I was interested in seeing if the Ancient Greeks had a system of chakras, I’ll refer to them as centers throughout the rest of this post, similar to the Hindus and Buddhists. I found this interesting essay by John Opsopaus, The Parts of The Soul: A Greek System of Chakras, and how in Plato’s Timaeus, he notes the existence of various energy points in the body, although he did not name them outright. I think it is interesting enough, so I’d like to bring this to a wider audience.
Plato’s Theory of the Soul
Before we get talking about the various centers, we must first talk about Plato’s theory of the soul. He believes the soul is made of the logos (logic, the mind, and reason), thymos (emotion, passion, and aggression), and epithymia (appetite, sexual desire, and desire). Logos resides in the head, thymos resides in the chest, and the epithymia is located in the stomach.
The first center, koruphe, relates to the crown of the head, governs the connection to the divine, and is also the first part of the soul dedicated to the logos. Plato believed that humans stood upright because the koruphe gravitates towards the heavens. It was also believed that one who had great intellect, a nimbus (a halo of flames) would form around their head. Thus, this is associated with the Sahasrara.
The second center, enkephalos, relates to the brain, the psyche, and is the second part of the soul dedicated to the logos. As the hair is believed to emanate from the psyche, it makes sense why the enkephalos resides in the brain. It also controls rational thought, and is believed that the enkephalos governs and controls all the lower centers. Thus, this is associated with the Ajna.
The third center, trachelos, relates to the neck, communication and purity, and is the first part of the soul dedicated to the thymos. It acts as a bridge between the logos (the immortal soul) and the thymos (the mortal soul). The trachelos allows communication between the logos and the other two parts of the soul, but also acts as a purifier between the logos and the others, as to prevent them from polluting the logos. Thus, this is associated with the Visuddha.
The fourth center, phrenes, relates to the heart, the seat of the thymos, and is the second part of the soul dedicated to the thymos. As the thymos is especially related to the heart and the lungs (the pnuema, or the Spirit), it is no wonder the phrenes is located here. Emotions and feelings are generated here, but especially anger. The feeling mind is located here, thus it is the opposite of the enkephalos. Thus, this is associated with the Anahata.
Under the phrenes is the midriff partition, which separates the two parts of the Mortal Soul, as the lower three centers relates to the body and desire.
The fifth center, gaster, relates to the stomach, the Fire element, and is the first part of the soul dedicated to the epithymia. We share this center and the lower two with animals, relating to the more primal and body needs. The gaster is also known as the Appetitive Soul, as this is where all appetite and desire (both nutritional and sexual) comes from. The Fire element resides here also, allowing digestion in the process of pepsis (which I might cover in a later post). Thus, this is associated with the Manipura.
The sixth center, gonades, relates to the genitalia, life, and is the second part of the soul dedicated to the epithymia. This center is considered where the Soul meets the Body. This is where the desire for life and procreation comes from, and where life is formed. The Ancient Greeks also believed that semen was a spiritual essence brought from the enkephalos to create new life. Thus, this is associated with the Svadhisthana.
The seventh and final center, hieron osteon, relates to the base of the spine, survival instincts, and is the third part of the soul dedicated to the epithymia. This is where all of our primal survival instincts come from. It’s where we cling on to life and resort to when we are close to death. Thus, this is associated with the Muladhara.
While not major centers, it is believed that there was a higher concentration of the spiritual sap at the hands, knees, thighs, and chest.
I think this can be very helpful in trying to avoid cultural appropriation of closed off cultures and religions. Plus, I’d like to see more development in the Hellenic centers, as there isn’t any correspondences for each center, besides the organ its associated with. (Plato did not go into depth on any of them, and only had minor notes of each one.) This can also be used in Ancient Greek medicine, which I also plan to go more in-depth.
I’m very interested in seeing what y’all will use with this!
John Opsopaus - The Parts of the Soul: A Greek System of Chakras
Plato’s Timaeus
Greek Medicine - Greek Chakras
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