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MERIDIAN THEORY: Subtle Anatomy (Sukshmasharira)

Ayurvedic information pertaining to prana kosa is scarce and profoundly influenced by Tantric description. Currently, Traditional Chinese Medicine (TCM) fills in the missing details of Vedic prana kosa. Between the material body (sthulasharira) and the ultimate reality of the causal body (karanasharira), or the higher body (parasharira) are the many layers of the subtle body (sukshmasharira). According to the Tantric tradition, the subtle body has been described as the abode for deities, ancestral spirits, ghosts, and demonic forces, which have also been called elementals (bhutas). Tantrikas make ritual offerings and prayers to these spiritual forces, dwelling within the subtle environment, for protection.

According to the Taittiriya-Upanishad (c.1000 BCE), the subtle anatomy (sukshma sharira), or vehicle (from the material to the causal realm) consists of five bodies (deha/sharira), sheaths, or layered envelopes (kosa), having elemental designation (see ‘Five Envelopes of Consciousness’ above), which progressively cover the ultimate reality. Typically, Tantric schools combine the five envelopes (pancha kosa) into one structure, which has been called the superconductive body (ativahika deha), the inner instrument (antah karana), or the eightfold city (puryashtaka). The subtle body (puryashtaka) is referring to the psyche which is attached to the individual through physical embodiments; in other words, it connects the transcendent self with the physical self. According to the Trika philosophers, it is the transcendent self or causal body that preserves the template, or seed, of consciousness between lives, and even cosmic creation after cosmic dissolution (pralaya). Consequently, the karmic seeds of all unliberated beings cause the continuance of conditioned existence; suggesting that the extinction of conditioned existence requires the collective enlightenment of all beings.

In order to mend the separation between the body and mind, or heal disease, the tantrikas employ medicine requiring powerful intention that treats the more inherent subtle body, where change is instantaneous and fragile, until it stabilizes in the physical body. The subtle medicine of Tantra consists of the fusion of visualization, breath control, and posture into one intentional action with the initial purpose of self-purification towards an untainted perspective of the ultimate reality, or the activation and harmonization of energy (prana) within the human conduit of the anthropocosm (cosmic human) [sim.Taoist: internal alchemy (neidan); energy work (qigong)]. Prana is to the subtle body as breath is to the physical body, which is subject to the laws of change, and consequently, will never be in perfect equilibrium. Therefore, the tantrikas believed that perfect balance, or the state of ultimate reality (parama shiva), could be attained through the treatment of the subtle body (prana kosa).

Envelope of Energy (Prana kosa): Energy Centers (Chakras), Meridians (Nadi), Points (Marma)

(Ros), (Feuerstein), (Motoyama), (Kshirsagar)

This section specifically deals with the energetic envelope (prana kosa), which is characterized as being more subtle than the physical body, or food enevelope (anna kosa). (see ‘Five Envelopes of Consciousness’ in previous section) Tantric practitioner, Sharngadhara, has described the prana kosa as a system of energy vessels (aka.channels, meridians) (nadi) which radiate life force (prana-shakti) from various energy centers (chakras), or centers of consciousness (chaitanya), to nourish physiological tissues. He further explains how prana ascends from the navel center through the heart to the throat where the ‘Nectar of the Feet of the Preserver’ [sim.Hindu: Vishnu], or life force, can be partaken.

Prana kosa is the web matrix of the subtle anatomy (sukshmasharira) consisting of energy centers (chakras), energy vessels (nadi), and energy points (marma), which connects the physical body to the mind. Prana kosa is only visible through meditation, or the adjustment of the external perception to a higher frequency to activate the inner, or psychic eye (clairvoyance).

WISDOM-POWER (PRANA-SHAKTI): The Power of Consciousness (Kundalini)

In Tantric terminology, kundalini [Skt: rooted from “deeper place, pit, or cavity” (kunda); sim. prana shakti; “she who is coiled” (kundalini); possibly associated with “earring” (kundala), and “crooked bodied” (kutilangi)] designates a person’s energy, which causes the process of spiritual awakening. The “pit,” literally to an earthen pit used for burial or ceremonial fire, is metaphorically referring to the muladhara chakra (root) at the perineum, where the prana shakti is dormant with the potential to activate all of the subtle energy centers (chakras). The realization, or awakening, of personal wisdom (prana) and power (shakti) at a particular energy center (chakra), resembling a particular divine personality, reflects the individual’s spiritual transformation. (Saraswati)

Three Types: (Tantra-Aloka)

1)       Whole (purna kundalini): divine power as a whole

2)       Energetic (prana kundalini): manifested life force

3)       Awakened (urdhva kundalini): awakened serpent moving upward

Source of Primordial Power: Path to the Cause of Creation;

(Motoyama), (Saraswati), (Feuerstein)

Prior to the creation of the universe, the unconscious causal body of the primordial seed (bindu) provided an abode for the Kundalini (prana-shakti), or the power of consciousness (cit-shakti) [sim.Chinese: primordial energy (yuan qi); (Hamilton)], which extended to interpenetrate the astral, mental, and physical bodies.

Serpent Power: Kundalini Symbolism (see fig. 13-14; 15-19)

The traditional belief holds that kundalini [misinterpreted Skt: “coil” (kundal)] is represented symbolically as a serpent coiled 3 ½ times. The serpent, associated with many deities [Hindu: Shiva, Vishnu, Kali; Cross-cultural: Buddha, Quetzalcoatl, Jesus], represents human unconsciousness, or latent spiritual potential to be awakened. Practitioners have visualized the snake as being yellow or black with blood-red eyes, as a symbol for the central channel (sushumna nadi) when it uncoils. The 3 ½ coils represent various trinities, particularly that pertaining to perception (ie.waking, sleeping, dreaming consciousness), while the ½ coil represents transcendent consciousness. Thus, 3 ½ coils represents the totality of the universal experience, including transcendence.

Elemental Dissolution (Laya): (Feuerstein); (see fig. 13-14; 15-19)

The awakened serpent energy, or goddess power (kundalini shakti) ascends the central channel (sushumna nadi) [aka.”great path” (maha patha); “cremation ground” (shmashana) because it leads to liberation; ® “lust,” “memory” (smara); desire causes karmic memory] in order to dissipate (internally renunciate) the dangers of desire and the material realm. This process has been compared to straightening the coiled serpent into a rod (danda) making it harmless, or the “process of making the life force like a rod” (prana danda prayoga) [sim.Hebrew: staff of Moses; “celestial breath” (nephesh); Greek: central staff (caduceus); staff of Hermes; (Sitchin)]. This process literally approaches and embraces death as a means for spiritual advancement through the progressive dissolution (laya) of the elements (bhutas) into the pretemporal and prespatial aspect of nature (prakriti pradhana), the process of dissolution (laya krama), or discipline of dissolution (laya yoga) [sim.Buddhist: stupa]. Dissolution (laya) is affected as serpent power (kundalini shakti) ascends through each center to activate it to a higher frequency of vibration. As kundalini shakti departs, the energy center becomes void of elements, and also consequently all karmic seeds. Ultimately, ego is identified as kundalini shakti, the personal fragment of the singular collective Parama-Shiva (adya) (Svoboda).

The progressive purification of the elements into higher principles (tattva), and ultimately being absorbed into the divine shakti, is the purpose of its esoteric ritual of visualization (bhuta shuddhi) prior to the visualization of the one’s chosen deity of worship (ishta devata). Visualization consists of anatomical location of the element through its association with a particular energy center (chakra) and its dissolution into its sensory perceptual potential (tanmatra). Through visualization, the tantrika dissolves an impure self (papa purusha) with karmic obstructions, or knots (granthi), and recreates a pure divine body (divya deha) with lotuses (padma).

Dissolution Process (Laya Krama): Piercing the Six Centers (Shat Chakra Bhedana)

1)       Earth (prithvi) [root] à smell (gandha tanmatra)

2)       Water (jala) [navel] à taste (rasa tanmatra)

3)       Fire (agni) [solar plexus] à sight (rupa tanmatra)

4)       Air (vayu) [heart] à touch (sparsha tanmatra)

5)       Ether (akasha) [throat] à sound (shabda tanmatra)

6)       Lower mind (manas) [brow] à higher mind (buddhi) à subtle matrix of nature (sukshma prakriti)

7)       Subtle matrix of nature (sukshma prakriti) à supreme point of origin of the individuated mind (para bindu)

Central Channel (Sushumna nadi): Foundational Axis of the Anthropocosm;

(Motoyama), (Saraswati), (Feuerstein), (Ros), (Govinda), (Dukes), (Hamilton), (Svoboda); (see fig.13-14)

The foundation of the prana kosa was initially established by the central channel (sushumna nadi) [aka. “way to liberation” (moksha marga); “unsupported interior” (niralambana antara)] [sim.Taoist: Greater Celestial Circulation; (Hamilton)], as the division of a fertilized egg cell, within the womb.  The central channel (sushumna nadi), the most important energy vessel in Tantric practice (ie.awakened kundalini shakti ascends), yet to the average person the least utilized, is positioned vertically in the center of the body just anterior the spine connecting the perineum (muladhara chakra), where it originates, with the apex of the skull, essentially innervating with the spine and brain. Sushumna nadi functions to directly connect a series of energy centers (chakras) which are positioned at intervals significant to the induction of endocrine (neuro-chemical) processes. [Caduceus: central staff].

Within sushumna nadi are meridians that transport more refined energy: vajra nadi, chitra nadi, and brahma nadi (respectively becoming more refined). Sushumna transports tamas; Vajra/Vajrini transports rajas; Chitra/Chitrini transports sattva; Brahma transports consciousness; conductor of kundalini shakti.

Mortal Coil: Interweaving Left and Right Meridians (Ida and Pingala nadi);

(Motoyama), (Svoboda), (Saraswati), (Govinda), Shambhala); (see fig. 15)

Also originating at the perineum (muladhara chakra), are two meridians (nadi) lateral to the central channel (sushumna), interweaving in spirals [sim.Caduceus: interweaving serpents] with each other to intersect at each chakra, and terminating at ajna chakra (distinguishing muladhara and ajna as opposites). Starting to the left of muladhara, ida nadi [aka.feminine moon (chandra)] extends in spiral undulations to the left nostril to regulate mental and psychic activity (emotion and feeling), which is cooling and calming (contracting) [white (kapha; ojas)] for the organism. Starting to the right of muladhara, pingala nadi [aka.masculine sun (surya)] extends in spiral undulations to the right nostril to regulate energetic and physical activity (promotes reason, perception, analysis, discrimination), which is heating and exciting (expanding) [red-(pitta; tejas)] for the organism. The two interweaving meridians flow in conjunction with the unconscious breathing alternations (approx. 2 hours) between left and right nostrils (each chakra intersection calibrates a 2 hour period; hence from muladhara to ajna chakra calibrates a 12 hour period within 6 chakras) (sim.mating cobras). Hence the rhythmic alternation between cold (contraction) and hot (expansion) temperatures (pulsation of energy between left and right nostril meridians) facilitates the circulation of internal air (vata) for the promotion of energetic balance between psychological and physiological function.

WHEELS OF ENERGY (CHAKRAS): Psycho-Energetic Knots in the Central Channel;

(Motoyama), (Feuerstein), (Saraswati), (Svoboda), (Govinda), (Kshirsagar), (Shambhala), (Dukes), (Hamilton)

The subtle energy centers, or vortexes, [Sanskrit: “wheel;” (chakra)] are designated into two groups according to order of formation, which determined their anatomical location. (see fig. 14)

1)       Major: central channel (sushumna) (7)

2)       Minor: joints (ie.wrists, elbows, ankles, knees) (8 bilateral)

3)       Other: stigmata (ie.palms, soles), ears (6 bilateral)

The chakras are points in space (akasa) where spirit (internal; astral/mental/psychic body; mano kosa), energy (ethereal body; prana kosa), and vitality (external; corporeal/physical body; anna kosa) connect with and interpenetrate each other; therefore they exist simultaneously as intermediaries on three dimensions or levels (between physical body and prana, between the astral body and manas, between the causal body and karana); essentially, they are psychic centers in the astral body which promote the accelerated evolution of the human spirit (Saraswati). They come into existence in order to bind down ahamkara into self-identification with the five elements (mahabhuta). Each chakra serves as an interactive hinge between the self and a particular element. Elemental designation of the major chakras is in accordance with cosmic creation (aka.creation cycle ¯) [sim.TCM: insulting cycle ¯; destructive cycle ­; (Hamilton)].  (see fig. 9)

Psychic Evolutionary Energy Center Groups: Animal, Human, Divine; (Motoyama), (Saraswati)

There are three groups of energy centers (seven in each; 21 total) realized according to the progressive stages (three) of psychic evolution, which cosmologically calibrate the degree of energy refinement.

1)       Minor Energy Centers (Animal): seven chakras below muladhara chakra (from groin to heel) relating to the psychic evolutionary of animals; animalistic karmic propensity and latent abilities (eg.physiological function) are cumulatively stored and functioning at muladhara chakra

2)       Major Energy Centers (Human): seven traditional chakras on the sushumna nadi relating to the psychic evolution of humanity

3)       Higher Energy Centers (Divine): seven traditional [Tibetan Tantra] chakras above sahasrara chakra corresponding to the evolution of divine beings

Major Energy Wheels (Chakra) on Central Channel (Sushumna): Human Energy Centers

The chakras’ elemental designations (lowest four) increase in frequency, or decrease in density, according to its position on the central channel; arranged in a destructive sequence [sim.TCM: insulting sequence; (Hamilton)] in ascending order (ie.earth®water®fire®air®ether) [sim.Buddhist: stupa]. As long as the ethereal-corporeal connection remains open, ahamkara can recognize as well as manipulate the chakra elemental projection into the organism. Furthermore, the element associated with a particular chakra predominates in the organs of the same region.

The chakras are depicted as lotus blossoms (padma), which radiate a specific number of psychic energy (prana) channels (nadi) from their petals. Six are located within the coarse body while the seventh is outside above the crown [Caduceus: winged disc]. Activation of a chakra, allows the practitioner (yogi) to experience a particular kind of bliss (ananda), acquire a particular psychic power (siddhi), and realize a particular form of knowledge. The psychophysical properties of the chakras are symbolized through shapes (yantra), colors, mantric syllables, animals, divinities, etc. (see fig. 16-19) (Govinda)

The four lower chakras are ascending aspects of space (akasa) within the external realm of sense perception (mahakasa). They correspond to the four gross elements (mahabhuta), which ascend to a more subtle level: earth-water-fire-air. The three upper chakras are modifications of movement (prana) within the internal realm of spiritual activity (cittakasa), where space and light become one (fifth chakra corresponds with space/ether while the sixth and seventh with light/prana). The seventh chakra is known as the realm of spiritual experience, or cosmic consciousness (cidakasa). In Tibetan Tantra the two lower and two upper chakras are combined. Also, the three lowest chakra are associated with the three dysfunctional humors (doshas) through common elemental correspondences: earth-kapha, water-vata, fire-pitta.

Kundalini Knots (Granthi): Spinal Locks; (Motoyama), (Saraswati), (Shambhala)

There are three primary energetic knots (granthi), present since birth (karmic), that prohibit the progress of the ascending kundalini, which are associated with the chakras, and named after the deities residing there. Therefore, spiritual progress depends on the initial loosening of the knots. [sim.Taoist: three worms (sanchung) associated with the three elixir fields (dantians)]

1)       Brahma Granthi: within muladhara chakra

2)       Vishnu Granthi: within anahata chakra

3)       Rudra (Shiva) Granthi: within ajna chakra

Animal Energy Centers (Chakras): Minor Energy Centers below the Root (Muladhara); (Motoyama), (Saraswati)

According to Hindu tradition, these energy centers (ie.atala, vitala, sutala, talatala, rasatala, hahatala, patala), located between the perineum and the heels of the feet, predominate in animals, and can be activated if the serpent power (kundalini) becomes perverted to flow downward, after the activation of muladhara chakra, resulting in the upsurge of undesirable passions. This can be avoided if muladhara shakti is transformed into spiritual energy (ojas) through ascension via the sushumna nadi [sim.Taoist: sublimation of essence (jing) into spirit (shen); (Hamilton)].

Lotus Flowers (Padma): Esoteric Descriptions

[Descriptions of the Six Centers (Shat Chakra Nirupana) by Purananda/Jagadananda (1577 CE)]:

Overall, the lotus flowers (energy center: chakra) depict a state of consciousness. Each lotus flower is defined by a specific number of colored petals (nadi) scripted by vowels which express the pulse-spin frequency of light (energy). Within the pericarp (inner region of the lotus flower), depicted as a circle [symbol of the void (sunya)], is a pertaining shape (yantra) [Skt. trans.: “to conceive” (yan); “to liberate” (tra); the individual conceives a mystical dimension of personality which geometrically describes the archetypical principle of the chakra; via increased concentration, the individual’s consciousness activates the yantra through gradual convergence, until ultimately total unification, and hence liberation occurs], which defines the state of elemental phase and mystic principle (tattva) of liberation. Each seed syllable (bija) or sound (nada mantra) within the pericarp is a key for unlocking the door (chakra) between the physical and spiritual realms, hence permitting divine intervention through meditation (a methodical process which utilizes the conjunction of  efficient posture, breathing strategy, and concentrated visualization to accomplish eventual unification of the negated self with the creative divine primordial personality). (see fig. 14)

The psionic abilities acquired by the individual after activation of the chakras, consists of two types, depending on the anatomical level.

1)       Receptive (lower three): maintenance and control over physiology

2)       Generation (upper three): extra-sensory creation

There is a direct relationship between karma and the activation of the chakras, which exists beyond the causal body. This relationship expresses itself through the innate activity predominance and the degree of difficulty in activating the chakras, which varies per individual.

Spiritual evolution depends on chakra activation. Over active chakras will cause physiological dysfunction, therefore it is preferred that all the chakras are equally active.

Overview:

1)       Root (Muladhara/Adhara): Foundational Center; Storehouse of Karma

·         Foundational Center: [Skt.trans.: “root” (mula); “base;” “support” (adhara) of all other centers]; storehouse of karma; stores animal nature (eg.physiological function, animal instincts); counter balance to crown center (sahasrara chakra) by representing physical limitation

·         Sense: smell

·         Seat: downward moving air (apana vayu)

·         Physiology: elimination (anus)

·         Endocrine: adrenals

·         Psycology: ignorance, fear (chitta)

·         Original knot of the Central Channel: within the Sushumna nadi (perineum), vajra nadi, and citrini nadi (pure intelligence shining with the lightning luster of Om), at the mouth of Brahma nadi, which extends from the orifice of the physical linga to the bindu at sahasrara chakra, where the Brahman gate shines; connected with the testicles (male) and cervix (female); also origin of ida nadi and pingala nadi (which end at ajna chakra)

·         Lotus of Brahma: four crimson petals each bearing four golden letters (eg.va through sa; sam, vam, sham, sam); represents the four directions of space

·         Earth (Prithivi) Pericarp: forming the yellow square of earth (prithivi) within, surrounded by eight shining (lightning) spears [sim.Vedic: Indra’s missiles; Sumerian: Ninurta]; associated with the nose and sense of smell

·         Seed Syllable (Bija): Lam is ornamented w/4 arms, mounted on the king of elephants (embodiment of Ganesha) with seven trunks (symbolizing the seven indispensable minerals for maintaining physical health), who carries the child Creator (ie.Brahma; Indra) within its bindu, who has four arms and heads and is as lustrous as the sun

·         Secondary mantra: vam sam sam sam

·         Goddess (Devi): Dakini; 4 arms and red eyes; carrier of pure intelligence

·         Luminous Triangle (kamarupa/traipura): at the mouth of vajra nadi is a luminous triangle

·         God of Love (Kandarpa): all around the vital force (vayu), known as the God of Love (aka. Lord of Beings) (kandarpa) is deep red and splendorous as 10 million suns

·         Self-originated (svayambhu): inside the luminous triangle is the self-originated, in the form of a molten gold Shiva Linga w/head down, revealed by knowledge (jnana) and meditation (dhyana)

·         Phallus of Lightning (Shiva Linga): over Shiva Linga shines sleeping kundalini as illusion (maya) in the material realm, filling the hollow head of linga and coiling like a conch-shell (or serpent; symbol of kundalini) 3 1/2X around linga w/lightning luster; linga (phallic symbol of the astral body, which is perceived extra-sensorial in three forms as the progressive purification and evolution of the mind) in the muladhara chakra (dim: smoky gray column of gas), at ajna chakra (consolidated: black), and sahasrara chakra (illumined) (Satyananda Saraswati)

·         Awakener of Knowledge (Para): w/ omnipotent (kala) power of sound (nada shakti) facilitating subtle skill in creation; she is the receptacle for ambrosia streaming from eternal bliss; her radiance illuminates the whole universe 

·         Transcendental Foundation (Mula Prakriti): the primordial source of great feminine power (shakti) used for the natural process of disintegrating (returning) physical matter to the original state (void) (Sankhya tradition)

·         Meditation Effects:

o        Charisma (Speech): leadership with musical words (Lord of Speech)

o        Benefit: restraint

o        Health: free from disease

o        Happiness: contentment

o        Liberation (G): burnished gold; anus; liberated from sin

o        Psychic Ability (S): upon activation, kundalini practitioners may experience astral levitation (phenomenon reflecting the initiation to disintegrate the physical body), clairvoyance, or clairaudience

o        Sensation (S): warmth at the perineum, ascending spinal sensations (ascending shakti) (usually only minute quantities of energy ascend beyond manipura to sahasrara due to the common obstacles at muladhara and svadhishthana)

o        Emotional instability (S)

2)       Sacral (Svadhishthana): Original Center; Abode of the Self

·         Original Center: [Skt. trans.: “one’s own abode;” “own” (sva)]; original home of kundalini (in the womb) before muladhara; corresponds to the physical migration of the male testes during the viviparous period (testes were in the interior of the lower abdomen during the first few months of life)

·         Sense: taste

·         Seat: downward moving air (apana vayu)

·         Physiology: solar plexus; urogenital

·         Endocrine: testes, uterus

·         Psycology: desire (kama)

·         Collective Unconscious: connected to the brain center which stores not only the process of individual psychic evolution but also the collective evolution of human spirituality through the collective unconscious (residual karmic force of past evolution; more powerful than individual consciousness); some of the stored karma is dormant (inactive) and some is active (individual is seldom aware of this phenomenon until svadhishthana is awakened; if the person cannot cope with the unleashing of the unconscious, the kundalini sinks back to muladhara (another reason why ajna chakra is activated initially; after the animal karma is subjugated in muladhara advancement beyond svadhishthana chakra becomes possible)

·         Place of Supreme Symbol (para linga): expressed in the self

·         Lotus of Varuna: within the Sushumna nadi (at the root of the genitals; pubis symphasis), a vermilion lotus of six petals, each bearing lightning colored letters (eg. ba through la; lam, ram, yam, mam, bam, bham) with the spot (bindu) superimposed over each; also the six petals are associated with the six afflictive emotions arising from the ego (ahamkara): lust (kama), anger (krodha), greed (lobha), delusion (moha), pride (mada), envy (matsarya); the six emotions can be overcome through the contemplation of the psycho-energy matrix

·         Water (Jala) Pericarp: shaped as a crescent moon (formed by two circles: larger with outward turned petals, the smaller with inward petals representing the unconscious); the circle of water (jala); the smaller circle is carried on the back of the legendary alligator/crocodile (Makara) (representing the unconscious force, formless karma)

·         Seed Syllable (Bija): Vam is situated within the white region (pericarp) of Varuna

·         Secondary mantra: bam, bham, mam, yam, ram, lam

·         Hari (Vishnu): within the bindu of Vam, a youthful and blue Vishnu, dressed in yellow raiment has four arms and wears an auspicious curl (shrivasta) on his breast and a great gem (kaustubha)

·         Saraswati Devi: in the form of Rakini (Goddess of the Plants) the blue lotus colored goddess, whose beauty is enhanced by uplifted arms raising weapons and celestial raiment, and her mind is exhalted with drinking the ambrosia from sahasrara chakra

·         Brahma: sometimes described as the Golden Womb (Hiranya-garba) which is equated with the collective unconscious (Satyananda Saraswati)

·         Meditation Effect:

o        Liberation (Speech): liberation from lust, anger, greed; lluminates ignorance with valuable nectar-like words of flowing verse and reasonable discourse (Lord of Yogis)

o        Benefit: morality

o        Liberation (G): ruby; liberation from sin

o        Intuition (S): vegetarianism can awaken svadhishthana chakra; increased intuition; knowledge of the astral body

3)       Navel (Manipura): Treasure Center; Jewel in the Lotus; Solar Center; Navel (Nabhi)

·         Treasure Center: [Skt.trans.: “filled with jewels;” Tibetan: “jeweled lotus” (manipadma); (aka.”second brain” because it represents a well developed nervous system); Buddhist tradition aka.: “to leave” (hara)]; Buddhist Tradition: when kundalini awakens manipura, where true spiritual evolution begins, the tendency is to ascend; aka. Solar Center (Surya chakra) (associated with solar plexus); purifies karma

·         Sense: sight

·         Seat: equalizing air (samana vayu)

·         Physiology: solar plexus; digestion (liver, small intestine)

·         Endocrine: pancreas

·         Psycology: ego (ahamkara)

·         Lotus of Rudra: shiny lotus of ten petals, colored like heavy rain clouds (dark blue), each bearing blue lotus colored letters (eg.da to pha; dam, dham, nam, tam, tham, dam, dham, nam, pam) with the bindu above them

·         Fire (Teja) Pericarp: a downward pointed triangle of fire (teja), shining like the rising sun, with swastika marks on each side; closely related to the awakening of kundalini; center of digestive fire (agni); manipura fire (sun) consumes/receives divine nectar (ama kala; symbolized by moon) from sahasrara for the sustainability of life

·         Seed Syllable (Bija): Ram, the bija of Vani (Sarasvati), is situated within the pericarp

·         Secondary mantra: dam dham nam, tam, tham, dam, dham, nam, pam, pham

·         Rudra: four armed and radiant, with three eyes (ancient: asura; titan) vermilion Rudra, smeared with white ashes, is seated on a ram; his hand gestures grant boons and dispel fear; the destroyer

·         Vishnu

·         Lakshmi Devi: Lakini, the benefactress of all, has four arms, dark complexion, wearing yellow raiment, various ornaments, and exalted by drinking ambrosia; flesh and blood drips from her mouth (S)

·         Meditation Effect:

o        Transformation (Speech): power to destroy and create the world

o        Benefit: self control (discipline)

o        (G): morning sun; penis; stir up the world

o        Awakening (S): manipura chakra opens after a great force is created via combining ascending apana vayu moving with kundalini shakti during inhalation from the root to the navel (which normally descends from navel to root without kundalini shakti) with prana vayu descending from the throat to the navel

o        Ascension (S): once manipura is reached the tendency is to ascend (rather than descend with the awakening of svadhishthana); confirmed awakening of the personal soul (jiva), which pervades evolutionary continuum (overstimulation can cause the incineration of vital nectar generated in the bindu, associated with ajna chakra and descends to vishuddha chakra, hence causing the accelerated decay of the body);

o        Psychic Ability (S): locate hidden treasures; mastery of fire; ability to see the internal body; freedom from disease; ability to send prana to sahasrara

4)       Heart (Anahata): Victory Center; Heart Lotus (Hrit Padma; Hridya-Kamala)

·         Victory Center: [Skt.: “unbeaten; unbroken”]; the astral space of the anahata chakra is normally vast and formless (dark), but once awakened it becomes very luminous (associated with the heart); free from karmic condition

·         Sense: touch

·         Seat: outward moving air (vyana vayu)

·         Physiology: circulatory system (heart)

·         Endocrine: thymus

·         Psycology: aspiration, intelligence (buddhi)

·         Eternal Sound: a non-physical sound vibrates from anahata without beginning or end; wheel of the unstruck [sound] (nada)

·         Lotus of Vayu: shiny lotus (eg.bandhuka flower) of twelve crimson petals, bearing the vermilion letters (eg.beginning with ka; kam, khan, gam, gham, ngam, cham, chham, jam, jham, nyam, tam, than) with bindus, is like a celestial wishing tree bestowing more than desired

·         Air (Vayu) Pericarp: the inner region of the smoke-colored (air) hexagram, defined by two juxtaposed triangles (star); upward pointing triangle represents the unmanifested intangible (energy) awareness of paternal wisdom (prana; Shiva), while the downward pointing triangle represents the manifested tangible (matter) procreative maternal power (shakti)

·         Seed Syllable (Pavana Bija): Yam, situated in the pericarp, has four arms and is seated on a black antelope (symbol of alertness)

·         Secondary mantra: kam kham gam gham nam cam cham jam jham nam tam tham

·         Inner Peace: associated with om shanti mantra

·         Wishing Tree (Kalpavriksha): evergreen in a miniature lotus of eight petals below anahata symbolizing the power of wish fulfillment

·         Lord of Mercy: has hand gestures that grant boons and dispel fears of the three realms (ie.earth, humanity, heaven)

·         Durga/Kali Devi: Kakini, the benefactress of all, three-eyed, yellow colored like young lightning, wears ornaments, her four hands hold a noose, skulls, and gestures of blessing and dispelling fear, and her heart is softened by drinking nectar

·         Abode of Laxmi (Bana): in the triangular pericarp (core) is the gentle power (shakti) of ten million lightning flashes experienced through the shiny gold Shiva Linga (Bana), whose head has a minute orifice like a pierced gem (the abode of Laxmi, goddess of prosperity); celestial wishing tree

·         Abode of Shiva/Rudra/Isha: beautified by the Hamsa, where the individual soul (Jivatma) expresses itself surrounding the pericarp, like a steady tapered flame in a windless place; the filaments are illumined from the solar chakra

·         Meditation Effect:

o        Preservation (Speech): protect and destroy worlds (Lord of Speech) [sim. Vedic: Ishvara]

o        Benefit: compassion

o        Compassion: ever dearest to women; preeminently wise and full of noble deeds; completely sensorial control; intense mental concentration on Brahman which inspires speech which flows like clear water like the Devata who is the beloved of Laxmi

o        True bridge of consciousness: (Rig Veda); karma moves consciousness, but the realization of the true self (atman) stops it

o        Possession: capability to walk into another’s body

o        Unification (G): lightning; unification with Brahman

o        Power of Wish Fulfillment: jiva can perceive and control the workings of worldy karma; after anahata is awakened a wish can manifest whether good or evil

o        Paranormal Abilities (S): control of air; cosmic love; eloquent poetry; sense of touch becomes increasingly subtle (touching astral matter; sense organ is skin; active organ are hands); psychic healing; psychokinesis 

5)       Throat (Vishuddhi): Purification Center; Throat Center (Kantha Chakra)

·         Purification Center: [Skt.: derived from word meaning “to purify” (shuddhi)]; purifies poison; associated with thyroid gland

·         Sense: sound

·         Seat: upward moving air (udana vayu)

·         Physiology: respiratory system (throat, larynx, lungs)

·         Endocrine: thyroid

·         Psycology: inspiration, individual soul (jiva)

·         Source of Sound

·         Pure Lotus of smoky purple hue of sixteen petals bearing all sixteen shining crimson vowels (ie.long and short: a, a, i, i, u, u, r, r, l, l, e, ai, o, au, am, ah) to the illumined mind

·         Ethereal (Akasa) Pericarp: the core’s shape is a white full moon circle without the mark of the hare (sim.man in the moon)

·         Seed Syllable (Ambara Bija): white Ham is seated on a white elephant of six tusks; his four arms consist of two holding a noose and a goad (animal prod) and two holding the beautifying gestures of granting boons and dispelling fear

·         Secondary mantra: am am im im um um rm rm em kim em eim om oum am ahm

·         God (Deva) (Sada-Shiva): the snow-white Deva, three-eyed, five faced, ten beautiful arms, and clothed in a tiger’s skin; his body is united with the Goddess (Devi), daughter of the Mountain King (Girija) [sim. Buddhist: Avalokitesvara Boddhisattva ® Kannon/Guanyin who was executed by strangulation]; [Skt. signifies: “ever” (sada) “beneficence” (shiva)]

·         Goddess (Devi): more pure than the ocean of nectar, Shakti Sakini dwells in the lotus; she wears yellow raiment; her four lotus hands carry the bow, arrows, the noose, and the goad

·         Meditation Effect:

o        Wisdom: portal to great liberation and Yoga accomplishment, if the senses are pure and controlled; after the attainment of complete knowledge of Atma (Brahman) through constant vishuddha chakra concentration, the wise sage enjoys uninterrupted peace of mind; the sage sees the three periods, becomes the benefactor of all, free from disease and sorrow, long-lived; the true self (Antaratma; Atma) (who dwells by the pericarp of sahasrara chakra; sim. Hamsa) has the ability to destroy endless dangers; if the Yogi concentrates on vishuddha chakra in conjunction with breath retention (kumbhaka), the three worlds could be moved in an event of anger [which cannot be controlled by Brahman, Vishnu, Hari-Hara (Vishu-Shiva), Surya, Ganapa (God of Wisdom and Protector from Obstacles)]

o        Benefit: calmness

o        (G): source of nectar; uvula; identification with Brahman

o        Regulates the purity of divine nectar from sahasrara (see ‘bindu visargha‘ below) (S)

o        Psychic Abilities (S): telepathy; indestructibility; full knowledge of the Vedas; ability to know the past, present, and future; ability to endure without food and water

6)       Brow (Ajna): Command Center

·         Command Center [Skt.trans.: “to know;” “to follow;” “to command”]; purifies thought; Bhrumadhya

·         Seat: primary prana

·         Physiology: involuntary nervous system (medulla oblongata, cerebellum)

·         Endocrine: pituitary

·         Psycology: universal soul (atma); mind (antahkarana)

·         Location: at the triple confluence (tri-veni) of pingala, ida, and sushumna at the brow, knot of Shiva (Rudra Granthi) merging into a single passage to sahasrara chakra, where the combined energy is dispersed throughout the three bodies (ie.physical, astral, causal);  (Satyananda Saraswati)

·         Beautifully white like the moon with two petals bearing the white letters (ie.Ham and Ksham; bija mantras for Shiva and Shakti respectively); it illuminates with the glory of meditation (dyana)

·         Goddess (Devi): inside the pericarp, Shakti Hakini has six moon-like faces; six arms: one holds a book (the gesture of enlightenment), two others are raised in gestures of dispelling fear and granting boons, the other three hold a skull, a small drum, and a rosary (for mantras); a pure mind

·         Astral (Prana) Pericarp: Subtle Mind (Manas); inside is a downward/inverted triangle symbolizing the female genitalia (yoni), or the creative, mother force of manifestation, with a Shiva linga (Itara), or linga sharira (symbolizing the astral body in tantra yoga; consolidated dark; see also muladhara chakra), shining inside like a chain of lightning flashes behind the letter

·         Seed Syllable (Pranava Bija): letters A and U form the sacred seed syllable of Om, the first Vedic Bija, abode of most excellent shakti, which by its luster makes visible Nadi Citrini; it is the inner true self (atma) as pure mind (buddhi) which resembles a radiant flame; above the triangle, is a crescent moon beneath a bindu which expresses the shining letter M (makara) and the subtle trace of consciousness; AU + M = AUM (Om); above the M is nada whose whiteness equals the moon diffusing its rays; Om is the symbolic utterance of the superconsciousness (samadhi)

·         Secondary mantra: ham ksham

·         God (Deva): above the triangle, immortal and omniscient Parama Shiva manifests to his fullest might as a flaming lamp lustrous as the morning sun between earth and sky

·         Abode of Vishnu: at the time of death, the excellent yogi joyfully places his prana here and enters the Supreme, Eternal Birthless, Primeval Deva (prior the three worlds) (Purusha); known in the Vedanta (sacred texts dealing with the nature of Brahman)

·         Mahanada: place where vayu dissolves; like a plough in shape, is half comprised of Shiva, being tranquil, it grants boons, dispels fear, and manifests pure intelligence (buddhi)

·         Meditation Effect:

o        Divine: the yoga adept on the path to realization (sadhaka) of the true self (atma), which is merely meditation on the lotus, attains the ability to quickly enter another’s body at will, and becomes the supreme master (muni) of dyana yoga, being all-knowing and all-seeing; becomes the benefactor of all, well versed in all the sacred texts and commentaries (shastras); through unity with Brahman, psychic abilities (siddhis) are acquired; famous and long-lived, he becomes the Creator, Destroyer, and Preserver of the three worlds; when the yogi closes the house which hangs without support (ie.severs the mind from the physical world through yoni mudra, sealing the 9 orifices), all personal knowledge and practical experience dissolves into the uninterrupted bliss of pure mind (buddhi), distinctly shining as sparks of flame above the triangle of Pranava; when the yogi is an accomplished devotee to his guru, through ajna meditation, then he will see beyond ajna chakra the form of Mahanada, and will hold in the lotus of his hand all the powers of speech, tranquility, grants boons, dispels fear, and manifests pure intelligence (buddhi)

o        Benefit: intuition

o        Bliss (G): pearl; overlord; filled with bliss

o        Psychic Ability (S): in kundalini practice, it should be awakened first due to its ability to dissolve karma, thus lessening the dangers of awakening the lower chakras by maintaining calmness of mind; being opposite muladhara (in terms of the start and end of the ida and pingala nadi), any change in one induces a similar change in the other (reflective in triangle symbolism); concentration leads to the purification of the mind and the attainment of psychic ability (ie.telepathy, clairvoyance); contact with inner guru (innate deep knowledge and wisdom) and outer guru (guardian angel) becomes possible as concentration moves deeper and self-awareness, or ego-consciousness, fades

7)       Crown (Sahasrara): Void

·         Lotus of a Thousand Petals: at the vertex of the head, in the vacant space of shankhini nadi, and below Brahman gate (brahma randhra), is the upside down lotus of a thousand petals, which is more lustrous and white than the full moon; its clustered filaments are tinged with the color of the young sun (magenta); its petals are luminous with letters beginning with A; absolute bliss

·         Seat: spirit, true self (atman, purusha)

·         Physiology: voluntary nervous system (cerebrum)

·         Endocrine: pineal

·         Psycology: supreme self (paramatman)

·         Pericarp of the Magnificient Void (Bindu): within the sahasrara is the moon, without the hare, and shedding rays profusely like divine nectar; within, a triangle shines like ten million lightning flashes, bearing the light of the great void (bindu), which is served by all the devas; linga (symbol of astral body) is illumined (see also muladhara chakra)

·         Bindu Visargha [Skt.: “falling of the drop/spot” “seat of nectar” (assoc. w/tarpaka kapha) aka. 8^th chakra; aka.Shivarandhra]: the psychic point (minor chakra) at the base of the skull that receives sahasrara nectar and forms it into drops (longevity pills if vishuddha is open; if closed, the fluid becomes poison that decays life), which drip down to a reservoir at a minor chakra (lalana), at the upper epiglottis, behind the philtrum [sim.Taoist: connection point (GV27-renzhong; GV28-yinjiao) for tongue where yang becomes yin through swallowing saliva]; according to tradition, it is located in a depression just past the vertex of the skull [sim.TCM: GV20-baihui], which contains a small amount of secretion; within the depression is a slight elevation (where cranial nerves connect to optic nerves; controls visual perception); center of psychic sound (nada) of innumerable subtle vibrations; represented by a full moon superimposed with a crescent moon (symbolizes a partial glimpse to the infinite; found in the character om)

·         Hiranyagarbha (Vedas/Tantra): womb of consciousness; corresponds to pituitary; directly above Brumadhya (Ajna chakra)

·         Abode of Parama Shiva (Ama Kala): illumination concealed, attainable only through great effort, is the subtle bindu [nirvana moon phase (16^th day from full moon = new moon crescent) which drips divine nectar (ama kala) the color of the young sun; thin as a fiber in a lotus stalk], abode to Parama Shiva, Brahman and Atma of all beings; inside Parama Shiva exists the unification of the experiential supreme bliss (rasa) and the bliss resulting from the union of Shiva and Shakti; he is the sun that destroys the darkness of ignorance and delusion

·         Nirvana Kala: more refined than, and within ama kala, is nirvana kala, as subtle as the thousandth part of the end of a hair, shaped like a crescent moon; the ever-existent Bhagavati, and Devata (divinity) that pervades all beings by granting divine knowledge through her luster which shines like the light of all the suns shining simultaneously

·         Nirvana Shakti: within the middle space of Nirvana Kala is the Supreme, primordial Nirvana Shakti, mother of the three realms, lustrous like ten million suns, yet subtle as the ten-millionth part of the end of a hair; within herself is a constant flowing stream of gladness (contentment), which is the life of all beings; she graciously carries the knowledge of truth to the minds of sages

·         Nityananda: within the Nirvana Shakti is the everlasting abode of Shiva, which has no time or place (kala), free of the world restricted by time and space (maya); replete with all forms of bliss and pure knowledge (eg. Brahman, Hamsa, Vishnu, Shiva, Atma); place of liberation

·         Hamsa Parama: through the spreading current of essence nectar bliss which pervades all beings, the Lord instructs the self control (yati) of pure mind (buddhi) in the knowledge which facilitates the realization of oneness with the individual soul (jivatma) and the universal soul (paramatma) 

·         Abode of all worshipped Devas: Shiva (Shivites); Parama Purusha (Vaisnavas); Hari-Hara [Hari (Vishnu) – Hara (Shiva)] (Shivites and Vaisnavas); Shakti Devi; Hamsa mantra [Ham = true/pure self (Purusha); sa = original substance (Prakriti)]

·         Meditation Effect:

o        Void: through mind control karmic wandering is transcended, since there is nothing in the three realms which binds him; mind control achieves the goal to possess complete power to do whatever wished and prevent that which is contrary to the will; moves towards Brahman (roaming the sky); pure and sweet speech; attains liberation from time and space (maya)

o        Benefit: wisdom

o        Liberation (G): sky; void; absolute peaceful Shiva; all-pervasive Atma; liberation from suffering

[Gorakshashatakam by Goraknath (10^th c.CE)]:

The Gorakshashatakam written by the pundit Goraknath (10^th c.CE) for his disciples, resembles chakra descriptions found in the Upanishads, with additional information concerning paranormal abilities attained through concentration on the pertaining chakra in conjunction with a fixed gaze on the tip of the nose (focusing intention). The general method of concentration consists of unifying the adjuncts (ie.iconographical chakra details) with the principle [ie.true self (Atma)] through cautious meditation for the ultimate benefit of liberation from suffering; once a chakra is activated the adjuncts have the propensity to give perverse knowledge, which deviates the yogi from the true purpose. [This data will be compiled into the ‘Meditation Benefit’ described above, and indicated by (G)].

[Descriptions by Rev. Leadbeater, Theosophical Society, New York (1882 CE)]:

Each lotus (chakra) stems at intervals from the spinal root (ie.sushumna nadi), perpetually rotating like a whirlpool of light towards an internal primordial force, or divine cosmic energy, which is innately seven fold (corresponding to the number of chakras). The primordial primary force enters into each lotus, appearing as radiating lines (like wheel spokes; nadi; number varies depending on chakra) originating from the center. The radiating lines (nadi) help to bind together the astral (mental/spiritual/psychic) and ethereal (energetic) realms (where the chakras exist in both). A secondary force is established at right angles to the radiating lines of the primary force (eg.swastika), which undulates (interweave with the primaries) in circular motion about the center to form oscillations of varying vibrational frequency (determining the number and color of nadi, hence the chakra location) resembling the shimmering gleam of moonlight on placid water.

The size (standard unawakened: 2 in. dia.) and level of operational intensity in each chakra subjectively varies depending on the degree to which it is awakened. According to Rev. Leadbeater, the morality of the individual does not influence the size and operational intensity level of the chakras (contrary to the views of the Dhayanabindu Upanishad), but does influence the specific hues, or luminosity, and therefore, vibration frequency associated with the lotus petals (nadi). Chakras are active to some degree in the average person to maintain basic physiological function.

The chakras were categorized into three groups, physiological, personal, and spiritual (associated with the three realms of earth, humanity, and heaven), which directly related to the anatomical level and the number of primordial undulations (nadi).

·         Physiological:

1)       Muladhara (Root): receptor of serpent fire from earth; 4 undulations alternating red and orange hues; awakening enables attainment of enlightened knowledge

2)       Svadisthana (Spleen): receptor of vitality emanating from the sun; 6 undulations alternating in hues of red, orange, yellow, green, blue, violet; awakening enables astral travel

·         Personal: (Personality)

3)       Manipura (Navel): receives forces from the lower astral realm; 10 undulations alternating in hues of red and green; awakening enables the general awakening of astral body

4)       Anahata (Heart): receives forces from the higher astral realm; 12 undulations of a golden glow; awakening enables interaction with other astral bodies

5)       Vishuddha (Throat): receives forces from the lower mental/spiritual realms; 16 undulations alternating blue and green producing a silver shimmering; awakening enables astral hearing (clairaudience)

·         Spiritual: activated only after a certain degree of spiritual growth has been realized

6)       Ajna (Brow): 96 undulations (48 on each half side) with pink-yellow on one side and purple-blue on the other; awakening enables astral vision (clairvoyance)

7)       Sahasrara (Crown): 960 undulations (relating to 1000) of violet hues and 12 inner undulations of white and gold; awakening enables complete knowledge of astral life and perfection of astral (psychic) powers

According to Rev. Leadbeater, the chakras are receptors of solar light rays of a specific spectral frequency [sim.Ayurvedic types of prana/vayu], which influence the vitality of a certain anatomical regions/systems.

General Overview:

Seven Planes of Evolution:

The chakras relate directly with the seven planes of spiritual evolution.

1)       Muladhara ® Bhu [Earth]

2)       Svadhishthana ® Bhuvana [Intermediate space; humanity]

3)       Manipura ® Svaha [Heaven]

4)       Anahata ® Mahaha

5)       Vishuddha ® Janana

6)       Ajna ® Tapaha

7)       Sahasrara ® Satyam [Truth]

ENERGY MERIDIANS (NADI) AND POINTS (MARMA): Energy Matrix (Nadi Chakra)

(Chaithavuthi), (Ros), (Motoyama), (Feuerstein), (Saraswati); (see fig. 20-95)

Energy (prana) [sim.Chinese: qi] travels on paths called meridians (nadi) and accumulates in clefts called points (marma). Meridians can be thought of as the energetic (prana) projections of the twelve organs [sim.Chinese: twelve meridians] having an alchemical duty to the spirit to become one organ. More specifically, the meridians are projections from the envelopes of consciousness (kosas) [sim.Chinese: spiritual resources (zhi, hun, shen, yi, po); (Hamilton)], and supply their organic abodes (internal solid organ) with rasa (essential fluid) [sim. Chinese: jing] and prana. In general, the bio-energetic meridian system exists on the energetic level of consciousness (prana kosa), which is generatively interconnected with other levels of consciousness. The interconnectedness of the kosas allows their communication with the original spirit via central energy vortexes (chakras), which establish the frequency of energetic vibration (through pulse and spin). The chakras [sim.Chinese: elixir field (dantian); (Hamilton)], coinciding organically with glands of the endocrine system, are located along a central cosmic channel that has existed since the first cell divided inside the womb.

Energy Meridians (Nadi):

The literal translation of nadi, [Skt.: “petal”] (of the lotus) [Skt. root: “to flow” (nad)] implies the interconnectedness and interdependence of the meridian (energy) system and the chakra (mind) system (expressing two different levels of consciousness: prana kosa and mano kosa; or ethereal and astral bodies), systems of energy and mind/spirit, or water and fire, respectively. The nadis provide passage for vital force (prana shakti) and mental force (manas shakti).

Meridians can be classified by polarity, element, level, anatomical location, or flow type. In fact, meridians are named by the classifications of anatomy, level, and organ. All meridians except for the governing and conception (sushumna) vessels are bilateral.

Energy Points (Marma; Marman): Thresholds between the Subtle (Prana) and the Coarse (Anna)

The energy points (marma) [aka.South India: adankal], or the seats of prana, may be thought of as cavities or holes on meridians where concentrated energy (prana) communicates with the physical body. More specifically, marma are mutual thresholds between energy (prana), the five elements (mahabhuta), and the three humors (dosha). Points are typically found near blood vessels in topological recesses or sometimes at meridian crossings.

Historical Background of Lethal and Acupuncture Energy Points (Marma):

In Vedic times, marma were targeted in combat to inflict maximum damage, and utilized by surgeons for optimal therapy of such injuries. Sushruta classified 107 marmas according to the physiological structure innervated (ie.muscles, blood vessels, ligaments, nerves, bones, joints), anatomical location, dimension, and consequence of injury [depending on element of marma point to cause: swift death (fire), delayed death (water), death upon extraction of a foreign body from the wound (wind/air), disability, or pain]. The remnants of practical marma application persists today only through the martial art Kalarippayattu (specifically Adi, a sect of Kalarippayattu), in Kerala, India. The energetic principles Kalarippayattu derive from Dhanur Veda (Science of War), Ayurveda, and Yoga. Kalarippayattu recognizes 160-220 marmas in martial application (protection), and utilizes the original 107 (108) marmas of Sushruta in therapy.

In classical Ayurvedic acupuncture, there are traditionally 108 major, or original, marma and 160-220 minor marma. Some marma are considered lethal, and consequently contraindicated for needling. Today, Ayurveda recognizes 365 marma points which are interchangeable with the acupoints of Traditional Chinese Medicine. 

The Kalarippayattu (Adi) martial and healing secrets on marma were written on palm leaves in 72 shastra (aka.Kalari Shastra) after the master Agastya bequeathed knowledge to 18 of his most devoted disciples, who each recorded 4 shastra. Hence forth, the 72 shastra were passed down through generations of masters and disciples.

Kalarippayattu views the human being as having three intricately interwoven bodies (listed below from coarse to subtle; sim.to the Five Envelopes):

1)       Changeable: fluids (eg.tissues and wastes)

2)       Less changeable: solids (eg.muscles, bones);                                                                          ® marma (bridge between physical and energetic envelope) ®

3)       Subtle: nadis and chakras

According to Kalarippayattu, injury to a marma causes an obstruction in the flow of prana and vata (waste product of prana) within the pertaining meridian (nadi) it is situated on. Injury consists of penetrating the marma tissue at least one inch (angula) (via weapon pierce, fist or finger strike, push, or pinch), which can be remedied by an immediate stroke or slap to the same marma on the opposite side of the body to move and balance prana, in addition to a follow up treatment for dosha imbalance.

Since the energy envelope (prana kosa) is more foundational to life than the food envelope (anna kosa), the structure of marmas only exist in the condition of life; the body cannot live without the mind. Furthermore, the function of marma is optimal when prana moves within it. The pranic movement within marma is regulated by the lunar day.

Points can be classified by anatomical location, energetic integrity, and function and indication. It is through the treatment of meridian points where a synergetic effort can be made towards restoring equilibrium. 

Meridians and points are summarized according to general meridian functions, meridian count, meridian types, meridian classifications (polar distinctions), meridian relationships, meridian point classifications, horizontal lines of points, body measurement for point location (biometrics), the twelve regular meridians, and the eight spiritual vessels.

General Meridian Functions: (CAM 55-59)

¤      Transports prana and blood, and regulates yin and yang

¤      Resists pathogens and reflects symptoms and signs

¤      Regulates deficiency and excess conditions

Meridian Count:

“The Shiva Samhita mentions that the human body consists of 350,000 meridians (nadi), of which fourteen are stated to be important.” (Light on Pranayama as quoted in Ros)

Most Vedic texts record a quantity of 72,000 meridians (nadi) existing within the subtle body (shukshasharira) [sim. TCM: total meridian count of 72; (Hamilton)], with 10, 14, or 15 meridians considered most important. The fourteen meridians belong to the twelve major organs as well as the original spiritual vessels, the governing vessel (amatya nadi) and the conception vessel (janma nadi) [sim.TCM]. There is a meridian (nadi) within each nerve.

Meridian Types: Specific Meridian Functions

The various meridian types create an intricate web distributing prana and blood throughout the body. Meridians should be thought of as areas of influence rather than lines. The meridians (nadi) consist of three sheaths, or layers [sim.TCM: primary, branch, regional; (Hamilton)], through which energy (prana) (which influences the movement of the three doshas) is transported. There are four types: regular, branch, regional, and spiritual or extraordinary vessels. Regulars are also called primary, and branch and regional are called secondary. Particular meridian types have specific meridian functions.

Regular (internal/external): (Primary); (see fig. 28-39; 23)

¤      Moves prana and blood for nourishment, protection, and twelve organ function maintenance

¤      The connecting, divergent, and spiritual meridians are supplementary branches of the primary channels.

Branch Meridians (via setu-connecting points): (Secondary)

Branch meridians consist of collateral and divergent.

Collateral (Connecting): (see fig. 40-43)

¤      Regular meridian collateral channels are distributed superficially on the four limbs, and the governing and conception vessels are distributed on the anterior and posterior aspects of body

¤      Govern the surface of the body

¤      Strengthens and connects internal-external related meridians, maintaining an easy transition in the flow of prana

¤      Very Minute Connecting Channels: capillary-like channels (very good diagnostic indicators)

·         Minute

·         Blood

·         Superficial

Divergent: (see fig. 44-55)

¤      Regular meridian divergent channels are distributed deep in the body

¤      Governs the inside of the body

¤      Connects internal-external related meridians

¤      Strengthens meridian relationship with the twelve organs (meridian extensions)

¤      Distribute prana to the face and head

¤      Contains protective prana that acts as a second line of defense against pathogens

Regional Meridians: (Secondary); (see fig. 56-67; 96)

Regional meridians consist of cutaneous and muscular.

Cutaneous:

¤      Distributed superficially in the skin, correlating with the regions of the regular meridians and collaterals (per antar-bahya level, and bahu/pada classification)

¤      Distributes prana and blood of the regular meridians to the skin, regulates the pores

¤      Acts as diagnostic indicator

“Skin is the place where the meridians are distributed. When the pathogen attacks the skin, the sweat pores will open, and the pathogen may advance toward the collaterals, meridians of twelve through the sweat pores.” (Su Wen as quoted in CAM 106)

Muscular:

¤      Distributed deeply in the skin, correlating with the regions of the regular meridians and collaterals (per antar-bahya level, and bahu/pada classification)

¤      Travel in depression and planes between muscles and tendons (covering broad surface areas)

¤      Distributes prana and blood of the regular meridians to nourish the muscles, tendons, and skin, strengthens bone and joint connections, maintains joint flexibility

¤      Originates from limb extremities (rasa-well points) and ascends to the trunk and head

¤      Knot at joints

¤      Contains protective prana which acts as the first line of defense against pathogens

¤      Acts as diagnostic indicator

Spiritual Vessels: (see fig. 68-78; 24; 13-14)

¤      Reservoir of prana and blood (fire and water)

¤      Draws on the kidney rasa: spreads rasa throughout entire body; conduit of rasa

¤      Assists circulation of protective prana

Meridian Classifications: Inside and Outside Channels (Antar and Bahya); (Ros, 122)

“The means whereby man is created, the means whereby disease occurs, the means whereby man is cured: the twelve meridians are the basis of all theory and treatment.” (Ling Shu as quoted in Mann, Art 35)

Unity represents the eternal matrix of transforming prana. This matrix of energy highways is called the 12 primary meridians and the 8 spiritual vessels in TCM. Depending on the orientation and function of the meridian, they are classified as inside (antar) and outside (bahya) [sim.Chinese: yin and yang, or negative (-) and positive (+), in relation to meridians], which project to the extremities from the solid and hollow organs respectively. There are six antar-bahya elementally paired regular meridians and four antar and four bahya spiritual vessels.               

The integrated meridian system of the prana body is synergetic. That is the behavior of the whole is predictable by the behavior of its parts. Synergy represents the integrated behavior of a system. In acupuncture, needling one point can affect the entire prana body.

Polar distinction in meridians can be classified according to anatomical location, six meridians, twelve meridian distinction, and spiritual vessel distinction. Polar relationships in meridians are apparent in their prana flows.

Anatomical Location: (Mann, Art 67), (Ros, 122)

The prana of the antar channels moves outward and upward on the medial aspects of the limbs. The prana of the bahya channels moves inward and downward on the lateral aspects of the limbs. There are two inside (antar) channels located on the arm-hand (bahu) and two outside (bahya) channels located on the leg-foot (pada). The four anatomical flows of antar and bahya express the reinforced juxtaposition of polar opposites at the center.

1)       Inside Arm (Bahu Antar): heart, pericardium, and lung become external at the chest and travel down the medial aspect of the arm to the fingertips.

2)       Outside Arm (Bahu Bahya): small intestine, triple warmer, and large intestine become external at the fingertips and travel up the lateral aspect of the arm to the face.

3)       Inside Leg (Pada Antar): spleen, liver, kidney become external at the toes and travel up the medial aspect of the leg, over the abdomen and chest to end near the origin of the upper antar.

4)       Outside Leg (Pada Bahya): stomach, gall bladder, and urinary bladder become external at the head and travel down the body and the lateral aspect of the legs to the toes.

Six Meridians:

Regular meridians can be classified and grouped by similar polarity but different anatomical location according to the meridian level of febrile disease development. Febrile disease development begins acutely from the external and develops chronically to the internal:

[Chinese: taiyang ® shaoyang  ® yangming  ® taiyin  ® shaoyin ® jueyin]

This pairing of regular meridians combines in similar polar designation (ie.antar-antar; bahya-bahya) but different anatomical location (ie.bahu-pada), according to the level of disease onset. The Ayurveda six stages of disease (see ‘Toxicity of Five Great Elements’ above) relate directly with the six meridian levels.

¤      Accumulation [sim.TCM: Taiyang]: small intestine«urinary bladder

¤      Aggravation [sim.TCM: Yangming]: large intestine«stomach

¤      Flooding [sim.TCM: Shaoyang]: triple warmer«gall bladder

¤      Displacement [sim.TCM: Taiyin]: lung«spleen

¤      Manifestation [sim.TCM: Shaoyin]: heart«kidney

¤      Flowering [sim.TCM: Jueyin]: pericardium«liver

Meridian Relationships between Prana and Blood: (Mann 53)

The optimum relationship of blood (yin) and prana (yang) quantities depends on the meridian level it exists on. The meridian level or stage of disease correlates with a particular trigram designating a predominant seasonal period. External disease invades first the Taiyang level in the spring and progresses internally (diagrammatically clockwise) to the Jueyin level, which correlates with winter. Generally, blood predominates below the horizontal axis, while prana predominates above.

Twelve Meridian Distinction:

There are six antar-bahya paired regular meridians.

Note: The arm and leg position of the various meridians could be due to the predominance of the humors (doshas) association with a particular organ or energy center (chakra).

Twelve Meridian Prana Flow: (see fig. 20-26)

¤      L®LI®S®Sp®H®SI®UB®K®P®TW®GB®Lv

¤      antar®bahya®bahya®antar®antar®bahya®bahya®antar®antar®bahya®bahya®antar

Spiritual (Extraordinary) Vessels Distinction: (Matsumoto)

There are four antar and four bahya spiritual vessels.

Spiritual Vessel Coupled Prana Flow:

¤      Chong (father) « Yinwei (mother)

¤      Dai (male) « Yangwei (female)

¤      Du (husband) « Yangqiao (wife)

¤      Ren (master) « Yinqiao (guest)

Kinetic (bahya) « Potential (antar) of Spiritual Vessels: respective of above

¤      antar « antar

¤      bahya « bahya

¤      bahya « bahya

¤      antar « antar

Major Vedic Meridians (Nadi):

According to Vedic texts, all energy meridians (nadi) originate from the central region of the navel (kandasthana; kanda) (nine finger breadths above muladhara chakra), the centroid (center of gravity) of the physical self, to travel horizontally and vertically. The meridian that circles the navel, the navel wheel (vilamba), energetically resembles an egg. From the navel the meridians run parallel and lateral the sushumna to terminate at orifices (ie.eyes, ears, mouth, anus, genitals). 

Meridian Relationships: (Mann, Art 102-107); (Ros) (see fig. 21)

Meridian treatment laws are mother-son, husband-wife, and midday-midnight. These relationships are applied through utilizing tonification or sedation points in treatment.

Parent-Child (Pitar-Bala):

“If a meridian is empty, tonify its mother. If it is full disperse the child.” (Zhenjiu Yixue as quoted in Mann, Art 102)

¤      Tonification of the parent meridian produces tonification of the child and the preceding meridian.

¤      Sedation of the parent meridian produces sedation of the child and the preceding meridian.

¤      Two Applications:

·         Superficial Circulation of Energy: energy flow through the meridians in accordance with the hour

·         Deep Circulation of Energy: energy flow through the meridians in accordance with the creative (alamba) cycle (chakra) of the five elements (expressed in the plan of the twelve pulse positions)

Husband-Wife:

“Weak husband, strong wife; then there is destruction. Strong husband, weak wife; then there is security.” (Zhenjiu Dacheng as quoted in Mann, Art 105)

The Husband-Wife relationship is actually an organ relationship according to tri-dosha level [sim.Chinese: triple warmer]. Organ pulse positions that are parallel on the left and right wrists are related like husband and wife.

Midday-Midnight (Prana Mandala):  (Ros), (Mann, Art 106); (see fig. 21)

Each organ meridian correlates with a particular bi-hour of the energy clock (prana mandala). In accordance with the hour, organs that receive their maximal flow at opposed times (12-hour difference) are related.

Also, each humor (dosha) has the tendency to be disrupted twice (two opposite four hour periods designating two meridian pairs for a total of eight hours) within one day (twenty-four hours). Daytime meridian hours (3am-3pm) are considered primary hours, while nighttime meridian hours (3pm-3am) are considered secondary; dawn and dusk demark the shift [sim.Chinese Numerology associated with gua numbers: 3 is the only common annual number shared by male and female in the same year; Wika: 3am is the witching hour]. The cycle of meridian hours (prana mandala) establishes a balanced arrangement of arm and leg meridian assignments for each humor designation; each dosha has a designated arm and leg meridian positioned opposite each other on the energy clock.

¤      Application: Moderate stimulation of the meridian affects only that meridian. Strong stimulation of the meridian affects that meridian and the meridian attached by the ‘midday-midnight’ law in the opposite sense. This law is more effective if a antar meridian is stimulated at a antar time (midday to midnight), and a bahya meridian is stimulated at a bahya time (midnight to midday). 

¤      Tonification: in the hour of the following or opposite meridian, of the meridian to be tonified

¤      Sedation: in hour of the meridian to be sedated

Meridian Point Classifications (Energetic Integrity): General Locations and Functions Sources: (Lade 15-25), (Mann, Art 108-150), (Tyme 139), (CAM 358-372), (Maciocia 329-355)

Points can be classified by their unique energetic integration with the whole meridian network. These points are usually specifically classified by location and have specific treatment functions. On the meridian point tables listed below, point classifications have their own designated column named “integrity.”

Point (marma) classifications:

¤      Pitar-tonification

¤      Bala-sedation

¤      Entry

¤      Exit

¤      Origin

¤      End

¤      Root

¤      Branch

¤      gen and jie

¤      ben and biao

¤      Mula-source [Chinese: mula]

¤      Setu-connecting [Chinese: setu]

¤      mu-collecting/alarm

¤      shu-transporting/associated

¤      xi-cleft (accumulating)

¤      shokanten

¤      Special meeting

¤      Three jiao

¤      Muscle meridian meeting

¤      Four command points

¤      Pancha Sru-5 element transporting points [Chinese: shu]

·         Akasha-ether [Chinese: jing-well]

·         Teja-fire [Chinese: ying-spring]

·         Prithvi-earth [Chinese: shu-stream]

·         Vayu-wind [Chinese: jing-river]

·         Jala-water [Chinese: he-sea]

¤      Lower Jala-water [Chinese: lower he-sea]

¤      4 sea

¤      Gathering/influential

¤      Confluent/master

¤      Window of sky

¤      Ghost

Tonification (Pitar): (Mann, Art 109-112)

Identification: the tonification or mother point has the element preceding the element of the respective meridian according to the generative cycle of the 5 elements

Locus: distal to the elbows or knees on the extremities

Functions:

¤      Direct: tonifies pertaining meridian of point

¤      Indirect: modified utilization of treatment laws

·         Husband-Wife Law (relates to opposite organ according to the wrist pulse positions): restores energy quantities of the affected meridian and related meridian to the appropriate level, if the relationship is destructive; tonifies affected deficient meridian and sedates relating (husband-wife) meridian; (works like short circuit, draining opposite meridian; take and give relationship)

·         Midday-Midnight Law: sedates opposite meridian (separated by 12-hours), if opposite meridian is in excess, and if the affected meridian is tonified in its designated time of day (yin or yang); (works like short circuit, draining opposite meridian by opening a circadian bridge; bending space-time)

·         Parent-Child Law (Superficial Flow-Circadian Flow): tonifies the meridian that comes before and after the affected meridian according to the superficial flow (relates to primary meridian flows); (tonification point creates a big bang that tonifies the meridians of past and future through expansion)

·         Parent-Child Law (Deep Flow-Creative Cycle of the Five Elements): tonifies the meridian that comes before and after the affected meridian according to the deep flow (relating to how the organs are situated in the thorax); (tonification point creates a big bang that tonifies the meridians of past and future through expansion)

Sedation (Bala): (Mann, Art 112-114)

Locus: distal to the elbows or knees on the extremities

Functions:

¤      Direct: sedates pertaining meridian of point

¤      Indirect: modified utilization of treatment laws

·         Husband-Wife Law (relates to opposite organ according to the wrist pulse positions) : restores energy quantities of the affected meridian and related meridian to the appropriate level, if the relationship is destructive; sedates affected excess meridian and tonifies opposite (husband-wife) meridian; (works like short circuit, tonifying opposite meridian; give and take relationship)

·         Midday-Midnight Law: tonifies opposite meridian (separated by 12-hours), if opposite meridian is deficient, and if the affected meridian is sedated in its designated time of day (yin or yang); (works like short circuit, tonifying opposite meridian by opening a circadian bridge; bending space-time)

·         Parent-Child Law (Superficial Flow-Circadian Flow): sedates the meridian that comes before and after the affected meridian according to the superficial flow (relates to primary meridian flows); (sedation point creates a vacuum that sedates the meridians of past and future through contraction; black hole)

·         Parent-Child Law (Deep Flow-Creative Cycle of the Five Elements): sedates the meridian that comes before and after the affected meridian according to the deep flow (relating to how the organs are situated in the thorax); (sedation point creates a vacuum that sedates the meridians of past and future through contraction; black hole)

Observation: Almost all tonification and sedation points express a cross-paired relationship between internal-external related meridians through similar anatomical locations. Only fire element meridian pairs show a tendency to deviate from the pattern, however their deviations are identical (heart and pericardium tonification points are located on the finger, while the small intestine and triple warmer sedation points are located on the elbow).

Entry and Exit: (Mann, Art 125-130)

Locus: near the beginning and end of the meridian flow, connecting meridians according to the superficial flow of energy

Functions:

¤      Tonification of a point of entry tonifies the affected meridian, provided the previous (related) meridian has an excess of energy to pass on.

¤      Sedation of a point of entry sedates the affected meridian, provided the previous (related) meridian has a deficiency of energy so that excess energy of the affected meridian may pass into it.

¤      Sedation or tonification of a point of exit sedates the affected meridian, provided the following (related) meridian is deficient in energy so that the excess energy of the affected meridian may pass into it.

¤      Points of entry are more reliable in their effects than the points of exit

Origin and End (Ma Chen-tai): (Mann, Art 145-147)

Locus: origin points of meridians (river source) are at the ends of the toes and the end points of meridians (lake) are on the trunk or face (leg meridians only)

Root (Ben) and Branch (Biao) (Ma Chen-tai): (Mann, Art 145-147), (Tyme 374)

Locus: root points are on the limbs and branch points are on the trunk and head

Treatment Plans:

¤      Root (Chronic/Interior diseases): treat root before branch

¤      Branch (Acute/Exterior diseases): treat branch before root

¤      Can treat root and branch simultaneously

Gen and Jie Points:

Locus:

¤      Gen are located at the jing-well points

¤      Jie are located at head, face, chest, or abdomen points

Function: like origin/end and root/branch points for the six meridian levels (stages of diseases)

Ben and Biao Points:

Locus:

¤      Ben are located near the roots