Occult Anatomy

Kulapati E. Krishnamacharya (Master E.K.). Occult Anatomy http://ftp1.dns-systems.net/~hpb/books/occ_anat.
htm
Kulapathi E. Krishnamacharya
OCCULT ANATOMY
FOREWORD
We are on the threshold of a New Era which is dominated by the Aquarian forces. It is characterised by diffusion of
all dogma in every field — science, philosophy, spiritualism etc. The basic cause for the existence of dogma in any
field is lack of balance between analysis and synthesis. The tremendous force of Aquarian influence has its negative
aspect which is lack of balance. Unless it is balanced and controlled by a synthesised Master-mind, it may drag into
dangerous extremities. We have experienced this effect with the discovery of nuclear force. In the field of medicine
also we can observe the intense analytical approach which lead to materialistic understanding and loss of holistic
sense. This resulted in too much of specialisation and lack of synthetic understanding of human constitution. The
Masters of wisdom are working out the way to put an end to this confusion by enforcing strong positive approach
using the power of synthesis. Their prophecy is that the new generation which is going to lead the 21st century will
be able to synthesise science and philosophy through spiritualism so that the humanity can be free from all
negativism and dogma before it can make a step towards higher evolution.
Master E.K. is one such Master who are working for this goal. A strong and positive aquarian force can be
experienced in his teachings. He trained the younger generation and paved the path for the operation of New Era with
all synthetic understanding. He unlocked the universal sciences in the Vedic scriptures and brought out the treasure
of Divine wisdom which is the need of this age. In 1984, he conducted a special course for a bunch of his disciples,
in which he has given the essence of his teachings in various subjects which forms a syllabus for the study of occult
sciences applied to the human life. "Occult Anatomy" is one such subject taught by him which unlocks the mysteries
of the hidden forces in the human constitution. To the luck of humanity, all these lessons were recorded by our
brothers and preserved in the cassettes. Thanks to their efforts in this holy work. Now with the blessings of the
Master, we are able to transcribe the lessons from the cassettes and bring them in the form of this book. This work
was pioneered by our brother Punniah who was assisted by Ramachandra Rao, Raghava Rao and Subrahmanya
Sastry. May the Master bless us all by enabling us to bring all the lessons from his cassettes into book form so that it
can be passed to next generations. Also on behalf of the publishers I thank those brothers who silently extended
financial help in making this effort fruitful.
31-07-1996,
SVETA DWEEPAM.
E. ANANTA KRISHNA
DEVOTIONAL APPRECIATION
At the very outset "Occult Anatomy" sounds to be a new and awe-evoking subject. But, in fact, it is as old as man. It
is an eye-opener to the inner constitution of the human being. The structure of the hidden and subtler vehicles in man
forms the scope of the subject. These vehicles are not visible to the physical eye. They cannot even be found in the
laboratories, just like the lines of force of a magnet. The so called physical body is only a phantom, when compared
to the inner man who is in essence the "I AM" in all. The physical body is just like a chariot in which the traveller is
seated. He has the driver's guiding assistance. In fact, before the traveller has come out of the driver, both are one.
The former has falsely identified himself with his vehicle and gets bondage. Thereby again he has to realise that he is
one with the driver. The process is called yoga. The goal is the experience or Ananda, also called liberation. In
between, there is the ascent of the false "I AM", i.e., Jiva and the descent of the Lord, the real I AM, which meet with
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Kulapati E. Krishnamacharya (Master E.K.). Occult Anatomy http://ftp1.dns-systems.net/~hpb/books/occ_anat.htm
each other in the heart centre. This occurs during the pilgrim's journey via many other centres. All this essential
subject has been in detail explained in the Vedas, the Upanishads and the Puranas. The Bhagavadgita and Patanjali's
Yoga Sutras present the core of the subject in a systematised form. However, both of these two sacred works do not
touch the theoretical and technical part of the subject. On the other hand, they dive deep into the practical steps to be
followed, in a non-technical and lucid procedure. Some Tantra books, Sankaracharya's Soundarya Lahari, books like
Shatchakra Nirupanam deal with both the theory and the practice related to this science. However, even these books
have this subject "Occult Anatomy" jumbled with many more other things connected with it.
Further, for the Occident, this science is entirely a new one. Far the last so many centuries, due to groping in the
darkness of materialism, the light of Occult Anatomy is not present there. Now the time has come, to bring this light
again. In this connection, we should not ignore the historical fact that the Oaken's rod of Moses is nothing other than
the Brahma Danda or Yoga Danda in the yoga science of the Orient. The pattern of organising twelve disciples by
Jesus Christ also has the occult message of this subject along the pairs of six centres in man. Even in the Orient, for
the last few centuries, the science of Occult Anatomy has been lost except to the eyes of a few. Again the Masters
who are the custodians of ageless wisdom, have dawned this subject on the present world through the works of
theosophists like Madame H.P. Blavatsky and the staunch Occidental devotee to the Mother-Goddess, Sir John
Woodrof. Now the time has come, Master E.K. has presented the subject in his usual, non-technical, lucid, artistic
and heart-touching way orderly, for the first time in the history of the world. He has opened many, many gates at the
threshold of our true existence i.e., "Real I AM". With due reverence to a chain of exponents of yoga and theosophy
Master pays homage to them during the course of his teaching. To the fortune of the modern aspirants and the
students of yoga, in February, 1984, Master E.K. taught this subject at Mothugudem where yoga classes were held
during his last sojourn in physical frame. His way of presentation was like neither conference nor philosophy. The
abstract science was brought into light and moulded as an art by the Aquarian sculptor of ancient wisdom, our
revered Master E.K.
In the very opening chapter, he deals with Jiva and Deha, the three gunas, the birth of sense-organs etc. Later he
takes us from the false I AM to the real I AM. He has enlightened to us the presence of I AM in all, through life
activity filled with nectareous love. Thus we can become Iswara, the Lord of senses and the environment, instead of
being a slave to them. This is possible only in the presence of an enlightened soul, who has already become 'Iswara'.
We are very fortunate, been drawn to the presence of such a magnet like Master. Let us utilise this fortune properly
and fulfil his cherished wish "You all must become I AM" He exhorts us by referring to his guru C.V.V.'s promise
and instructions regarding Prayer.
Master's is a creative, conversational and inimitable style. His speeches are extempore. They are polished with poetic
gestures. Sometimes he narrates. At times, he describes and elucidates also. At other times, he illustrates. Some other
times, he demonstrates. He extracts the participation of the students and keep them alive to what he is teaching. His
pauses too are meaningful. His every action and word in the course of his teaching the subject are pregnant with a
certain, definite, esoteric and divine motive. His technique of teaching an abstract and technical subject like Occult
Anatomy is unique. His approach, even while teaching, is parental. He thus gets access into the inner corridors of the
hearts of the listeners like a mother and absorbs their consciousnesses into Himself. Their presence is neutralised and
His presence illumines with a thousand — sunned splendour. The present renderence of the science of Occult
Anatomy by Master is, truly to say, only a nutshell of the subject and it will become a concise physics text book of
the twenty first century. Perhaps, he should have reserved the details, to be supplemented, for his next birth, to suit
for the coming generations.
...the real pranayama, as propounded by the Vedic seers, no other than Lord Krishna Himself and the Master of yoga,
Patanjali. In the tight of Master E.K.'s teaching, the darkness of nasty methods under the name of Pranayama is shed
out. Further, Master presents the very core of yoga practice, viz., surrender of false I am to the real I AM, who is the
indweller of all, through the utterance of OM and listening to our own voice therein. He also deals with the eight
steps of yoga. In his description of Samadhi, he illustrates colourfully. He throws light on Kundalini, which is
nothing but a coiled coil of our own awareness. He works out the details of the six centres of intelligent energy in the
inner body, along the bore of vertebral column, their workings, their governance, their relation with the Panchabhutas
in our body, the sounds, colours and meditations connected to these centres and further the manifestation of Divine
qualities in the yoga practitioner during his journey via each centre, in a systematised and lucid manner. Three
essential Nadis Ida, Pingala and Sushumna i.e., the lunar, the solar and the fiery., their activities, their bestowing the
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yogic qualities etc., are focussed on the students' eyes. The subject may look like a science, at the outset. When we
go through the book, we find it, an art. By the time we come to the end, we are graced with the wisdom of the highest
spiritualism enclaved in the fullest blossom of life. Master has given us the divine message thus. Respond to the
environment and do not react to it. The how of response and when to respond must come out of the inner most shelf
of consciousness i.e., our true existence viz., real I AM and not from the mind. The mind and senses, when properly
utilised become sacred instruments to reach the goal. They are neither to be discarded, nor we to be subdued to them.
Instead of being drawn and swayed over by the environment, we can magnetise it, when we live always in...
In framing this book, care has been taken in keeping Master's words, remarks, grand and subtle humour, wit,
examples, short stories, pause, his rich experiences with noble souls, his little responses to students' queries,
colourful incidents, in toto, with the pious motto that the readers must be benefitted by the presence of Master. The
readers wilt include those who have been in physical contact with him, besides those who have not at all seen him.
The former will be thrown into the sweet memoirs of their being in his presence when in physical frame. The latter
will be magnetised by his umbrosious presence. But for all the above things, the content of this book becomes very
dry and abstract. No lay man dares to open its pages. Now the rocky hill has been melted into a honey-fall. The
impersonal Divinity manifested through the personal element of Master is engrafted on the hearts of the readers of
this book, as it is taken now. It is hoped, the readers would appreciate the structure of the book which is undoubtedly
a masterpiece in the field of its kind.
Lastly to say, this book is very, very sacred as it is graced with the invocation of the parents of the cosmos, Siva and
Sakti, by Master. Finally he says, "May these Parents bless you all in every way, before we meet again and even
after". In these words choked with immensely burning compassion for us all, he esoterically prophecises that we will
be blessed with meeting him again and again. Before we do it physically, let us receive his blessings and live in him.
4th August, 1996,

Master C.V.V's birthday.
Malladi Punnaiah.
INTRODUCTION
We have the Modern Anatomy of understanding the human constitution. We know many things relating to the same.
Most advanced things are taught in Modern Anatomy. Much more advanced things are taught in Ancient Anatomy.
But we do not know them. The ancients taught many more things which the moderns never taught and they are yet to
know. We need not spend much time on Modern Anatomy because any preliminary text book will give it. For
example, in Modern Anatomy, we have bony system, muscular system, cutaneous system, circulatory system,
respiratory system, nervous system, digestive system, excretory system and lymphatic system. A substance called
lymph is produced. Its existence is in the circulatory system and protects the system against many evils. In fact, this
is not glandular system. Glandular system is connected with lymphatic system. Both are considered the same.
Glandular system is otherwise called the endocrine system. These glands are called the ductless glands. This is only a
little example of the divisions of modern teaching of anatomy. Each division has its own details much to teach. This
is a separate branch of science in itself. For this, you can approach any doctor who can teach you carefully. You can
follow this subject with his help, carefully read and make yourself sufficient within two or three years, otherwise,
you may become a qualified practitioner without knowing. Either way, you can go.
Now what is the Anatomy of the ancients? Everybody has two parts, Jiva and Deha. This is the first division. Jiva
means the indweller and Deha means the subsistence or the vehicle. The indweller and his vehicle are just like the
chariot and the person who is travelling, the traveller. We can say they are like the traveller and the van or the
indweller and his horse. This is a two-fold division. The driver and the traveller are one before the traveller comes
out of the driver, because the whole creation was only one space before it came out. Before the solar system come
out, there was only space. But after solar system comes out, there is space and solar system. Like that, there is only
one indweller at first. From indweller, there will be a bifurcation again, the driver and the traveller. The traveller is
the Jiva and the driver is the Lord-consciousness inside. And the indweller or Jiva is also called purusha or person.
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The word 'person' has come out of the word 'purusha'. Purusha means person, because person means 'purusha'. Deha
is called prakriti, that means his nature. Purusha and prakriti are person and his nature. His nature is to have a
subsistence.
THREE-FOLD NATURE
His nature is three-fold. Rajas, Tamas and Sattwa. Rajas is dynamism. Tamas is inertia. Sattwam is poise. Suppose
there is a cart drawn by a horse. If the horse and the cart are well-suited to each other, i.e., if the cart is that heavy to
be drawn by the horse and the horse is capable of drawing the cart, it is called Sattwam or Poise. But if the horse is
very capable and the cart is rotten, it is called Rajas or dynamism. In this context, the cart will fall down. On the
other hand, if the cart is very heavy and the horse is lame, then cart cannot move. This is called Tamas or inertia.
From Tamas, matter is born. From Rajas, energy is born. In Sattwam, consciousness is not born, please remember. It
makes its manifestation. It was already there before all these came. Nobody need say that we are waking up from
sleep. We know ourselves. Knowing ourselves is what is called consciousness. It exists in degrees. Thousands and
thousands of degrees are awakening from mineral kingdom to the highest of human kingdom.
(Master, at this moment, has taken a pause and exhorted the students in the following way, "Is this clear so far ? Is
there any confusion?" Meanwhile one among the students sought clarification regarding some term. Then Master
clarified the distinction between teaching and conference thus, what I am undertaking is teaching. This is not a
conference. There is difference between teaching and lecture. In lecture, we can follow any order; but in teaching we
should follow an order which gives the student a clear cut idea which can never be forgot, so we follow the order).
Prakriti is three-fold. That is, prakriti has three functions. Now let us take up the term 'Jiva'. Do you know why we
call zoo? What does it mean? Living beings. So the word 'Jiva' is the root of all such words, "Ji" means to live. "Jiva"
means living being. We have another word "Zodiac". Zodiac is a guide which contains the moulds of all living
beings. It contains the moulds (the designs, the patterns) of all living beings. In India, some idol — makers have with
them a mould of the shape of Lord Vinayaka. They put the clay into this mould and brings out the idols. The moulds
of all types of living beings exist around the belt of space above the equator. That is why it is called 'Zodiac'. It is due
to these moulds in the Zodiac that the matter on the earth takes the shapes of the physical bodies of living beings. But
for this phenomenon, how can the shape of physical body stand? These shapes are unable to stand by themselves.
This topic belongs to Astrology.
FIVE STATES OF MATTER
We have noted Jiva and Deha. We find prakriti and its three functions. Now something more about matter is being
dealt with. Matter exists in five states. The first state is "Prithvi" i.e., solid. The second is 'Apas' i.e., liquid (water).
The third is 'Tejas' or fire. (There is something more to explain this). The fourth is 'Vayu' i.e., gas. The fifth is
"Akasha". What is Akasha? This is not space, but the content of space. You can call it by any name. It is the content
of space. For the modern mind, you can know all these five states of matter from the works of Madame H.P.
Blavatsky and Djwalkul. Thus matter is of five states. These are called "Pancha Bhuthas".
Fire also is said to be one of these five states of matter. Can fire be matter? Fire means heat, light, electricity and
magnetism. These four are the manifestations of one common existence, that is called fire. This is the definition of
fire according to the ancient scientists. Fire is not flame, but that from which flame is caused. So we can expect an
analysis of fire and flame and light in the ancient books. With due respects to modern science, we have no definition
or explanation of flame and light. Till today, we do not know. Even the foremost scientist of the world does not
know, whether light is matter or energy or something else. Does any body know? If it is known, please tell me. I am
prepared to learn. I know that nobody knows. The ancients explained light as consciousness. Let us see. What we call
light is only optic light whereas there is mental light also, which is not yet suspected by the modern scientists. So,
there is mental light whose manifestation into physical form is the optic light what we are looking at. If you go
through the very big work called "A treatise on cosmic fire" by Djwalkul dictated to Alice A. Bailey, you will find all
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these things. Movement on the physical plane and the movement on the mental plane; light on the physical plane,
optic plane and light on the mental plane ............. all these quantities are explained in that book. And after
explaining, he says, "Better wait until the third quarter of the twenty first century enters, before it is made a subject
for teachers to teach his student." In all the Puranas, Ithihasas and Epics, these are very frequently used like drinkable
water, as these terms were commonly used in the days when these works were written.
Fire is understood as transmuter or vehicle. That is why this is otherwise called "Vahni" in Sanskrit. That is, for the
other four states, it causes change of state from one state to other. So fire is the agent who transmutes or effects
change of state to the other forces. For example, you take a block of ice. Apply heat. It becomes water. Change of
state occurs. Solid becomes liquid. And again apply heat. It becomes air — steam. That is, liquid becomes gas. From
space, there is the birth of air. So modern scientist has to wait, until he understands it. The ladder of descent of states
of matter is this. From space, there is the birth of atom. From atom, there is the birth of the gaseous state. From gas to
liquid, from liquid to solid, this is called the ladder. So fire is the transmuter or vehicle. That is why it is called
"Vahni" in Sanskrit. He carries the substance from one state of matter to another state. This is grossly about the
whole thing.
CREATION OF ELEVEN INDRIYAS
Thus from Tamas, we got the origin of matter and the five Bhutas. From Rajas, we got the five functions. Five
Karmendriyas are originated from Rajas. The first is 'Locomotion', i.e., auto-displacement. Without the application of
energy from outside, this movement occurs from place to another. We know it as legs. The second is 'gathering'. We
gather matter around us. We know it as hands. These work as the gathering agent. That doesn't mean hands only
gather. Before that, we gather matter around us and the principle is bestowed to hands. The third is expression, i.e.,
speech. The fourth is reproduction. The fifth is excretion of stools. All these five are "Karmendriyas" or gross organs.
And we have five more organs produced purely by Rajas, without the touch of Tamas. Pure Rajas gave birth to five
sense-organs. These are called "Jnanendriyas". The first is sight. We call this 'eyes', the second is hearing. We call
this 'ears'. The third is 'smell'. This is called as 'nose'. The fourth is taste. This is called tongue. The fifth is touch, the
sense of touch. This is called skin. Thus eyes, ears, nose, tongue and skin are five Jnanendriyas or sense-organs.
You find a contact between gross-organs and sense-organs. That is the tongue. For speech, it is the organ and for
taste also, it is the organ. So among the gross-organs, the tongue is used for speech and among the sense organs, it is
used for taste. So it has a double function, double role to play. It has dual role. There is what is called "Manas"
working through all these five sense-organs. It is the one "Manas" that is functioning through all these five
sense-organs. No sense-organ is functioning. Manas is functioning through the sense-organs, just as the radio is
functioning through the radio-set. No physical part of the radio-set is radio. It is only a receiver. The senses are only
receivers whereas the mind is functioning through them. In the fifteenth chapter, in the Bhagavadgita, Lord said,
"Manashshtani Indriyani Prakritisthani Karshathi". These five petals of the flower have 'mind' as their sixth principle
or the stalk of the flower. (Every day during the classes held at Mothugudem, all the students used to recite this
chapter in the Gita before the dawn). The mind is working through these five sense-organs upon nature; they are
being drawn. So mind is the sixth principle of all these five. (Meanwhile a student sought for the origin of Manas.
Master clarified). Manas also is from Rajas. But it has many layers. Tomorrow's lesson will give us what Manas is.
So we will stop it here. And then, and which is to be properly understood, which is not exposed. For example, the
fertilisation of a flower is an occult process. The flower becoming a fruit is an occult process. The seed germinating
into a tree is an occult process. 'Occult' means something hidden.
(Master takes a pause here and tells the students thus. Day before yesterday, we have half done the explanation of the
four Vedas. That day we had not this lesson. As such, we did not take up Occult Anatomy. Therefore we added this
also the 'General Knowledge' topic. But this comes under Occult Anatomy. The explanation of the Vedas is
continued thus).
THE THREE VEDAS
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'The Rigveda' means word, i.e., word uttered vocally, word or voice. Word uttered through vocal chords is called
Rigveda. The background behind this word is 'Prana'. The pulsation that causes respiration is called 'Prana'. Prana is
the 'Samaveda'. ("Pramah Samavedaha"). Sama means song. This is called the song of wisdom. The third is the
Yajurveda'. The word 'Yajuh' means the plan to conduct a ritual. So the volume Yajurveda contains the details of the
plan of how to conduct rituals. 'Yajuh' means the plan of the ritual, how to conduct a ritual, how to arrange the seats
of the people in a ritual, what are they to do and how they have to behave, what they should utter. This detail is
called 'Yajus'. So this is the plan of the ritual. This comes under the 'Yajurveda'. But esoterically, it means, the Plan.
What is it that is planning in us? Mind. "Mano Yajurvedaha". The Yajurveda means the mind. Thus with these
implements, we are doing these acts and compiling these volumes outside. With the Rishis, Rigveda is acting in us,
we are uttering that Rigveda. They observed the Rigveda in us and visualised that Rigveda (the book). They
observed the Yajurveda in us and visualised that Yajurveda. Thus the three Vedas are inside as principles and the
Rishis have given us the discourses in the books outside, about these inside principles. So the Vedas existed long
before the vedic books were written, because they exist in us. And for the three Vedas, that exist in us, there is an
externalisation in the form of Mantrams, explanations and commentaries and finally in the form of volumes of books.
So the Vedas exist in you and in the creation around you, in the form of the law of creation. Before the books were
written, the principles, the laws were there in us. Before we were born, the laws were there through which we were
born. Just as the trees sprout and put forth their leaves and foliage again and again always, the Vedas put forth the
working out of these laws in terms of the activity of the whole creation. Because the tree is sprouting and leaving
their leaves continuously. We know that it is a tree. Similarly, because the whole creation is systematically coming
out, the Rishis saw that there was the Veda as under-current. So Veda is wisdom.
All this cannot be put on papers or even cassette. No one can do it, but we can feel it. We can habituate our
consciousness to make this true to our consciousness. To learn it, is not possible. It is impossible. You can learn
about it. You cannot learn it, because you have to become that. What we learn is about it and not itself. If you lay a
book on "Magnetism" on an iron-piece, it cannot become a magnet. By the contact of a magnet, it can become a
magnet. Iron-piece cannot know what magnet is, but it can become-a magnet. So it is only possible for the iron-piece
to become a magnet, it is never possible to know what magnet is. In the same way, it is not at all possible any day to
know what is knowledge, what is knowable, what is to be known. You can know about it. You cannot know it. But
you can become that. This is what is called transformation. It is possible for Jiva to become God. Not other than that.
All these discourses, all these books and explanations — everything are about it. But they cannot make you that. You
can make the preliminaries and pave the way by reading these books and knowing things. But you have to become
that, by virtue of your own aptitude and effort and there is a peculiar process. There is only one process for
transformation. There is no second process any day, any where on this earth or any planet. Those who have known
that method, have given it to their disciples, with much material to make things understandable. This is coming down
as a tradition. This is called the word given by a well-wisher. So religion differs from religion because much is
spoken about the method to become That. But the actual method, if it is rightly practised by any religion, must be the
same, not even similar. This one method has been coming down for all these lakhs of years. Simply that method is as
follows.
PRANAYAMA
You have to use the three Vedas. That is, — place the mind upon your respiration. This is the first step. How to place
the mind upon respiration? Begin to observe your respiration. You can observe only with the mind. You cannot
observe with ear or nose or anything. 'Observe' means only with the mind, nothing else. You can't observe with the
leg or hand. Everyday spend sometime making an observation of your respiration. That is, observe the movements
that are taking place while your breathing is taking place. What are you to do for this? You have to sit calmly at a
place. We are going backwards in the steps of practice to make it understand better. So you have to select a place
which is clean and having pure surroundings. For example, where we are placed now for these two weeks — so why
have we come all the way in buses and trains to this place? It is a strain to come here, but what for we have come is
exactly this. If we do this, our purpose is fulfilled, otherwise it is not and only just strain remains. So what we have to
do firstly is to select a place which is clean, pure and calm. In the Bhagavadgita, it is said, "Shuchou Deshe
prathisthapya". Then select a posture which is convenient and comfortable to your constitution. So don't prescribe
'Padmasana' to all. Let everyone start his own constitution as a starting point and then he should better himself. The
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reaching goal must be the same, but the starting point need not be the same. Suppose I prescribe padmasana to all and
ask them to be seated in it without any movement tor half an hour. In the case of some, legs will become like sticks.
Labourers have to be employed in order to move their legs. Afterwards, their knees will lose movement and sounds
'Tuk, Tuk' will be produced. In that position, there will be no question of his mind attaining stability, as his knees are
suffering from drawing pains. Suppose, a guru takes all his disciples to a shoe shop and purchases shoes of the size
relevant to his feet to all of them. What is the fun of it! The same is, if all are asked to take 'Padmasana'. An Oriental
'Guru' for the first time went to the Occident. He asked the pupils to come to his initiation and asked them to come
there by 4 A.M. He thought it was like India. One of the fellows asked "Can we have our breakfast and come?" He
said, "No, no. That is a great sin. It is a crime itself". Then the disciples came with appetite and hunger in the
morning and were sitting like hounds. The Guru said, "Close your eyes." They closed. He was about to tell them
"Gurur Brahma" and said "What do you see?. They said, "Two slices of bread with some butter in between." (All
such humorous illustrations of Master created a happy laugh among the pupils and gave them a relaxation and further
they were drawn to his yogic presence).
So one should not be foolish. Select a place and select a posture which is convenient to the fellow. You start with the
stage of the fellow. Then let him sit down upon some comfortable place and close his eyes. Let him observe what is
taking place in him. Priorly, we use to think that we are breathing ourselves; we are breathing our air, we are eating
our food, we are doing our job. These are our fanciful thoughts of illusion. We breathe our air only when we smoke.
(Laugh of the pupils). In fact, at all other times, the indweller viz., the Lord-Consciousness in us is breathing his own
air. This air belongs to Him. This property which we think our own, belongs to Him. This body too belongs to Him.
(Laugh). So what we call this body, it is given to us. It is not ours. It is hypothecated to God-Bank. We owe all these
to Him. This body is like a shop established by Him. Here in this, we have put up the stock, taken from Him on
credit. We are making business, by selling His stock. We must know this. From inspiration and expiration, you will
come to know this firstly. Unless and until you know this, you cannot cross the threshold to go into the higher and
inner realms of consciousness for spiritual progress. Later, gradually the mind goes nearer and nearer the respiration,
by way of your observation of respiration with your mind.
FALSE I AM AND REAL I AM
Before this occurrence, where is mind? What is its seat? There are two big centres. (Here Master demonstrated the
places of mind and "Real I AM". He located the mind in the head). Here is the mind. (He has shown the head). Here
is the heart or the place of real "I AM". This (head) is the place of false "I AM". You can call it negative "I am". You
can call the other, positive "I AM". The latter is real "You" and the former is you that became mind. Even while you
are in sleep, He (The Real "I AM") is working. If not, you will die at once after you go into sleep. (Master here gave
a clarification about heart i.e., physical heart and the real heart). Physical heart is the seat where Mr. Heart exists.
(Laugh) Physical heart and this Mr. Heart are different from each other. Mr. Heart is the Lord existing in the heart.
He is the real I AM'. Gradually this fellow mind (false I am) begins to travel here because lungs' are here, the
respiration is taking place here, this fellow mind begins to travel here gradually. Previously when this fellow (mind)
was sleeping, this fellow (Real I AM) was working. So when we are waking up, this fellow (Real I AM) is working.
We think we are working here. 'We' means 'mind' until we practice everything in Yoga. If we say, I am going, I am
thinking, I am coming, I am waking up, I am studying, I have passed post-graduation, I am doing job, I am giving
birth to children, all this is being done by mind, but not by us. This (mind) is not the Real I AM. This mind is false I
am. This is the Secretary of the Real "I AM". But he is acting as if he is the proprietor of the whole estate all these
days. Indeed, all this property, belongs to Him, the Real I AM' who is seated here. (in the heart). He, the owner of all
this estate, viz., the Real I AM has appointed the mind, seated in the head as His secretary. This fellow, the secretary
is making up believe for all these days that he is the proprietor of this estate though he is not the proprietor at all.
Hence, what is to be done with him at first? So the services of the mind should not be terminated but should be
suspended. (Laugh). To make this fellow work properly is required. It is befitting us. It is not befitting to remove him
from service.
Some people say that we have to concentrate the mind. People spend tens of years and die in their own efforts
because the process is false. You can never concentrate the mind, never, never try to do it. Lord Krishna says, "asam
sayo mahabaho mano durnigraham chalam" — "No doubt, never believe that the mind can be controlled". It is
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always moving. The principle of mind is movement. Movement cannot be made static. So don't try to concentrate the
mind. It is a false process. You will die in the process. If so, what to do? Instead of trying to concentrate the mind,
relax the mind by bringing it here. (The heart-centre). Call it here. Let it observe the movements of the respiration. So
Yajurveda should be brought to Samaveda. There may be many schools of thought on this subject. But this is the
original school. So bring Yajurveda to Samaveda. Then gradually respiration should be equalised. Because you are
having many inequalities in respiration, it is non-rhythmic. By birth, it is regular and rhythmic. By birth, respiration
is normal. Every disturbance we create in the emotional plane, disturbs the respiration. Suppose whenever we are
angry with some one the respiration is disturbed. In the same way whenever we are having jealousy, or hatred or fear
or suspicion, it is disturbed. Every day we disturb thousand times. We have spent many tens of years till now and our
respiration is among tensions. It is disturbed. So we have to establish rhythm again. Now what is to be done with
this? It is to be equalised. Disturbance has been brought out by unnatural causes. Naturally there is no disturbance.
Rhythm is natural. We have to find out the rate of heart-beat, when it is regular and also when it is irregular. We are
natural. The above said conditions are unnatural. We have to get liberated from these unnatural conditions. That is
why we have taken up this subject, having come all the way. To be composed is natural. To be disturbed is unnatural.
It is automatic, we proposed to disturb ourselves. So if we still believe that the disturbance is natural, we need not
come to Seeleru, or Paderu or Mothugudem. We can be in Visakhapatnam itself. We are disturbing the natural
condition.
And also we see many examples of persons who live in the very busy world in which we are living, but who still live
a poised life. So it proves that it is natural and what we experience is self-made. So Ramakrishna Paramahamsa and
Swami Vivekananda lived amongst us. At present, we have Swami Ranganadhananda amongst us. Their heart-beat,
if had been examined would have been found normal. There would be no B.P., with them. So also, Sri Ramana
Maharshi was there. He lived in the same world. His heart-beat etc., were normal. Therefore, it proves that all these
disturbances are self-made and they are not true. As such, what have we to do? We have to make the respiration
regular.
I will tell you how to make the respiration even, regular and rhythmic. Begin to breathe slow, soft and uniform.
Breath in, as much as you can, without any discomfort. Then bring out slow, soft and in a uniform way, with the
same speed, so softly that you should not listen to the sound of your own breath or respiration. This process you do
as slow as possible, without any discomfort. Gradually you will get a mastery. At the same time, you should be
observing your own respiration with your mind. If your mind is wandering somewhere, the whole experiment is a
waste.
Neutralise the pulsations, centripetal and centrifugal, viz., Prana and Apana. Stabilise the path of pulsation and enter
into the poise of breath. Bring mind to heart by thinking of the heart. There is no Kumbhaka business in Patanjali and
Bhagavadgita. That is, breathing the air and stopping it tight and such nasty procedures are not taught in the office of
these two text books on Yoga. Take the breathe in, calmly as far as possible i.e., within your limits, in one stream and
breathe out in the same way. During this process, let the breath not move. Such respirations you should do
continuously and observe the movements of your lungs and chest etc., while you are doing it. By way of this
practice, the Samaveda will be established. Then the "Chandases" that missed will be again obtained. "Chandases"
are not the metres in which the Vedic mantrams are written. In the Gita, it is said, "Chandansi Yasya Parnani". By
virtue of the above practice, you find the measures, numbers and metres inside us (in the heart and chest region). You
will begin to find the music inside the respiration and heart-beat and circulation and pulsation once again. In the
beginning, you can do only continuously three respirations like this, because it is rather slow. The lungs want quick
respiration because we are breathing much dust and much smoke along with air all these tens of years. Slowly you do
only three respirations like this; and then give a pause for half a minute. (Leave irregular respiration). Again three
respirations, again give a pause. Again three respirations. Therefore 3+3+3. Continuously in course of time, you can
do all the nine continuously. But go slow. Don't do any haste. This is the first step.
THE SECOND STEP OF PRANAYAMA
As long as you are inhaling, mentally utter the sound "So" continuously. As long as you are exhaling, utter not only
mentally but also vocally "Ham". While inhaling utter "So" mentally and exhaling "Ham" vocally. (Master
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demonstrated this process). After doing these nine breaths of the first step, you take up the second step. All steps
have to be taken up simultaneously. Everyday you should do all these steps. The second, we are describing. As long
as you are inhaling, you do "So" with the mind. As long as you are exhaling, you do "Ham" vocally continuously and
listen to your own voice. That is the most important part of it. Without it, the whole experiment is a big failure.
Listen to your own voice. You should not listen to the telephone calls etc., while uttering. "Ham", you should listen
to it, i.e., your own voice. Like this, do 3+3+3. Do three respirations like this. Take a pause. Again three respirations.
Take a pause. Again three respirations.
THE THIRD STEP OF PRANAYAMA
Then the third step. The same type of respiration, you should maintain throughout. In the third step, as long as you
are inhaling utter 'OM' mentally in a slow, soft and uniform manner. While exhaling, you exhale the whole
respiration with the vocal utterance of 'OM' in a slow, soft, uniform sound. (Master demonstrated this process). While
exhaling, keep the lips a little open, you have to utter 'OM' semi-nasally. Later, various modulations will follow
nasally, non-nasally and semi-nasally. Firstly, you do semi-nasally. While inhaling do it, mentally, while exhaling do
it vocally and mentally. At the same time, listen to your own voice, your "OM".
OM ETYEKAKSHARAM BRAHMA, UDGIDHAM PASYETHA,

"OM CHETHADAKSHARAM UDGIDHAM PASYETHA"
You have to be seated mentally near 'OM' by worshipping it i.e., uttering it vocally. Three breaths, like this you do.
Take a pause. Again three breaths. Again take a pause. Again three breaths. 3+3+3. third step. In total, three steps of
nine breaths each are there. These include first practice, second practice and third practice. This is all what we have
to do. (along with the preliminaries already told before). The rest is what happens and not what we have to do.
Volumes and volumes of books written deal with what happens inside. So we have no concern with it. Only if we do
this, all that written in the books becomes a reality. What we have to do is confirmed to only this much. Later "Guru"
comes to us from inside and instructs us inside what we have to do and there is no more instruction from the Guru
coming from outside. Gradually, when you feel the comfort and ease and happiness of it, you increase the time and
also number of respirations, without incurring any discomfort. After sometime, you will be able to conduct the same
type of process continuously, while you are attending to your own business or office work etc. While you are
listening to others' words, this process goes on in you, but while you talk, it will be disturbed. After some more time,
even while you are talking, there will be no disturbance for this process to go on in you. That point of time will
occur. It will deal with the time of this occurrence. This is what is expected of us.
So here what are we doing? When we are starting to utter vocally, we are bringing this (mind and the pulsation that
causes respiration) to Rigveda. Thus we have brought Yajurveda to Samaveda and Samaveda and Yajurveda to
Rigveda. That means, we have linked the whole series the vocal-chords and utterance and began to listen to our own
voice. "ESHA THRAYI VIDYA". This is the threefold wisdom. "YA EVAM VEDA SA SHOKAM THARATHI"
one who experiences it, has no sorrow. This is for today.
AVIDYA (IGNORANCE)
Avidya in the occult science means ignorance. So it is original with us. So the moment we are born, it is there with
us. From the moment we got separated from the space in the entire cosmos, this Avidya accompanies us. That is why
it is called "Anadi Avidya". It is called the ignorance which has no beginning. 'Anadi' means no beginning. Ignorance
has no beginning because when we are there, it is there. If it is there after us, it would have beginning. But as it is
along with us, it has not beginning. So it is a necessary evil in creation. An allegory is prepared for it so that we may
better understand. Ignorance is called a demon in the form of a snail who encircles us. It is called "Vrithra". Vrithra
means a whirl-like demon. So better not go to "Vrithra" for the present, who is not concerned here. Avidya i.e.,
ignorance is an evil, but is inevitable. As long as there is physical body, it will get dirt and you have to take bath to
get rid of the dirt. In the same way, as long as the separate existence is there, ignorance is there. This is what is called
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Ahamkara. That is, a local centre of consciousness formed. It is inevitable. And at the same time, you should take
care to do something to get out of it. At the same time, allowing the vehicles to work is necessary.
TEN PRINCIPLES
Now we deal with Anthahkarana Chathustayam i.e., the four inner implements. Manas (mind), Buddhi, Chitta and
Ahamkara. Another supplementary point to this is being enunciated. (Master here took a pause and as a good teacher,
was concerned with the understanding of the students. As such, he said to them, "Have you understood what I have
taught so far?"). Some deliver lectures, prolongingly like a rubber tube, without having any concern for the
understanding of the listeners.. Further, they feel high of the subject of philosophy. They feel that what they deal
with i.e., philosophy is so great that it cannot be understood by both the one who talks and who listens. So when one
person is talking, the other person is understanding, it is what is called teaching. When one — to other person is
talking and the other person is not understanding, it is called litigation. (Laugh). When two persons are talking and
one is not understanding the other equally, it is called philosophy or metaphysics. (Laugh) So what is philosophy?
Something that cannot be understood. This (what I am teaching now) is the quintessence of all that the ancients
wanted to convey to us. I think it is the centre of every branch of learning. This is called the master-key of the lock of
every learning. So have this key with you. Apply it to any branch of learning. It will be open and you will have the
secret. The box, the suit-case will be opened by you. You can be like a Chief Engineer in a railway compartment who
can take all the suitcases open and take the wealth also with this. So this is the master-key. Add the four inner
implements to the five sense-organs. 5+4 = 9. There is another, which is the tenth principle. "Athyathistat
Dashangulam. Purusha E Vedagam Sarvam". Purusha always stands from within his own subsistence through ten
digits and He is the tenth principle, because he was the first principle. He is omnipotent and omnipresent.
CHARIOT AND THE HORSES
Sense-organs act upon the inner implements, especially on the mind. The mind is conditioned from all the five sides
through the senses and it is always busy with its reactions to the environment. So it is highly having a reflection of
environment and not its own original existence. It is always having a reflection of the environment like a mirror and
we have not time to have the mirror without reflection. So it is always in the state of reflecting the environment and
there is not time for it to exist as it is, without reflection. We are looking at a Sun. The mirror is reflecting a Sun. You
can see only Sun-reflection and not a mirror. When we are listening, there is only the image of the sound and not the
mind. When we are smelling, there is only the image of the smell and there is no original mind. (Is it clear?) When
we are tasting something, there is the image of taste and there is no original mind. When we are experiencing
something hot or cold in touch, there is only the image of external touch, but the sense of touch-pure is not there.
Thus mind does not exist when it comes into contact with the environment. So immediately only reaction comes
forth. The Secretary is working instead of the proprietor; and not allowing him to act. This is the impact of Kali Age.
It is the secretary that is preparing everything and asking the proprietor to sign the papers without reading. When
questioned, he says, "It has been going on for generations. You have no right to question". That is what he says.
(Laugh) Now what to do? This fellow is compared with a man sitting in a Chariot. He has five horses to the Chariot.
From five different directions, nice grass is shown to each horse of these five separately. Every horse is pulling
towards the grass, it is looking at. It is producing the same sounds. (Here Master demonstrated the sound of a horse,
to the laugh of the students). Then the Chariot moves. Can you call it a journey? When the five horses are drawing
the chariot to five different directions and we are made to travel like that, can this be called a journey? So our lives
are like this. That is why in the case of Bhagavadgita, the initiation is given in a horse-chariot, drawn by five horses.
This episode is an allegory denoting a supra-physical phenomenon. The man in the chariot is just helpless when the
horses are drawing. That is how years are passing to us, age is advancing. We are dashing towards a wall called
death, beyond which we do not know, what is there. There is no question of informing death before it occurs. It is a
straight death. Such are the rules.
This fellow who is suffering this way is called, the Ahamkara, the ninth one. (5+4=9). He can be called Jiva. He can
also be called the negative 'I am'. He has only a receiving pole and no transmitting pole. He always receives
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information from outside. He has nothing to transmit. Thus he is negative. Inside there is another fellow. He is what
is called the Light, the tenth one. He is the only light. All the other things are just reflections. Reflection, Reflector
and the apparatus of everything are there. Highly sophisticated but unfortunately, it is only apparatus; and He is
radiating light outside. He is expanding, Himself expanding. What is it that is radiated. It is called "I AM". It is He
from whom the light shines forth in the form of the mind, in the form of the capacity of the senses. It is only due to
electricity that is flowing through this, each part of the sophisticated machine is working without which the machine
is a corpse. We have to live as that fellow. Now we are living as this fellow (False I am). There is no one except
ourselves inside. There is only one inside. We are living like fools wandering around. There should come a time
when we live as He. To attain that, there is path.
He is called in the Yoga science "Iswara" or "Isha". He is the greater "I AM", true "I AM". Jiva is false "I am". What
does Jiva mean? Jiva means the one who lives. What does "Iswara" mean? Iswara means the Lord. He is the Lord
and he cannot be anything else. So if you begin to live with Him, you will be Himself. What happens when a light
falls upon another bigger light? It will live only as a light, not lights. This is what is required. The purpose of Yoga
practice is instead of living like a conditioned fool, living as the Lord of all these, i.e. Lord of mind, Lord of senses,
Lord of Buddhi etc.
EIGHT-FOLD PATH (ASTANGA YOGA)
The practice includes eight steps. So this is called Astanga Yoga. Asta means eight. The word eight comes from
Asta. In between, there is a word "Octa". 'Octagon', 'Octopus'. That comes from 'Asta' and from 'Octa', comes the
word 'eight' in English. What are the eight steps? The first is called 'Yama'. i.e. regulation of the human faculties. The
second is "Niyama", a rectification of the defects of the instrument, this four-fold instrument, of course, all these
things, we are not going to tackle today. We give only the names and their meanings and the main practice what to
do. The third is Asana. Asana here is not Padmasana, Siddhasana, Sheershasana, etc. No, not at all. The Asana of the
eight angas is not at all the asana of the Hatha Yoga. "Sthira Sukham Asanam", says Patanjali. This is the definition
of Asana. That means practising stability in ease. "Sthiram asanam Athmanaha" says, the Lord in the Gita. Asana is
for Atma and not for the body. Then you begin to practise, an easy attitude at all times and establish that attitude, so
that it may become stable. It is called 'Asana'. When you are able to maintain that attitude as long as you want,
according to your own will, that is called 'Asana'. So you should practise a sweet attitude, towards nothing, not any
particular thing. So whatever may be the thing around you, it will be sweet. If you practise sweetness of mind,
anything around you will be sweet. Seeking happiness form something else will be a miserable failure.
The fourth is Pranayama. Many types of pranayama are described by many. Some methods are very rough and
horrible else. But be careful. The person who proposed the Astanga Yoga has not given all those things in
Pranayama. Either Patanjali or the Bhagavadgita has not accepted these nasty methods of Pranayama. What we have
described yesterday about our respiration, is what is required exactly. Patanjali and the Gita prescribed the
neutralisation of Prana and Apana i.e., the pulsations that cause inhalation and exhalation and the establishment of
their equilibrium. That is what I have explained to you. All the other things like inhaling and stopping breathe,
counting a number and inhaling are not prescribed by the seers. What we described yesterday, that is Pranayama.
The fifth is Pratyahara. (All these steps I have given as lectures. Geneva people will be able to give lectures on this.
Tomorrow I propose five minutes lecture each. Why not?) Senses will be towards outside. They are travelling from
within. Your purpose is to bring them within. That is called "Pratyahara". You have to attract the senses to the mind.
You cannot call five boys and threaten them and ask them to sit down at a place. You can make them sit down by
Chocolate or something else. So these five senses should be made like that. That process is called "Pratyahara". This
is to bring the senses back slowly from the objects of senses, in artistic way, not in a rough way. (Here Master again
explained 'Yama'). 'Yama', i.e., the regulation of human faculties is the first thing. To make the mind and senses
practise what we prescribe, not what they practise. That is called 'Yama'. The mind and senses are already doing
some practice, some malpractice. Wherever we come across the name of a god, 'Yama', in the Puranas or the
Upanishads, there the subject relates to the first step of Yoga practice, i.e., Yama.
The sixth step is 'Dharana'. It is to suspend the change in mind and to sustain the proposed picture in the mind as long
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as you order it. The seventh step is "Dhyana".
If you are looking at a banana, if a boy is looking at a banana, if a Botany professor is looking at a banana, all these
three are different from one another. The boy has only one thing with the banana. What is it? Experience:
1. What is the relationship between sugar and a sugar technology professor?
2. What is the relationship between sugar and a boy?
The first thing is a volume about sugar, with the sugar technology — What is sugar? Its definition, how to produce,
how to prepare, manufacture etc. The second thing is called Dhyana. The boy did not know the word sugar. The boy
need not remember that the sugar is crystallary or transparent or something else. The boy need not remember that the
sugar has some weight and volume, all its physical, chemical and mental properties. They go, they disappear. What is
there? The boy wants something. It is there. That is what we call 'sugar', what he never calls, but experiences. The
relationship between us and the world is similar that between the sugar technology professor and sugar.
Suppose there is a banana. What is our conception about banana? The shape or name of the banana, but not the actual
banana. But the shape or name or colour is not banana. When you eat it, you just experience the happiness. You
would not be alive to the name, shape, taste, colour, smell or weight of the banana. You would become one with that.
That is called happiness. By way of practice, that state of happiness would be attained. What is the practice required
to attain this, I am going to tell you. The actual practice, we have described yesterday. But I will tell you a little bit
more. Thus Dhyana is something your experience, where the name of a thing disappears. The shape of a thing
disappears from your mind. Everything disappears except what, it is experience, I will give you an example. (Master
here showed a wood in the instructional hall). Is this wood there all these four days or not? It was yellow also all
these days. But do you see it until I disturb your mind and bring it to you? Have you seen the log of wood and its
yellowish nature and its shape all these three days? Why? You are busy with more important thing and though your
eye is opened, your mind does not see it through your eye. The eye is not permitted to see. Are we closing the other
part of the eye, so that we may not see this and open the eye only to the board? But we recognise only the board. Not
even the board you remember. What it is your remember? The letters we write. After a few minutes, you won't
remember the letters because you have to remember the words. You have to remember the sentences. After a few
minutes, you will not remember the sentences, because you have to remember the import and grasp and receive it.
Thus what you are grasping is like the electricity that is flowing through the wire and insulation whereas wire and
insulation are not at all electricity. These are all meant for electricity. But for it, all these are waste. So when the one
thing required stands and all the other things disappear, that state is (like electricity) called Dhyana. There is only one
thing and one thing — not its name, not its colour, not its shape, not its meaning, not its import, but it is yourself.
When all these disappear, what remains? That is the observer himself and nothing else. Crystal, a transparent crystal
of himself. The difference between the thing that is seen and one who sees disappears. This is the meaning of
experiencing it or enjoying it. Our hunger is satiated only after we cook our food and take it. So we have to do that
work. This is about Dhyana. Let us practise it and dwell in it.
The eighth one is Samadhi. What does it mean? Even the person who is experiencing will disappear and only
experience will stand. We had been to a musical concert, but what is there in our mind? There is the hall, its location
and there are the seats and people sitting around us. Afterwards, there are the musician and his shape. Suppose, he
will sit down there. His name and his past achievements also are there, We will be talking about his achievements,
his greatness, his name, his fame. Everything except himself, we are enjoying. (In South India, there is a renowned
musician by name Chittibabu). All these are about Chittibabu and not at all Chittibabu. He started music. There is
another musician in South India. He has a big wart in his face, and a big brow-mark and big eyes. Before he starts
music, we will see all these things fancifully and sometimes we will be silly by laughing at each other about his face
and' his expressions, how he is expressing and all that. So he just started the music. What happened? The hall
disappeared. Then the environment disappeared. Your friends who came to attend the concert and with whom you
are talking about pickles and other things disappeared. Some were talking on the crop of mango fruits that year. They
were talking all these things. But when he started, it disappeared. the friends disappeared, the environment and the
neighbours disappeared and the musical concert and the programme disappeared from your mind. Then his name
disappeared from your mind, his fame, what you know about him disappeared and the big wart disappeared. The
peculiar expressions of his face disappeared. What is there? You wanted to catch the train by 9-30, you sat down by
7-30 P.M. and the concert was stopped. You got up. It was 10-30 in the night. Did you go by train? Our mind
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stopped, our senses stopped, our programme to catch the train stopped. We were not present. Only one thing was
present. Either ourselves or the musician were not present. But only one thing that is called experience of music was
present. Even ourselves were not present. If we had been in our minds, we would have gone to the railway station
and caught the train. No. What happened? The total absence of the observer himself. What is that happens here?
Total absence of the four-fold ring and the five-pointed star. What is present? The one who is existing in everyone
commonly. He is not different from person to person. But He is the same in every person. Suppose you and I have
windows in our houses, made up of glasses. The glasses of your window and my window may be different. But the
original glass which these two are made up of is there. It is one. In the same way, the indweller is one in all. He is
called 'Antharyami'. He is the Great presence. So the one thing exists. This is called 'Samadhi'. These are the eight
steps that are to be practised simultaneously, not one after another. Then how to do it?
SURRENDER
Total surrender to Iswara. This is given by Patanjali. He gives a process called a total surrender to Iswara. He named
it "Iswara Pranidhana". How do you make a total surrender to Him? When you remember everything of yourself,
how can you do it? He should be remembered, when you should not remember yourself. Then only it is called
surrender. There is only one method. Patanjali says "Call Him by name". Sri Ramakrishna Paramahamsa says
"Suppose a piece of sugar-candy is put into the solution of sugar. Then what happens? You are like the piece of
sugar-candy. One whom you call is the solution of sugar". What happens to a block of ice when it is placed in water
and it is boiled? Suppose you are the block of ice and Iswara is water. That is, what should happen? That is, what
happens, when you call Him by his name? "Tasya Vachakaha Pranavaha" says Patanjali. His word is OM. Utter OM
in a slow, soft, uniform way and listen to it. Utter OM and listen to it. His word is OM means what? For sometime,
you understand that you are calling Him. After sometime, you understand that you feel like calling Him, because He
is calling you to call Him. From where is the will to utter OM or to do something coming from? From Him only.
Thus, we will come to understand that we are calling Him because He is calling us. But this thing is understood by
us, only when we utter 'OM'. This cannot be understood, when we utter any other. This thing does not pertain to any
religion. This is pertinent to science. Any human being in any age attains liberation, only by practising it. There is no
other way. So His word will be there. You will utter this as His word that is calling Him. But His word is there. He
begins to call you and you will know that He is always calling you. Therefore you started this practice. You should
be uttering it and listening to it. "Tat Japah Tadartha Bhavanam". Reciting it means conceiving its meaning. You
should be uttering and listening to your own voice. That is the key note. Magnet is there. Iron is there. What is it that
is required? The effective agent. What is the effective agent to make the iron piece, a magnet. What does the iron
piece require to become a magnet? Already magnetised iron, i.e. the proximity and the presence of a magnet senior to
it. So we require a person who is already Iswara, before us and His presence should be there. Our nearness to Him
should be there. It is not the instruction, it is not teaching, it is not anything, but it is the presence that rouses
awareness in us. The company of noble ones and the presence of Guru causes this.
Sri Jiddu Krishnamurti teaches the same doctrine. It is ageless. He got it from the Masters. He got the experience of
it. He gives the experience to the people around him.
But he clearly bluffs that the Gurus and the books are not necessary. At the same time he is working as Guru. He
says, no Guru is required and no teaching is required. This is the teaching he has been doing for the past fifty years.
So he is a thorough failure, not in experiencing or teaching or giving the thing to the necessary people, but his own
principle is wrong because what he does, he never speaks. He bluffs and misrepresents things. That is, what Jiddu
Krishnamurti says. He denies the Masters or Gurus. He denies the scriptures. He denies sacred books, — their need.
(Meanwhile a disciple asked Master E.K. whether such behaviour can be found in the horoscope. Master replied
negatively, "It cannot be because this is beyond horoscope. Spiritual training after a certain level goes beyond
horoscope. Either success or failure cannot be gazed through horoscope. For example, Aurobindo was not understood
as Aurobindo in his horoscope when he was a boy. Ramana Maharshi was not understood as Ramana Maharshi when
he was a boy).
Thus the presence of a Guru is required. Physical-not only physical, but also awareness is required. The disciple
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should be aware of him and gradually that awareness grows. From him, we get, just as the iron piece gets from
magnet. So this is about occult anatomy. The cooks of the Gurus and their servants always live near them. Yet there
is no change in them because there is no aptitude. For example, a number of fishes are living in the sacred river
Ganges, but they do not get the sanctity of bath in the river Ganges. This is what the Purana says.
NADIS
How do we deal with an independent subject? Now we deal with Nadis. In the Yoga science, we hear much about
Nadis. We have this technical term used in Mantra science and then science of Tantra, the science of Ayurveda and
the science of Yoga. It is said there are many Nadis in our body. We hear mainly in Yoga about three Nadis. What
are they? Ida, Pingala and Sushumna. Actually what are they and where are they? How are they? If we go to
Anatomy theatre, he says, "There is neither Ida nor Pingala. It is all your insanity". That is what he says. He also
says, "There are no chakras in the spinal column. When we cut the spinal column open, no wheels or the chariot are
found there". But we have to learn their existence from Masters.
Some people translated the word 'Nadis' into English as nerves. In Ayurveda also, they translated it as nerves. They
commented that the ancients had no idea of the number of nerves. They commented in such a way because they don't
find all the nerves enumerated in these books in Ayurveda. The first mistake was to translate the word as nerves. The
second mistake was to pass a dirty comment that the ancients did not know about the nerves. So they did two dirty
things.
Do you understand if the Physics Professor says that the magnet has lines of force? Then you can ask him if we
dissect the magnet in the anatomy theatre, we don't find lines of force. Then the fool should keep quiet. Lines of force
are not physical. So too, Nadis are not physical. So this should first be understood that Nadis are not physical. But do
you deny the existence of lines of force in a magnet? You will be given two slaps on your cheek. The same way,
about the lines and do you know that there are lines of force, not only in magnet, everywhere, in electricity. There are
lines of force, what are called vibrations in electronics. Then what are the Nadis? When a cup of water is there, and a
flame is here, after a few minutes, the cup of water becomes warm or heated. What is it that is travelling through the
space between flame and the beaker of water? This is called heat. We accept it. Can you show in the Anatomy theatre
the heat between the flame and the glass? You can prove that there is heat, you feel the heat, you cannot show that
there is heat. So all these things are called vibrations and lines of force. They cannot be seen by the naked eye. They
do not exist on the physical plane and influence it. Nadis also are of the same type. Energy — force travels through
space from known to unknown. For example, anger, joy, jealousy, sorrow etc. If a person is sorrowful there, I feel
sorrowful. If a person listens to his word, the meaning of the word is translated into the sound. Sound is translated
into vibrations. Vibrations travel through space and they reach the ear drums. They are again translated into sound.
They are again translated into syllables. They are again translated into words, then sentences, then hearing, then
insult and then anger. Is this believable? It is more conceivable and incredible work and unfortunately, it is true and
nobody can deny. If anybody denies, he deserves to be called a dunce, a fool. For this, we want an apparatus which
can conduct these functions. Unless you have a supra-physical laboratory in us, you cannot find energy through
space, from man to man in the form of conversation. So it is not possible through the physical body to conduct these
functions, unless there is some supra-physical mechanism. For example, a thought forms a line of force in the mind
and the word carries it from person to person. It is called "thought-form". And energy follows thought. Djwalkul has
said these sentences. One of the initiating sentences of Djwalkul is "Energy follows thought". It is a sentence to be
meditated one or two decades, before we totally understand it.
Thus we have a body different from the physical body. Where does that body exist? The subtle body. Exactly in the
same place where this (physical body) is. How is it possible? It is possible that the garment is there and cloth is also
there. Cloth exists and garment also exists. The word 'shirt' has no real meaning — no existence. It is the name given
by us when we cut the cloth in a particular way. So it is false. What is true is the cloth and not the shirt. In the same
way, the physical world has no existence except our proposals. It has its background existences, just as the shirt has
the cloth, as its background. Not only shirt and cloth, but also cloth and fibre. So three things are there in one. Not
only fibre, there is the cotton in the fibre. So there is cotton, fibre, cloth and shirt. So the last item, shirt is false or a
myth. This is what we have accepted. The other three are a little bit more true. Just like that, our physical body is so.
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Whereas the other (Subtle body) is previous body, is there, background body......... To differentiate between the three
and understand carefully, the physical body is called the gross body or 'Sthula', whereas the other body is called the
'subtle body' or etheric body. In homeopathy, it is called the vital body. In Yoga science, it is called
"Pranamayakosam". It can be said a sheath, a layer. The physical is called in Yoga "Annamayakosam". I will speak
of them a little later in a separate lesson. We have a body called the etheric body, which is more reasoned than the
physical body. Just as the physical body has bones, muscles and nerves, the subtle also has its bones, its muscles and
its nerves. If the modern science is ignorant of this, it is no excuse. We need not feel ashamed. The modern scientist
can keep quiet until he understands it and wait until he proves it. He can proceed further. We have no obligations
with the materialist-scientist, because this is middle age, going from materialism into finer forces. We can't wait for
those who worship corpses, i.e., the materialists.
Just as we have blood vessels and nerves in the physical body, similarly there are what are called nerves in the
etheric body. How do they exist? Nadis exist in the form of lines of force. These get stabilised. These lines give the
shape and the structure of the physical body. You can ask how? If you take an example, you will find how the etheric
body produces the physical body, if the Nadis having different physical functions. You take an example of paraffin
wax or green wax melted. Produce some lines on its surface, when it is getting cooled. As the wax gets cooled, these
lines become true on the physical plane and gives a shape to the wax. So compare the physical body with the frozen
wax and etheric body with the melted wax. Now you can understand the whole thing. The plan or the structure is
constant and it is printed. Thus we have lines of forces preserved on the etheric body. These are called Nadis.
Mind is not brain. Brain is the seat of mind. Brain is physical, mind is supra-physical. Now what is the conclusion?
The shape and the structure will be in the mind, it is produced in the vital body and whole thing precipitates into the
form of physical vehicle. So in three stages, it comes down. That's why we have three architects among the Devas
who produce this, in the Puranas. On the highest plane, it is (i.e., mental and supra-mental planes) called Viswa
Karma, i.e., the shape-consciousness of the embryo. On the vital plane, he is called "Twasta". On the physical plane,
he is called "Maya or Mayasura". Viswakarma is the Goldsmith among the Devas. He is called the first artificer of
metals, in Freemasonry, the members of which do not know anything of it. He is called, Tubercune, the first artificer
of the metals. Twasta is called the Carpenter, symbolic of Joseph, the Carpenter, the father of Sun-god. These are all
symbolic terms. The third is Maya. This Giant built the whole building down to the five brothers in the Mahabharata
story. Five brothers means the five sense-organs. So Mayasura brings a wonderful building called "Mayasabha".
Now let us not go farther in the story, because this is an ocean-like subject. Welcome to the Nadis.
In the Mahabharata, from where has this fellow brought it to the physical? The Giant-god just has brought the
material from a lake called "Bindu-Lake" (Bindu-Saram). Bindu means a drop — a drop of seminal fluid. From that
lake, he brought all this building through reproduction. This is the third or the lowest state of the drama.
There is the second layer, which has nothing to do with sex act. There is a first layer which is essentially divine. So it
reflects upon the second on the emotional plane. It reflects upon the third or the physical plane which is called sex
and then the vehicle is produced. This is only a sample or an example of how to apply the basic principles of
symbolism to the scriptures. First of all, remember that the Nadis are not at all nerves. Nadis are not at all 'nerves' or
nervous system. How many Nadis are there? Now you please remember these words. Nadis are the lines of force,
that are produced to shape the embryo and the frame of this body. Some of them solidify later into nerves. Some
remain Nadis life-long on the vital plane.
When you want to move some part, it is these Nadis that first move before the nerves move, when the mind directs.
So they are voluntary. Then only the nerves begin to move. Then the second category are obedient to us to some
extent, but not at all to a greater extent. For example, the respiratory system — the Nadis of the respiratory system.
For a few moments, you can check the respiration or control the respiration in the name of nasty Pranayama. And
afterwards you cannot. So they are semi-voluntary. There are many centres like that. And then involuntary. For
example, the heart-beat. Thus there are only three types. Higher functions are conducted by involuntary Nadis. So
also muscle and nerve movements. Suppose we are sleeping. The food is getting digested, suppose when an insect is
crawling upon our hand while sleeping, then we automatically do it like that. (Master demonstrated with his hand). It
is not voluntary. The first category work to conduct the functions of muscle and other movements and also to
produce sound sense and colour sense also. So number and shape-sense also. There are all involuntary. I told you,
explained you, previously that number consciousness is automatic and it has nothing to do with our teaching or
learning numbers. I tell you, for example, one child is given two chocolates and another child is given ten chocolates.
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The first child gets wild and the second child gets mild. (Laugh) So number consciousness is different from learning
numbers. We have thirty two teeth. It proves that the embryo has number-consciousness called 'Kapila' I told you
previously.
How many Nadis are there in us? You know human body. Even this single point is difficult. Therefore we cannot
know everything in this work. So let us confine it to the number of Nadis in the human body. It is said there are 3,300
Nadis in all, in the human body. A group of ten Nadis is governed by an intelligence in nature. These intelligences of
nature are called "Devas". Mainly there are thirty two Devas in every constitution. Every Deva governs hundred
Nadis in group of ten. He divides his hundred Nadis into ten and entrusts to minor-Devas who work. Let us try to
understand how many are very important among these three thousand three hundred. It is said in Tantra sastra,
Mantra Sastra and Ayurveda that one thousand and one Nadis are the foremost. They are prominent. Out of them,
one thousand and one are important. Out of them, again three hundred are more important, out of them, thirty Nadis
govern the whole functions of the three hundred. And among them, three stand as leaders. They are called Ida,
Pingala and Sushumna. 'Ida' vibrates towards the left of the vertebral column. It vibrates along the left side, along the
vertebral column. 'Pingala' towards the right side. So look here suppose here is your head. And this is the vertebral
column, spinal column, towards the left, suppose you stand like this, why you — you call me — I stand like this. So
towards the left, there is "Ida", towards the right, there is "Pingala". Within the central bore of the vertebral column
vibrates Sushumna. Sushumna vibrates within the central bore of the vertebral column. So this is the introduction for
yogic Anatomy. These three have no nerves on the physical plane. Ida is also called 'Chandra Nadi', which means the
'Lunar Nadi'. Chandra means Lunar. And the next one 'Pingala' is called 'Surya Nadi', which means 'Solar Nadi'.
Sushumna is called 'Agni Nadi' or the 'Nadi of fire' The first two have no physical vehicles. There is only a
functioning in the area given. Just as the mind cannot be seen, so also 'Ida' or 'Pingala' cannot be seen. Just as the
mind cannot be screened in x-ray photo, so also Ida or Pingala are the same. Just as mind is working, 'Ida' and
'Pingala' are also working. No materialist can dare say that there is no mind. We have what is called intelligence. No
materialist can say we have no intelligence, simply because physically you cannot find it. We can't find Buddhi
anywhere in the body. It never means it doesn't exist. If anybody says there is no 'Buddhi', his statement becomes
true confined to himself.
KUNDALINI
There is the third Nadi, the Agni-nadi-Sushumna. It has a location also. The central nerve-bore in the vertebral
column is the location of 'Sushumna'. There is something working in it. It can be called power consciousness. You
can call it power-consciousness capsule. If you try to draw something out of it, with an injection needle, some fluid
comes out. It is called Cerebro-Spinal fluid or Lumbar fluid. The modern scientists say that there is fluid in the
vertebral column. But the ancient scientists say that there is no fluid there, but it comes out as fluid when you draw it
out. If you can't believe, see this example. There is a rubber tube through which steam is passed. Introduce an
injection tube into the rubber tube and draw the steam, what do you get? You will get drops of water and not steam,
when the outside climate is less hot than that inside the tube. Similarly, there is something going on in the spinal cord
and that something is called 'Kundalini'. You can't call 'it' or that' because the words it or that can be used only in the
case of inanimate things, you can say 'he' are 'she'. We can't say that 'he' is travelling in it. We can say 'she' is
travelling. Because of our consciousness, we are called 'he' or 'she'. So it is pure consciousness that is travelling in it.
Father consciousness is travelling in it in the state of 'she'. You can compare it with an electric charge or
electro-magnetic phenomenon. And also you can compare it with the electronic activity. In all these comparisons,
you should remember that it carries the machine and its engineer also put together. There is only one person who is
power and also who is consciousness. So you can at best, 'feel it'. You cannot show it. For example, when it is
translated into the power to see, the power to hear, the power to smell etc., that is the power of the sense organs, you
can see through the eyes that power. You can't show to anyone what your sight is. So the same thing 'Kundalini' is
distributed as the activity of the five senses. You can prove that you can see, but you cannot demonstrate your sight
to others, the power of sight to others. That is the nature of 'Kundalini'.
Why is it called Kundalini? Since it is compared with a serpent and since this serpent has coils. The word 'Kundalini'
means a coiled something. More precisely speaking, it is a coiled coil of your own awareness. So it is compared by
the ancient scientists, with the thin spring of the thread (the thin thread), that is arranged in a lotus tube. Do you
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know how the thread in the lotus tube exists before you pull it out? You will find thousands of little threads arranged
in coils which form the bulk of the Lotus-reed. So the scientists aptly called it like this, "Bisatantu taniyasi". Do you
remember this is the name among one of the thousand names of what? The Mother-Goddess in us. Kundalini is the
potential form of the Mother-Goddess in us. 'Bisa' means Lotus-tube, 'Tantu' means thread. What does `Taniyasi'
mean? Very delicate and subtle. Very delicate and subtle means that the thread is physical only upto a certain extent.
A thread is physical only upto a certain extent. Beyond that, it is fabricated with a fabric of what not — "our
awareness". Now you understand the importance of the thin bore that is there in the centre of the spinal column. One
more thing. If you draw with an injection tube, you will get 'awareness' transformed into the physical fluid. Another
scientific secret which is not yet known about it is that the quantity given is always limited for one life. When this
Kundalini travels to the highest centre of illumination in the seventh centre, the entire universe is reflected on the
curtain like mind. In this state, mind is called Siva. It is pure consciousness. It is full of pure energy. This energy is
called Sakti. So Siva is the father of us and Sakti is the Mother of us all. We have to become Siva. That is, the
attainment of Siva state is our goal. The present stage of our evolution is the result of the chain actions of all the
previous births. When we live according to the path of yoga, within one birth, all the future evolution can be
completed and its awakening can be had. This is in short about 'Sushumna and Kundalini'. The total of all the levels
of consciousness that are working in us is not felt by us consciously. If we increase the candle power of awareness
(Self-awareness), then the location of the pointer moves upward. It is like the mercury column, travelling in a
thermometer. As it moves upwards, we become aware of everything. This continues until we are 'Siva'. So this is
today's lesson from Occult Anatomy.
Tomorrow we go to the 'Six Chakras' and 'Sahasrara'. When we begin to feel ourselves, we feel this, because this is
ourselves. (Master is replying students questions). The more duration of the time in self-awareness, the more so we
feel it. Of course, we may get into contact with many hundreds of misconceptions before we get the right theory. It's
always better to follow Djwalkul's books and close your eyes and ears to all other books. There are stations along the
path of the journey. Tomorrow we deal with big stations.
SIX CHAKRAS
Now we speak something about the six chakras and the seventh. (Master is here demonstrating). This is the
cerebrospinal channel. As a symbol of changes to be brought about in this, a stick namely yoga-danda is prepared
with wood. However, just because we have this stick with us, it is no guarantee that we will have spiritual progress.
Some misrepresent the habits of the ancient Rishis. They thought that these Rishis grew hair, whiskers, beard etc.,
but it is not true. Manu orders that we should have a close cut of hair, whiskers, beard and mustache and nails. The
Rishis are having all these things that is only in the cinemas. Not correct. In fact, they used to live a clean life. Manu
says, "Kliptha Kesa nakha smasruhu", Kesha means hair, nakha means nails, smasruhu means mustache etc. 'Kliptha'
means all these things should be close cut. That's why in the ancient days, on every New moon and Full Moon day,
they used to have a cut. Prohibition of hair cut on New Moon is not Indian tradition. From the time of Alexander's
invasion to India, some of the foolish Greek customs have come to India and intermingled with the ancient customs
and there was every confusion for sometime. It is said that if the birth-stars are not good, after the child is born, the
father should not see the face of the child before he sees the image of the child in oil. This is the custom now in India,
but not at all the Indian custom. It was the custom from the land of Yunan, that is Alexander's land. Actually, before
the navel or "umbilicus" is cut off, after the birth of a child the father should perform the ritual called 'Jata-Karma'.
The father should see the face of the child and touch his head. There are some 'Mantras' to be recited at this time.
Vertebral column has six centres on it. These centres are called the Chakras. If we observe from the bottom to the
top, the first is called 'Muladhara' or 'Base Centre' or 'Base-Chakra'. (When somebody asked Master some question,
Master said, "Let us see regular things first and then irregular things). What is the second of the chakras?
'Swadhisthana', the second is called 'Swadhisthana Chakram'. Spleen Centre. It is called the Spleen Centre. The third
is called 'Manipuraka' Chakram. It is called the Navel Centre of Solar Plexus. Then the fourth is 'Anahatha'. It is
called heart-centre. The fifth is Visuddhi Chakram. This is called throat centre. (Master demonstrated with regard to
the sixth centre and said). This is the Brow-centrs. In English, some authors have translated as Agna. It is wrong. It
should not be translated as 'G'. It should be 'J'. The next one is called Head-centre or "Sahasrara".
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Without Sahasrara, the other six are called the Shat Chakra or six chakras, centres. Physically, the Chakras will not
be there. We find no wheels in the vertebral column. With beautiful colours in the pictures in the books, you will see,
there are colour plates. Don't think, the plates will be there, here unless the doctor surgically operates long ago and
inserts a plate. They are like the stations in the journey of the Kundalini. Kundalini means your power and your
consciousness and Yourself. There are three aspects, your power, your consciousness and yourself. There are three
aspects, your power, your consciousness and yourself and also here is your body — physical matter. Body is physical
matter. Your power, your consciousness and yourself are there. Power and consciousness these two put together are
called nature, it is called the Mother-Goddess or the Mother. And the next one, yourself. When conditioned by all
these things, it is called Jiva or the living being. Taken pure, it is called Siva. Thus there are six Chakras. When these
six Chakras will be there in the narrow hole — bore called Sushumna, they will be like little points, only points
wherefrom energy is emanated, not even points on the physical plane. They are only points that emanate energy, they
are not even points on the physical plane. If you take a magnet, it you call it a pole, if you take north and south, can
you find the pole physically on the magnet? If you take a magnet, the whole thing is chemically the same metal. But
here and here, it attract and repels. Here there is neither attraction nor repulsion. (Master here has demonstrated). On
the plane of energies, you have energy-centres on the magnet. On the plane of matter, it is everything the same. The
whole magnet is same you can't find better iron here and worse iron here. Chemically, the same metal. So understand
your vertebral column as a metal with six poles. So physically, there are no Chakras. But these are centres. Thus you
can call them energy-centres and centres of consciousness. You can say, energy and consciousness put together —
one capsule 'S'. They can be called 'S' Centres. The total is called the nature in various awakenings. So it is all the
splendour of nature. Various energy Centres will be carrying nature's awakenings.
THE GOVERNANCE OF THE CHAKRAS
The base centre or Muladhara governs the activity of the physical matter of our body and its bio-chemic action. The
chemicals in the body are working in different formulas and these formulas do not change. For example, the bones
have their own chemical formula, different from other tissues. The blood has its own formula, so to maintain the
consistency of this chemical laboratory, chemical apparatus, there should be a unit of power and consciousness. It is
called Muladhara. That's why the scientists of yoga have written that Muladhara governs the Prithvi of our
constitution, that means the earth or solid in our body. All the tissues and minerals are kept in order by this centre —
Muladhara.
The second one is Swadhisthana. When the sun is too hot, your body is cold. When it is chill, your body is hotter
than normal. This proves, there is a regulator of temperature in your body, automatic regulators which will be
thoroughly spoiled by the use of air-conditioners, air-coolers and refrigerators. We are coming on the way of nature's
working and adjustment and so the system goes to dearth after some time. Especially, 80% of the heart attacks are
due to air-coolers and air-conditioners and such other things. But they go suddenly from heat to cold, from cold to
heat without adjustment. So the whole vascular system i.e., blood vessels and the heart undergo jerks of sudden
expansion and sudden contraction. Heart attack, thrombosis, haemorrhages, chlorosis all these things are due to the
use of air-conditioners and air-coolers. (Some one asked whether the centres would get damaged. Master clarified
thus) Centres do not get damaged. They are aristocratic. They leave the body and go away. There was a renowned
Botany Professor of Andhra University who got retired, by name, Sri Jillellamudi Venkateswara Rao. He was
coming from Nagapur in mid-summer. It was too hot. The compartment had air-coolers of a very nasty type. He got
down suddenly at the Visakhapatnam platform. It was too hot outside. For the past about twenty hours, he was in the
air-cooling compartment. The moment he got down, he got a pain here. (in the heart region). Immediately he called a
rickshaw and asked him to take to the hospital. And there he died, without going home. All such things are due to
these things like the use of air-coolers etc. There is an automatic adjustment of temperatures in our constitution.
Suppose, I touch a mechanic rod. It is cold in winter and hot in summer. But in the case of our physical body, the
opposite is the working. Our body is cold in summer and hot in winter. That is the difference. (Someone asked
Master about heating in winter. Master clarified thus). In winter, you have to heat. But suddenly, you should not
expose to the outside cold. So the sudden jerks are not welcome to the heart and blood vessels. That's why, those
who live exposed to cold and those who are accustomed to do it, for example, the hillman and the bushman, living
long, hale and healthy. Now there are people in certain regions who live for 150 years, 120 years and 130 years, quite
healthily. In some corners of the Himalayas and in some corners of some mountains elsewhere also, people who get
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exposed, through generations, are accustomed to these things. They do not have diseases and they don't die of heart
attacks etc. (As a reply to somebody's question, Master said this). Of course, it is not bad to die of heart attack. If we
sacrifice our heart, we can enjoy the atmosphere. That is good. That all depends upon our own choice. So is it bad to
die of a heart disease? It is always bad to die of a mind disease. There are two centres working — brain centre and
heart centre. Some people have the heart centre failing. Immediately, they die. Some people have the brain centre
failing and heart centres working. They will be on the bed. They are to be fed by people. They live like idiots. Food
is to be given into mouth and nasal feeding is given, sometimes two years or three years or five years nastily. So the
first alternative should be welcome by every sensible man. The second alternative is too nastily.
There is one noble soul who is about ninety three years now at Guntur. In many respects, he is my guru. He is called
Dr. A.S. Chalapathi Rao, Amancharia Sesha Chalapathi Rao, one of the advanced theosophists, under whose
direction, I was introduced into the Theosophical Lodge and many a ritualistic temple. Every time I go to Guntur, I
meet him unfailingly. Recently I went to see him three years ago. He said, "Two months ago, I had the first
indication of a little heart attack". Then he was ninety. I said, "Is it?". Then he said, "No, nothing to worry. It is
welcome. There are two centres in us. Instead of having the other centre (brain) failing, it is better this centre (heart)
fails so that we may not be a nuisance to any one for a split second". That is, what he said. Such things, many things I
learnt from him. And the latest, this fact also, I learnt from him to wish this centre (heart) failing, not this centre
(brain).
We have temperature regulator, for that, we have heat producing mechanism and temperature-regulating mechanism
put together. Only if such an instrument is there in our constitution, it is possible that our body is hot in winter and
cold in summer. Otherwise what happens? Just like these mechanic rods, we would have been hot in summer and
cold in winter and died immediately, such a centre exists in us. This is called Swadhisthana, the spleen centre. Such a
mechanism exists in spleen centre called Swadhisthana. So the ancient scientists of yoga called the spleen centre, the
centre of fire element, that means heat and temperature.
Similarly, there is a centre regulating water content in our body. This centre is the naval centre or Manipuraka. The
naval centre regulates the water content of our constitution. Without this mechanism, what happens? If you drink a
tumblerful of water or beer, or something, then what happens? It goes and accumulates in the bottle. The same thing
happens, whenever we drink water, we would have swollen legs, or face etc. So what should we do? We should
drink one tumbler of water and then eat a tablet of lassix, to make us diuritic, to make the water removed. This
chakra regulates the water economy of the constitution. When the water is insufficient in the body, this centre
produces what we call thirst and then we feel it mentally and we drink water. It will be swelling, oedema of the feet
and face, hydrocele, if this centre is disturbed. All such things like the above will be there. Polyuriea or stoppage and
blockage of urine — all these things will be there, when this centre is disturbed. So the ancient scientists called this
centre pertaining to the water element. Please be careful about what we have described now. Muladhara governs
earth. Swadhisthana governs fire, Manipuraka governs water.
Next, we go to Anahata. It regulates what is called Vayu in us. That is the power to expand and contract alternatively
according to the law of pulsation that exists in cosmos. According to the law of pulsation, the solar system is
produced and the sun pulsates. So in obedience to this law of pulsation, the planets go away from the sun and come
near the sun and they are bound by the equilibrium. Suppose we tie string to a tumbler and put water in the tumbler.
Then we move it, around us. There is one force pushing the tumbler far from us and another force, which draws and
holds strongly the string, near to us. Thus there are two types of forces — centri-petal and centri-fugal. The
equilibrium should be there. So what Vayu is called, it is called pulsation. It produces pulsation here (heart). Then
the heart begins to pulsate and also the lungs begin to pulsate. (Then Master has clarified some student's questions
thus). Because the heart pulsates, what happens? First, we are living and then blood is being circulated. We are
permitted in this body, because there is pulsation in the heart and then the blood is being circulated. And because
lungs undergo pulsation, we are able to breathe. This double pulsation is called 'Vayu'. There are thousands of
centres in the body having Vayu, but this heart centre is the main centre which controls all the other centres. The
heart centre governs the respiration, the heart beat and circulation. Vayu is not exactly air, but Vayu is the principle
according to which air moves in space. The accepting of gases that are required, for example, oxygen etc., and the
rejecting of gases, not required, for example, carbon dioxide etc., that is the function of the heart centre. The
acceptance of necessary gases like oxygen and the rejection of unnecessary gases like carbon — it belongs to the
heart centre, because the function of the lungs and function of the heart put together they belong to the heart-centre.
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The Vishuddhi Chakra or the throat centre forms the passage between the space around us and the matter of our
constitution. What is the difference between a dead body and a living being? The corpse is in space. We are also in
space. This passage is closed in the corpse. Through this centre, Prana is supplied to the constitution. Then only, food
can be accepted by the body. It is not a fact, we are living by food. But we are able to accept food, because we are
living and then food is decomposed to extract energy as fuel. Food is only fuel, not the driver and the engine. (Some
student asked about some advanced subject. Then Master said thus. At first, we must understand the basic principles
what you have mentioned, should not be applied now. Only after taking in of the basics for 25, or 30 years, we go to
these advanced things. When we are dealing with the present things, we must go through them only systematically).
Vishuddhi chakra is the passage between space and ourselves. What is there in space? The content of space is what is
called energy. From there, it is being supplied to all the six centres in the body, from space. This energy never stays
in the matter of the body. It enters into the constitution through throat centre. Then it does all the functions in the
constitution. And then, it goes away to its place in space. So it is only a circuit of energy coming and going and
energy never exists in the body. (As a clarification to a student's question, Master said this). Every second, it is
entering and functioning and going out just like the electric current through wires. Electricity cannot be called
electrician. Similarly, this energy cannot be called God. Both intelligence and energy are included in it. So this is
called intelligent energy.
What enters into us, when we do Prayer? It is intelligent energy. It knows how much to come, how to work and when
to work and what to work. Even though you prescribe certain things while Prayer, they are not granted, what is
required to you will be granted. That is what C.V.V. said. Because that is an intelligent energy, that is entering into
you, it knows how much to enter and what to do in you, whether you want it or not. Even though you desire many
things, it is not ready to do it because they are not wanted. So C.V.V. said, "What comes to you from me when you
pray, is intelligent energy, it knows better than yourself. Therefore there is no use of your prescribing something to it.
That means, don't try to suggest better things to God. Let me be happy, or healthy. My God!, give me my daily bread
..... At this fifty, sixty, what is the use of praying, "God, give me my daily bread". For 50, 60 years, even without
praying, He is giving us. So let us not be stupid. While Prayer, was may pray many stupid things, but they are not
granted because need not. Thus the Vishuddhi Chakra or throat centre is like a pin arranged, to join space and us.
How is the content of space called? Akasha. Akasha is not space, please remember. It is the content of space. (Inge,
how is it called? It is called ether, the content of space. Space is called in Telugu "Mahat". Ether is not space. It is the
content of space).
In the space around us, three planes are working. The three planes in us are linked up with the three planes outside.
This connection between the individual and the earth planet is due to the function of the three qualities (inertia,
dynamism and poise in nature). The laboratory in which these connections are continuously made is what is we call
the cerebrospinal mechanism. This is one aspect.
THE ANCIENT THEORY OF EVOLUTION
You can understand how living beings are maintained, how bodies are manufactured in nature, through the
laboratory what we call the mother's womb and through the process, intelligent process which we call the sex act. We
can understand now and how the progressive process what we call "evolution" is taking place. So according to
modern biology, evolution is only of the form. If we ask the modern scientist how form evolves when there is no
intelligence in it, he has no answer. He has to blink. But according to the evolution theory of the ancients, the
intelligence in space conducts the evolution to impregnate the laboratories of bodies with the same-intelligences.
That is, the intelligence outside sows its seeds in the cells, first in the atoms of this planet and then in the cells of
primitive organisms and gradually, it increases and makes the laboratories more and more sophisticated, until the
human frame is evolved. So evolution takes place under the guidance of the highest intelligences in nature on this
earth, according to the ancient theory of evolution. That is the difference. These intelligences are called the Devas
who are conducting the evolution. When this earth planet was manufactured by them in the solar system, they are
deputed to do it and then they are asked to stay here, as the first group of scientists and supervisors to conduct the
reproduction and creation and the evolution of the earth. They came down to the earth and assumed all the functions
within themselves, taking all the other atoms as disciples who are being evolved gradually. So the intelligences
become the first group of teachers or Masters in nature and these atoms that are evolving, became the first group of
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disciples. That is what is called the beginning of the Spiritual Hierarchy on this earth planet. This is the evolution of
the ancients as against the Darwin theory which has many defects and anachronism. Then do you know what
happens next? These intelligences who came first, — they become the first group of human beings on the earth
because they got themselves evolved. According to the ancient evolution theory, it was man who came first to the
earth and then the other living beings under his supervision. According to Darwin theory and Mendel and Lemark, it
is the primitive lower beings gradually evolving and man is the last and final, so these two are diametrically opposite
theories. The Darwinists have no answer with them, it we ask how evolution has taken place from the stage of
amoeba to that of man. They say that it has taken place, by itself. No, how? This is a mad theory.
The wonderful text-book that explains all these stages with quotations and passages from the ancient scriptures is,
what is called, the "Secret Doctrine" by Helena Petrovna Blavatsky. Since it is very difficult to read and comprehend
this book, there are people who devoted their lives to the study and the understanding and the teaching of this book.
(Master replied to a student's question with reference to the Bhagavadgita. Until we read books like Secret Doctrine,
we cannot suspect that there is something very higher in Bhagavadgita except philosophy). One of those books that
makes us very easy to read this book, "Secret Doctrine", is called the "Human evolution" by Mr. Barbaroca. Another
such wonderful book is 'The Cosmic Numerals". Another such a third which makes us understand every page of
"Secret Doctrine" is the book called the "Divine Plan" by Barbaroca. It is best to read the Divine Plan, first.
Barbaroca is a wonderful gentleman from Australia, I think, I remember, who devoted thirty years to teach Secret
Doctrine to various groups of students in Adyar. After having taught this book for thirty years, he wrote the book
"The Divine Plan". "Cosmic Numerals" was written by another gentleman, whose name I am not able to recollect.
Another great and wonderful book which forms the prelude to all these books is "Ancient Wisdom" by Annie Besant.
It gives us all the preliminaries to understand these two or three books. Another very great book for beginners as well
as for great scholars is the "Ocean of Theosophy" by W.Q. Judge. (William Quan Judge) Another such wonderful
book which is very simple and the shortest is "A text book of Theosophy" by Bishop C.W. Leadbeater. So this is in
short, the syllabus to understand the Vedas, the Upanishads, the Puranas and Ithihasas. (As a reply to a student
enquiry, Master referred to another book. It is a little advanced one. It is called "Solar system" by Powel).
After understanding these books, we can directly go to the Secret Doctrine of Blavatsky which is as big as more than
two thousand pages in royal size. It is written in two volumes. The first volume is called the "Science". The second
volume is called "Theology". It is science and it is theology, no doubt. The first volume deals with Cosmogenesis.
The second part deals with Anthropogenesis.
Now we go back to our lesson. Next step. We have finished the two steps of the study of six Chakras. This is the
step. What we gave yesterday was the first step. (These books can be had from the Theosophical Publishing House,
Adyar, Madras).
After reading these books, it will be a bit easy to read the books of Djwalkul, because all the twenty four volumes of
Djhwalkul, many of them, he dictated to his disciple, called Alice A. Bailey. They form an explanation and
application and verification of the book of Blavatsky. Their very purpose is to make people know what Blavatsky's
book contains. That is what Djwalkul directly says in the introduction to a wonderful and noble book called "A
Treatise on Cosmic Fire", dictated by him to Alice A. Bailey. He calls it, the Physics text book of the twenty first
Century. In the introduction, he says that the sole purpose of his writings is to make the Secret Doctrine understood,
verified and applied. Why he should take so much pains for the text book of Blavatsky is that Blavatsky also was his
disciple. Why the Guru takes so much pains, for the book of his disciple? Has he got any soft corner for her? The
only soft corner he has is about more than three-fourths of the Secret Doctrine was directly dictated by him to
Blavatsky and it is the only book taken down as his dictation.
That is why Blavatsky confesses that these are many portions in that book, which she herself does not understand.
With Alice A. Bailey, it was worse, because she was not at all a spiritualist or an occultist. With great disinclination,
she worked with him for thirty years. That was the tragedy of the peculiar fellow, Djwalkul. If you read the
autobiography, you will understand, she was not at all inclined or temperamentally not at all fit to receive these
things.
She was peculiarly fit to receive the matter and translate it into Crystal-clear English. While he was dictating being
seated in the Himalayas, she wrote the 24 volumes being in London or New York. One of the practical difficulties of
Djwalkul was through births and rebirths, he was out and out an Indian mind and Indian soul. Though he was born
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many times in the West, he was always defective in his English. (Laugh). He is very bad in English grammar. His
expressions continued so. And it continues so with him. Even now, it is the same thing with the fellow. So he wanted
a fellow who can translate these things into lucid, clear-cut English which is correct. Alice A. Bailey was a
mother-tongue English-born, having a very high and fine command on lucid English. For these two purposes, he had
to stoop to dictate these things to her. It was very difficult for him. (Some one asked about something. Master
replied). Ah! Yes. She says. She confesses in one place, our Ruth reproduces a point of Djwalkul. Only after working
for thirty years through Alice A. Bailey, he could better understand the structure of the Occidental mind. That is what
is confessed. That means that only to say in a fine language that he has undergone a great torture.
SIX CHAKRAS — KEY BOARDS TO SENSES
Now we go to the next lesson of the Six Chakras. The Six Chakras contain the Key-board of the five senses. So they
should contain the communicating mechanism between senses and objects of the senses. So there should be a key for
sound. So there should be a key-board for sound, light and within light, there must be a key-board to colours. There
should be a key-board to receive sound, rays of light, colours, and also form, smell, taste and know touch. Colour is a
vibration whereas light is an awareness. The total is light. Light is different from colour in the state, though in
essence, they are one. Ice block and water are different by state, though they are one in essence. So we should
conceive them differently. Light is not colour. (Master here demonstrated thus). To the eye, suppose this is light.
Look at the tree. That is colour. We are notifying them as two different entities. We are speaking of manifestation.
Therefore, we should differentiate like this. The features and the key-board to these things is fitted in the sixth
chakra, also the key-board for number. Unless there is a key-board, we cannot count things by numbers, because
numbers exist in space and our mind. There should be a key-board and to know what is palatable and what is not. To
differentiate between the desirable and the undesirable and permanent and temporary, there are key-boards in the six
chakras. Also the mechanisms needed for the three states — Sleep, awakened state and dreamy state are existent, in
the spinal column. Also the Key-board for all these things is fitted in the spinal-column; especially, the sixth chakra.
So it is highly sophisticated mechanism. For example, if I look at you, I say Ìnge'. (Master was then looking at Inge).
How many things should work? First your shape and my recognition of your face. They should tackle with my
previous acquaintance with you and also the sounds that make your name. My mind should work with it and then the
mechanism to utter. Then along the spinal column, there are the centres of all the sounds and that particular sound
which we want to utter should be switched on. Then I can say, 'here is Inge'. Suppose when a cat is coming, we say
'cat'. The key-boards related to that animal, its shape, our previous acquaintance with it, our relation with it, any
name with which we call it, the idea that it drinks milk and as such we should be careful of it, the sound 'Cat', the
place in the spinal column to start the effort to utter this sound, that effort coming into the vocal chords, the idea of
the animal getting translated into the language known to us, are existing here in our mind. All these should happen in
a split second. So it is a highly sophisticated electronic system, with automatic arrangement.
There are only six main centres called chakras, but there are many functions. We have given only example of
functions. But there are as many as sixty thousand functions at work every moment in us according to ancient science
"Tantra". Wherever we are speaking out, moving, walking, in the eyes, ears and the nose and in the place of origin of
speech, in the throat and the vocal chords, and further in memories, the energies that are working in all these are sixty
thousand in number. They are called 60,000 Saktis or ladies in the symbolism of Tantra and then corresponding sixty
thousand intelligences. Energies are there. The intelligences who are handling the forces are called the husbands of
these ladies. These are called males and these are called females. Intelligences are called males. Energies are females.
(As a clarification to some one's enquiry, Master said thus). These both exist together in one body, just like the
positive and the negative in an electric wire. So intelligences are called males and energies are called females. Why?
The author may be a male. (Laugh). He may be partial. No. These are called Siddhas. (Intelligences). These are
called Sakthis. Both are 60,000 each in number. The energies are useful in multi-purpose for the intelligences. All
these sixty thousand pairs or couples should have only sixty power stations. In the language of the people who
organised this session, for your information, our present camp of two weeks is organised by the Siddhas of power
stations (Electricity Department). Only six stations are there for sixty-thousand couples. So ten thousand couples are
to be allotted to each station. That too, in the average human being all are not working. They are like the typical
Indian power-stations. (Laugh). If there are six turbines, two are working with impaired capacity. (Laugh). So the
quantum of energy that is put forth is also a bit India. So unless we go to the science of spiritualism and practise yoga
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etc., all the turbines are not working. And especially in summer, the water supply is less. So water scarcity is there.
So we are fainting and dazed with the summer and even day time, we will be feeling hot, very hot. So many of these,
more than half of these sixty thousand couples will be eating and sleeping because the sun is too hot. (Laugh). Thus
there are six stations. Each station should have ten thousand and also they should have divisions well-arranged.
Otherwise, working will not go properly. So they should have divisions.
DIVISION IN CHAKRAS
Now let us know how many divisions each Chakra has. Muladhara (Base-Centre), the first one has four divisions. It
is called a flower of four petals. The second one, Swadhisthana or spleen-centre has six divisions or six petals. As
you go higher up these chakras, please remember, that you are travelling from the plane of labourers to the plane of
energies and the architects and the apprentices and their Gurus and their engineers and their builders and their
creators. As you go higher up, there are creator mechanisms. As you go lower down, there are instincts and reflectors
which work only in darkness. Lower down, there are darker forces, when intelligences are working in a dormant
state. Higher up, there are intelligences who are trying to steer the forces or energies. So the number of petals
increases in the first five chakras. The third is Manipuraka. This has ten divisions. There are ten departments. The
fourth is Anahatha. There are twelve divisions. The fifth is Visuddhi. There are sixteen divisions in it. They want
these because they should deal with the five states of matter, Panchabhuthas. The first one makes the solid matter in
body work, the second the fire, the third — the liquids and the fourth the air, breathing in and out and heart-beat etc.
So unless these fellows are working here, with air, the element of air, what happens is, there will be a little pinching
pain in the heart and there will be no time even to take up to the cardiology department. So there will be a squeeze.
Then the fifth is with ether and energies. If this centre does not work, energy has no supply. The main condensers
will be with the fifth chakra. If there are secret orders from country like Russia or America, these condensers and
power-store houses will have a cut off by those who conduct strikes. The whole system fails if the energies fail. Even
though people eat, they go weak and feeble and at last gradually people die. Tonics and medicines go waste in that
context; energies come from outside. And finally in the Ajna Chakra, there are only two divisions steering all the
other. In Sahasrara, no workers, no labourers, no managers at all, because He lives in all these planes as His own
presence. So He has no business to work. Within Himself, these are working. He lives like "I AM" and 'Mine'. The
whole thing is called Mine, and he calls himself "I AM" called Siva and Sakthi, and all this capsule is called Jiva or
the indweller with his mechanism and vehicles. In Sahasrara, one who exists in Sahasrara is both Siva and Sakthi. All
these are working within Himself. So how many? Fifty departments in all.
This is another lesson about the six chakras. (As a clarification to somebody's question, Master said thus). You can
directly have all these things from a book like "Saundarya Lahari" or "Shatchakra Nirupanam", very much
commented and translated and explained lucidly and very wonderfully by Sir John Woodrof and the name of the
book is "Serpent Power". It is a commentary of the original Sanskrit science book called "Shatchakra Nirupanam".
The name of the book is "Serpent Power". Sometimes you may get it from Adyar or if you don't get it, you have to
write to "Ganesh Company, Pandy Bazar, Madras, Publishers and Book-sellers". If the commentary on "Shatchakra
Nirupanam" by Malayala Swami garu is available among the publications, Shuka Brahmasramam, Kalahasthi, and
Vyasasramam, Erpedu, Chittoor District, all these things can be found in it. (As a clarification to a student's query,
Master replied thus). These things are not found in Sri Bhashyam. Only Vedanta is comprehensively touched in it. In
Telugu, it was Malayala Swamiji only that strained very much to present these things lucidly in Telugu during my
boyhood days. Even now, his books are being published. If the commentary on "Shatchakra Nirupanam" is available,
it is our fortune.
Saundarya Lahari, in original, is a very great book on this subject, but it is highly difficult for you to understand these
points in it. You have to obtain these points from this book and note down. Volumes and volumes of commentaries
have been written on this book. But among all the available ones, the translation and the explanation given by Sir
John Woodrof in English is the best one. The name of this book is the "Wave of Bliss". There is something on this
subject in this book. On the other hand, "Serpent Power" by Sir John Woodrof is a wonderful book. It contains all
these things elaborately and all the 60,000 Siddhas and 60,000 Sakthis and their arrangements and functions are
explained in that book.
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CHAKRAS AND SOUNDS
Another aspect, a sharp aspect about this is being explained. There are six sounds for the six Chakras through which
we can enter into the consciousnesses of the six chakras. They are as follows. For Muladhara, it is called "LUM". For
Swadhisthana, it is "RUM". For Manipura, it is .... No. There is some mistake in this book here referred by some
student. Please excuse me. For the Swadhisthana, it should be "RUM". For the second one, it should be "RUM". (He
has given something wrong). For Manipura, it should be "VUM". For Anahata it should be "YUM". For Visuddhi, it
should be "HAM", because through the vocal chords, the sound of exhalation is "Ham". And for Ajna, it is "OM".
For Sahasrara also, OM, please remember. But the difference is that in Ajna, the utterer utters 'OM' and enters into it
by listening to the sound. So he utters it and enters into it. So in the Bhagavadgita, it is said "The sixth Chakra, they
call it Aksharam or the Mystic sound, because they utter it and they are different from it. They want to listen to it and
enter into it. They are in that stage. "OM" will be existing as an ice block floating upon the mind called water, of the
practitioner. Just as water and ice block are different, the utterer and the utterance are different in this state. (Sixth
state). But finally, ice-block, when fused, it is nothing but water. No second thing remains. The something happens
only, when you reach the consciousness of Sahasrara. What is it? They enter into It. But in Sahasrara, he exists as "I
am That". He exists in a state of "I am That". That's why the Mantram "So Ham" means "I am That". Djwalkul, in not
less than ten of his books, says "All these things I teach you only to practise the art of uttering 'OM' and entering into
it. It is only for the utterance of the word, that the object of my books is envisaged. Beyond that, there is nothing.
That is what he says. So he says that the very object of practising all these things is to know the art of uttering the
sacred word and living as one with it. He calls it "At-one-ment". There is no word in English, but he is kind and he
forced Alice A. Bailey to accept the word. So he could be calling this word. But Alice A. Bailey, it seems, grumbled
to accept this word because there was not such word in English. He said. "You accept it". (Laugh by the students).
She said, "We can't accept". He said, "You have to accept it, because there is no word in English. He said
"At-one-ment" for "So-Ham". (Master referred to taking meals. So physical plane or Annamaya Kosa is as important
as other things). Let us go to class.
THREE EYES OF MOTHER
This is what we have seen about the three main Nadis. If they are not working, Kundalini is not flowing through
Sushumna. (The mike was defective. Master made a remark humorously thus. Loose contact. There is same mistake
in conducting Hatha Yoga). We said about the cerebro-spinal system. The nadi "Ida" is working towards the left as
only a pulsation and no nerve. 'Pingala' is working towards the right and Sushumna is working through the narrow
bore of what we call the spinal column or the spinal card. And also we have seen that Ida is Lunar by nature, Pingala
is solar by nature and Sushumna is fiery by nature. The three meet in the 'Ajna Chakra' and they will become one.
That is why the Mother-Goddess is described as having three eyes like Lord Siva. The eyes are Soma, i.e. Lunar,
Surya and Agni. In the Lalitha Sahasranama and the Kali Tantra, the Goddess Kundalini is said to be having Soma,
Surya and Agni as Her eyes. The Mother-Goddess or the nature in us is having three eyes. One is the lunar pulsation,
the other is the solar pulsation and the third fiery pulsation meeting in the Brow-Centre. Thus she is described as
having three eyes, Soma, Surya and Agni. The Lunar activity works through the left eye. Solar activity works
through the right eye. And the activity of the Fire is working through the gap between pineal gland and pituitary
body in the brain. So the pulsation comes there and touches it. But for a person, whose yoga practice is
systematically being conducted, the functions of the pulsations will be as follows. In Muladhara and Swadhisthana,
Agni is working to channelise "Tamas" properly. So inertia is properly channelised, instead of producing blockages
in the constitution.
For a person, who does not know the art of yoga living, there will many types of blockages, in some cases
occasionally and in some cases for prolonged periods, for example, constipation or sluggishness in emptying urine
from the bladder, from after middle age. Any treatment can give only temporary relief. Even homeopathy is not a
complete success because, it can permanently cure a disease, but cannot stop disease being produced once again and
cannot save from death thus. Allopathy cannot do it at least. Allopathy is for temporary clearance and saving the
situation. Homoeopathy can never do in such things. Once physical blockages are to be removed, Allopathy is to be
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used compulsorily. On the higher and deeper level, Homoeopathy cures. But unless there is the yogic way of living, a
real cure can never be affected, because there will be many impurities, from the side of the father or the side of the
mother, to the families in course of these hundreds of generations. So here is the clue for that.
If yoga way of living is practised, Agni or Sushumna will be working. Instead of the highest principles, it is working
with the lowest principles. Suppose it is working only with the highest principles, not the lowest principles, the
fellow knows the highest philosophy, but a lazy fool donkey who does not practise his god principles which he
knows. So he lives and straight goes to the grave without practising, what he knows. He may be reading everyday
morning the Sermon on the Mount, or the 15th Chapter of the Bhagavadgita. So it will be on higher planes, the
physical tissues have not soft corner for these things, because the fellow has no discipline, and regularity and practice
of these things. So his God is locked in his little shrine room which is never opened and he dies handing over the key
to his son. This is what happens.
THE ACTIVITY OF PINGALA
The third is Manipuraka and the fourth is Anahatha. Surya will be working with Rajas. That is, the solar activity of
'Pingala' will be working with activity of water and air elements.
The solar activity makes the dynamism in the person evenly distributed and properly utilised. Then what happens in
him? He will be having only the activity of response through the senses to the environment. He has no reaction at all
to the environment. Response produces the attitude to discharge one's own duties. Reaction to the environment
stimulates the mind into temptations and activity thus causes involvement and chain-actions. This is what happens in
the case of a non-yogic indweller. So the activity of Pingala will save him from such a situation. 'Rajas' and 'Tamas'
are like razor blades. An expert uses them for shaving, otherwise a fellow uses them to cut his skin. (Master
instructed ladies not to write this point and created laugh. Meanwhile somebody asked something. Master replied
thus). I don't know because I am a male. I think in West also, ladies use razor-blades often for males in the salons.
THE ACTIVITY OF IDA
The Lunar Nadi i.e. Ìda' works in Ajna and Visuddhi Chakras. The activity of Ìda' works with the yogic disciple to
produce the Sattwic state of mind. By this, his consciousness stops shedding light upon objective perceptions and
begins to shine as itself or pure subjectivity. The various aspects of worldly wisdom, the various sciences and
knowledge of various secrets stop working for their utilitarian activity and make their contributions like the wicks of
candles to enable him to use light as his life. For the one who has no yoga-practice, all the rare things he has learned,
will make wait at the door of others as a beggar to purchase wealth, power, position, fame or importance. For the
yogic practitioner, the activity of 'Pingala' pulsation will save the fellow from such a beggary. He will do the same
thing without beggary, because he doesn't believe in wealth, fame or anything for any purpose, because whatever he
does automatically, believes what he wants. That's all. (Master clarified that soma means Lunar activity. Ida, not
Pingala). This is one aspect of the six chakras. Instead of all the three Nadis working along the whole vertebral
column, from left one, from right another and in the middle, the third work. There is an even distribution of the
functions of the three Nadis among the six chakras. Such a change occurs. (If all are doing all the deeds, nobody, can
do anything. In the drama "From Midsummer Night's dream", one character expresses his readiness to enact the roles
of king, queen or any fellow). Unless this yogic practice is not undertaken, a fellow known something of everything
and nothing of anything. In Bhagavadgita, it is said that the uncultivated will branches into many alternations and
ends in endless nothing. The intelligence and the awareness and the comprehension of the untrained, non-disciplined
fellow who toils in life, struggles between two rows of chairs or stools or furniture in a dark room which is called his
life. It is just like a life without light, a life in a dark room where the lights have failed, where the fellow enters and
stumbles upon his own furniture and gets injuries. So when there is no discipline, no training, no regularity, there is
no willingness to submit oneself to such a training of life, what happens is, there is no even distribution of the
function. Then he stumbles over everything. His knowledge becomes a stumbling block. When he knows many
things, he cannot know anything thoroughly. When he knows many people, he cannot follow anyone properly. Like
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that. This is one aspect. What is the difference? Please add a few sentences.
THE CONTRIBUTION OF THREE GUNAS IN AN UNTRAINED PERSON
In the case of an untrained fellow, Rajas and Tamas contribute to a temptation to do something not required on one
side and to avoid something that is expected of him, by way of laziness on the other side. Then Sattwa, the principle
of poise, makes him passive towards the zeal to do anything. In course of time, he turns out to be an efficient
routinist, who fears change. So this is what the glory of the quality called Sattwaguna gives, though it is very much
glorious. Just as though fire is valuable to cook the food, we can burn the hands, if we cannot handle it. So it is not
the value of the thing, but it is the utility of ourselves that makes things valuable. The world is livable or otherwise
because of ourselves, not according to the world and the efficiency in the world. (About this point. Master said. "I
need not write. But when he found the students feeling this very important, he said, "You feel, it is very important.
then take it. Nice. nice-take it, take it). The world is livable or otherwise according to us and not according to the
values of the things around us. If you advise the fellow to get better, on get into a training or make oneself better, he
says: "What can I do? Everything around me is wrong and every fellow around me is faulty. I am amidst a bundle of
fools and rogues and cheats. What can I do? That is what he says and whenever you try to introduce the element of
discipline, he is automatically irritated.
PRESENT EDUCATION
So this is another aspect of the six chakras. This activity saves from all these dangers, because these dangers cannot
be averted by education. This is because what we call education is not education. It is only a literacy and memory
test, bloating of mind with a registered factory of books. Instead of using books, we are made to memorise books and
we call that filthy process, education. To train one in the use of dictionary is education. Memorising the dictionary is
not education. The present system of education is such that one who memorises the first volume of oxford dictionary
can get B.A. degree and one who memorises the second volume of the same can get M.A. degree. With regard to
education, we are in the palaeolithic age. If a student is a gold medalist, that means he is a champion in memory test
and nothing else. So he becomes stunned in life and he uses his original brilliance which he never gets in this life,
when once a fellow gets a gold medal. Securing gold medal in memorising means that his brain is off for this life. As
such education can never save us.
Only that which can save us is our willingness to push ourselves into training, and discipline and regularity. Nothing
else, nothing else, nothing else. Unless we permit ourselves to regularity, there is no yogic way of living at all. The
names of Asanas, and Pranayama and practices and the knowledge of six chakras can never give us yoga, unless we
have, what is called the element of regularity and a taste for order of things. But for this element, even the knowledge
of many sciences cannot save us. The real test of a perfect human being is to live in continuous happiness and to
make others happy as far as possible. If this aspect is not realised in life, what we practise is not true yoga.
ABILITIES OF THE SIX CHAKRAS
Now another aspect of six chakras. So another lesson is completed. We are starting a short next lesson on six
chakras. For a true practitioner of yoga, the six chakras externalise six different abilities that work in life. A great
ability called "Iravatha" works through the Base-Chakra. It gives him patience, continuity of purpose. This is the
thing, which is most deficient in an average Indian. So continuity of purpose is most important. What does it mean?
Doing the same thing, what we are doing today, even after ten years. Some good things — one or two things should
be there at least in our life which we will be doing continuously. Survival through arts, hope and faith in humanity at
large. This great ability of the base chakra gives us further forbearance, transcending the dangers and standing above
them, theism and hope. (Here Master has clarified that hope is different from desire). Some people think that theism
means belief in God. No, that is not correct. Theism means the confidence that we can live in the world and we can
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live happily. As regards the belief in God, God is there for those who feel Him and He is not there for those who do
not feel Him. Even if God is there in a temple or a church, He can do nothing for us, if we do not feel Him. Theistic
attitude causes in us, faith in the goodness of other human beings who are our brothers. These qualities are almost
covered in the Golden stairs. The ability of the base-chakra is symbolically described as "the brilliant elephant", the
vehicle of the "Lord of senses". (Indra). I think many of you might have read the biography of Lord Buddha. It was
written in English also, by a glorious poet called Edwin Arnold. He has written three glorious books. 1) The
translation of Bhagavadgita called "The Song Celestial". This is a very, very glorious translation in English. 2) The
life or biography of Buddha called "The Light of Asia". 3) The biography of Christ called "The Light of the World".
Thus, inspite of his great knowledge and equality, he could not but be a Christian. He called Buddha only "Light of
Asia". He called Christ "The Light of the World". Poor fellow, he could not escape the clutches of the Church. But he
is a great light, wonderful fellow who has seen the truth, who tasted the truth and who led the truth. He is a noble
soul, no doubt. All the three are very, very glorious books. In Sanskrit, there is the original book called "Buddha
Charitha", written by Aswaghosha. Edwin Arnold translated it. His is a very wonderful translation. Nobody can
translate like him, how much effort is put forth. You can come across the "brilliant elephant" in this book. The day on
which Buddha was coming into the mother's womb, that, when fertilisation took place, she saw in a dream a big
brilliant in a six-pointed star. In her dream, that elephant came and approached her with great brilliance and entered
into her body and stayed there. That is what she has got. That elephant is there in all of us, everyone of us, but
unfortunately imprisoned in the tail, vertebral column. (Laugh). The elephant is imprisoned in tail.
The second one, Swadhisthana makes another great ability work. It externalises grip, determination, achievement and
the physical and mental strength which makes you complete whatever you undertake. From the third chakra viz.,
Manipuraka, another great ability works. The symbol of this is a mystic amphibian reptile with the face of a dear and
the body of a crocodile. It is called 'Makara' — which symbolically means Ma + kara — the grip of five fingers. Thus
all these fingers, symbols have a deeper application and significance in Astrology. Once again, you will meet him
there, in the sign called Capricorn. The first is called Iravatha. The second is called Makara. It is also described as the
banner of a Deva called "Irac" in Greek mythology. This is described as the flag of Manmatha in the Indian
mythology. Who is Venus? The word Aerotics comes from this. This fellow is called Aerotics etc. This Deva is
mystically described in the Indian scriptures as having a sugarcane bow and five different flowers as arrows. Bow is
made up of sugarcane. But the details are lost in the Greek mythology and the details are prescribed in the Indian
mythology still. Egyptian mythology is totally gone. Make them once again filled. For that, what we have to do is,
we have to erase the concept of religion and then take the aspect of the scientific study of spiritualism, because it is
religion that has killed all these ancient sciences. Church Christianity has killed in all the nations the ancient sciences
inevitably and it has killed upto 50% in India also. But still 50% survives. There is no race or no nation which is still
having these things survived in it. Therefore Sir John Woodrof in his book says, "If we succeed in destroying it in the
Indian tradition also, we do not have a fork from which we can derive the same wisdom once again, which was once
universal". That is what he writes. Sir John Woodrof, in his introduction to a book called "Power as Mother". i.e.,
"Sakthi and Saktha" a Tantric book, says that the bow indicates the desire to enjoy things and the arrows indicate the
objects of the senses attaching the five sense organs.
In a Yogic student, Makara is described as the vehicle under him. This means that he has gained victory over
indulgence and the sense organs. (Some student asked Master some question. Master replied thus). The ancients have
continued the tradition incessantly, without missing the necessary significance. Without disturbing this mainly, many
stories were built up in the scriptures. So the basic unity is there in all these as undercurrent. The ancients taught
more wisdom than what I am teaching now. But you have listened to what I have said. Can you bring about any book
which can present these things in a straight and simple manner? No. The ancients too had the same difficulty. These
things can be transferred from one person to another and it is not possible to obtain everything for a person from
books. In the ancient times also, as now, these subjects were transferred from person to person with this much clarity.
But there is limitation for them to get into the form of books. Nobody nor even myself cannot put in the form of a
book the matter what all I have told you in its entirety. Suppose you have brought a book containing every letter of
what I have told you, got it printed and handed over the book to a layman who has not listened to what I have told in
the classes. Even then, this book will be similar to the Puranas (Indian mythological scriptures). What is the relation
between a few pieces of iron and a magnet? It is not description of the details, but the touch of the magnet to the
pieces of iron. If you make somebody else, these things are understood. Thus it is the transformation that is required
and not understanding of these things. Understanding never helps. So bring about a book with all what I have said
and give to a layman, his brain gets heated. (Laugh). Nevertheless, the matter does not enter into the mind. The
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ancients also tried their best to handover these things to the posterity. But unfortunately, their diction in the language
is different from ours. With the passage of a hundred years, the diction of language gets varied. Suppose we print and
publish this book. After hundred years, the language of the then people will be different and so there is the difficulty.
(Some student asked some question. Master replied thus. "Not now, we will come across the matter you have asked
about, in Astrology").
You have to make a small alteration. What all I have told you about the abilities of the Swadhisthana, is pertinent to
the Manipuraka. So you take down the second one as the third one, i.e., Manipuraka Chakra. There is a difference of
opening among the ancient scientists about the order of these Chakras. So please strike off the name "Swadhisthana"
and add only "Manipuraka Chakra" for all the second Chakra. Makara and everything remains the same, except the
name of the Chakra. That's why the 'Makara' is described as amphibian or water amphibian. You can take it as the
third one and now the second one I am going to deal with. What I am going to tell you, take as the second one. Then
it will solve the problem. You can rewrite yourself. So there are two different schools of thoughts. For what we have
described as the "Makara", this is for Manipuraka Chakra, not for Swadhisthana Chakra. And now what we are going
to describe is for the Swadhisthana Chakra. Please make a correction there. So, number it as three and the following
as number two and you can rearrange afterwards. That is enough.
Another great ability works through Swadhisthana Chakra. It causes courage, enterprise, quickness and premium and
importance in society. In Vishnu Sahasranama, it is said that one who recites this with devotion, importance will be
bestowed. It is described as a great ram. What does it mean? It is a straight dash. If there is no yoga practice, it will
be a foolish dash to a wall. But with yoga practice, a dash which can break the opposite thing and can never turn
back. It has no need to turn back. That is called straight dash. It signifies the element of fire, properly getting
distributed in the form of various energies. For one who has no training, it indicates foolhardiness and a risk-loving
nature which gives a straight dash to get damaged. In Astrology, we will have a next lesson in the sense that 'Mesha'
or 'Aries' belongs to the first set of fire. So there is a sequence in it. Next (4). Another ability works through the
heart-centre. It imparts skill, playfulness, good humour and sense of security and also caution. It is compared with an
antelope. Antelope jumps over difficulties and troubles. It escapes.
(Somebody asked about the use of the skin of antelope in yoga practice. Then Master replied thus). If we look after
an antelope and bring it up, it will help our yoga practice. In the name of yoga practice, killing an antelope is useless.
The skin of an antelope is not required for being seated during yoga practice. A clean towel is enough. (Again
somebody asked Master whether doing yoga practice, sitting on a cloth leads to poverty, Master clarified thus). If
one sits on a cloth, somebody says that he will get poverty. Such a fellow who believes in such superstitions can
never practise yoga, because he should remember that he is more valuable than his beliefs. Then only, he can practise
yoga. One who is bound by his beliefs cannot think of yoga at all. So Sri Krishna says, "Yoga is skill in doing
deeds". That is what Lord Krishna says in the Bhagavadgita. He says, "See what I am doing". For a non-yogic
person, this activity causes escapism and timidity. It gives timidity. (One student asked Master to show an example
with these Characteristics. Then Master replied thus. Examples — No, no — To me. To me, I can't show anyone as
an example, if I want to practise yoga. I should accept to myself. I am timid in some respects. Everyone should be
like that). Timidity and disinclination to face the problems and solve them. So this is the fourth one. In Sanskrit this
animal, antelope is called "Chaya".
Then fifth. It gives him the capability to control others through veneration, mastery over himself and others, an
undisturbable tranquility under any circumstances, doing only deeds that one needed, speaking that which is needed
and allowing the mind to entertain the thoughts that are needed only. This person has the capability to control others
through veneration. What does it mean? Immediately after seeing this person, the other person says, "You are an
elder. I will do what you say". There will no problem further. This person never enters into discussion. You know
discussion is as good as two dogs fighting with each other on a road. If one attains mastery over himself, he will
automatically attain mastery over others. This person always maintains tranquility. Let any body come to him in any
condition, let any say to him whatever words, let any circumstance prevail, his mind will be in the same condition. A
non-yogic person does not do what he has to do. He does what is not needed. As a consequence, his life is entangled
with trying hard to deal with the outcome of what he has done unnecessarily. Doing wrong deeds and checking them.
This is the way of life of a non-yogic person. But the person under the graceful influence of the fifth chakra does
only such deeds which he has to do and does not concern himself with the other things. He does not mind them. He
speaks those which he has to speak. If others are talking, what not to be talked, he just keeps silent. He looks as if he
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is listening. He puts off the switch. When others surrounding him are engaged in discussion, a yogic person does not
listen to their words lest his mind should get mad. Suppose someone keeps his telephone by his side and gets into
sleep. Similarly, the yogic person puts off his ear, when others are chattering. Undisturbed, he keeps himself engaged
in his activity. Sometimes, he may just smile with others pretending as if he is listening to them. He allows the mind
to entertain those thoughts which only are needed. With regard to other thoughts, he makes the mind keep silent.
He says to his mind, "I am here, you go and get into sleep". That is, thoughts never enter into his mind. Then the fifth
centre gives him the capabilities to control others through veneration, mastery over himself and others, an
undisturbed tranquility under any circumstances, doing only deeds that are needed, speaking that which is needed
and allowing the mind to entertain the thoughts that are needed only. The symbol is once again a milk-white
elephant, made of millions of Lightnings.
Then there is the next one i.e. the sixth called Ajna Chakra. (Then somebody enquired Master about the
yoga-training at this step and also the use of meditation of symbols. Master has clarified that now there is no yoga
training. Only below this centre, such things are there. This centre has no influential activity in his case. Swetha Gaja
is the name of the symbol in the case of Throat Centre. Remember that the form side of the symbol never helps us.
The quality side helps us. Therefore, there is no use of meditating upon these symbols). In the Brow centre, the
experiencer is aware of himself also, while in the Head Centre, it is experience, without awareness to a second thing.
Suppose we are enjoying a good picture. After sometime, the name of the Cinema hall, those who are seated beside,
the curtain and the name of the picture disappear in your mind. Even the name of the picture slips off. Then what is
there? Only experiencing is there. That only remains. You do not remember that you are seeing. If at all you
remember that, the ticket you have purchased for the cinema is a waste. (Laugh).
All these abilities will be bestowed automatically. They are all the strings of the same thread, i.e. Yoga practice. The
specialisation of anyone among these is useless. We said that among these seven types of abilities, the first four are
working among all the people whether trained souls or untrained souls, whether yogic or non-yogic. The people who
have undergone training, work for equal distribution and utilisation and channelisation. That is what we have seen.
Untrained souls experience the negative aspects of these abilities. And the last three Saktis are experienced, only by
those who are living a yogic life and for others, they are quite useless and the people die without making any contact
with the last three abilities they have. That also we narrated. These abilities are called the Mahasaktis. If we know the
names given to the abilities, we will be able to make an approach into another great science which can be practised,
applying to our practice of yogic life. That science is called Tantra or Sri-Vidya. So for the science of Mantrams and
for the science of Tantras, a correlation is there along with the yogic practice.
SIX MOTHER-GODDESSES
With reflections reaching the earth, the Graceful role of the Mother-Goddess is working upon us in the form of the
moon-phases. This is called Sri-Vidya or the Science of Love about the Mother-Goddess and her role in creation. It
gives us a practical key to behave in this world in all fields of our activity. It is an awareness into which we grow and
transcend all our limitations. The awareness of Mother-Goddess when properly established, will lead us to the
highest experience of light in social, ethical, mundane and spiritual aspects. So let us get familiarised with the names
of these great abilities which are called Sakthis, seven Sakthis. The ability working in Muladhara or Base-Centre is
called 'Dakini'. In Swadhisthana or spleen-centre, she is called 'Lakini'. In Manipura, she is called 'Rakini'. In
Anahatha, it is called 'Kakini'. In Vishuddhi, it is called 'Sakini'. Since scholars did not know anything of this and
explained in mistakable terms, unfortunately, people understand these names as devils and demons. They are the
incarnations, divine incarnations of Mother-Goddess in us. So they are the mothers, not devils. So we should be
careful. In the Ajna Chakra, it is called 'Hakini'.
In the highest treatise on Sri-Vidya, Tantra Vidya called "The thousand names of the Mother-Goddess", Lalitha
Sahasranama, as it is called, we find the names of these six mothers. In the Seventh, She is called 'Sri' or 'Sakthi'. She
is one with God, and she cannot be separately identified from God. It is called the Mother absorbed in Father, Father
absorbed in the Mother, Father and Mother as one. Each of these names has a separate stanza in the names of Lalitha
Sahasranama. Each stanza explains in short, but much about these and what to do and how to do. The practical keys
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that are to be followed are formed in the Lalitha Sahasranama. For example, diet with jaggery and rice is observed
and exclusively when that is acting upon one, that is stimulated. Some, by mistake, said that jaggery and rice should
be made offering to the Mother-Goddess. (Somebody asked Master a question. Master replied thus). All the five
objects of the senses that are to be used, to grow awareness of each of these Mother-Goddesses are described in it.
The one difference between the other methods of practice of spiritualism and this is that all the other methods
prohibit some of the objects of the senses while practising. But here this method is different. This directly deals with
a proper use and a better use and a scientific use of the objects of the senses, in order to receive the grace of the
Mother-Goddess. So this is something about it.
SHAPES OF THE SAKTHIS OF THE CHAKRAS
There are some basic shapes or forms which exist in each of these centres as psychological symmetries or designs.
When the awareness is working in each of these six centres, that particular form suggests to the mind from within
and we begin to realise it around ourselves and construct material objects according to these shapes. Now the shape
that is characteristic of each chakra can be familiarised by the mind daily for a few minutes without much effort.
When the lines of force in our vital and mental bodies get rearranged according to these basic shapes, then there will
be a radical change in the order of preference of life. We begin to care for the essentials and stop taking notices of
non-essentials in others. Loss of energy and time due to contradicting others, differing from others and segregating
ourselves from others, will be totally removed. An economy of power, time and opportunity will be established. Is it
clear?
Now I will give you the shapes that are basic to each of these Chakras. The shape of Dakini is "the cross and the
square". It is called "Chathurmukha" in the navel lotus of Chathurbhuja. Chathurmukha means four-faced creator. He
is called Brahma. Chathurbhuja or the four-armed is Vishnu.
The shape inside the square is like plus (+). This is called Narayana, the Chathurbhuja. The figure surrounding it, i.e.
the square () is called Brahma, the Chathurmukha. The second one is born from the centre of the first one. You
remember that there is an emblem of meditation for the members of World Teacher Trust like this . We adopted
this as the basic emblem of meditation. The second one is called Lakini. The shape given is an equilateral triangle.
The third one is the Crescent moon. In Anahatha, Mother-Goddess is with six hands. They are not actually hands, but
it is the regular hexagon formed by the double triangle. It is exactly what is meant in Astrology when you draw the
mark of sextile. The edges are to be linked up but in haste, we don't do it. So the distance 60° apart between two
planets in Astrology is a sure sign of the blessing of the Mother-Goddess in terms of the two planets. That is called
harmony. The fifth is the Circle without centre. (mont-rissle). This is called Mandala or Varthula. The sixth one,
Hakini is a point as small as possible to be meditated in your mind. Thus the figure to be meditated for Hakini is a
point; for Sakini, Mandala; for Kakini, Sri Chakra i.e. hexagon; for Rakini, Crescent moon; for Lakini, triangle;
Dakini, square; (Master clarified somebody's doubts thus). Here in a circle, there is no point in the centre. There is
Centre forming awareness everywhere in space. A solar system forms first by forming an awakening of the centre
called Ì AM'. Soon after an awakening from sleep, what comes out? The consciousness of Ì am'. In the same way,
the sun awakens in space, as Ì am' consciousness. From that, the remaining solar system and creation follow. That is
why in the Bhagavadgita, it is said that the first initiation is Ì am'. The Lord says that I initiated the Sun-God to
weave his web of existence of light into the synthesis viz. Ì AM'. The disciple, Arjuna could not understand this
point and questioned the Lord, "You are born recently whereas the Sun-God was born some millions of years back.
How is it possible that you have initiated the Sun-God?".
KOULACHARA AND SAMAYACHARA
As regards the meditation of Guru in the six chakras, the following is the process. Start here. First, close your eyes.
You meditate your guru in each centre, with this symbol (Master gave on the black board) and then there well be a
connection between your guru and yourself with a very incredibly short period of time. Then he will direct you, he
will look to everything. You need not do anything. This is how you have to do. If you do from below until the end,
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you have to guard yourself and protect yourself against the many evil forces, that is, instincts. reflexes and emotion
and our temptations, all these things. We will have to protect ourselves. From above, they (the gurus) will protect us.
So from the highest to the lowest. Don't approach the higher officer through the lower officers, you will be in trouble.
Meet the highest officer and win over him and the lower officers will work for you. So it is bad to approach from the
lower fellows to the higher follow. Approach from the higher to the lower fellow. The first method is called
"Koulachara". The second method is called "Samayachara". Yesterday I told you, within the narrow bore called
Sushumna nadi, you have to do this meditation of guru in each centre. Upon it, you spot these things mentally. That's
all (Somebody asked a question regarding the meditation in the seventh centre. Master clarified thus) No, for the
seventh, you need not do anything, because the seventh is too aristocratic, because It is yourself. He cannot be
located in the earlier stages. (Master was replying to a question of Inge). Yes, It is yourself, If you locate, you locate
as Inge and not as Siva. So He is concealed in you too much, just like the enemy hiding in your own house and
yourself searching for him outside. (Some student asked Master regarding the regulations to be followed. Master said
thus). As regards the regulations and discipline to be followed, you can follow the instructions given in the
Bhagavadgita and such other books. There are nothing like special regulations. Only such ones that are given in the
books like Bhagavadgita are sufficient to be followed. You have to undergo training and keep discipline, regularity.
You have to follow the routine daily. Prescribe the same timings for what you want to do, for one, two, three or four,
five, gradually increasing the number of items for which you prescribe a time. First, prescribe only two times of
Prayer — morning six and evening six. After you get mastery over these timings, then you prescribe the third item.
Going to the class and teaching. From 4-30 a.m., we are trying to attempt here, from morning to night. Let us see,
how far we submit ourselves to that routine, after going home. And even after seeing wife, inviting us for dinner, let
us follow the same routine.
MEDITATION OF THE SENSE OBJECTS IN SIX CENTRES
Now the activity of the five senses should be mentally located in each of these Chakras. It should not be jumbled.
Each centre should have the object of the activity of one sense organ. The objects of the senses should be located in
each of the five lowest chakras. The lowest, it is called, "Gandha". In the base centre, Muladhara, the power is called
"Gandha". The power to smell is radiated from the Muladhara. So it is the sense-activity, dealing with the physical
plane. The finest of the physical existence gives smell. When the finest particles touch the nerves of the nasal
membrane, we call the reaction, smell.
The second one is called "Rupa" or form or shape. It includes colour sense also. This power is connected with the
second centre, "Swadhisthana". The next one is Rasa or taste. In the third one, Manipuraka, you find Rasa or taste,
the power to find the taste of anything. So Gandha is smell. Rupa is form. Rasa is taste. The next is called "Sparsha",
the sense of touch. And the next is "Shabda", i.e., sound. The next for sixth is called "Mahat", the space-mind, the
mind in space. Since our head is in space and since space has mind, our head also has a little mind in it. That is the
truth. It is false that we have our own mind separately. It is only an illusion. Just as a vessel immersed in water is
automatically having a little water in it, because it is in water, so also our head is having in it, mind, because there is
mind in space.
Thus, from the beginning, this Gandha has relationship with the activity of the nose. The apparatus is nasal nerve.
This is connected with Muladhara. Next, 'Rupa' works through the apparatus of eyes. This is connected with
Swadhisthana. Next "Rasa" works through tongue. This has connection with Manipuraka. Next Sparsha works with
skin. This is related to the heart centre. Next, this Sabda works with ears. This is related to the throat-centre,
Vishuddhi. Sabda works with the gap between the pineal gland and the pituitary body. That's why, of all the five,
smell is the nearest to the physical existence. Further, due to the above said thing, we know the colours and shapes
with eyes. That is, light is the medium. The element of fire is the cause for this. The fire through the sun, i.e., solar
fire is working as light and colours and then we are seeing all these things having form. The next one is taste.
Manipuraka deals with the water content in our body, as water is the medium of our taste. And then, air is the
medium of sensation, touch. The heart centre deals with the element of air and pulsation. Sound works through ears.
Through ether, the content of space, sound works. "Mahat" works only through the medium of individual mind. The
background mind radiates or pulsates in the individual mind, just as television and radio waves are caught by our
machine and we have the radio programmes and television programmes, seen and listened by us. Thus here ends the
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lesson of the six chakras, for this session.
TANTRA
(As a reply to some students questions, Master taught something about Tantra and Mantra).
Now a few words about Tantra. Generally, the word Tantra is used to denote a particular branch of literature. If you
question, how many tantras are there, in every Tantric book, you find that there are sixty four Tantras. If you try to
locate the books, you will go into confusion, because there are 6400 books till now, not less than that. If you know
the secret, anyone can write a book, a standard work on Tantra and teach properly and receive properly. You can
tomorrow write a good book on Tantra, explaining in the language of the century. Even in that, you can mention that
there are sixty four tantras. It is not wrong because, suppose there are twenty authors writing Astrological text books
on seven days in the week. In each book, they mention that there are seven days in a week. But there are more than
seven books. So it is not the weeks that are there in these books. It is about the weeks. Weeks are there,
astronomically in the sun, the moon, in us. That's all. Similarly, tantras exist in the creation and in us and not in the
books. That is the secret technique in these books.
The word Tantra, literally and etymologically, means "the fabric and design of something" (Master showed a cloth
for demonstration). So Tantra is net-work and design. "Tanu" means threads. So Tantra means me fabric made up of
threads. It is about the fabric of this creation that these books teach us. There are sixty four fabrics in the creation, not
sixty four books. There are sixty four types of handloom industries in this creation. We mentioned that there are
sixteen moon phases in the sixteen syllabled name of the Mother-Goddess. Yesterday, we were talking of it. When
talking of Nadis, we were telling sixty four. Each moon-phase has four equal divisions. Therefore, there are sixty
four moon sub-phases called moods. So they are called the sixty four Tantras.
Sankaracharya describes in "Saundaryalahari", "Oh! Mother! You have sixty four fabrics working as Tantras in this
creation. But you are always above and beyond these. You are "Swatantra", independent of all these, because you
form the very basement of this fabric and the presence in these fabrics". In all these Tantras, you have a right use of
these aspects — smell, shape, taste, touch, sound and meditation. So these aspects are properly used and you are
trained how to regulate them, to be conducive of the upward path. So even the cosmetics and the tasteful food and
colourful pictures, paintings, art, music — all these things are useful here in this. What we call the temples of the
various cults are only products of these. So an idol or an image with a smiling face of the Mother-Goddess and a
beautiful colour combination of a picture by an artist, of the Mother-Goddess etc., all these are conducive to these
things related to the upward path, in the Tantras. The origin of temples is this. We give incense in the temples. We
use incense, we use shape and then we use taste in the name of Prasada. So we should prepare it most tastefully. We
can't prepare some dirty thing and call it 'Prasada', simply because we do it like that, to God, in the process of
offering to God. (Master here demonstrated the process of offering). So it is the total offering of the senses and their
sense-organs and their activities to the Mother-Goddess, that is required. They do not belong to us. Djwalkul calls
these "Mystery temples". The use is gone and he says they are once again opened. He worked five thousand years
ago, as a colleague of Uddhava, in the temple-science. That is why now he has given the above temples. So he says,
they will come in future, within a short period. The reopening of these mystery temples will occur in future, within a
short period.
For example, the householder is the one who is fully qualified to practice these things. In the Celibacy, i.e., the
pre-house-holder state, it is a preparation only and not realisation. But as a house-holder only, one realises the full
benefit. In the pre-marital state, if one is having self-restraint and mastery over his senses and body, he can be a
master of enjoyment and sex life, including in the Grihastha state or householder state. If one is irregular and begins
to indulge and enjoy in the pre-marital state, then for medical purposes, he has to go to the hospital, when he is a
house-holder and should be away from enjoyment, because he is sick often. So it is the law of compensation that
works. Husband and wife living a life, leading a life is also prescribed. How to lead sex life, how to live happily, how
to entertain romance which has nothing to do with sex were prescribed. Unfortunately, many people do not know the
difference between romance and sex. According to the science of Tantra, sex is an insult to romance, because it is an
ugly act, which disturbs the aesthetic sense of the romantic life. So every Tantric book says that sex act is an ugly
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disturbance of the aesthetics of the romantic enjoyment. That's why, even the sex act is prescribed through a very,
very artistic procedure, in the Tantra, for husband and wife. When it gives the highest enjoyment, it is a ritual, along
with all the other rituals. So it is elevated and sublimated. Since the sound is one among these five sense-objects
which are rightly used in the Tantra, the science of Mantrams is one-fifth of the Tantra. A few remarks about Mantras
which completes your information here.
MANTRA
1. Definition: Mantra means a secret. Esoterically, it means that which protects and saves through meditation.
2. When sound is used as a vehicle to produce the desired effect, it is called Mantra. When the five senses and their
objects are used to produce the desired effect, the process is called Tantra. This is the true meaning of the word
Tantra. We should be very careful about the nasty and dirty meanings given by the Occidentalists of the modern age
about Tantra.
3. When sound is charged with etheric matter, with the help of a thought form, then the sound is called a Mantram.
That sound produces reaction and its results in others, just as the words used in conversation produce like, dislike,
anger etc. These effects in conversation are produced almost involuntarily and without our mastery. When they are
directed voluntarily towards a desire object, then the sound-vehicle is called Mantram.
4. "Ojas": It is the tissue that generates 'OM' in us. The tissue galvanises the lungs and heart into action, even while
we are in the foetus. Heart-beat starts even as early as in the fifth or sixth month. In some rare cases, it starts in the
fifth month. From the moment of birth, Ojas makes the lungs respire. It inaugurates the sounds of "So-ham", in the
mind and with the help of the potency of these sounds, it causes inhalation and exhalation. The friction required is
caused by the consonantal sound vibrations of 'S' and 'H'. When you are exhaling, the out gate of your respiration
will be in throat, producing 'H'. While inhaling, the in-gate is in your nose, producing 'So". Therefore, they (the
seers) have given the meaning of 'He' and Ì AM' to these sounds. `So' becomes grammatically afterwards "Saha".
You know in Sanskrit "Saha is He". "Aham" in Sanskrit is I AM. So these two sounds are equated to you and He.
And without these two sounds, there are only two vowels which make components of Ì AM' or the omni-presence of
the Lord. So, "OM" is called the Universal I AM. Every book of Mantra and Tantra begins with this, not only the
Vedas. For example, this "So" is called Purusha or Consciousness and this "Ham" is called "Sri" or Mother-Goddess.
That is the reason why the 'Purushasukta' starts with 'Sa' and the Srisukta starts with 'He'.
THE PARENTS OF THE COSMOS
In the Tantra books, it opens like this. Siva and Sakti sit on the high cliffs of the mountains of the Himalayas.
Always, it starts like this. There is no one in the vicinity, proximity. They can talk nonsense, they want. (Master said
this as a joke, to the laugh of the students). Siva was a bit grim, serious. Sakti looked at Him and smiled. Then Siva
smiled, because He is also a male fellow, tempted by female. (Laugh). His smile was captured as reflection in the
eyes of the Mother-Goddess. This created the whole world. That means creation came as the solar energy called Siva
reflects on the moon and comes down as the Moon's Light called the smile. Then Siva said, "My darling", (because
there were two fellows. There was no third fellow). He said, "Some people in the creation worship you and get
liberation. Some people worship Me and get liberation. So let us divide the worship into two, so that there may not
be any disputes. The disciples may be divided into two". He said these words. So there are two types of devotees.
Some are the devotees who worship God as 'You' and some others are the devotees who worship God as 'I AM'. So
some people meditate ' I AM' and some people meditate "You are". So with this conversation, the wonderful fellow
Siva started the Creation, when Himself and His darling were lonely. That is how the Tantra books start.
So may these two parents bless you in every way, before we meet again and even after.
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BOOKS REFERRED BY MASTER E.K.
SANSKRIT
(1) The three Vedas

(2) The Chandogyopanishad
(3) The Brahmasutras
(4) Bhagavadgita
(5) Patanjali's Yoga Sutras
(6) Saundaryalahari
(7) Shatchakra Nirupanam
(8) The works of Malayala Swami on Shatchakras
(9) Kalika Tantra
(10) Manu Smriti
(11) Buddha Charita Aswaghosha
ENGLISH
(1) The Secret Doctrine H.P. Blavatsky

(2) The Serpent Power Sir John Woodrof
(3) The wave of Bliss Sir John Woodrof
(4) Ocean of Theosophy W.Q. Judge
(5) Divine Plan G. Barborka
(6) Human Evolution G. Barborka
(7) Solar system Powell
(8) A Text Book of Theosophy C.W. Leadbeater
(9) Ancient Wisdom Annie Besant
(10) A Treatise on Cosmic Fire Djwalkul dictated to Alice A. Bailey and her 24 vol.
(11) The Light of Asia Edwin Arnold
34 of 34 1/31/2008 6:11 PM

Occult Anatomy

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Kulapati E. Krishnamacharya (Master E.K.). Occult Anatomy http://ftp1.dns-systems.net/~hpb/books/occ_anat.

4th August, 1996,

FIVE STATES OF MATTER

CREATION OF ELEVEN INDRIYAS

THE THREE VEDAS

FALSE I AM AND REAL I AM

THE SECOND STEP OF PRANAYAMA

THE THIRD STEP OF PRANAYAMA

OM ETYEKAKSHARAM BRAHMA, UDGIDHAM PASYETHA,

CHARIOT AND THE HORSES

EIGHT-FOLD PATH (ASTANGA YOGA)

as you order it. The seventh step is "Dhyana".

1. What is the relationship between sugar and a sugar technology professor?

2. What is the relationship between sugar and a boy?

THE GOVERNANCE OF THE CHAKRAS

THE ANCIENT THEORY OF EVOLUTION

SIX CHAKRAS — KEY BOARDS TO SENSES

CHAKRAS AND SOUNDS

THREE EYES OF MOTHER

THE ACTIVITY OF PINGALA

THE ACTIVITY OF IDA

THE CONTRIBUTION OF THREE GUNAS IN AN UNTRAINED PERSON

ABILITIES OF THE SIX CHAKRAS

SHAPES OF THE SAKTHIS OF THE CHAKRAS

KOULACHARA AND SAMAYACHARA

MEDITATION OF THE SENSE OBJECTS IN SIX CENTRES

lesson of the six chakras, for this session.

THE PARENTS OF THE COSMOS

BOOKS REFERRED BY MASTER E.K.

(1) The three Vedas

(1) The Secret Doctrine H.P. Blavatsky

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