The negative pole is the medulla oblongata (ruled by the moon), located in the brain stem of the spinal cord at the base of the skull. It is the seat of the ego. The moon is a symbol of the ego. The moon has no light of its own; it only reflects of the sun.
The fifth chakra, the “ether” or the “mind” becomes imbalanced when it is used by the negative ego mind!
The fifth chakra is found at the back of the neck reaching up into the medulla oblongata, involving the carotid gland, and down towards the shoulder blades. it is very powerful and well-developed chakra of average humanity (it is ruled astrologically by Saturn).
The fifth chakra reaching the Medulla Oblongata Brain or the reptilian brain and one needs to rise from the lower-mind that is centred in the medulla oblongata known as the “animal brain” , which governs most vital in-voluntary functions as breathing and heart-beat that is common to man as well as animals.
The fifth chakra is connected to the Medulla Oblongata in the brain because the auditory ganglia for the ears — auditory nerves — auditory ganglia (lying in the substance of the medulla oblongata), and the fifth chakra is the hearing sense.
In the Vishuddha chakra is the moon …
Breathing or “breath” from fifth to first chakra
Gravity is between this breath (fifth and first chakra) then one can liberate from gravity
The ether appears here and the mind and the ego at the fifth chakra
Matter is created out of ether in the fifth chakra and gravity is increasing then dense the element becomes
These five phases that has created matter has a sense bound to it; hearing, touch, sigth, taste and smell.
Sound waves need space (ether) in order to expand. The element ether is set in motion and condenses to become air. The constant movement of air and its density leads to friction, which leads to the next condensed element, fire, with its quality of color and shape. The heat of the fire condenses water, which has the quality of taste. A solid mass, earth, is formed when water cools down. This has the quality of smell.
It is the ego that creates division and restlessness in the mind. … The body is made of the material elements of the universe — earth, water, fire, air, ether. These five stages is the division of the mind and through this five phases process every phase get more density and with density and through increased density in each phase follows higher gravity, and each phase in the process of make matter is then connected to one of the five senses (hearing, touch, sight, taste or smell), and each phase is then also connected to one the five bodies and these holds magnetic field energy, and through the fall of Man these phases is also known as chakras and they become sealed and closed, and when these are sealed or closed the energy can´t flow or spin upwards, and the second chakra (apana) spinning counterclockwise and downwards and this is represents as the negative ego, and the moon chakra or water chakra, and the moon controls all the waters, the emotions, desires, dreams, and the second chakra is the lord of speech, and the first knot in the first chakra is the knot of limitations or bondage of speech.
When the soul journey working upwards through the chakra system and ascending from the fifth chakra to the sixth chakra it has still the state of duality and ego, but at the sixth chakra it is replaced with Oneness, and therefore when the soul descending downwards from the sixth chakra it is still Oneness, but from the sixth to fifth chakra it splits into the state of duality. Upwards from duality to oneness, downwards from oneness to duality. And the ether represents the split state and duality
From tree of life to the tree of duality and the concepts of duality
When the soul ascending its awareness and enlightment is increasing and awakening, and when the soul descending downwards darkness is increasing and become “frozen light” and when the soul ascending frozen light slowly awakens and become “awaken light”
The downward journey or creation of matter splits the element into opposite forces and state of duality
The upwards ascending journey means to heal or bridge the split state of the elements through synthesis
The Divine is been disconnected when the soul descending from sixth chakra to the fifth chakra
When the soul ascending upwards from the fifth to sixth chakra it get illuminated and get intuition, and when it descending downwards it will lose its light and illumination and the intuition ability is been replaced through the ego perception
sixth chakra it is still Oneness, and when it descend to the three dimensional and the physical world it splits into the duality state of matter and three dimensional world, reality, duality, ego andf limited perception – and this must be the ether element that through air, fire, water and earth then materializing ether to earth, and through this process of downwards transformation then binds gravity to each level through its increasing level in the four lower bodies and four elements and four senses (the ether itself is also a fifth sense through hearing).
The element Sky is located at the juncture of the spinal column and medulla oblongata behind the throat, it has sixteen petals .
The ego is distinguished from the pure subject in the sense in which the reflectional moon in the water is distinguished
The twenty-four bhutas or cosmic principles also merge in the paramdtman: the five gross and five subtle elements, the organs of perception and action, as also the mind, intellect, and ego — all merge in the supreme Self.
The lotuses of the chakras, which were down-turned and closed, now turn upwards and burst into bloom.
When the lotus of the chakras is closed, sealed they are down-turned, and the human chakra system is sealed and closed, so there is no upward spin of energy and energy falls downwards or just get very low amplitude.
Manipura Chakra : A “lotus” of 64 “petals”, all of which are turned upwards.
The manipura is a lotus of 64 petals turned upwards, their colours being yellow, and the seed- syllable being
The chakras with their petals hang downwards when kundalini is at the muladhara chakra. When it is awakened, they turn upwards towards the crown of the head.
This chakra displays twelve lotus petals, and is epitomized by the Solomon’s Seal, or the Star of David. … (one pointing down, the other pointing upward) represent the transition between the first three chakras (lower) and the last three (higher).
It is said that bringing kundalini to the anahata chakra at the cardiac plexus is the most difficult task. … He will typically see a lotuslike flower at each center with its petals hanging downward. When the energy becomes more manifest in that center, the petals turn upward.
When the second water-moon chakra is stagnant, closed or sealed, feelings of separation and isolation tend to prevail. A fundamental desire of the second chakra “mind” is the survival of the species. This is associated with an unconscious fear that the species might not survive. This is then related to the belief system of death and not immortality. Fear of exstinction or fear of death working as automatic subsonciousness self-destruction programming because the real Self/Soul is immortal. Fear of exstinction or fear of death holds humankind caught, entrapped, or imprisoned in the lower state of vibrational frequencies. The second chakra is perpendicular to the ground and spins counterclockwise. However, the clockwise spin of the first and third chakra tends pull the second chakra energy downward.
When the student in spiritual teaching loses the fear of water (emotions) and gains psychic powers, along with control over the five senses. He or she gets full knowledge of astral entities and the ability to annihilate impurity. Eventually, the second chakra master conquers death. This is the final gift, the ego release from the fear of death.
The second chakra is also described by some to be located over the spleen. The element of this chakra is water, therefore, the chakra corresponds to bodily functions having to do liquid; circulation of blood, urinary, elimination, sexuality, and reproduction, as well all the qualities of water on earth and all water in humans, such as flow, formnessless, fluidity. This chakra is the center of sexuality as well as emotions, sensation, pleasure, movement, and nurturance. In the Tree of Life, the second chakra correspond to Yesod, the sphere of water and moon (and gravitational forces). Its associated celestial body is the moon which pulls the ocean of water to and fro in dualistic rhytmic motion.
We are made up of numbers of layers called the chakras; points, energy centers, wheels, in our bodies that act as sites of transformation. The second chakras is the locus for the ego and emotions. This is also the level of reflection. It is like pool of water in which the real self exists only as a reflection. This reflection has a life of its own, and acts indenpendently of the real self. This life we are living is based primarily on ego and emotions. As earth is a reflection of heaven, so the ego is a reflection of the real self. Therefore, in our efforts to grow beyond the earth we must attempt to overcome the level of reflection that comprises the ego and emotions.
Water is everywhere; and everywhere there is water, the moon has some control over it. Emotion and self-image are therefore all under the control of the water element. It controls “The mind” and the emotions, and through emotions the amygdala (watch-tower) can indirectly be controlled by the “fight and flight” reaction,
Water is everywhere; and everywhere there is water, the moon has some control over it. Emotion and self-image are therefore all under the control of the water element. It controls “The mind” and the emotions, and through emotions the amygdala (watch-tower) can indirectly be controlled by the “fight and flight” reaction, or through a stressful enviroment, or using constant sounds/noise as disturbances, the glands can through emotions be controlled so they they releasing hormones in stressful enviroment or when other using fear-mongering methods to gain domination, and interference with sounds or frequency sounds can change breathing and heart-rate, in same way synthetic telepathy or voice to skull technology can create sleep deprivation.
Humans is trapped by the second chakra´s spell: it holds humans real Self as prisoners or hostages. By freeing oneselves from the domination of this level, one can attain a higher level of clarity and enlightment. There is a difference between the emotions that spring from the second chakra and those that come from other levels. It is as if each of our levels is connected to a different mind, and this “second chakra mind” is largerly in control of our daily self. Enlightment and liberation comes when one overcome the second chakra´s control and domination over the rest of our self. This chakra keeps control and domination through act as a generator of illusions, pain, suffering, negativity and fear. It orginates in the second chakra because it is negative. The second chakra is also what opened the door to duality, to the knowledge of good and evil, and duality is the state of ego-consciousness (the reflection of real self) that then became connected to the earth plane consciousnes and the three dimensional concept of everything.
There is another aspect to this level; it operates as a social bond. We connect to society and to the world at this level, and when humans through the second chakra spell becomes trapped and held as a prisoner or hostages, the collective ego which itself is trapped in the personal/individual “mind prison-matrix” starts act like a prison guard of the second chakra when one free oneself from the second chakra.
Humans get trapped and caught in up in looping cycles of negativity; and the only way out is to reach higher within ourselves, learning to think vertically, to look upward, in short, to operate from the “love-frequency” and not the “fear frequency”, operate from love instead of the emotion of the second chakra spell of control. We need to learn to not dominate, and not to allow ourselves to be dominated.
All beings are, to a greater or lesser extent, telepathic. The key is to become aware of it. In fact, in training most students in psychic unfoldment, the greatest obstacle lies in overcoming their preconceived notions of what they think telepathy should be like. Telepathy is older than speech and transmits feelings and images more easily than precise words. Although, with training and practice, this can be remedied. The root of telepathy is the Primal Unity of all, the law of interdependence. In humans, the chakra that governs telepathy is called, by Alchemy, the third eye. In Eastern schools, it is called the Ajna chakra. This center —within the inner vehicles, as are all the chakras—equates to the physical pituitary body situated in the brain.
The energy system
The nerves “Ida” and “Pingala” are situated on the right and left respectively of the susumna in the spinal cord, and the Sushumna in the middle.
These (three) principal nadls have their mouths downwards, and are like thin threads of lotus. They are all supported by the vertebral column, and are symbolized by the sun (pingala), moon (ida) and fire (sushumna).
Ida is the name given to the negative terrestrial magnetic force. Pingala is the name given to the positive terrestrial magnetic force. Sushumna is the name given to the “Neutralization” or balancing of these forces. The sushumna system neutralises the two courses of the vital wind and to purify the two nerves, Ida and Pingala.
The yogi’s mystical body becomes a microcosm; his in-breathing corresponds to the course of the Sun and to the Day; his out-breathing to the Moon and to the Night. The practice of yoga is designed to neutralize these waves of thought and emotion.
The breath itself and the corresponding upward-and-down- ward movement of energy in the ida and pingala.
Gravity is related to; Ida, Pingala, Udana and Apana, and Laghima and Garima
Energy and Light (Prana-energy Matter – The Ether)
Breath and Oxygene
Laghima is the power to make his body as light as a feather so that it can float in the air or in water. Garima consists in increasing the specific gravity of the body and thus making it as heavy as a mountain
By Laghima you can make your body as light as a feather and fly in the sky thousands of miles in a minute. Garima can make your body as heavy as a mountain.
Pingala is the vehicle of solar forces (surya-svarupa), which have the properties of intellectual activity, representing the conscious, differentiated individualized life. Individualization, however, if separating itself, from its origin, is as death-spelling as knowledge severed from the sources of life. This is why wisdom and compassion (prajna and karuna) must be united for the attainment of liberation. And for the same reason pingala, the solar energy, without the regenerating influence of ida, the lunar energy, acts like a poison, while even the elixir of immortality (amrita), to which the regenerating lunar energy is compared, has no value without the light of knowledge. It is for this reason that only when the solar and lunar energies are united in the central channel, the susumna, and carried up from the root-centre (muladhara-cakra) through all the other centres of psychic power and consciousness until they reach the universal level in the Thousand-Petalled Lotus of the sahasrar-cakra.
In terms of yoga one has: A = pingala: masculine, sun, positive C = ida: feminine, moon, negative B = sushumna: where the two currents or the nadis, pingala and ida are resolved
The moon is placed in Ida, the sun in Pingala;
The negative matter, the moon, is cooler than the positive matter, the sun.
The conjunction points of the major pranas at this chakra is the flow of prana and the flow of apana. The first major flow prana (prana) travels up and down between the solar plexus chakra and the throat chakra continuously. The second major flow of prana (apana) travels down from the solar plexus chakra to the base of the spine chakra and back to the solar plexus chakra continuously. As the first major prana ascend toward the throat chakra from the solar plexus, the second major prana, apana, moves from the base of the spine chakra to the solar plexus chakra. When the prana falls from the throat chakra back to the solar plexus chakra, the apana flow of prana falls back to the base of the spine chakra.
The nerves “Ida” and “Pingala” are situated on the right and left respectively of the susumna in the spinal cord.
‘Udana is obviously connected with the gravitational pull of the earth on the body, and by controlling this particular prana it is possible to neutralise this pull.
Apana and Udana The aging process is promoted by the downward moving air or apana vayu that is connected with the force of gravity. Gravity and time literally pull us down in life.
Udana governs upward movement, while apana governs downward movement. Prana gives energy to all the pranas. The key to health and well-being is to keep our pranas in harmony. When one prana becomes imbalanced, the others become disturbed as well because they are all linked together. Generally prana and udana work opposite to apana as the forces of energization versus those of elimination. Similarly vyana and samana are opposite as forces of expansion and contraction.
The pranas as forms of energy work on all the elements. Prana energizes the elements in whatever they do. Udana governs the upward transformation of the elements, allowing earth to become water, water to become fire, fire to become air and air to become ether. Apana governs the downward transformation, allowing ether to become air, air to become fire, fire to become water, and water to become earth. Vyana allows for the differentiation of the elements and grants each their separate sphere of activity. Samana brings about the integration of the elements and keeps them connected.
The pranas have specific elemental connections as well (though not everyone agrees on the specifics of these, even in classical yogic literature). Udana relates to ether and sound, which relate to the throat chakra. Vyana relates to air and touch, which relate to the heart chakra. Samana relates to fire and sight, which relate to the navel chakra. Apana relates to earth and water and to smell and taste, which relate to the root and sex chakras. Prana is connected to all the elements but more specifically to the water form of apana, which is the basis of life and procreation.
Prana also rules the mind from its center in the head. Prana governs all forms of energy in the universe, not just that of the life-force but also material energies. Apana, for example, is connected to gravity. Light moves by the power of prana.
From these examples we see that higher “spiritual” brain has another energy system to the whole brain system and the physical and three dimensional world from fifth chakra to first chakra operating with the five prana energies that creates matter from the ether and mind.
The five senses, five elements, are part of the three dimensional “physical” world, and the ego is the pereception that is used in this reality…….here we find concepts of duality, time and space perspective,
From ancient texts they teach the Manipura chakra has a lotus of 64 petals, which all is turned upwards
From other sources they teach there is a 64 lotus petaled lockated between the vishuddha and the higher ajna (between the fifth and sixth chakra) is a secret chakra called the lalana (or talu chakra)
Talu means – base of the skull
Taluka chakra; Cavernous plexus of the sympathetic
The pharyngeal plexus (thyroid gland); the taluka (talu) chakra with the cavernous plexus
This ganglion sends a branch to the carotid plexus which is situated at the base of the skull and is known as the taluka chakra.
Manipura Chakra : A “lotus” of 64 “petals”, all of which are turned upwards.
The manipura is a lotus of 64 petals turned upwards, their colours being yellow, and the seed- syllable being
the anahata is a lotus of eight petals
The chakras with their petals hang downwards when kundalini is at the muladhara chakra. When it is awakened, they turn upwards towards the crown of the head.
This chakra displays twelve lotus petals, and is epitomized by the Solomon’s Seal, or the Star of David. … (one pointing down, the other pointing upward) represent the transition between the first three chakras (lower) and the last three (higher).
It is said that bringing kundalini to the anahata chakra at the cardiac plexus is the most difficult task. … He will typically see a lotuslike flower at each center with its petals hanging downward. When the energy becomes more manifest in that center, the petals turn upward.
The Vesica Piscis, the Fish’s Belly,
Divine God: is represented inclosed in a vesica piscis
In some literature, this secret centre is described as a flower, or lotus, with 64 petals. Those who have developed the power to see these secret chakra centres on the human body describe them as being in movement. They are spinning discs of colour, so rapid in motion that their rays or petals are blurred, giving them the appearance of rotating flame. In ancient times, the interface between the material and the physical worlds was the Egyptian hieroglyphic 0 called Ru, drawn in a form which was called the vesica piscis by the early Christians. When the Master had suggested that there was a connection between the Third Eye (the Ru, 0, or place of entrance between the eyes), we had imagined that he was referring to the fact that the symbol for Ru seems to have been the origin of the Egyptian Ankh symbol, which was in turn adopted as the symbol for Venus: Since the hieroglyphic Ru meant ‘birth passage’, ‘doorway’ and `vagina’, it was held as a dual symbol — one could be born either into the material world, as in a physical birth, or into the Spiritual world, as in an initiation. The Ru allows entry into the Spiritual world, and in t ress back into the material realm.
The Ru Gateway The symbol of the fish is related to the mandorla, the almond shape found in the centre of the vesica piscis. The mandorla, which is used as a full-body halo in depictions of sacred beings, is identical to the ancient Egyptian ru symbol, which means
birth passage' anduterus’ as well as ‘mouth’. Its fundamental meaning is `gateway’. It is the vagina of the world mother — the gateway into and out of the astral underworld used by the shamanic fish beings. The ru is also shaped like an eye, and indeed it symbolizes the third eye, ‘the Secret Eye which permits the possessor to see beyond the illusion of the ordinary and the familiar’? The oval ru also symbolizes the mouth, a self-professed ‘urban shaman’, the word was essentially associated with speech, and thereby the descended Logos, the utterance of the word which gives birth to reality.’ Furthermore, in esoteric symbolism, the circle (derived from the ru) and the cross were originally quite inseparable, thus forming the ankh. In this symbol the ru oval is the head and the Tau cross the spine. As we can see from its position on top of the ankh, the ru symbolized the trance state.
Vesica Piscis Known to the Egyptians as the ru, or ‘gateway’, the vesica piscis symbol is the almond-shaped figure created by the superimposition of two circles representing the two opposites.
Jesus, the ‘anointed’ and christed one’ symbolized by the fish, is sometimes shown inside the ru symbol, the portal between this world and the next, revealing that the shaman is ‘the Way’ and therefore the door or gateway:
`… for Ru meant “doorway” or “secret entrance” — and Christ is also “The Way”. Christ, like the Ru, is the entrance to the Spiritual world, the guide of the modern initiate.'”
`The Egyptian hieroglyphic Ru represents the place of birth. It is a vestigial drawing of the Kteis, and of the mouth, from which words are born. By extension, it became the place where secret knowledge was delivered, from the secret Schools, and the process nowadays known as “rite of passage.” Something of this hermetic lore was expressed in the Christian symbolism, which adopted the Ru as the Vesica Piscis, which is sometimes used to sheath Christ,
Mary and certain saints. In this use, it represents the Spiritual world beyond the “door” of the Ru.”
Jesus is really an adaptation of the archetypal ‘resurrecting’ shaman, the enlightened ‘Shining One’ later revered as a deity. Here he is shown within the mandorla (‘almond’), the halo in the form of the vesica piscis — the psychic ‘gateway’. Note the combined halo-and-cross behind the head: this is a solar symbol of ancient origin that resembles the Celtic cross. Here, the cross is centred precisely on the centre of the head — the thalamus.
the talu chakra has 64 petals
pericarp of the lotus, and inside it is a region (bhumi) where lies the moon’s power (chandra-kala) which oozes nectar …
Between the vishuddha and the higher ajna is a secret chakra called the lalana (female energy or the tongue). It is also known as the tale chakra because it is said to be situated at the base of the palate Oahu region just behind the uvula. Meditation and iisualisation of this chakra is a secret to be learnt from a guru. Sonic ancient Tantrik texts say that the rising kundalini energy should be made to pass through the lalana centre on its way to the ajna chakra.
Being a secret chakra, the description of the lalana differs from one text to another. According to the Saublmgya-lakshmi-upanishad (1 1 1, 6) the lalana chakra has twelve bright red petals. Other texts however say that the lalana has sixty-four silvery white petals and a bright red poicagi called the `ghantika’ within which is the area (blituni) of the moon’s energy (chandra-kala) from which oozes sweet nectar. It is said that when the disciple reaches the lalana chakra a sweet nectar starts dripping on the tongue. The lalana centre is spiritually very important because it lies at the threshold of enlightemnent and gives the sadhaka a glimpse of the great void (maha-shtuwa). The sixty-four petals of the lalana chakra are the homes of the powerful sixty-four (chattdi-shashti) yoginis whose worship is said to grant the eight superhuman powers (siddhis). Many gurus who exhibit magical abilities are usually stuck at this centre and cannot rise above it.
Secret chakras are chakras which go beyond the spiritual and physical aspects of a person. These three secret chakras are known as Golata, Lalata, and Lalana. They are located on the uvula at the back of the throat, above the Ajna chakra, and within the soft upper palate. It is said they can’t really be described like the main 7 chakras and can only be experienced once the kundalini energy is fully awakened.
Kundalini is described in the Eastern spiritual traditions as a spiritual energy that can be awakened in order to purify the subtle energy system and ultimately to help a person attain the state of yoga, or divine union.
These crossings symbolize – the end of the Spinal Cord at the twelfth dorsal vertebra where Jesus was baptized, and the base of skull where Jesus was crucified. It reamins two and half days in the tomb (cerebellum). On the third day it ascends to the Pineal Gland, which connects the Cerebellum with the Optic Thalamus, the cenral eye in the throne of God (brain) (mk 16.19)
That is the Chamber overtopped by the hollow (hallowed) caused by the curve of the Cerebrum (Most High).
So the Bible says? “He that dwelleth in the secret place (Pineal) of the Most High (brain) shall abide under the shadow of the Almighty (Cerebrum) (Ps. 91:1). The symbolism is clear and the picture understood.
Hence, no man hath ascended up to heaven (brain), but he that came down from heaven (Divine Essence), even the Son (Seed) of Man which is in heaven (Jn. 3:13). What and if ye shall see the Son (Seed) of Man ascend up where he was before (Jn. 6:62). The symbolism is clear and the picture is understood.
This is related to what you read about Ida, Pingala and Sushumna; The nerves “Ida” and “Pingala” are situated on the right and left respectively of the susumna in the spinal cord, and the Sushumna in the middle. These (three) principal nadls have their mouths downwards, and are like thin threads of lotus. They are all supported by the vertebral column, and are symbolized by the sun (pingala), moon (ida) and fire (sushumna). The crucifixation is the crossing in the third eye (three energies merge) and the Single Eye is named Third Eye (Ida, Pingala and Sushumna)
After this the crystal at the top tranforming into the Star of David in the heart (represents the balance between all chakras and their opposite forces – and the root chakra is no longer the root, but the heart has become the new root chakra, based on love and not fear. Scriptures mention this a “the new heart and new mind”, and the threefold flame become the eternal flame. This process is mentions in alchemy and even used to understand how chakras is conducters of bioelectricity in the body
If you wish to transmute something that already has a solid form, for example your body-mind and soul, then that object has to undergo a process of disintegration and transformation to move toward the zero point. From the zero point it can begin moving toward materializing its new, transformed being.
The “nearer” one is to the zero point, the higher the vibration. So, in order to prepare your physical body to receive all the other bodies of light, you must raise the frequency, clarity, and spaciousness of your physical body, bringing the physical closer to the vibrational levels of the more formless bodies of light.
When one have achived this proceess the mind have the power over matter and can then create. The super conductivity of the brain will allow one to have the power of mind over matter.
The law of resonance states that when two or more energies are vibrating at different rates of speed that the lower frequency will be raised, the higher frequency will be lowered, and the two will meet in the middle, until they are vibrating at the same rate. The middle is the entrance to the Zero Point Field of Universe, it is The Magnetic Resonance Key to the Fifth dimensions of Heaven. The law of orgonotic law is built up on the law of resonance.
The law of the orgonotic potential says; This law, which is supposed to be valid for all kinds of energy, says that when systems with different energy charges are brought into contact, their energies will equalize until both systems have the same energy charge. This is the central key of knowledge in Alchemy and the keystone of wisdom to produce the unified zero-point field of energy, and the “Philsosopher´s Stone.
For example, if the human mind were to have greater contact with external magnetic fields, we would have greater control over matter. If superconductors were, one day, to be embedded within objects, then they could create magnetic fields that could be controlled by human thought.
Yogic texts mention fourteen important nadis that carry both kinds of energy. Three of these fourteen are of vital importance. These three nadis, Ida, Pingala and Sushumna, are connected with the limbic system. Activating Ida influences the hypothalamus and the pituitary gland, and thus the growth hormones and anabolic processes; activating Pingala influences the thalamus and hypothalamus but not the pituitary. The Sushumna is connected with the corpus callosum and the cerebellum. When it bifurcates in the brain stem, one branch of the Sushumna goes to the corpus callosum, while the other, known as the posterior Sushumna, passes through the cerebellum to the cerebral cortex and terminates in the corpus callosum. Here it joins the other branch, known as the anterior Sushumna. This point of termination is called fontanella.
Through their connection with the endocrine glands, these three nadis influence body chemistry and the chemical nature of the human organism. The Sushumna nadi is the only nadi that directly pierces all the chakras or psychic centers of the subtle body. These centers are connected with internal organs through sympathetic and parasympathetic nerves, which are connected with the autonomic nervous system working through the spinal column. The Sushumna is thus connected with the network of sympathetic and parasympathetic nerves and the autonomic nervous system through its connection to the chakras and its passage through the spinal column. Although the three nadis meet at the same place in the pelvic plexus, they originate in different parts of the Muladhara, or the base of the spine.
It is where neural connections are activated to the extent of creating new neural pathways or dendritic synapses, between them, breaking the barrier of lack of corpus callosum energy.
Causing the integration of the two cerebral hemispheres with the cerebellum, so this acted to greater capacity and can deploy certain characteristics (powers), which allow the initiated to resolve the situations of imminent death that was exposed.
To overcome this state of existential crisis existential and actual initiation occurs that called spiritual rebirth, being that he was taken to the state and will never be the same again.
This is because the human body acts as an integral whole, where the cerebrospinal new neuro perform reconnections, and raise others that were not in use, (creates new gap or new bridges)
The goal is to use all sides of the brain simultaneously and the whole body as an integral whole.
For the vast majority of consciences is not possible greater interconnection of the corpus callosum, reflection and visionary dream alert they are out of reach, in an associative confusion. ‘Ile conscious ego is disconnected from the transpersonal inner being, there are many blockages between the hemispheres where one dominates the other and an illusory appearance of artificial symmetry is created, there is no internal consistency that coven everything, including the chaos and unpredictability. We find ourselves caught in a consensual reality caused by a vision limited to the left hemisphere. The differences between the dreamer and the director must end and allow the two hemispheres to communicate through that brain interface that is the corpus callosum.
The corpus callosum is more than 700 million fibers interconnection and each fiber is capable of transmitting more than 300,000 simultaneous data in both directions, only 0.7% of these fibers is used, which gives us the ability to increase capacity without to genetically modify the brain. We fully complete our spinal neuro brain system is capable of simultaneous access to all dimensions, we only need to grow in awareness and the ability to crystallize energy.
The communication of the cerebral hemispheres by the corpus callosum and cerebellum is the most important pan of the overall integrated communication, but there is another alternate route is the communication between hemispheres through the physical body. type of communication is slower because it involves emotional and sentimental brains, as suffixes preprograms established for knee-jerk reactions: automatic and not conscious ego.
Many scholars believe that at this point, is where human beings act as an integral whole conscious, but this is not entirely true, at all. One thing is that the body is involved in the mundane daily activity, and another is the use of awareness, reflection and quantitative, qualitative analysis Attention intention and higher to form a pattern of quantum reality in its entirety consistent clement. Another is that the multidimensional energy vortexes located along the column are used as suppliers of energy and information at various levels of quantum line 25 so that the entire brain to make its integral work of intelligent and reflective consciousness.
Now, there is something quite interesting here. The sushumna rises through the medulla oblongata and separates into two streams. One stream goes straight up through the Brahma Randra into the Higher Great Void, remaining there with full consciousness. The second stream takes a journey which would appear to keep ones consciousness aware of the Universe while at the same time the first sushumna stream maintains awareness in the Great Sunyata. So the second stream journeys under the frontal brain region then goes up the forehead, deep into and through the ajna, joining with the ida (on the left) and pingala (on the right) nerves, then moves upward to a higher part of the forehead, piercing inward, turning down and then looping or circling around and upwards as it penetrates the Sahasrara, after moving through the corpus callosum and then upward, side by side, with the first sushumna stream. This remains so until the time for dying and death. At this time the two streams unite and pass upward as one sushumna stream into the Higher Sunya. Death is then open, vast and clear The one sushumna joins with the Vajra Dada and then with Shankini Nadi and finally these streams blended into one, merge into Shankini Herself. This process begins at the Prana or Talu chakras, enters the Kantha near the top of the medulla oblongata and then finishes when the rejoined sushumna stream, the stalk of Shankini, enters the mouth of Shankini which is the higher region of the 10th Gate, that started at the Talu, where the process of opening the Prana chakra, the 10th Gate, initially set out. This complex process in simple terms illustrates two things. One, the unity of consciousness as awareness of Universe and the Great Mystery, within Anuttara. Second, a comforting way of passage in the manner of which dying may be done.
The veil of ignorance holds rigid structure in place that does not allow the DNA software programming and the coding structure of the DNA to actively integrate into the higher-dimensional chakra system necessary to activate aspects of the hypothalamus, medulla oblongata and pineal gland. These aspects are limited by this veil or partition. This partition is also what holds you in third-dimensional linear time (time as a past—present—future loop) and creates major restrictions to knowing yourself.
There are two partitions within the brain. The first partition is the corpus callosum, a coarse tissue that separates the right and left hemispheres. The original purpose of this tissue was to assist both sides of the brain to communicate with each other. With the Fall of Consciousness and aeons of living in the dense third dimension, this capacity has become significantly restricted.
The second is a vertical nonphysical partition that is perpendicular to the corpus callosum and located between the temples on either side of the head. This partition minimizes the function of the hypothalamus, medulla oblongata and pineal gland and it significantly limits the performance of the seventh and eight chakras in the physical experience. This nonphysical partition, or veil, holds each of us in a narrow field of logic, duality and rigid rules.
This veil is an electromagnetic field of energy. As you think thoughts, the thoughts pass through this electromagnetic field and are filtered based upon past memories or future concerns. This filter instantly draws a similar emotion to the thoughts you think based on those past experiences or future beliefs, fears or doubts. However, when you are in a present-time now experience such as amusement, laughter or play, the filter is neutralized.
It has no negative past or future concerns, no doubts or fears to draw upon. When you observe in present-time, the veil is neutralized, allowing observation from the Higher Mind. It’s here where this partition or veil is dismantled and reconstructed into its originally intended function: to open your awareness of the multidimensional consciousness from where you have come.
Here the hypothalamus, medulla oblongata, pineal gland and seventh and eighth chakras become more engaged, the ninth, tenth and eleventh chakras become accessible. Here, with the use of higher-vibrational Light and colour vibrations, the coarse tissue of the corpus callosum will be altered into a softer electrochemical gel, allowing the right and left hemispheres of the brain to function as originally intended, in full communication with each other.
The endbrain has two cerebral hemispheres, which gradually enlarged as evolution progressed from the lowly mammal to primates and humans. The surface of the cerebral hemispheres has a layer of nerve cells, which is about two to five millimeters thick. This layer is the cerebral cortex, and is known as the ‘grey matter.’ Though the surface of the cerebral cortex is only a quarter of a square meter, the grey matter has got around a hundred billion neurons.
The bundle of fibers under the cortex is the axons, and this is the ‘white matter.’ The bundle of axons crosses the hemisphere to the opposite one—and is known as corpus callosum. Information is transferred from one side to the other through the corpus callosum.
Deep in the white matter are the basal ganglia. hippocampus and amygdala, which have neural collections. The basal ganglion is responsible for the control of movements. The hippocampus resembles a sea horse in shape (hence this name), and the amygdala has an almond shape. They are concerned with memory and emotions.
All these senses except smell pass through the thalamus to the cortex. The hypothalamus, which is below the thalamus. controls the hormonal system through the pituitary gland and acts through the autonomic nervous system—sympathetic and parasympathetic. The former controls blood pressure and the latter controls most of the other involuntary functions such as appetite, thirst, salt and water balance, body temperature. movements of the gut and so on. The sympathetic nervous system prepares the body for vigorous action—fright, flight and fight. Sleep and wakefulness is controlled by the hypothalamus in collaboration with other parts of the brain.
The two hemispheres are connected by a broad band of fibers, known as the corpus callosum
the predominant brain wave frequency drops from the alpha wave region to the delta wave region,
There are said to be 72,000 such nadis; those of particular importance are the Sushumna, pingala, and ida nadis.
When “matter” takes form or is created in the three dimensional worlds these attributes appears and takes form; the ego, five senses, form, matter, space, mind, time, duality, breath, heart-beat, weight, gravity, and death – all these attributes is connected to the three dimensional world, and it is possible to go beyond these and even control heart-beat and breath with practice. These attributes is the result from “ether” that divides the four elements (air, fire,, water, earth) and this become the Matrix of the Mind. These attributes appears as a results of the descending downwards to the lower frequency.
And if one start ascending one free oneself from the gravity that is bound to the four lower bodies the upwards ascending process loosening the bound to gravity that is infused into the elements and get more dense and more dense binds gravity (downwards). When the chakra system is sealed or closed gravity of matter binds the mind to matter (thrre dimensional world, ego, perception and reality); The chakras with their petals hang downwards when kundalini is at the muladhara chakra. When it is awakened, they turn upwards towards the crown of the head.
Human body system and chakra system has three knots. These knots are found within the energetic interior of our psychic system. They are problematic because they bind us in a state of ignorance, distort everything we experience, and lock up our wisdom. The end result is The Matrix and binds energy to itself, like the gravitational force.
When you tie a knot, you capture the mental and emotional energy present at the time in the knot and hold that energy. The Three Dimensional World becomes fixated in one lower vibrational frequency.
The body thus identified as the self is not always the physical body; sometimes the mind, which is only a subtler kind of body. The ego is neither the real Self , nor the body; so long as no inquiry is made, the ego persists and enjoys the status of the Real Self. This is the primal-mind-error. Life, existence, perceptions and reality then flows out from the perspective a body with a soul (the ego) and not the a soul with a body (Self/Soul).
The five sense realm is the reality that most people on Earth are stuck in now. They only believe what they can see, hear, taste, touch, and smell. In other words, they are trapped in their own bodies. They are limited to the frequencies of light and sound that their bodies can handle. Once in the time the five senses was more like “five lights” sources” or “five wisdoms”, but in the process of turning off everything that is “spiritual” the chakras has turned off or been sealed and changes to be the “five passion” senses instead. Others say that the five knots are reminiscent of the five senses, indicating that they all must be dedicated to God.
I.K. Taimni interprets this as meaning that Udana (fifth chakra) is obviously connected with gravitational pull of the earth on the body, and by controlling this particular prana it is possible to neutralise this pull. Man’s mind is not limited by his physical body, although he usually thinks it is. But it is the intellect and the ego that bind him there. The psychic body has no weight, and, therefore, gravitational forces cannot work on it.
Humans were thought to have five bodies, the physical body being the densest of them (annamaya); the next would be the vital body (pranamaya); the following one was even subtler than the previous ones, the mental body of movement of mind and thought, or (manomaya). Finally, if we stick to the four bodies that science admits do exist, was the body of supramental intelligence (vijnanamaya). So it seems clear that scientific points of views and that of ancient wisdom are very similar. Yet Perennial Wisdom adds a fifth body to the equation: (anandamaya), body of Grace and joy, made of spiritual joy, ecstasy and happiness.
Many cosmologists believe that we live in a “Multiverse”, and this has prompted some thinkers to assert that a soul might well have developmental experiences in many different mental and physical worlds. Therefore the body and mind are not the ultimate human reality. They must be deeply valued, but only as a tool and to meet the needs of one’s true Self: the evolving soul. According to the latest findings of scientific and transpersonal psychology research, the very essence of Mankind can be said to consist of a “higher consciousness”. As soon as human beings travel through any internal development, they can feel the existence of this reality and, finally, experience it directly and clearly. The Self exists as a higher vibrational level than the other three bodies —physical, emotional-vital, and mental— and needs a tool to express its will through these three lower-vibration levels.
The psychic body has no weight, and, therefore, gravitational forces cannot work on it. The ego is attract to matter and therefore strengthens the biological, physical, emotional and psychological bands to the gravitational forces and materialized world, and the real Self (astral or psychic body) is not attract to matter and therefore can liberate oneself from the state of matter and the matrix. The subtle body doesn’t get affected by any gravitational force, and the real self is not attracted to Matter in same way the ego is identifies itself as the body of matter as the real self.
It seems gravity is loosening its powers over the physical body when the vibrations or frequencies is raised to a higher state of Consciousness. Each of our four bodies operates at a different level of energy, with the physical being the lowest and densest, and the gravitational force has strongest influencial power over the physical body.
Perception is the process of receiving and being conscious of an object. Perception has several strata. At its lower stratum, physical sense apparatus is involved in perception and there is the awareness of a sense quality in a modified form. There are five main sense qualities: smell, taste, sight, touch and sound. These qualities are an aspect of matter. The awareness of the sensory form of matter occurs in Consciousness. This indicates that sense qualities are outside the boundary of consciousness, and they are to be brought into consciousness by some appropriate means. This implies that there is a distance factor.
Moreover, the penetration of sensory forms into consciousness and their recognition are based on the principle of selection and rejection. If the distance and selection-rejection principle were not operating, then all sense qualities would be the simultaneous content of consciousness. There are five classes of receptors, each endowed with the power of receiving only a particular form of sense quality. After the sense qualities are received by the receptors, sensory paths are created from the receptors, first through the sensory nerves and then through the neuronal connections in the brain, to the cerebral cortex, and thence to an area of the higher brain stem. Nothing more is known about sensory path in its nervous aspect, and there is no further trace of it in the brain.
This has resulted in too much speculation. For instance, that the end point of the sensory path is in a certain area of the brain which is in connection with Consciousness. But this connection does not necessarily indicate that this particular brain area itself is the seat of consciousness. It may mean that the area is in some way connected with Consciousness; and when this area is damaged or removed, the connection is cut off.
If this brain area is the seat of consciousness then is Consciousness distinct from brain, or is it identical with the brain, that is, brain = consciousness? But, actually, consciousness has not been traced to that area or any other part of the brain.
The sensory path which has been created is observable up to the brain; it is observable because it is a physicochemical process. But how the physicochemical process in that brain area causes the appearance of consciousness is not known. How the metamorphosis of physicochemical energy into consciousness occurs has not been explained. How physicochemical events in the brain suddenly occur as psychic events cannot be explained. Consequently, it is not easy to make mind = brain.
There may be another possibility. Psychical events may accompany or immediately follow the physicochemical events in the brain. If this is accepted, then it will mean that brain and consciousness are not identical, but are two separate entities, and their interconnection is experienced in a particular brain area. To explain this, it has been postulated that certain specific dynamic actions of the brain, in which certain areas of the cerebral cortex and the higher brain stem are involved, are the essential conditions for the relation between the brain and consciousness.
How the specific dynamic actions, which are physicochemical in nature, can establish a relation with consciousness which lies beyond the brain itself, is neither known nor explained. Molecular, atomic, and subatomic activities are all disconnected from consciousness, and are not a fact in consciousness.
It is certainly a suggestion that a relation is established between brain and consciousness when the former exhibits specific dynamic actions. If we accept consciousness as something which is neither a physicochemical phenomenon nor explainable in terms of matter, then we think of consciousness as something which is outside the sphere of chemical and electrical energy, something which is neither bound by nor composed of molecules, atoms and elementary particles. In that case, the brain-consciousness relation is deeper and more complex.
There is an important query regarding the specific dynamic action of the brain. How is it caused? If we say that neural-neuronal, centripetal conductions are the cause, then we have to accept that this brain state is continuous, without any interruption, because these conductions are continuous. It has not been demonstrated that there is some controlling mechanism in the brain to exercise control over these conductions. In that case, how is sleep-unconsciousness produced?
The specific dynamic actions certainly disappear during sleep. What makes them disappear? Here is a clear indication that the specific dynamic action of the brain, if there is any, is not caused by neural-neuronal conductions, but by something else which operates from outside the brain. Now, let us consider two important factors: distance and sensory capacity. Taste and touch operate in direct contact with the receptors in the tongue and skin respectively.
The distance factor operates in smell, sight and sound. This means that the receptors and sense-objects are not situated in direct contact with each other, but are separated by a certain distance. The distance varies, but there are certain upper and lower limits of perception, beyond which no perception takes place. Between the upper and lower limits sensory capacity varies in different species and also in the same species. Apart from distance, there is another factor, size or magnitude of the sense-objects. If the size of an object diminishes below a certain point, it is not perceptible. Here, the sense capacity also varies in both different species and the same species.
There is still another factor. If a sense-object remains within the range of the right distance, and its size is also suitable for perception, then there will be no perception if it is obscured.
As an example, if a certain object is placed inside a closed box situated within the range of vision, then only the box will be seen, not the object inside the box. That object has been obscured by the box. which the eyes cannot see through. Other examples are: bones covered by muscles, brain covered by the skull, etc.
The time factor is also operative in perception. Events which occurred in the past are only remembered, but not ‘seen’. Only present events are perceived directly. There is no direct knowledge of future events. All this indicates that sensory capacity is not a fixed thing, but relative, variable, conditional and temporal.
Supranormal perception indicates the existence of subtle nadi-paths. It also shows that consciousness is outside the boundary of the brain. Most people are unable to utilize these paths, because their powers in this direction are undeveloped.
The neural-neuronal paths of conduction, occurring in common sensory perception, stop at certain points in the brain. These are the end points of the gross, brain paths. The sensory qualities conveyed by sensory conduction are released from the nervous envelopment at these brain points and are received and conveyed by pranic forces to the nadi-field, and then to the subconscious mechanism, from where they are radiated to consciousness. It appears that brain dynamism is an aspect of pranic dynamism, and mental dynamism extends through pranic dynamism to the brain.
The sensory forms are a series of graduated forms. On the lower scale the sensory forms are gross, and as they ascend the scale they become more and more minute.
Sensory capacity also changes and becomes increasingly powerful in the perception of more minute sense forms. Our normal sensory capacity can be extended to perceive not only sense-qualities lying beyond the normal but also a new type of sense-qualities.
Minute sensory forms, existing in the internal form of matter as molecules and atoms are perceived by the electron microscope. But sensory forms existing at the subatomic levels are so minute that they cannot even be perceived by the use of the electron microscope. This does not indicate that the sensory forms are non-existent here.
The sensory forms continue from the atomic-subatomic level and extend to the subtle metamatter state. At the metamatter stage, sensory forms are subtle and exist as subtle smell, taste, sight, touch and sound, isolated from each other. They are the fundamental aspects of meta-matter.
The mahabhutas are reducible to the most concentrated forces called tanmatras.
At the tanmatra level, sensory forms are the subtlest, and these are the perfect and final forms. Beyond this point, there are no sensory forms. It is the borderland of sense-form. For the perception of these subtle phenomena, it requires perfect ‘nose’, ‘tongue’, ‘eye’, ‘skin’ and ‘ear’.
This means that it is the final and most perfect sensory experience which can only be achieved by yogic ‘mental eye’. It is the superconscious perception, and consciousness elevated to the concentration level is the only apparatus for its attainment.
This perception has two levels: dhyana-perception and samadhi-perception.
The former develops into the latter. Dhyana is that state of consciousness in which the body becomes completely motionless like a mountain; the senses of smell, taste, sight, touch and sound become inoperative, and, consequently, the outer world is no longer the content of consciousness; consciousness remains unaffected by intellective functions and thoughts; such consciousness, thus being empty, coils to a point in which all its power is in full concentration. In this state, concentration exhibits the power of holding only one object fully.
When such a concentrated consciousness is exposed to an object, it penetrates into the deeper aspects of the object and gets its inner subtle power-graph properly imaged in consciousness, and the image is fully illuminated because the revealing quality of consciousness is now maximally roused; then consciousness expands to a certain degree for the magnification of the image of the power-graph which, finally, is transferred to highly rarefied thought. In this way, a perfect and complete knowledge of the unknown and the subtle aspect of an object is attained. Samadhi is the full extension of dhyana when the perception is absolute and automatic.
The chakras have been ‘seen’ in this manner. Is the mental ‘vision’ of subtle phenomena a fact? Are the subtle phenomena real? Our answer is, that the chakras are subtle, but not imaginary. Each chakra contains specific power phenomena which can be made to manifest physically by appropriate means.
This fact clearly indicates that the chakras exist and their powers can be made to manifest themselves on the physical plane. Let us take the muladhara chakra as an example. The power apana residing there can be roused, controlled, and made to exhibit a strong upward motion by dhyana and pranayama.
When this upward apana motion is most forceful, the physical body rises off the ground and begins to levitate by itself without any mechanical aid. There is no form of energy operating in the body which is able to do this. Consequently, it definitely manifests the existence of the chakra, the pranic power and its influence on the body.
There are other forms of power in the chakras, and they can also be mused by dhyana. Dhyana in the muladhara develops natural health and strength of the body and intellective power, and prolongs life. Dhyana in the swadhishthana chakra develops a diseaseless and vital body and intellectual power. Dhyana in the manipura chakra develops the natural immunity of the body, the attainment of long life, and the release of certain uncommon powers. Dhyana in the anahata chakra develops an inner beauty, and makes the body highly attractive; there is also an intellectual development above normal and an acquisition of uncommon sensory powers. Dhyana in the wishuddha chakra develops a body adamantine in hardness and strength, and absorptive mental concentration. All these phenomena indicate that the chakra powers can be made to manifest in the body.
Chakras as Myth
There is a viewpoint according to which the chakras are not but imaginary. It is essentially based on the evidence that the chakras are seen neither when dissecting the body nor on its microscopic examination, this indicates that the chakras are beyond the range of both normal sight and extended sight. In other words. they are beyond our physical senses both normal and instrumentalized. But this does not prove thew nonexistence.
Sensory perception is a sense-section by which only a segment of the whole is mentalized. Physical sense has four fundamental limitations, namely, size, obscurity, distance and time. This limited sensory power can be enhanced to a certain extent by the use of sensitive instruments. First of all, what we see with our eyes in the body are bones. muscles, blood vessels, nerves. organs, etc., which form the gross aspect of the body.
When a bone is covered by muscles, or an organ is enclosed in its cavity, we do not see them, we only see the outer covering. This is the limitation by obscurity. So the gross structure of the body can be partially seen by the sense of Sight, It is a very superficial obserTation of the body, a larger part of which remains hidden. For the observation of the minute structure of the body, it is absolutely necessary to magnify the small objects.
For this purpose a powerful microscope is used. It is now possible to study the ultrastructure of the cells through the electron microscope. This has disclosed the molecular constituents of the living organisms. At the molecular level. the chakras are not seen, Does the molecular study of the living organisms reveal its whole organization? Is that all, what we see by means of the microscope? The molecular structure is based on atoms, and the atoms are built up of what are known as elementary particles, so we find that there are two levels above the molecular level; atomic and subatomic. We have also been able to see atoms, but not elementary particles, They are so minute that they are not observable even with the most powerful instrument. They are inferred. However, the chakras are not seen at the atomic and subatomic levels, are they inferred? Before an answer is given.
Anatomical Interpretation of Chakras and Nadis
There are viewpoints according to which the chakras are nerve plexuses, and the nadis are nerves or blood vessels, Dr Bamandas Basut has expressed the opinion that a more accurate description of the nervous system has been given in the Tantras than in the medical works of the ancient Hindus, The Tantrika nomenclature has been regarded as anatomical terms, and an attempt has been made to explain them accordingly.
According to Professor Brajendranath Seal the adhara (muladhara} chakra is the sacrococcygeal plexus; the swadhishthana chakra is the sacral plexus; the manipuraka (manipura chakra) is the lumbar plexus; the anahata chakra is the cardiac plexus; the bharatisthana (wishuddha chakra) is the junction of the spinal cord with the medulla oblongata; the lalana chakra lies opposite to the uvula. and is supposed to be concerned with the production of ego-altruistic sentiments and affections; the ajfia chakra belongs to the sensory-motor tract. and the afferent nerves to the periphery rise from this chakra; the manas chakra is the sensorium, and receives the afferent nerves Of the special senses; the soma (indul chakra is a sixteen- lobed ganglion in the cerebrum above the sensorium it is the seat Of the altruistic sentiments and volitional control; and the sahasrara chakra is the upper cerebrum with its lobes and convolutions.
The anatomical interpretation of the chakras is basically wrong. First of all. an accurate knowledge of both the chakra system and Western anatomy is required to correlate them. Usually, even a good Sanskrit scholar does not possess all the necessary information on the chakras, and so he is not in a position to make a comparison between the two systems. On the other hand, a Tantrika yogi generally not well versed in modern anatomy and physiology. and is therefore unable to correlate them.
The form “yogi” has been preferred to “yogin”, and is used throughout in this book.) The yogi utilizes the knowledge of the chakras in his yoga practices.’ and to do this no anatomical knowledge of the chakras is really necessary. But a person who has a knowledge of anatomy and physiology as well as a correct understanding of the chakras and utilizes his knowledge of the chakras in his yoga practice, finds that there cannot be any real identification of the chakras with the nerve plexuses. But this lack of identification does not interfere with his yoga practice.
The yogis have been continuing their practices in this way from time immemorial, the teaching being imparted by the gurus to their disciples, who also become proficient in time. The yogis. in absorptive concentration, when the outer world and along with it their own bodies are completely forgotten, experience a new inner world in each chakra- TO them the chakras are inner power phenomena; they are vivid and “seen”. It will not serve any purpose of theirs to identify the chakra with the nerve plexuses.
This study has been undertaken not so much to understand this yoga better, but to find out whether the Tantrika terms can be used to name some physical organs or Structures having no clear-cut names in the ancient Indian books on anatomy. Firstly, the main reason for this shortcoming is not due to a lack of knowledge, because even in what we have. we find that they had great anatomical and physiological knowledge, but because most of the works on the subject have been lost. Secondly, if we think that the Tantrika terms are merely anatomical terms, then they lose their essential character and specificality But, first. we have to see whether or not this identity is possible.
Professor Seal has identified the muladhara, swadhishthana, manipura and anahata chakras with the coccygeal, sacral, lumbar and cardiac plexuses respectively, This identification is based on a lack of the right knowledge of the real locations of these chakras, The chakras are in the sushumna» and the sushumna is inside the vertebral column. These nerve plexuses are situated outside the vertebral column. So there cannot be any identification. Professor Seal says that the bharatisthana (wishuddha chakra) is the junction of the spinal cord with the medulla oblongata.
The upper end of the spinal cord is continuous with the medulla oblongata. The upper border of the spinal cord is at the level of the foramen magnum. It is the upper border of the atlas vertebra. He appears to indicate that the point where the upper end of the spinal cord and the lower end of the medulla oblongata meet is the bharatisthana, that is, the wishuddha chakra. Actually, this description does not name the chakra, but merely gives its location. He has also stated that ‘This also comprises the laryngeal and pharyngeal plexus’. If he means that these two plexuses are included in the wishuddha chakra, then it must be pointed out that these two are the nerve plexuses; the laryngeal plexus is situated on the external surface of the inferior constrictor muscle of the pharynx, and the pharyngeal plexus, called plexus pharyngeus ascendens, lies on the ascending pharyngeal artery in the wall of the pharynx. In that case, the wishuddha chakra would have to extend to the outside of the vertebral column. If the chakra were stripped of the plexuses and pushed upward into the medulla oblongata, it could be made a nerve centre there.
The medulla oblongata has a number of centres which include the respiratory and the vasomotor centres. However, in that case the functional identification should be made. There is still another difficulty. The wishuddha at the medullary level may clash with the lalana (talu) chakra. He has not identified the lalana with any specific anatomical structure, but only says that it is ‘supposed to be the tract affected in the production of ego-altruistic sentiments and affections’. According to him the lalana lies opposite the uvula.
This means that the lalana is situated in the palatine region, above which is the ajna and below which is the wishuddha. The palatine region roughly corresponds to the medulla oblongata. It has been clearly stated that the wishuddha is situated in the neck region which corresponds approximately to the middle of the cervical vertebrae. Professor Seal says that the sensory-motor tract comprises the ajna and manas chakras. This statement is not clear. Moreover, he says that the manas chakra is the sensorium. Seal also asserts that it is the sensory tract at the base of the brain.
According to him the manas chakra receives the sensory nerves of the special senses, coming from the periphery. The sensorium generally is any nerve centrum; broadly speaking, it is the sensory apparatus of the body as a whole. It is the seat of sensation. More clearly, it can be said that the manas chakra is the seat of perception. But in what part of the brain is it actually situated? Seal has, of course, roughly indicated that it is at the base of the brain.
There are a number of events that take place during the centripetal passage of nervous impulses from the periphery to the brain, namely, stimulation of the receptors, transmutation of the stimuli into nerve impulses, conduction of sensory impulses to the neurons in the brain, and neuronal transmission and projection on the sensory areas of the cerebral cortex. The whole chain of events is physicochemical, not psychical, in character. Recently, it has been postulated that the cerebral cortex is a way station from which sensory impulses are finally relayed to what has been termed centrencephalic system consisting of the mesencephalon, diencephalon and part of telencephalon. It has no clear-cut anatomical boundary, but, functionally, forms an integrated unit. It appears that both the cerebral cortex and the higher brain stem serve as the neuronal background for sense consciousness.
However, it is here that a superphysicochemical event occurs, following or accompanying the nervous events. We can place the manas chakra somewhere in the higher brain stem. If the manas chakra is identified with a particular area or centre of the higher brain stem, then the chakra itself cannot be regarded as the seat of consciousness. There is no possibility of finding consciousness in the brain substance. We cannot detect the mentative energy factor in the chemical and electrical energy systems of the brain. We cannot say that the neural activity itself produces consciousness, as it is not known how the change occurs. The findings that lesions in the higher brain stem cause the loss of consciousness do not indicate that consciousness permeates through the brain.
The brain stimulation activates the subconscious mechanism which relays impulses to the mind, and as a result consciousness is evoked. Consciousness, which is nonspatial in character, cannot be located in the three-dimensional brain. It has also been postulated that an intense dynamic neuronal activity, different from the low level activity of sleep, elicits an interaction between brain and mind, and under this condition perception occurs. How is this dynamic brain activity caused? The sensory impulses are not the cause, because they also come into the brain during sleep when no consciousness is evoked.
The cause appears to be intrinsic. The specific dynamic brain activity can be explained as the neural counterpart of subconscious activity, roused subconsciously to receive sensory messages.
The unconscious neural mechanism is, so to speak, bridged by the subconscious mechanism to consciousness. The brain-mind interaction indicates that mind is an entity lying extraencephalically, but when a relation between it and the brain is established, the brain exhibits specific dynamic activity, and is evoked subconsciously. Consequently, it is a mistake to regard a chakra as a nerve plexus or a brain centre or substance. If it is possible to demonstrate that the chakras are the different levels of consciousness and the subtle dynamic graphs, then, it will at once be clear that the brain is only a gross outline of the inner power operation. Professor Seal states that the ajfia chakra is the centre of command over movements.
Hence, it is a motor centre. The motor centres are in the cerebral cortex. But, according to some current notions, the motor impulse originates somewhere in the higher brain stem and is radiated to the cerebral cortex. In that case, the ajfia is situated below the manas in the higher brain stem.
The external location-point is the space between the eyebrows, which corresponds roughly to the caudal part of the third ventricle of the brain. Seal maintains that the soma (indu) chakra is a sixteen-lobed ganglion comprising the centres in the middle of the cerebrum, above the sensorium; it is the seat of the altruistic sentiments and volitional control. These qualities are mental and cannot be a function of any brain centre. It may be that the physical counterpart of the mental functioning is a certain brain centre or area located in the telencephalon. He identifies the sahasrara chakra with the cerebral cortex. This is a mistake.
The sahasrara is not in the sushumna, but is situated extracranially. It is more correct to say that the convoluted surface of the cerebral hemispheres is the material replication of the subtle nirwana chakra, which has 100 petals.
The well-known author of the Aryashastrapradipa, a scholastic work on ancient Hindu religion and thought, and a great sanskritist, has identified the muladhara, swadhisthana, manipuraka and anahata chakras with the ganglion impar or coccygeal plexus, hypogastric or pelvic plexus, solar or epigastric plexus, and cardiac plexus respectively. It is astonishing that he has also made the same mistake. The coccygeal plexus is connected with the ganglion impar, situated at the union of the two sympathetic trunks at their caudal ends. The other plexuses are sympathetic. However, these plexuses are situated outside the vertebral column, whereas the chakras are in the sushumna, which is inside the vertebral column. So these chakras cannot be identified with the nervous plexuses.
The identification has been carried out still farther. Purnananda Brahmachari4 has identified the sahasradala lotus (sahasrara chakra) with the telencephalon; dwadashadala lotus (guru chakra) with the diencephalon; chandramandala (moon-circle), amakala and nirwana-kala with the upper part of the corpus callosum; samana (samani) and unmans (unmani) with the middle part of the corpus callosum; nirodhini (nirodhika) and wyapika with the lower part of the corpus callosum; and mahanada with the fornix. He also says that the seat of bindu is in the pineal gland (body) and that of the ajna in the pituitary body. It has already been mentioned that the sahasrara is an extracranial chakra, so it cannot be identified with the telencephalon.
As the dwadashadala (guru chakra) is a part of the sahasrara, and, consequently, is situated extracranially, it cannot be identified with the diencephalon. The chandramandala, amakala and nirwanakala are inside the sahasrara, hence, they cannot be identified with the upper part of the corpus callosum. Samani and unmani are two forms of subtle power roused in deep concentration, when dhyana is about to be transformed into samadhi. Therefore, they cannot be identified with the material brain structure. Nirodhika and wyapika are also power-forms operating at the lower level, and cannot be identified with the brain structures.
Mahanada is the power-station where pranic motion almost stops in deep concentration. It is situated between the nirwana chakra above, and the indu chakra below. Its corresponding physical point is in the corpus callosum. Consequently, it cannot be identified with the fornix. Similarly, it is a fallacy to make bindu and ajfia identical with the pineal and pituitary bodies respectively. Dr Vasant G. Fele has identified the muladhara chakra with the pelvic (inferior hypogastric) plexus. Similarly, the swadhisthana has been identified with the hypogastric (superior) plexus; the manipura chakra with the plexus of the coeliac-axis (coeliac plexus); the anahata chakra with the cardiac plexus; the wishuddha chakra with the pharyngeal plexus; the taluka (talu) chakra with the cavernous plexus; and the ejfia chakra with the naso-ciliary extension of the cavernous plexus. We have already noted that this identification is baseless.
First, the chakras are situated within the vertebral column, whereas these nervous plexuses are lying outside it, and, consequently, there cannot be any identification between them. Second, the chakras are subtle force-centres, but the nervous plexuses are gross structures. It cannot be demonstrated that the powers residing in the chakras are also in the nerve plexuses.
By concentration and pranayama, these latent powers lying in the chakras can be roused; but these processes have no such effects on the nervous plexuses. So the correspondences can neither be ascertained scientifically nor are they in agreement with the technical description of the chakras. Moreover, Dr Rele has identified the shaktis (powers) residing in the chakras with the efferent impulses exercising an inhibitory influence generated through the subsidiary nerve centres in the spinal cord.
The shaktis are conscious powers; they act directly on any physical organs, and unlike the nervous impulses they never act unconsciously.
They control the chakra organizations, and the yogis arouse them to develop their concentration to the dhyana level to be able to do dhyana on the deities situated in the chakras. The chakras are also the centres of pranic forces and specific sense principles. An alteration in the functions of the body can be made by pranayama and concentration. The nervous impulses are physico-chemical phenomena whereas the shaktis are subtle and conscious. Swami Wiwekananda6 has vaguely stated that the different plexuses having their centres in the spinal canal can stand for the lotuses.
The chakras cannot be explained physiologically as they are subtle centres, and the nervous plexuses are gross structures. Swam Sachchidananda Saraswati7 presents this in a more sensible way. He says that the nervous plexuses are not the chakras, but they are the gross indicators of the inner regions where the chakras are. According to him, the ganglion impar or the coccygeal plexus is the indicator of the muladhara chakra; the hypogastric plexus, solar plexus, cardiac plexus, carotid plexus (plexus caroticus interims), and cavernous plexus are the indicators of swadhishthana, manipura, anahata, wishuddha and ajiia chakras respectively. But this is also misleading.
Arawinda° says that the centres (chakras) are in the subtle body, not in the physical body; but as the subtle body is interfused with the gross body, there is a certain correspondence between the chakras and certain centres in the physical body. So the real nature of the chakras has been disclosed by him. Dr Gananath Sen° has used the terms ida and phigala to mean the two sympathetic chains of ganglia, and the sushumna for the spinal cord. He has named the spinal cord sushumnakanda, and the medulla oblongata sushumnashirshaka. Dr Rele’° has also identified the ida pingala nadis with the two gangliated sympathetic trunks, one on each side of the vertebral column, and the sushumna nadi with the spinal cord. Professor Brajendranath Seal” has identified the ida and pingala with the left and right gangliated sympathetic trunks, but the sushumna nadi with the central canal of the spinal cord.
According to Pumananda Brahmachari” the sushumna is the spinal cord and brahmarandhra (brahma nadi) is identical with the central canal. Wiwekananda” says that the ida and phigala are the sensory and motor fibres in the spinal cord through which the afferent and efferent currents travel. So the sensory and motor impulses in the spinal cord have been identified with the ida and phigala nadis respectively. About the sushumna, he says that it is a hollow canal, running centrally through the spinal cord, and the canal is continuous within the fine fibre which starts at the end of the spinal cord and goes downward to the lower end, situated near the sacral plexus. This fibre is clearly the filum terminale. From this description it appears that he has identified the sushumna with the central canal within which there is no nerve matter, but it contains the cerebrospinal fluid. According to him, the mind is able to send messages without any wire (that is, without passing through the nerves), and this is done when the yogi makes the current pass through the sushumna.
Now, let us first consider whether we are justified in identifying the sushumna with the spinal cord. First, the sushumna nadi has been described as extremely subtle and spiralled; but the spinal cord is a gross nervous structure, measuring in width at the level of the cervical enlargement 13-14 mm, of the lumbosacral enlargement 11-13 mm, and of the thoracic portion about 10 mm. Consequently there cannot be any identification between the two. Second, the sushumna nadi arises from the nadi centre called kanda-mula, lying just below the muladhara chain, which corresponds approximately to the point below the inferior end of the filum terminale. It ascends through the filum terminate, central canal, fourth ventricle, cerebral aqueduct, third ventricle, telencephalon medium, anterior commissure, fornix, septum pellucidum, corpus callosum and longitudinal fissure, to reach the central point of the cerebral cortex.
On the other hand, the spinal cord extends from the lower border of the first lumbar vertebra, or the upper border of the second lumbar vertebra to the upper border of the atlas, and ends in the lower part of the medulla oblongata at the level of the foramen magnum. From this it is clear that the sushumna cannot be identified with the spinal cord. There is another important point which needs our attention.
Inside the sushumna are three more nadis. Within the sushumna is wajra, within the wajra is the chitrini and within the chitrini is the brahma nadi. If the sushumna is the spinal cord, how are these three nadis to be explained? Can the wajra, chitrini and brahma nadis stand for the white matter, grey matter and central canal respectively; or, should these three nadis be identified with the meninges, white matter and grey matter? The meninges also consist of three layers, dun mater, arachnoid mater and pia mater. Here we really do not know what to think. The nadi can stand for the white or grey matter. But it cannot be identified with either the meninges or the central canal, neither of which are composed of nervous tissue. Dr Gananath Sen” has exclusively used the word nadi to signify nerves. He also says that probably the Greek word neuron (a nerve) is derived from the Sanskrit word nadi. Professor Brajendranath Seal’s appears to have the same opinion. Dr Rele’s also has the same opinion. He says: Wayu-nadis, i.e., nerves of impulse.’ He has clearly identified wayu with nervous impulse.
The Greek word neuron means sinew, cord, and nerve. Now this word is used to mean a nerve cell with its axonal and dendritic processes, and it is considered to be the structural unit of the nervous system. The word nerve has many meanings. But from the medical viewpoint, a nerve is a tubular elongated structure consisting of bundles of nerve fibres or axons of nerve cells, which convey impulses, and a connective tissue sheath, called epineurium, which encloses these bundles.
The word nerve may also mean energy, force, vitality. Now, let us consider the meaning of the word nadi. Nadi has been derived from ‘nada’ (or nala) to mean motion or regulated motion. In other words, nadi is energy in motion, or activated energy.
When the energy in motion is vehicled in a material structure, nadi is a nerve. Otherwise, nadi is ‘wireless’ force-motion. The word wayu has been derived from ‘wa’ to mean motion, that is, energy in motion. So the word wayu can stand for nadi.
There is another word in Sanskrit—’snayu’ which has been used for nerves. According to Dr Gananath Senn this is a mistake. He maintains that the meaning of the word snayu is fibrous tissues generally, and ligaments particularly. But it appears that the word ‘snawa’ has been used in the Atharwawedasanghita to signify very slender threadlike structures. Can they not be nerves? Now, let us come to our point.
We are not justified in using the word ‘nadi’ exclusively for the nerve.
In yoga, the term nadi has been used in a technical sense. The nadi-chakra or nadi organization is not the nervous system. In the nervous system, energy is propagated through the medium of the nerves, and the energy itself appears to be electrical in nature, functioning on the physico-chemical basis.
This ‘wired’ energy is restricted in its functions.
There is another aspect of the energy which is free from this material bondage.
This means that its function is not restricted by the nerves, and, consequently, it is conducted in a ‘wireless’ manner to produce deep effects.
This energy works in a supramaterial field having unbounded potency, and it also glides into matter to reinforce the nervous energy.
This field is subtle, and the energy is subtle. The word ‘subtle’ (sakshma) has been used technically to indicate what is not material. It is Patanjali’s third form of matter (bhuta).
This subtle aspect of energy has been termed prana wayu which operates without nerves. This non-nervous operation is, therefore, only pranic force-motion lines of direction, technically termed nadis. To avoid confusion and make the nadis distinct from the nerves, it has also been termed yoga nadi. It is now also clear why we cannot identify wayu with nervous impulse.
A nervous impulse is a wave of negative electrical force based on the chemical energy system. Its activities are limited by the nerves. Wayu is the patent form of latent prana—the basic energy. Wayu is in constant motion and creates subtle lines of direction, called nadis. Arawinda’s states that the pranic energy is directed through a system of numerous channels, called nadi,—the subtle nervous organization of the psychic body.
The nadis, or the system of nadis, have been described as the subtle nervous organization of the psychic body. The nervous organization he mentions here is not the gross nervous system. It is the ‘subtle’ nervous system, and this is clear by his using the word ‘subtle’ nervous organization. We already know the meaning of the word subtle. To avoid confusion we would prefer to use ‘the nadi organization’ instead of the subtle nervous organization.
But the nadi organization is not only of the psychic body, but essentially of the pranic body (pranamaya kosha); on the one side, the pranic body extends to the material body (annamaya kosha), and on the other, to the mental body. The ‘channels’ mentioned here are not actually some tubular substance, but the subtle lines of direction caused by the pranic energy. Now we come to the nadis ida and pingala.
The origin of the ida and phigala is the same as of the sushumna. But they extend beyond the vertebral column and ascend to reach the ajfia chakra, about the level of the caudal part of the third ventricle of the brain, where they are united with the sushumna. The ida and pingala are also subtle nadis, otherwise there cannot be any union with the sushumna.
Though, anatomically the two gangliated sympathetic trunks extend from the base of the skull to the coccyx, they are too gross to be identified with the subtle ida. and pingala. The functions of the ida and pingala are not those of the sympathetic nervous system. The ida. and pingala have also been identified with the sensory and motor impulses in the spinal cord. This cannot be, because they are not the gross nerve fibres carrying nervous impulses.
They are subtle nadis which are themselves force-motion lines, conveying pranic forces to the mind and body. Moreover, they are not within the vertebral column, but outside it. Here it is not a question of deciding whether the ancient Indian medicine has presented sound anatomical and physiological knowledge; and it is unnecessary to explain here the Waidika and Tantrika chakra system and Kundalini in terms of modern anatomy and physiology. To do so means to limit the energy-confining only to the physical field, ignoring its supramaterial manifestation.
As physiology is understood today, we cannot go farther than the molecular level. Even this does not explain the whole matter. It will be very helpful if we remember what Arawinda!? has said: ‘I am afraid the attempt to apply scientific analogies to spiritual or yogic things leads more often to confusion than to anything else—just as it creates confusion if thrust upon philosophy also.”
Enough has been said to indicate that neither can the chakras be identified with the nervous plexuses, nor the nadis with the nerves.