Introduction

The American Dance Therapy Association defines dance movement therapy (DMT) as “the psychotherapeutic use of movement to promote emotional, social, cognitive and physical integration of the individual, for the purpose of improving health and well-being (American Dance Therapy Association, n.d., Defining Dance/Movement Therapy section, para. 1).”

In India, DMT is defined by the Creative Movement Therapy Association of India (CMTAI, 2018) as follows, “Dance Movement Therapy uses the psychotherapeutic framework to strengthen the mind-body interlink in individuals. Therapists engage with clients by utilising their personal movement language as well as elements from Indian physical traditions to enhance mental health and wellness of people. DMT contributes positively to each person’s physical, emotional, cognitive, social and behavioural facets.”

DMT empowers individuals to delve into and liberate deep-seated emotions and memories, using movement to improve overall health and wellness. This process usually unfolds across five distinct phases within therapeutic interactions: movement seeding, movement exploration, movement as expression, resolution, and finally, integration of the therapeutic model into daily life (Kashyap et al., 2022). DMT provides a holistic and creative mode of intervention for the treatment of mental health issues. As a therapeutic modality, DMT effectively treats adults with depression and anxiety (Ritter & Low, 1996; Karkou et al., 2019). Ryff and Singer (2003) define resilience as “maintenance, recovery, or improvement in mental or physical health following challenge.” Resilient responses to adversity are common across the lifespan—a phenomenon Ann Masten (2001) calls “ordinary magic.” A unique benefit of DMT lies in its capacity to foster resilience through shared movement experiences and improve symptoms such as avoidance and dissociation associated with exposure to trauma (Payne et al., 2019; Tomaszewski et al., 2023).

The chakra system constitutes a seven-level philosophical framework of the human body, representing spiritual energy embodied within its physical realm. Although not physically tangible, chakras significantly impact the body’s functioning, akin to emotions influencing physiological responses. Like emotions affecting breathing and heart rate, chakras influence body composition, persistent physical ailments, cognitive patterns, and behavior. We can influence our chakras and health by employing techniques such as yoga, meditation, and bioenergetics (Judith, 2017). A study by Kumar and Valliamma (2015) focusing on endocrine glands and universal fields was conducted on 11th-grade students. The study showed that after a period of 6 months, people who had been using a nine-center meditation of simplified kundalini yoga (kundalini practices are inherent in advanced chakra system practices) demonstrated improved body mass index, academic achievement, emotional balance, and decreased pulse, blood pressure, and thought frequencies, indicating favorable effects on physiological and psychological processes. However, the studies in DMT have yet to thoroughly investigate the potential impact of integrating chakra exploration, which could enhance our understanding of combining the psychological and therapeutic benefits of the two modalities.

Chakras could be blocked due to trauma, cultural conditioning, or injuries, impacting posture, breathing, metabolism, emotions and beliefs. These blockages impede personal growth, necessitating an acknowledgement for resolution (Judith, 2012, 2017).

The objective is to clean the chakras of old, non-beneficial patterns of functioning so that their actions can have a positive impact on us and our life energy can continue to expand. A closed chakra represents a persistent avoidance of specific energies, whereas an overly open chakra signifies a chronic fixation. These imbalances lead to chakra deficiencies through avoidance and excesses of overcompensation. Addressing this, excessive chakras require energy release, whereas deficient chakras necessitate energy reception (Judith, 2012).

Seasoned yoga and chakra practitioners emphasize the role of targeted physical exercises to balance the chakras. In fact, DMT consists of activities that can be modified and effectively support in relaxing and experiencing the presence of these energy centers. Simultaneously, verbal psychotherapy is pivotal in this process, delving into emotions and values associated with each chakra and subsequently integrating these insights into one’s physiology and behavior. To initiate this process, preliminary yoga based warm-ups and movement-building sequences are done as preparation prior to addressing each chakra with customized movement patterns.

Here, it would be essential to make a distinction between ancient and modern ecstatic dance practices that exist in different cultures around the world, and the practices that have been compiled and interwoven by the authors to create the seven-chakra-specific movement experience through DMT. Ecstatic dances then can simply be seen as consisting of freestyle movement where one abandons structure and choreography in favor of music and rhythm as guides in dancing. In the authors’ context, the use of movement has been researched through intense bodily practices to experience and become aware of each chakra, individually and in relation to each other. The authors are also not touching upon kundalini practices or meditations and dance, as those are the advanced practices that one undertakes after activating the chakras with the intention of working toward enlightenment and awakening. In our work, we are focusing on the therapeutic possibilities that open up alongside the awareness of chakras through semi-prescribed movement structures. This is done without integrating complexities and obscurities of the ancient Hindu tantric texts, shashtras, and so on, which may be difficult and too advanced for a beginner to comprehend. Having made this distinction, it is still important to note that kundalini, meditation practices, yoga asanas, and the chakra system are all inextricably linked. They are laid out as interconnected pathways to enlightenment and samadhi according to various ancient Hindu texts, Upanishads, Patanjali’s Yoga Sutra, and more. The scope of the current article prevents us from going in-depth into each of these.

During the period of undertaking this informal research, the authors after undergoing sitting practices and movement meditation for the seven chakras, physically improvised, created and practiced different sets of movement patterns for each chakra, plotted them in space, layered them with different movement qualities, and finally structured them to be offered to group participants and individual clients. DMT therefore supported the task of accessing the powerful yet subtle chakras embedded in the complex network of energy systems in the body, through a structured and guided improvisation-based practice while leveraging therapeutic, creative, and expressive movement to strengthen the crucial mind-body connection. For example, participants could experience the idea of “rootedness” in the muladhara or root chakra (which is responsible for experiencing oneself as a purely physical being), when the facilitator led them into using their feet, legs, and base of their spine in different movement sequences addressed to the earth.

Through this purely embodied experience, participants felt connected to and supported by the earth they were walking on (just like a tree or plant) with a deep focus on their mind-body-spirit continuum. This is akin to “grounding” in psychotherapy to bring attention to the legs through which one feels the support of the floor. This practice aids clients, particularly patients with trauma, to practice a form of body resourcing to build physical, mental, and emotional resilience. Similarly, the other chakras are engaged through specific movement patterns to become activated and function harmoniously in relation to each other, in turn changing our relationship with our bodies and our environment for the better.

Mindful movement-based activities from DMT bring participants into the present moment, prompting a sense of centeredness. Movements support them in their journey to either travel from inside-out (inner feelings or thoughts being expressed toward space or other people) or outside-in to traverse the body internally, from the toes to the head. Participants have become conscious of each chakra through movement (our universal language that everyone can speak) combined with the stillness of sitting meditative experiences (home-grown on Indian soil through different spiritual practices). In DMT-inspired chakra work, verbal dialogue and introspection are also interspersed with movement experiences to understand the wisdom of the body and consider our body as a somatic resource to learn to listen to what is transpiring within the body.

Chakra System

Chakras are wheel-like energy centers located on the etheric or the subtle body on the spine. They are swirling intersections of vital life forces, and each chakra represents an aspect of consciousness essential to life. Together, the seven major chakras form a profound formula for wholeness that integrates mind-body-spirit. They are the organizing centers for the reception, assimilation, and transmission of life energies. Just as the different centers in our brain have different functions (perception, speech, movement, cognition, and so on) each chakra regulates particular aspects or systems of our physical body (Sharamon & Baginski, 2015).

Chinese medicinal traditions talk about meridians (similar to the intricate system of the nadis in yoga), which function as energy pathways, coursing through connective tissue (fascia) and profoundly influencing the well-being of our organs, emotions, and thoughts. In the yogic tradition, chakras serve as controllers of these meridians. If there is an imbalance in the chakra that regulates that meridian, the meridian can come out of balance, which has a knock-on effect on our health (EkhartYoga, n.d.). Some of the major fascial networks coincide with the major chakras and meridians if one were to take out similarities and try to locate them on the body physically.

The human framework contains energy or pranic centers referred to as chakras, which are numerous in each individual. Functioning beyond the realm of ordinary perception, these chakras oversee the intricate circulation of prana (life force) throughout the entirety of the human body. Although conventionally translated as wheel or circle, the term “chakra” finds a more nuanced interpretation within the context of yoga as vortex or whirlpool. These discreet energy centers, often allegorically associated with lotus flowers and occasionally termed padma, are strategically situated to regulate the intricate flow of vital life force (Saraswati, 2013).

1. Muladhara: Muldhara (root) chakra resides at the spine’s base. It is associated with the color red, the sense of smell, and the earth element. Its seed/beej mantra is LAM. It aims for stability, grounding, and physical health (Judith, 2012; Sharamon & Baginski, 2015). An overactive root chakra can lead to resistance to change, obesity, greediness, or obsession with security and focus on only self with a disregard for others. Conversely, an underactive one can cause indiscipline, underweight, fatigue, inability to accomplish goals, and lack of supportive relationships (Judith, 2017).

2. Svadhisthana: Svadhisthana (sacral) chakra resides below the navel. It is associated with the color orange, the sense of taste, and the water element. Its seed/beej mantra is VAM. It aims for fluidity, pleasure, and sexuality (Judith, 2012; Sharamon & Baginski, 2015). An overactive sacral chakra can lead to poor boundaries, sex addiction, and an overly emotional existence. Conversely, an underactive one can cause impotency, frigidity, fear of pleasure, and emotional numbness (Judith, 2017).

3. Manipura: Manipura chakra resides above the navel (solar plexus). It is associated with the color yellow or golden, the sense of sight, and the fire element. Its seed/beej mantra is RAM. It aims for vitality, strength of will, purpose, and self-esteem (Judith, 2012; Sharamon & Baginski, 2015). An overactive solar plexus chakra can lead to dominating, controlling, and aggressive tendencies. Conversely, inadequate functioning can make one feel dejected and discouraged (Judith, 2017).

4. Anahata: Anahata (heart) chakra resides in the center of the chest (or heart area). It is associated with the colors green, pink, and gold, the sense of touch, and the air element. Its seed/beej mantra is YAM. It aims for balance, compassion, and self-acceptance (Judith, 2012; Sharamon & Baginski, 2015). An overactive heart chakra can lead to poor boundaries, codependency, and feelings of jealousy. Conversely, an underactive one can cause loneliness, lack of empathy, and feeling shy and critical (Judith, 2017).

5. Vishuddha: Vishuddha (throat) chakra resides in the center of the throat. It is associated with the colors pale blue, silver, or greenish blue, the sense of sound, and the ether element. Its seed/beej mantra is HAM. It aims for clear communication, creativity, and resonance (Judith, 2012; Sharamon & Baginski, 2015). An overactive throat chakra can lead to excessive talking, inability to listen, and stuttering. Conversely, an underactive one can cause fear of speaking, poor rhythm, and aphasia (Judith, 2017).

6. Ajna: Ajna (third eye) chakra resides in between the eyebrows. It is associated with the colors indigo, yellow, or violet, the sixth sense, and the element of light. Its seed/beej mantra is OM. It aims for accurate interpretation, imagination, and clear seeing (Judith, 2012; Sharamon & Baginski, 2015). An overactive third-eye chakra can lead to headaches, nightmares, hallucinations, delusions, and difficulty concentrating. Conversely, an underactive one can cause poor memory, vision, and denial (Judith, 2017).

7. Sahasrara: Sahasrara (crown) chakra resides at the head’s top (roughly the cerebral cortex). It is associated with the colors violet, white and gold, the sense of thought, and the akash or universal/astral light element. Its seed/beej mantra is AUM. It aims for wisdom, knowledge, and spiritual connection (Judith, 2012; Sharamon & Baginski, 2015). An overactive crown chakra can lead to dissociation, spiritual addiction, and overly intellectual tendencies. Conversely, an underactive one can cause learning difficulties, limited beliefs, spiritual skepticism, and apathy (Judith, 2017).

With the sahasrara chakra awakening, all other chakra blockages dissolve, and energies vibrate at the highest possible frequencies. The chakras are linked with the science and practice of yoga. The word “yoga” means to connect, unite, or “yoke” (Sharamon & Baginski, 2015). We look to connect to the true self, also known as the “divine essence,” “ultimate self,” atman, or soul. In Indian philosophy, the journey of a human is from being a mortal to recognizing the divine within; the goal is to attain moksha, meaning liberation or freedom.

The true self is realized when all the chakras are awakened and one becomes one with the divine or the highest universal energy, and the individual ego then transforms into the universal ego (Judith, 2017).

Chakra-imbued Therapeutic Movement Sequence Model

Discussion

The multidimensional chakra-imbued therapeutic movement sequence model presented in this article offers a pioneering approach to holistic healing, seamlessly combining DMT activities with the chakra system. Integrating these two modalities introduces a dynamic framework that centers around the balance and activation of the seven chakras: root chakra (muladhara), sacral chakra (svadhisthana), solar plexus chakra (manipura), heart chakra (anahata), throat chakra (vishuddha), third-eye chakra (ajna), and the crown chakra (sahasrara).

The insights garnered from participants’ verbal reflections, meticulously documented, and the collected self-reports after the sessions reveal a consensus among individuals. Their shared experiences shed light on the model’s capacity to make the intangible chakras tangible through daily practice of the same. The revelation of heightened self-awareness, the connection between emotions and bodily sensations, and the unveiling of deeper layers of self were recurring themes. Kanika’s (to protect anonymity, the names of all participants have been changed) testimony stating, “Understanding Chakras through movement practices is a great way to release emotional responses,” resonates with the transformative potential of this integration. This sentiment underscores the notion that chakra awareness through movement practices serve as a catalyst for emotional release and personal growth.

Remarkably, another participant, Rhea stated that “Chakras and movement therapy go hand in hand,” revealing that the fusion of chakra knowledge and movement not only expands self-awareness but also nurtures inner emotional strength. This aligns with the fact that nearly half of the participants had a history of mood or anxiety disorders or struggled with boundary-setting and lingering memories. Empirical investigations have revealed that DMT operates as an efficacious therapeutic modality, effectively catering to individuals dealing with anxiety (Ritter & Low, 1996). The present model appears to provide a vital tool to address such challenges effectively, as evidenced by Shruti, a participant who stated that the chakra module provided “a lot of insight into where the roots of most of my physical mental health issues stem from.”

A distinct facet of DMT involves its capacity to cultivate resilience through shared movement experiences (Payne et al., 2019). Mayank, a participant from the workshop stated, “Initially my focus centered on the root and sacral chakras due to imbalances in those areas stemming from childhood trauma. Through consistent practice and guidance, I gradually addressed rigidity, instability and a lingering sense of loss. Strengthening these areas was a game-changer, especially during the tumultuous times of the pandemic, aiding in my bounce-back from career setbacks.” Another participant, Sara, a client of Kashyap, undergoing chemotherapy for colon cancer, during a individual movement therapy session, articulated that she found chakra-based movement work to be profoundly transformative. She stated, “While exploring different chakras, I uncovered deep-seated issues. I focused on forgiveness with my root chakra, using grounding techniques and this practice has notably helped me build resilience—mentally, physically, and emotionally. The specific movement patterns for each chakra played a key role in this transformation and the ongoing practice is helping me navigate the challenges of my healing journey with greater strength and clarity.”

Particularly noteworthy is the participants’ expressed intent to continue practicing movements associated with solar plexus chakra (manipura) and root chakra (muladhara)—underscoring the relevance of these energy centers in facilitating the embodiment of harnessing and sharing positive energy and experiencing grounding.

The participants’ predominantly female composition further highlights the approach’s relevance in addressing their holistic wellness needs. Their preferred chakra associations complemented the model’s impact on the participants’ understanding of the chakras. The sacral (svadhisthana) and crown (sahasrara) chakras emerged as favorites, followed closely by the solar plexus (manipura), root chakra (muladhara) and throat (vishuddha) chakras. This alignment between preferred chakras and embodied experiences reinforces the model’s ability to resonate on a personal and transformative level.

Therefore, the multidimensional chakra-imbued therapeutic movement sequence model not only displays a harmonious convergence of ancient Eastern knowledge systems and philosophies with contemporary therapeutic techniques, which not only brings about a heightened awareness of inner energies but also resonates with resilience-building. Further research and application are warranted to extend the understanding of this promising model’s potential impact on holistic wellness and its contribution to the field of integrated therapeutic practices.

Conclusion

Integrating movement and chakra awareness offers an innovative fusion model that portrays the potential to cultivate stability, inner strength, and heightened self-awareness. Through the experiential exploration of each chakra’s essence within the physical body and its energy centers, participants forge a meaningful connection with themselves and their surroundings, nurturing holistic well-being and self-discovery. The resonance of participants’ expressions and preferences underscores the movement sequence model’s potency in driving transformative growth and promoting wellness by amalgamating movement therapy and chakra awareness. This pioneering approach highlights the profound impact of embodied practices in nurturing resilience and personal development.

Nonetheless, certain limitations are pertinent to this informal study. The subjective experiences were captured within various small groups, limiting the results’ generalizability to all populations. Further formalized research is required to fully comprehend the model’s potential in clinical settings. The model’s promise calls for future investigations involving larger samples and objective measurements within clinical environments, ensuring a comprehensive understanding of its impact on holistic wellness and its valuable contribution to the realm of integrated therapeutic practices.