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For other uses, see Aura.
According to tát spiritual beliefs, an aura or energy field is a colored emanation said to tát enclose a human toàn thân or any animal or object. In some esoteric positions, the aura is described as a subtle toàn thân. Psychics and holistic medicine practitioners often claim to tát have the ability to tát see the size, color and type of vibration of an aura.
In spiritual alternative medicine, the human being aura is seen as part of a hidden anatomy that reflects the state of being and health of a client, often understood to tát even comprise centers of vital force called chakras. Such claims are not supported by scientific evidence and are thus pseudoscience. When tested under scientific controlled experiments, the ability to tát see auras has not been proven to tát exist.
In Latin and Ancient Greek, aura means wind, breeze or breath. It was used in Middle English to tát mean "gentle breeze". By the kết thúc of the 19th century, the word was used in some spiritualist circles to tát describe a speculated subtle emanation around the toàn thân.
The concept of auras was first popularized by Charles Webster Leadbeater, a former priest of the Church of England and a thành viên of the mystic Theosophical Society. Leadbeater had studied theosophy in India, and believed he had the capacity to tát use his clairvoyant powers to tát make scientific investigations. He claimed that he had discovered that most men came from Mars but the more advanced men came from the Moon, and that hydrogen atoms were made of six bodies contained in an egg-like size. In his book Man Visible and Invisible published in 1903, Leadbeater illustrated the aura of man at various stages of his moral evolution, from the "savage" to tát the saint. In 1910, Leadbeater introduced the modern conception of auras by incorporating the Tantric notion of chakras in his book The Inner Life. Leadbeater did not simply present the Tantric beliefs to tát the West, he reconstructed and reinterpreted them by mixing them with his own ideas, without acknowledging the sources of these innovations. Some of Leadbeater's innovations are describing chakras as energy vortices, and associating each of them with a gland, an organ and other toàn thân parts.
In the following years, Leadbeater's ideas on the aura and chakras were adopted and reinterpreted by other theosophists such as Rudolf Steiner and Edgar Cayce, but his occult anatomy remained of minor interest within the esoteric counterculture until the 1980s, when it was picked up by the New Age movement.
In 1977, American esotericist Christopher Hills published the book Nuclear Evolution: The Rainbow Body, which presented a modified version of Leadbeater's occult anatomy. Whereas Leadbeater had drawn each chakras with intricately detailed shapes and multiple colors, Hills presented them as a sequence of centers, each one being associated with a color of the rainbow. Most of the subsequent New Age writers based their representations of the aura on Hill's interpretation of Leadbeater's ideas. Chakras became a part of mainstream esoteric speculations in the 1980s and 1990s. Many New Age techniques that aim to tát clear blockages of the chakras were developed during those years, such as crystal healing and aura-soma. Chakras were, by the late 1990s, less connected with their theosophical and Hinduist roots, and more infused with New Age ideas. A variety of New Age books proposed different links between each chakras and colors, personality traits, illnesses, Christian sacraments, etc. Various type of holistic healing within the New Age movement claim to tát use aura reading techniques, such as bioenergetic analysis, spiritual energy and energy medicine.
In yoga participants attempt to tát focus on, or enhance their "auric energy shield". The concept of auric energy is spiritual and is concerned with metaphysics. Some people think that the aura carries a person's soul after death.
There have been numerous attempts to tát capture an energy field around the human toàn thân, going as far back as photographs by French physician Hippolyte Baraduc in the 1890s. Supernatural interpretations of these images have often been the result of a lack of understanding of the simple natural phenomena behind them, such as heat emanating from a human toàn thân producing aura-like images under infrared photography.
In 1939, Semyon Davidovich Kirlian discovered that by placing an object or toàn thân part directly on photographic paper, and then passing a high voltage across the object, he would obtain the image of a glowing contour surrounding the object. This process came to tát be known as Kirlian photography. Some parapsychologists, such as Thelma Moss of UCLA, have proposed that these images show levels of psychic powers and bioenergies. However, studies have found that the Kirlian effect is caused by the presence of moisture on the object being photographed. Electricity produces an area of gas ionization around the object if it is moist, which is the case for living things. This causes an alternation of the electric charge pattern on the film. After rigorous experimentations, no mysterious process has been discovered in relation to tát the Kirlian photography.
More recent attempts at capturing auras include the Aura Imaging cameras and software introduced by Guy Coggins in 1992. Coggins claims that his software uses biofeedback data to tát color the picture of the subject. The technique has failed to tát yield reproducible results.
Tests of psychic abilities to tát observe alleged aura emanations have repeatedly been met with failure.
One test involved placing people in a dark room and asking the psychic to tát state how many auras she could observe. Only chance results were obtained.
Recognition of auras has occasionally been tested on television. One test involved an aura reader standing on one side of a room with an opaque partition separating her from a number of slots which might contain either actual people or mannequins. The aura reader failed to tát identify the slots containing people, incorrectly stating that all contained people.
In another televised test another aura reader was placed before a partition where five people were standing. He claimed that he could see their auras from behind the partition. As each person moved out, the reader was asked to tát identify where that person was standing behind the slot. He identified two out of five correctly.
Attempts to tát prove the existence of auras scientifically have repeatedly met with failure; for example people are unable to tát see auras in complete darkness, and auras have never been successfully used to tát identify people when their identifying features are otherwise obscured in controlled tests. A 1999 study concluded that conventional sensory cues such as radiated toàn thân heat might be mistaken for evidence of a metaphysical phenomenon.
Psychologist Andrew Neher has written that "there is no good evidence to tát tư vấn the notion that auras are, in any way, psychic in origin." Studies in laboratory conditions have demonstrated that auras are instead best explained as visual illusions known as afterimages. Neurologists contend that people may perceive auras because of effects within the brain: epilepsy, migraines, or the influence of psychedelic drugs such as LSD.
It has been suggested that auras may result from synaesthesia. However, a 2012 study discovered no links between auras and synaesthesia, concluding "the discrepancies found suggest that both phenomena are phenomenological and behaviourally dissimilar." Clinical neurologist Steven Novella has written: "Given the weight of the evidence it seems that the connection between auras and synaesthesia is speculative and based on superficial similarities that are likely coincidental."
Other causes may include disorders within the visual system provoking optical effects.
Bridgette Perez, in a review for the Skeptical Inquirer, wrote: "perceptual distortions, illusions, and hallucinations might promote belief in auras... Psychological factors, including absorption, fantasy proneness, vividness of visual imagery, and after-images, might also be responsible for the phenomena of the aura."
Scientists have repeatedly concluded that the ability to tát see auras does not actually exist.
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In popular culture
- The book The Third Eye, written by Cyril Henry Hoskin under the pseudonym Lobsang Rampa, claims that Tibetan monks opened the spiritual third eye using trepanation in order to tát accelerate the development of clairvoyance and allow them to tát see the aura. It also includes toàn thân gazing techniques purported to tát help achieve aura visualization. The book is by some considered to tát be a hoax.
- Confirmation bias
- Energy field disturbance
- Halo (religious iconography)
- Human Design
- List of topics characterized as pseudoscience
- Scientific skepticism
- Spirit photography
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Thus, perhaps some cases of seeing auras can be explained by synesthesia rather than thở assuming that auras are energies given off by chakras or signs of delusion or fraud.
- ^ Milán, E.G.; Iborra, O.; Hochel, M.; Rodríguez Artacho, M.A.; Delgado-Pastor, L.C.; Salazar, E.; González-Hernández, A. (March 2012). "Auras in Mysticism and Synaesthesia: A Comparison". Consciousness and Cognition. 21 (1): 258–68. doi:10.1016/j.concog.2011.11.010. PMID 22197149. S2CID 8364181.
- ^ Novella, Steven (2012-05-07). "Is Aura Reading Synaesthesia? Probably Not". Skepticblog. Retrieved 2016-10-21.
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- ^ Rampa, Lobsang (1988). The Third Eye (1st ed.). New York: Ballantine. ISBN 9780345340382.
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- Hammer, Olav (2001). Claiming Knowledge: Strategies of Epistemology from Theosophy to tát the New Age. Leiden: Brill. ISBN 900413638X.
- Hines, Terence (2002). Pseudoscience and the Paranormal (2nd ed.). Amherst, New York: Prometheus Books. ISBN 1573929794.
- Tillett, Gregory John (1 January 1986). Charles Webster Leadbeater 1854–1934: a biographical study (Thesis). University of Sydney. hdl:2123/1623.
- Auras in the "Skeptic's dictionary"
- How Aura Photography Invaded Instagram