The Heart Doctrine Book Review:. Author : Mrs. Katherine A. Author : Christopher P. Holmes Publsiher : Oxford Mills, Ont. Doctrine of the Heart. Author : Annie W. Doctrine of the Heart Book Review:. The Doctrine of the Heart. The Doctrine of the Heart Book Review:. The Heart of the Gospel.
The Heart of the Gospel Book Review:. The Longing of the Heart. Author : Tarsicius J. The Longing of the Heart Book Review:. Author : R. Vasudeva Row,T. To browse Academia. Log in with Facebook Log in with Google. Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link.
Need an account? Click here to sign up. Download Free PDF. Szabi Sudy. A short summary of this paper. Download Download PDF. Translate PDF. Understanding this mind-body energy system is essential for becoming the most vibrant, healthy, and radiant version of yourself. To visualize a chakra in the body, imagine a swirling wheel of life-giving energy — the vital force that animates us and all living things. So it is too with our bodies and the chakras.
The key to unblock, move, and transform your energy — so that you can reach your highest mental, physical, and spiritual potential — is simple: awareness. Balancing the root chakra creates the solid foundation for opening the entire chakra system. When the Anahata Chakra is unbalanced, you may become over-attached to people or things and allow your sentiments to control your actions.
On the other extreme, an unbalanced chakra may also result in a lack of emotions which results in anti-social behaviors, bitterness or loneliness. Vishuddha Chakra is located at the throat, in the centre of the neck. It is also known as the Throat Chakra or the fifth major chakra in our bodies.
It is the energy centre which allows us to express and listen to truth. It defines our abilities to communicate clearly, both verbally and non-verbally, internally and externally. When the Vishuddha Chakra is balanced, we are able to communicate clearly and express ourselves in healthy ways. We become better at listening to others. We are able to honor our personal truths or purpose without judgement. A person who suffers from an unbalanced Vishuddha Chakra may find it difficult to speak or express herself clearly.
If she suffers from an overactive Vishuddha Chakra, she may be talkative, loud, gossips a lot, or manipulative in her words. On the other hand, if she suffers from an underactive Vishuddha Chakra, she may be shy, fears public speaking, fears talking about her views, and is unable to communicate clearly.
An unbalanced Vishuddha Chakra may also manifest itself physically as hypothyroidism or hyperthyroidism. It is the energy centre which provides us insight and intuition to make the right decisions and act in the correct way.
When the Ajna Chakra is balanced, we are able perceive information accurately and have the wisdom to act with discernment. There will be a clear picture of the future as the Ajna Chakra will allow us to recognise patterns and correlate them into a bigger picture. In general, people with a balanced Ajna Chakra will feel internally guided in life as they possess a clear vision of their future. On the contrary, an unbalanced Ajna Chakra may result in a person feeling cynical, distrustful and overly-attached to logic.
She is unable to get past logical thinking, unable to broaden her perspectives, and unable to trust her own intuition. This is the seventh and last major chakra of our body. Sahasrara Chakra is considered the gateway to our true or divine self, where our internal soul is in complete harmony with the external universe. It helps you to understand who you are beyond your physical self; that you are soul that is having a human experience in the form of a physical body.
We have of course previously noticed this force as it flows along the nerves, calling it simply nerve-fluid, and not recognizing it for what it really is. The endeavour to analyse it and to trace it back to his source shows us that it enters the human body at the root chakra. Like all other forces, kundalini is itself invisible; but in the human body it clothes itself in a curious nest of hollow concentric spheres of astral and etheric matter, one within another, like the balls in a Chinese puzzle.
There appear to be seven such concentric spheres resting within the root chakra, in and around the last real cell or hollow of the spine close to the coccyx; but only in the outermost of these spheres is the force active in the ordinary man. The harmless fire of the outer skin of the ball flows up the spinal column, using so far as investigations have gone up to the present the three lines of Sushumna, Ida and Pingala simultaneously.
The Trans-Himalayan school … locates Sushumna, the chief seat of these three Nadis, in the central tube of the spinal cord. It is the pure Akasha that passes up Sushumna; its two aspects flow in Ida and Pingala. These are three vital airs, and are symbolized by the Brahmanical thread. They are ruled by the Will. Will and Desire are the higher and lower aspects of one and the same thing. Ida and Pingala play along the curved wall of the cord in which is Sushumna.
They are semi-material, positive and negative, sun and moon, and start into action the free and spiritual current of Sushumna. It is part of the plan of Freemasonry to stimulate the activity of these forces in the human body, in order that evolution may be quickened. The stimulation is applied at the moment when R. It is by passing up through this channel of the Sushumna that a yogi leaves his physical body at will in such a manner that he can retain full consciousness on higher planes, and bring back into his physical brain a clear memory of his experiences.
The lines end in the medulla oblongata. The spine is called in India the Brahmadanda, the stick of Brahma; and the drawing given in Fig. To it is added at the Passing the yellow line of the Pingala, depicted in Fig. The kundalini which normally flows up these is specialized during this upward passage, and that in two ways. There is in it a curious mingling of positive and negative qualities which might almost be described as male and female.
But when this serpent-fire issues from its home in the root chakra and rises up the three channels which we have mentioned it is noteworthy that the section rising through the channel Pingala is almost wholly masculine, whereas that rising through the channel Ida is almost wholly feminine.
The large stream passing up the Sushumna seems to retain its original proportions. The second differentiation which takes place during the passage of this force up the spine is that it becomes intensely impregnated with the personality of the man.
Though the mouth of the flower-like bell of the chakra is on the surface of the etheric body, the stem of the trumpet-like blossom always springs from a centre in the spinal cord. It is almost always to these centres in the spine, and not to the superficial manifestations of them, that the Hindu hooks refer when they speak of the chakras. See Plate VI. As the stems of all the chakras thus start from the spinal cord, this force naturally flows down those stems into the flower-bells; where it meets the incoming stream of the divine life, and the pressure set up by that encounter causes the radiation of the mingled forces horizontally along the spokes of the chakra.
The surfaces of the streams of the primary force and the kundalini grind together at this point, as they revolve in opposite directions and considerable pressure is caused. It sweeps along with it the vitality which has been absorbed and specialized by the spleen chakra.
When the two forces combine as mentioned above there is a certain interlocking of some of the respective molecules. It also sometimes uses an exceedingly active little molecule consisting of three atoms.
The kundalini usually clothes itself in a flat ring of seven atoms, while the vitality globule, which also consists of seven atoms, arranges them on a plan not unlike that of the primary force, except that it forms a hexagon instead of a square. A and B are forms adopted by the primary force, C is that taken by the vitality globule, and D that of the kundalini.
In A, B and C the central atom is all the time in rapid vibration at right angles to the surface of the paper, springing up from it to a height greater than the diameter of the disc, and then sinking below the paper to an equal distance, but repeating this shuttle-like motion several times in a second.
Of course it will be understood that I speak relatively and not literally; in reality the sphere which cur disc represents is so tiny as to be invisible to the most powerful microscope; but in proportion to that size its vibration is as I describe. In D the only motion is a steady procession round and round the circle, but there is an immense amount of latent energy there which manifests itself as soon as the combinations take place which we have endeavoured to illustrate in E and F.
The first four molecules depicted above belong to the type to which in Occult Chemistry Dr. Indeed, they may be identical with some of those which she drew for that book. But E and F, being compounds, must be taken as working upon the next sub-plane, which she calls the super- etheric, and so would be classified as meta-proto matter.
Type B is far commoner than type A, and it naturally follows that in the nerve-fluid which is the final result of the confluence we find many more examples of F and E.
This nerve-fluid is therefore a stream of various elements, containing specimens of each one of the types shown in Fig. The marvellously energetic upward and downward movement of the central atom in the combinations E and F gives them a quite unusual shape within their magnetic fields as shown in Fig.
The upper half of this seems to me to bear a remarkable resemblance to the linga which is frequently to be seen in front of the temples of Shiva in India. I am told that the linga is an emblem of creative power, and that Indian devotees regard it as extending downwards into the earth to just the same extent as it rises above it.
I have wondered whether the ancient Hindus knew of this especially active molecule, and of the immense importance of the part it plays in the support of human and animal life; and whether they carved their symbol in stone as a record of their occult knowledge.
Anatomists describe two nervous systems in the human body - the cerebro-spinal and the sympathetic. The cerebro-spinal begins with the brain, continues down the spinal cord, and ramifies to all parts of the body through the ganglia from which nerves issue between every two successive vertebrae. The sympathetic system consists of two cords which run almost the whole length of the spine, situated a little forward of its axis, and to the right and left respectively.
From the ganglia of these two cords, which are not quite as numerous as those of the spinal cord, sympathetic nerves proceed to form the network systems called the plexuses, from which in turn, as from relay stations, emerge smaller terminal ganglia and nerves. These two systems are, however, interrelated in a great variety of ways by so many connecting nerves that one must not think of them as two distinct neural organizations.
In addition we have a third group called the vagus nerves, which arise in the medulla oblongata, and descend independently far into the body, mingling constantly with the nerves and plexuses of the other systems.
The spinal cord, the left sympathetic cord, and the left vagus nerve are all shown in Plate VI. It exhibits the nervous connections between the spinal and sympathetic ganglia, and the channels by which the latter give forth nerves to form the principal plexuses of the sympathetic system. It will be noted that there is a tendency for the plexuses to droop from the ganglia in which they have their origin, so that, for example, the coeliac or solar plexus depends largely upon the great splanchnic nerve, shown in our plate as rising from the fifth thoracic sympathetic ganglion, which in turn is connected with the fourth thoracic spinal ganglion.
This is almost on a level with the heart horizontally, but the nerve descends and joins the smaller and the smallest splanchnic nerves, which merge from lower thoracic ganglia, and these pass through the diaphragm and go to the solar plexus. There are also other connections between that plexus and the cords, shown in the Plate to some extent, but too complicated to describe.
The principal nerves leading to the cardiac plexus bend downwards in a similar manner. In the case of the pharyngeal plexus there is but a slight droop, and the carotid plexus even rises upward from the internal carotid nerve, coming from the superior cervical sympathetic ganglion. There is a somewhat similar droop in the etheric stem which connects the flowers or chakras on the surface of the etheric double with their corresponding centres in the spine, which are situated approximately in the positions shown in red on Plate VI, and detailed in Table II.
The radiating spokes of the chakras supply force to these sympathetic plexuses to assist them in their relay work; in the present state of our knowledge it seems to me rash to identify, the chakras with the plexuses, as some writers appear to have done. The hypogastric or pelvic plexuses are no doubt connected in some way with the Svadhisthana chakra situated near the generative organs, which is mentioned in Indian books but not used in our scheme of development.
The plexuses grouped together in this region are probably largely subordinate to the solar plexus in all matters of conscious activity, as both they and the splenic plexus are connected very closely with it by numerous nerves. Heart Over the 8th Cervical Cardiac Pulmona heart coronary etc. The crown chakra is not connected with any of the sympathetic plexuses of the physical body, but is associated with the pineal gland and the pituitary body, as we shall see in Chapter IV.
It is related also to the development of the brae and spinal system of nerves. On the origin and relations of the sympathetic and cerebro- spinal systems Dr. Annie Besant writes as follows in A Study in Consciousness: Let us see how the building of the nervous system, by vibratory impulses from the astral, begins and is carried on.
We find a minute group of nerve cells and tiny processes connecting them. This is formed by the action of a centre which has previously appeared in the astral body - an aggregation of astral matter arranged to form a centre for receiving and responding to impulses from outside. From that astral centre vibrations pass into the etheric body, causing little etheric whirlpools which draw into themselves particles of denser physical matter, forming at last a nerve cell, and groups of nerve cells.
These physical centres, receiving vibrations from the outer world, send impulses back to the astral centres, increasing their vibrations; thus the physical and the astral centres act and re-act on each other, and each becomes more complicated and more effective.
We all know the feeling of cheerfulness and well-being which sunlight brings to us, but only students of occultism are fully aware of the reasons for that sensation. This is radiated on all levels, and manifests itself in each realm - physical, emotional, mental and the rest - but we are specially concerned for the moment with its appearance in the lowest, where it enters some of the physical atoms, immensely increases their activity, and makes them animated and glowing.
We must not confuse this force with electricity, though it in some ways resembles it, for its action differs in many ways from that of either electricity, light or heat. Any of the variants of this latter force cause oscillation of the atom as a whole - an oscillation the size of which is enormous as compared with that of the atom; but this other force which we call vitality comes to the atom not from without, but from within.
The atom is itself nothing but the manifestation of a force; the Solar Deity wills a certain shape which we call an ultimate physical atom Fig. So true is it that the world is nothing but illusion, even from this point of view, to say nothing of the fact that the bubbles of which the atom is built are themselves only holes in Koilon, the true aether of space.
So it is the will-force of the Solar Deity continually exercised which holds the atom together as such; and when we try to examine the action of that force we see that it does not come into the atom from out- side, but wells up within it - which means that it enters it from higher dimensions.
The same is true with regard to this other force which we call vitality; it enters the atom from within along with the force that holds that atom together, instead of acting upon it entirely from without, as do those other varieties of force which we call light, heat or electricity. When vitality wells up thus within an atom it endows it with an additional life, and gives it a power of attraction so that it immediately draws round it six other atoms which it arranges in a definite form, thus making a sub-atomic or hyper-meta-proto-element, as I have already explained.
But this element differs from all others which have so far been observed, in that the force which creates it and holds it together comes from the First Aspect of the Solar Deity instead of from the Third. These globules are conspicuous above all others which may be seen floating in the atmosphere, on account of their brilliance and extreme activity - the intensely vivid life which they show.
These are probably the fiery lives so often mentioned by Madame Blavatsky, as, for example, in The Secret Doctrine, Vol. It might be supposed that these Fiery Lives and the microbes of Science are identical. This is not true. The Fiery Lives are the seventh and highest sub-division of the plane of matter, and correspond in the individual with the One Life of the Universe, though only on that plane of matter. While the force that vivifies these globules is quite different from light, it nevertheless seems to depend upon light for its power of manifestation.
In brilliant sunshine this vitality is constantly welling up afresh, and the globules are generated with great rapidity and in incredible numbers, but in cloudy weather there is a great diminution in the number of globules formed, and during the night, so far as we have been able to see, the operation is entirely suspended. The globule, once charged, remains as a sub- atomic element, and is not subject to any change or loss of force unless and until it is absorbed by some living creature.
Vitality, like light and heat, is pouring forth from the sun continually, but obstacles frequently arise to prevent the full supply from reaching the earth. In the wintry and melancholy climes miscalled the temperate, it too often happens that for days together the sky is covered by a funeral pall of heavy cloud, and this affects vitality just as it does light; it does not altogether hinder its passage, but sensibly diminishes its amount.
Therefore in dull and dark weather vitality runs low, and over all living creatures there comes an instinctive yearning for sunlight.
When vitalized atoms are thus more sparsely scattered, the man in rude health increases his power of absorption, depletes a larger area, and so keeps his strength at the normal level; but invalids and men of small nerve-force, who cannot do this, often suffer severely, and find themselves growing weaker and more irritable without knowing why.
For similar reasons vitality is at a lower ebb in the winter than in the summer, for even if the short winter day be sunny, which is rare, we have still to face the long and dreary winter night, during which we must exist upon such vitality as the day has stored in our atmosphere. On the other hand the long summer day, when bright and cloudless, charges the atmosphere so thoroughly with vitality that its short night makes but little difference.
From the study of this question of vitality, the occultist cannot fail to recognize that, quite apart from temperature, sunlight is one of the most important factors in the attainment and preservation of perfect health - a factor for the absence of which nothing else can entirely compensate.
Since this vitality is poured forth not only upon the physical world but upon all others as well, it is evident that, when in other respects satisfactory conditions are present, emotion, intellect and spirituality will be at their best under clear skies and with the inestimable aid of the sunlight. But there are also forces entering the chakras which may be described as psychic and spiritual.
The first two centres exhibit none of these, but the navel chakra and the others higher in the body are ports of entry for forces which affect human consciousness. In an article on Thought-Centres in the book The Inner Life, I explained that masses of thought are very definite things, occupying a place in space. Thoughts on the same subject and of the same character tend to aggregate; therefore for many subjects there is a thought-centre, a definite space in the atmosphere, and other thoughts about the same matter are attracted to such a centre, and go to increase its size and influence.
A thinker may in this way contribute to a centre, but he in turn may be influenced by it; and this is one of the reasons why people think in droves, like sheep.
It is much easier for a man of lazy mentality to accept a ready- made thought from someone else than to go through the mental labour of considering the various aspects of a subject and arriving at a decision for himself. This is true on the mental plane with regard to thought; and, with appropriate modifications, it is true on the astral plane with regard to feeling. Thought flies like lightning through the subtle matter of the mental plane, so the thought of the whole world on a certain subject may easily gather together in one spot, and yet be accessible and attractive to every thinker on that subject.
The connection of this matter with our present subject lies in the fact that when such influence is exercised it is through the medium of one or other of the chakras. To illustrate what I mean, let me take the example of a man who is filled with fear. Those who have read the book Man Visible and Invisible will remember that the condition of the astral body of such a man is shown in Plate XIV.
The vibrations radiated by an astral body in that state will at once attract any fear-clouds that happen to be in the vicinity; if the man can quickly recover himself and master his fear, the clouds will roll back sullenly, but if the fear remains or increases they will discharge their accumulated energy through his umbilical chakra, and his fear may become mad panic in which he altogether loses control of himself, and may rush blindly into any kind of danger.
In the same way one who loses his temper attracts clouds of anger, and renders himself liable to an inrush of feeling which will change his indignation into maniacal fury - a condition in which he might commit murder by an irresistible impulse, almost without knowing it. All such undesirable currents reach the man through the navel chakra.
Fortunately there are other and higher possibilities; for example there are clouds of affection and of devotion, and he who feels these noble emotions may receive through his heart chakra a wonderful enhancement of them, such as is depicted in Man Visible and Invisible in Plates XI and XII. The kind of emotion which affects the navel chakra in the manner before-mentioned is indicated in Dr. All those on the side of hate work in the navel chakra but those on the side of love operate in the heart.
She writes: We have seen that desire has two main expressions: desire to attract, in order to possess, or again to come into contact with, any object which has previously afforded pleasure; desire to repel, in order to drive far away, or to avoid contact with, any object which has previously inflicted pain.
We have seen that attraction and repulsion are the two forms of desire, swaying the Self. Emotion, being desire infused with intellect, inevitably shows the same division into two.
The emotion which is of the nature of attraction, attracting objects to each other by pleasure, the integrating energy in the universe, is called love. The emotion which is of the nature of repulsion, driving objects apart from each other by pain, the disintegrating energy in the universe, is called hate.
These are the two stems from the root of desire, and all the branches of the emotions may be traced back to one of these twain.
Hence the identity of the characteristics of desire and emotions; love seeks to draw to itself the attractive object, or to go after it, in order to unite with it, to possess, or to be possessed by it. It binds by pleasure, by happiness, as desire binds. Its ties are indeed more lasting, more complicated, are composed of more numerous and more delicate threads interwoven into greater complexity, but the essence of desire- attraction, the binding of two objects together, is the essence of emotion- attraction, of love.
And so also does hate seek to drive from itself the repellent object or to flee from it, in order to be apart from it, to repulse, or be repulsed by it. It separates by pain, by unhappiness. And thus the essence of desire-repulsion, the driving apart of two objects, is the essence of emotion-repulsion, of hate. Love and hate are the elaborated and thought-infused forms of the simple desires to possess and to shun.
Later on, Dr. Besant explains that each of thee two great emotions subdivides into three parts, according as the man who has it feels strong or weak.
Love looking downwards is benevolence; love looking upwards is reverence; and these are the several common characteristics of love from superiors to inferiors, and from inferiors to superiors universally. The normal relations between husband and wife, and those between brothers and sisters, afford us the field for studying the manifestation of love between equals.
We see love showing itself as mutual tenderness and mutual trustfulness, as consideration, respect, and desire to please, as quick insight into and endeavour to fulfil the wishes of the other, as magnanimity, forbearance.
The elements present in the love- emotions of superior to inferior are found here, but mutuality is impressed on all of them. So we may say that the common characteristics of love between equals is desire for mutual help. Thus we have benevolence, desire for mutual help, and reverence as the three main divisions of the love-emotion, and under these all love emotions may be classified. For all human relations are summed up under the three classes: the relations of superiors to inferiors, of equals to equals, of inferiors to superiors.
She then explains the hate-emotions in the same way: Hate looking downwards is scorn, and looking upwards is fear. Similarly, hate between equals will show itself in anger, combativeness, disrespect, violence, aggressiveness, jealousy, insolence, etc. The common characteristic of hate between equals will thus be mutual injury.
And three main characteristics of the hate-emotion are scorn, desire for mutual injury, and fear. Love is characterised in all its manifestations by sympathy, self-sacrifice, the desire to give; these are its essential factors, whether as benevolence, as desire for mutual help, as reverence. For all these directly serve attraction, bring about union, are of the very nature of love.
Hence love is of the spirit; for sympathy is the feeling for another as one would feel for oneself; self-sacrifice is the recognition of the claim of the other, as oneself; giving is the condition of spiritual life. Thus love is seen to belong to spirit, to the life-side of the universe. Hate, on the other hand, is characterised in all its mani- festations by antipathy, self-aggrandisement, the desire to take; these are its essential factors, whether as scorn, desire for mutual injury, or fear.
All these directly serve repulsion, driving one apart from another. Hence, hate is of matter, emphasises manifoldness and differences, is essentially separateness, belongs to the form-side of the universe. THE vitality globule though inconceivably minute, is so brilliant that it is often seen even by those who are not in the ordinary sense clairvoyant.
Many a man, looking out towards the distant horizon, especially over the sea, will notice against the sky a number of the tiniest possible points of light dashing about in all directions with amazing rapidity. These are the vitality globules, each consisting of seven physical atoms, as shown in Fig. It is often exceedingly difficult to be certain of the exact shade of meaning attached to these Sanskrit terms, because the Indian method of approaching these studies is so different from our own; but I think we may safely take prana as the equivalent to our vitality.
When this globule is flashing about in the atmosphere, brilliant as it is, it is almost colourless, and shines with a white or slightly golden light.
But as soon as it is drawn into the vortex of the force-centre at the spleen it is decomposed and breaks up into streams of different colours, though it does not follow exactly our division of the spectrum.
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