the
Spirits 55
5 The B uddhist Firewalkers 72
Part II A Journey of Initiation 83
6 The Shaman' s Journey 87
7 The Needle and Thread 78
8 Machu Picchu 1 05
9 Black Magic 1 19
1 0 Between Heaven and Earth 1 26
1 1 Initiation 1 36
Part III From Primitive Myths to
Planetary Healing 145
1 2 Shamanic Ritual , Myth , and Medicine 149
13 Models of S hamanic Healing 1 63
1 4 Healing and Ecstatic States of Trance 1 74
1 5 Toward a Healthy Planet 1 87
Notes 203

Healing States- A Journey Into the World of Spiritual Healing and Shamanism
Published by Simon & Schuster, Inc.
First Fireside Edition, 1987
Simon & Schuster Building
Rockefeller Center
1230 A venue of the Americas
New York, New York 10020
Originally published in West Germany in 1986 by Sphinx Verlag
Basel under the title Heilen und Schamanismus.
All photographs by Franz Ries unless otherwise indicated .
FIRESIDE and colophon are registered trademarks
of Simon & Schuster, Inc.
Designed by Irving Perkins Associates , Inc.
Manufactured in the United States of America

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