By Pedro Reygadas
Este libro es una Nueva Antropología, un acercamiento contemporáneo a la humanidad como totalidad abierta. Un acercamiento sistémico a la complejidad dinámica rizomática de la carnalidad material de la persona, de sus campos de energía/in-formación y de su espiritualidad a partir de la in-formación/energía del pensamiento y de la conciencia.
Descarga el libro completo aquí.
This book is a New Anthropology, a contemporary approach to humanity as an open totality. A systemic approach to the dynamic rhizomatic complexity of the material carnality of the person, of his/her/their energy/formation fields and of his/her/their spirituality from the in-formation/energy of thought and consciousness.
Read the 2nd section of the book below.
Human Subtle Energies: Ontologies of Light
After minimally and critically defining the concepts of “body”, “body image”, “corporeality”, “flesh”, “living carnality”, “materiality”, “soul” and “spirit”. Once the universal concepts of energy, information and matter are established. Now that the importance of the current complex, systemic, dynamic, quantum and relativistic scientific horizon has been defined for the understanding of the human and health, and after the depth and difference of the conceptions of the human in the different ethical-mythical nucleus have been clarified, I can go into this 2nd Section about the subtle elements associated with the living and feeling human carnality.
Human subtle energies (energies/in-formations, actually) refer to several very different aspects in form and function, all partly tangible and verifiable today, but outside of allopathic medical treatment:
the multiple electromagnetic fields, from the total organism to the fundamental ones of the brain and the heart, those of each cell emitting biophotons and those of each molecule;
the bioplasmic fields of the auric “layers” (somewhat improperly named, because we can perceive them and even touch them, but they are fluid and have a no substantial character, quantum, in which consciousness gives them substance through manifestation–as stated by Goswami, 2006, p. 142-143–);
the energy “vortices” of the chakras on three different levels;
the “reservoirs” or energy accumulators called dan-tien in the tradition of the Mongolian ethical-mythical nucleus, the lower objective, and the middle and upper empowered by both the mind and the energy intelligently targeted;
the energy “channels” which are the Chinese meridians and the Hindu nadis, partly equivalent but the latter are more numerous;
the energy “structures” created or modified by the consciousness, such as the Merkabah geometry, the hara line, the central meridian or the pranic tube, etc.
the energy “points” such as those used by acupuncture or reflexology.
Actually, we will use the term energy in these cases, but it would be more appropriate to name it qi transculturally, adopting the term from the Mongolian ethical-mythical nucleus. Because this concept allows us to understand it as an energy/in-formation compound, in which both components are fundamental, essential and correlated: it is energy involving in-formation, vibration, and movement; which forms, traverses and, through in-formation of consciousness, can be directed, concentrated or dispersed.
In studying the subtle energies, we must say, up front and against the current of vulgar materialistic common sense and standard allopathic medical science, that there are a series of correlative principles that explain the gross organism beyond itself and beyond matter.
First, energy creates mass. Since the beginning of the universe, energy is first in the so-called “singularity” that gave rise to the postulate of the Big Bang postulate, which created the dense matter of the universe (Hawking, 2018 or any other rival theory that tries to explain the Physics of the universe). Equally, energy creates the material body (Bong Han, 2016). Even though later the body itself generates energy, therefore, the common historical and ontogenetic error (of the development of the individual) of believing that the corporal matter creates corporal energy from the beginning; we are energy. Second, everything in the universe vibrates. Beyond the mere body mass, the whole body vibrates, all energy vibrates; we are vibration surrounding us, constituting us and traversing us, we vibrate with greater or lesser velocity. Third, all energy-vibration implies in-formation, as in current physics theory: the ultimate reality of the vibrating “strings” behind the particles generates everything in the universe according to the being and vibration of these strings; we are in-formation (Laszlo and Peake, 2016) and we are translatable into vibrant sound. Fourth, the vibration of the energy/in-formation creates the form; we are form. The form creates the gross body, not the other way around; we are form and geometry (Burr and Northrop, 1939). In short, the subtlety of the energy, the vibration and the form, of the sound and the geometry, engenders the gross.
The gross and the subtle, everything in the body and in the universe, carries in-formation: formation that is being built. Everything is generated in relation to form, vibration and consequent movement.
Before the organism, the flesh, the blood and the bone of allopathic medicine, its pattern of energy, vibration and form already exists, our matter is always in-formed. These realities are the ones we are going to present in this first part: we will methodologically explain how is it that what is a cause for allopathic medicine, is a mere result for energy medicine; and that is why we will study the gross organism until the last section, inverting so the ordinary medical and biological logic to understand how energy and in-formation create organic matter.
When we think of the human self-image, we should immediately incorporate its energetic dimension: we are literally made of light and energy, of vibration, of in-formation. The universe itself has the field as its ultimate reality: the in-formation, the energy, the vibration. The human is constituted from the energy/in-formation that surrounds it, forms it and traverses it. Vibration connects us with various orders of carnal and astral density, and with orders of connection with entities of other frequencies, such as those that arise in ecstatic and mediumship experiences.
We should also think of ourselves as a complex of geometries and vibrations translatable into sound terms.
The energy dimension is composed of two levels: the objective one, of the body that we all have as a component and as a field; and the subjective one, of the “corporeality”, the carnality that we human beings construct according to a certain praxis, emanating from the mind and the channeling of energy, as allowed by the “corporeal” images that the social representation of the cultures to which we belong or to which we access have transmitted to us. That is to say, in addition to energy, vibration and form, to sound and geometry, the subtle dimensions derived from the mind (emotion, thought, language, and physical-mental training for the management of sexual energy and the mind- “spirit” that directs the energy), also shape the carnality, to health or to disease, as I will address in sections 4, 6 and 7.
Against to the dominant Western image, in this section I will mention some of the most relevant subtle structures that explain what human beings are and how we truly are in our geometric, luminous and vibrant dimension, beyond the gross. They also explain the enormous potential that characterizes us. Moreover, the allopathic medical science will inevitably have to consider these, sooner rather than later, because they are objective dimensions.
Thus we go from the gross mass of the flesh to the electric in the linear space-time, however inseparable from the more subtle and magnetic, which unfolds in the quantum framework.
By thinking about the human, its existing from the quantum dimension, we authorize its non-ordinary and immediate transformation. This occurs, among other things, because any particle of the gross physical world, according to Quantum Physics, can be entangled in two places at the same time; that is, the measurement made in one of two “entangled” systems, separated in space, instantly influences the other. The entanglement is a reality that crosses multiple conceptions of the organism and phenomena of health practices with an energy component. In other words, part of the in-formation of the flesh, the present gross “body” and the subtle “bodies” entails connection with quantum in-formation: previous information and future information from the point of view of time, and nonlocal in-formation from the point of view of space.
Certainly, sometimes the subtle and even the reflex may not find current mechanisms of scientific validation, but that is not the only criterion of its truth. It is also the ability we have to handle these realities, to transform the specific pathological carnal, emotional and mental states, healing transformations that are fully verifiable, as well as the evolution of the mental and emotional condition of people, which we will detail in sections 4 and 6 of this book.
The handling of the subtle can bring non-ordinary capacities of connection, perception, transformation, location or even manipulation of the flesh and of the subtle “bodies”, as well as of other organisms and of external elements, which are also observable: the so-called “special abilities” derived from the development of inner perception. Global and millennial cultures’ experiences can no longer be dismissed with easy labels as “poor observation”, “lack of experimentation”, “illusion”, “falsification of data”, “pseudoscience”, “idealism”, and so on. There are various contributions as proof: the experimental advances of the HeartMath Institute on the heart; the ZhiNeng QiGOng inquiries (Pang, 2019 and others, but not only); outreach and philosophy of science pieces such as those by Lynne McTaggart, Laszlo Ervin, Amit Goswami, Cyndi Dale or Gregg Braden; scientific researches of Korotkov, Poponin, Lipton, Pert, Brennan, White and Krippner, to name a few examples that I will present throughout the book.
Even if a shamanic, QiGong, Ho’oponopo-no, healing fact cannot be explained by current biomedical theory, it does not mean that it does not exist. Furthermore, many phenomena can already be explained, but not by allopathic medicine based on the paradigms of Newtonian mechanism, rationalist Cartesianism and Lockean empiricism, but by a quantum, transdisciplinary perspective with the complexity that we will detail, or even by a simply current, cutting-edge measurement (which I will detail in Section 6). That is, many phenomena are not beyond science, but beyond the dominant models of allopathic medicine. We are not facing a lack of science but rather an insufficiency of science, an insufficiency of an avant-garde science that allows other rationalities and, where appropriate, other truths of carnality and of another level of Reality that is open by the quantum implicate order to be taken into account. An approach that integrates disciplines in the study of the human existing (transdisciplinary), sees the complexity and breaks and integrates paradigms (transparadigmatic) is needed.
Now, a crucial method problem is that the human is not verified in its being and its transformation only through external measurement, but through internal experience (Pang, 2019) and through deep spiritual experience. Either way, many of the healing and energy processes are measurable today, directly or through their results.
Today, it is possible to reveal a large part of the subtle body structures, directly or by the information they store, with all the advances in quantum Physics, the understanding of gravitation and the unification of Physics, biochemical and scanning advancements, sophisticated quantum measuring devices, epigenetics, radiesthesia, biomagnetism and transcranial magnetic stimulation (stimulation of the brain with magnetic fields, as a current sequel of dowsing, Helmuth, 2001; Hallet, 2000), sound therapy, kinesiology, conscious regression, studies on meditation, shamanism and energy practices such as QiGong.
The unawareness of the effects of energy, sound and geometry no longer implies a debate, but ignorance disguised as skepticism and sometimes even an intentional concealment by the dominant western and physicalist mentality that favors pharmaceutical and hospital profit, responsible around the world – beyond the greatness and humanism of millions of doctors – of numerous deaths, illnesses and miserable lives of those suffering from chronic, degenerative and “incurable” diseases. A reality that already years ago made allopathic medicine the third leading cause of death in the US (Peter Glidden), and the leading cause of death today according to some studies such as those of the authors of Death by Medicine (Null, Dean, Feldman, Rasio, Smith, 2003).
For future medicine, it is necessary to learn about the human energy fields, vortices, structures, vital centers, channels and points, and how they relate with the environment. Thus, there are those who consider that the 17th-18th century was for mechanistic medicine, the 19th century was for chemical medicine, and the cybernetic model has been used since 1950. It is very likely that the 21st century will be that of quantum, energy and vibrational medicine, with an emphasis on the human dimensions of belief and emotion, as well as consciousness. A science with the capacity to specifically direct medicines and interventions, for prevention and support to maintain or regain balance, will replace the current medicine dedicated to eliminate symptoms, replace the natural action of the body, postpone the attention of evil and act massively without distinction in medicines, unnecessarily over-medicating the flesh, that is understood analytically, disaggregated from the mind and each part of disaggregated from the entire system. My purpose and that of the work we do with the Zero-Point Field Therapy is to bring the best part of each medicine together to allow organisms to react naturally whenever there is no risk, to increase prevention, to limit invasive and chronic intervention to the maximum, to limit external substitutes and to promote people’s awareness, love and autonomy in their health management.
Although it is sometimes necessary to address the aspect of the human existing by doing an analytical dissection of the flesh, it is, to begin with, essential to do the opposite: to realize that by cutting a person’s systems, organs, cells, we cannot later reintegrate the person. It is also necessary to realize that the semiotics and the discourse that this implies is not universal, that we can also think, as I explained in Section 1, in the Indo-American subtle dimensions, in the qi channels and in the vital centers of Chinese medicine, in the auric koshas and the Indian nadis, in each medicine.
The person is an integrated totality, a sum of totalities in the totality of the Universe, a kind of fractal or hologram, to put it in terms of contemporary knowledge, and it is associated in its energy to a series of fields, structures, vortices, vital centers, channels and energy points.
Each one has a gross whole flesh and, alongside, a series of energetic/in-formative and spiritual dimensions that configure it. We are a system of systems, gross and subtle. We need to always appreciate that totality, its relationships, and its unique stories. We are kosmic, energetic, material, mental, spiritual beings who have a particular intuition and emotional experience. We are intelligible beings in various aspects starting from anatomy and physiology, but also from mathematics, geometry and astronomy (from their “esoteric” counterparts as astrology and numerology, completely dismissed by positive science), from language, thought, emotions, meditation, energy, sound and vibration, from the Physics of relativity, Quantum physics, genetics, Chemistry, Biology, etcetera, and these will undoubtedly be fundamental from now on in the 21st century. Naturally, we are also historical, political, cultural beings, constituted and affected by power, culture, by the era that we live and by the forms of biopower to regulate “bodies”, by class, ethnicity, and gender and age oppression.
We are a living totality: a gross physical carnality made of skin, muscle, flesh, blood, organs, nerves and bone; a series of intermediate realities such as fascia, pulses or temperature; a genetics encoded by the parents and an epigenetics that marks our unique development from the first moment in the womb, even if we are twins; a multiple vibratory energeticity and informativeness that connects us with the rest, with the environment, with the emptiness of the Zero-Point Field, with the universe.
Since the 20th century, we have seen proof of how we are made of energies/in-formations. The fields of life and of the human have been studied: the biological field, the aura, the electric field, the magnetic field. Through these we can understand the postulate of the Nobel Prize winner in Chemistry Ilya Prigogine about life as a process of balance of an apparently constant state, but actually subject to the most diverse deviations.
So, without further ado, in this section I will engage in how fields (Chapter VI), vortices (Chapter VII), channels, structures, vital centers and subtle energy points (Chapter VIII) reveal to us that, although we change our skin, our organs, our bones, our gross flesh, the subtle design remains at times. This is because all living forms are organized and maintained by a magnetic and electromagnetic field that surrounds and shapes the organs and the body. We will see how these subtle energetic dimensions determine the gross flesh, even if it decomposes, some become extinct, eventually, they are transformed.
This section – except for some topics in Chapter VIII – focuses only on the verifiable and less controversial energetic-in-formative (at least for a rational and open mind, free of prejudice).
For the description of the subtle dimensions, we are going to find our bases in our specific experience of the Nierika Therapy of the Zero-Point Field healing (Reygadas and Guzmán, 2019) and in sources such as White and Krippner (Future science: Life energies and the physics of paranormal phenomena), Barbara Brennan (1987, Hands of Light, 1993, Light Emerging), Cyndi Dale (The Subtle Body), Korotkov (2014), Valerie Hunt (1995), Poponin (2018), Gariaev (2018 ), Braden (2013),
in classical texts of ancient traditions, in authors on specific topics such as Bong-Han (2016), Burr (1939), Nordenström, etc., in high-level scientific dissemination texts such as McTaggart’s (2009) The Field. Science and the Akashic Field and other books by Ervin Laszlo (Laszlo and Peake, 2016), to name just a few cases.
Subtle structures are fundamental for our health, for healing, because they build, maintain and repair the flesh, without the need for medication or toxins. Many times, transformations in the field precede gross physical changes, so, damages not yet manifested in the flesh can appear in the field. We will not get tired of repeating throughout the section and throughout the book: we are energy, everything in the universe is energy; energy implies vibration; and the vibration carries in-formation and creates the form that creates the body.
The structures of the life fields began to be scientifically evidenced before the end of the first half of the 20th century. They have been the object of many studies and processes, of demonstration or argumentation, which I’m going to synthesize for the readers. And as Caroline Myss sates (2006, p. 7), they not only imply the constitution of the extension of the carnality, but also of the thought:
By studying the anatomy of the energy, you will identify the patterns or modalities of your life and the deep interrelationship that exists in the functioning of mind, body and spirit. (…) By acquiring a good knowledge of the anatomy of energy, you will also realize that your body is a manifestation of your spirit.
We can reach a certain degree of objectification, or even full objectification, from the subtle human dimensions. The physical existence of the body’s electric and magnetic fields cannot be denied, not even the auric field, because they have all been measured, although their character and scope are disputed, as well as the quantum field of DNA. Primary and secondary energy vortices are measurable (by radiesthesia and by their energy in Hz) and are associated with a biochemical component of Iron and Oxygen. Also meridians and energy points known in Chinese medicine have already been objectively evidenced in multiple aspects, although this is not the case for other structures of consciousness and more subtle channels.
Conceiving the organism as energy/in-formation and as the product of its transformations, in which consciousness can intervene, leads us to a radical change in methodology (the way to understand and transform ourselves), in epistemology (the way of understanding ourselves ) and in ontology (the way of conceiving the being in itself). We are energy/in-formation, matter and consciousness fused. Human carnality, like all substances in the universe, is product of the fusion between the visible and the invisible.
Chimalli: light shields of the Human Energy Field
All matter originates and exists only by virtue of a force… We must assume behind this force the existence of a conscious and intelligent Mind. This mind is the matrix of all matter.
This Mind is the Matrix of all matter.
Max Planck, 1918 Nobel Prize Winner and creator of Quantum Mechanics, 1944
Then he, the infinite, conceived the finite. First he created Sotuknang… (Sotuknang creates the first female being: the Spider Woman)
Nine universal kingdoms: one for Taiowa, the Creator,
one for himself, and seven “universes” for the life to come…
Kosmoperception of the Hopi’sino , based on Waters, 1992.
The Akasha is the body of Brahman Taittiriyopanishad, Sanatkumara samhita, XXX, 30
God said, let it be light, and there was light.
According to the Big Bang theory, the age of the universe is between 13,761 and 13,835 million years. If we think of the lifetime of the universe as a year, humankind appeared just on December 27th, according to physicist Basarab Nicolescu (lecture at the National School of Anthropology and History, November 2018). However… from the first three minutes of the universe’s existence, the fine adjustment of its variables already had the conditions of possibility, the parameters that could give rise to the human and that would make our existence impossible if they had slightly varied. Our organisms are made in the logic of the universe. The universe is made following the same laws that constitute our living carnality.
Apparently, at the beginning of the universe everything was united, integrated into a space-time “singularity”, in which it is not possible to determine physical magnitudes linked to gravity. The initial burst, the “inflation” of the universe occurred from a tiny fraction and the hot plasma universe has been expanding to its current extent, visible up to 93,000 million light years, an almost ungraspable measure for our intelligence. However, despite the enormous extent of space, there is the principle of non-separability in the universe, which keeps in contact everything that was once united in an already-in-contact sentient universe and remains united by quantum entanglement. We live in a universe in which we can understand ourselves fractally, holographically, quantumly, as a part of the whole and that encloses the whole: our in-formation and our mind are not separated from the universe, we are energy/vibration/in-formation of the kosmos, and we unfold from primordial geometry and sound.
Hawking (2018) described a complete, simple coherent view of the process of the universe in A Brief History of Time: From the Big Bang to Black Holes. Hawking himself, before dying, rebuilt his theory to make way to the idea of a holographic universe.
Even if the universe physics theory was another (inflation, the Big Bounce, the mirror universe or conformal cyclic cosmology) and even when science is certain to move, it remains true that there is an adjustment in everything and with the human parameters.
Despite the 20th-and-21st-centuries understanding of energy, in-formation, connection and entanglement, to a large extent we still tend to think about space in an old fashion, instead of thinking through the advances of Physics or through the perennial wisdom of our ancestral cultures cited in the epigraphs. Allopathic medicine and our common sense continue to think in terms of Newtonian space, space as a neutral backdrop for the universe in which gross discontinuous objects appear: the “bodies.” We think in terms of the Kantian space, which has no experience. In this archaic logic of allopathic medicine and most popular western philosophy, the gross “bodies” are located separately, like solid planets in discontinuity in an un-in-formed space.
Without understanding space differently from Newton and Kant, we cannot understand the human. Despite its greatness, Western philosophy has not yet understood the Being and the Space. At the end of the 20th century and the beginning of the 21st, Henri Lefebvre (2013) began an analysis of the space influenced by Marxism, and more in the social order of the production of space rather than in the dimension of the universe and the human-universe relationship.
We have some key reflections such as the important Kantian statement that we carry spacetime within us. Regarding time, we have the Bergsonian inquiries of duration or Heidegger’s Being and Time. However, the philosophical perspective is not at all clear about space, nor does it fully account for everything we know about the experience of time.
The philosophy of many native groups, the perennial philosophy, has had great envisages of space. For the black Bantu philosophy of the Fang people, kosmogony is narrated like this from its beginning, as if it were a metaphor for Hawking:
before anything existed, everything was enveloped in the Aki-Ngos, the immense “Copper Egg”, uncreated matter in whose bosom a centrifugal force acted that led it to the zenith of its expansion. Thus, this inflated boundless ball, “became incandescent and exploded into infinite glowing particles.” From this explosion came the Mikut-miAki, the Galaxies. Mikut-mi-Aki engendered Biyem-Yema Mikut, the intergalactic Spaces, these engendered Dzop BiyemYema, the pure or abyssal Vacuum. Dzop Biyem-Yema engendered Bikoko bi Dzop, the nebulae, constellations. From here, the genealogy of pure matter makes way to that of the pure spirits… (Nkogo Ondo, 2001, p. 166).
For the Hindus, even as early as in the 5th century before the current era, space is described in the Taittirīya Upanishad as akasha, full and informed beginning and end of the universe, as expressed in the corresponding epigraph. For Hindus, Buddhists, and other oriental thoughts, the akasha (sometimes translated as the Greek “ether”) is the eternal, omnipresent, imperceptible substance and it is also the substrate of primordial sound, the record of all information, of all thought, which is surprisingly similar to the most modern physics. Also, in accordance to this, for Greek proto-philosophy itself, the noûs is the permanent universal mind, and for Empedocles, the one, perfect, divine and resting sphere of love is the beginning and end of the universe. In primordial philosophy, black Bantu philosophy, the eleventh and last position of the universe beings is occupied by the Ahantu, the space or place. According to the Bambara myth exposed before, the secret account was recorded in space at the time of creation, and for the Egyptians, the primordial Schou is the air, the empty space and the human being through magic (heka) and the magic power (sekhem) recreates the universe.
Since the 5th century before the current era, it is stated in the Upanishads that Brahman (the one and all) is the akasha in our environment, in the universe. The akasha is the body of Brahman, but it is also the same akasha that is in our heart and we can know it, beyond belief, something not so distant from the current Taohearth theory, derived from the ZhiNeng QiGong: a source of the universe that nurtures and develops everything (the Tao) and the heart that refers to our true being in a pure, peaceful and loving state fused with the Tao.
For the aforementioned Hopi myths of space-time, the infinity creates the finite. Taiowa (Our Father Sun, the Creator) commanded Stuknang (the Star) to create the nine universes: one for Taiowa (the past), another for himself (the future), and seven for the life to come (space-time, the Center-Present); that is, the myth tells us in its rational content that finitude is created from infinity and space-time is created (Waters, 1992).
In order to think about the human, all life, all material “nature”, philosophical categories of time and space are necessary. In this chapter I will go a little deeper into the dimension of space than into the dimension of time, nevertheless indissoluble in the explanation of the visible. I base on the consideration that we are part of the space and that the universe is formed, we form it, it is in constant formation, in constant creation and in-formed recreation from the beginning to the end of the time and the space of the universe. But carnality is explained not only in terms of linear and discontinuous space-time, but also in terms of quantum space-time, and what is beyond spacetime and matter: the single energy/in-formation of the vacuum. Furthermore, the Earth and the universe are not indifferent to consciousness because we constitute an evolutionary summit in the spiral of energy/in-formation that acts with consciousness on the matter (Pang, 2019, but also Egyptian thinking – Piulats, 2006 – and other deep ancestral thinking).
The Romanian-French quantum physicist and theorist of the transdisciplinarity, Basarab Nicolescu, maintains that matter can no longer be identified with substance, as we pointed out in the introduction (lecture at the National School of Anthropology, November 2018). According to him, today we must understand it relating four concepts: energy, in-formation, spacetime and substance. If any of them are missing, we do not have the complete movie of the matter. We have to understand it within this complexity and understand its operation always in context.
Nicolescu’s perspective is central, but the most recent discoveries suggest that, beyond matter, there is an underlying immaterial matrix and that the deep geometry of the universe assumes a dimension without the spacetime curvature. In other words, it seems that, of the four factors cited by Nicolescu to understand matter, the fundamental ones to understand the vacuum of the massless universe that curves spacetime are energy and in-formation.
Matter, substance, has mass as its support concept, and mass (the physical magnitude that indicates the amount of matter contained in a body) is something in question nowadays. As the author of the pioneering reflections on coherent dissipative structures self-organized in systems far from equilibrium and phase changes of matter, Ilya Prigogine (1965), stated, the pillar of classical science has fallen: the unlimited prediction. In other words, the idea that the world is mass, that it is solid, that it has a constant shape and that it is predictable has fallen; I would even say that the idea of a single level of Reality and even a single Reality that is the same for all people has fallen.
The diversity of worlds can be understood from the materialistic monism of current string theory or from the idealism of Leibniz (2013) and the plurality of different and true perspectives, in the mathematics of the “possible worlds” outlined in his Theodicy , but in reality it is the development of a previous idea of great Mexican logician Antonio Rubio de Rueda (1615), who introduced the idea of “possible world”: “Possibiles sunt plures mundi specie, ac numero distincti: probatur vtrunque hoc argumento: non repugnat ex parte divinaæ omnipotentiæ, neque ex parte rei faciendæ, ergo posible est, vtroq; modo fieri plures”.
Energy/in-formation appears increasingly as the fundamental reality of the universe: we live in an in-formed universe and in an energy universe.
Matter is undoubtedly an indispensable category as well and helps to understand the flesh, but it is neither enough, nor the primary thing. Because today – in addition to plasma, solid, liquid, gas, and what is both solid and liquid – a new state of “matter” has been discovered called FQHE (Fractional Quantum Hall Effect), which supposes an underlying condition that does not refer to the substance or to the spacetime (therefore, it is not strictly the old matter, in Nicolescu’s definition): in a magnetic field, the electrons stop behaving as individual particles and form a collective quantum state, quantum liquid; it’s about the electron-electron interactions. Although it is not the only advance in the field of electrons and the handling of matter, as the studies by Levy and Irvin in Pittsburgh prove it: ballistic conductors that allow electrons to travel in groups of two to five without dispersing, without emitting heat, as a new form of electronic matter.
Moreover, the idea of substance itself has been greatly modified. The particle’s primary reality is its wave condition. As Laszlo and Peake (2016, p. 170) state, matter “is a bundle of semi-stable quantized energies that arise from a vacuum”, it is “a wave-shaped alteration in the nearby ocean of infinite energy”; that is, vibration.
As far as Physics knows today, the basis of matter is not the particle but the vibrating string. It is necessary to understand the relationship between particle and vibration: everything is energy and everything vibrates, according to the recent and disputed theories of strings and superstrings. It is essential to understand vibration as the ultimate physical reality and its relationship with the energy/in-formation, analogously with millenary visions about the primordial sound, about the verb, as in the Indian primordial om. It is required to understand the organizing, meaning-giving role of form.
Humanity is part of the Universe. In the light of current discoveries, it seems that in this Universe, the primary reality is then the quantum vacuum, the energy and the in-formation that underlies it and in all the universes, generating the substance from the vibration.
In our ordinary dimension, in our immediate level of Reality, energy becomes matter, matter becomes energy, and matter produces the curvature of space-time.
At each moment of knowledge, certain concepts, such as those of energy, in-formation or vibration, are fundamental to us, although they are later improved or surpassed. In this advancement in in-formation, energy and vibration, one of those current great concepts that allows us to think of a multiplicity of phenomena is “field”. Without this concept, it is impossible to understand the organism in a contemporary sense in its deepest and most primordial reality.
The field in ancestral tradition
In the 19th century, Faraday (electromagnetism and electrochemistry), Maxwell (theory of electromagnetic radiation) and Hertz (photoelectric effect and propagation of electromagnetic waves) initiated the use of the modern notion of field. Nowadays, we measure frequencies in Hz (Hertz), including those of the aura and those of the cerebral field.
Beyond modern science of exteriority, regarding the conception of the human, ancestral cultures had for millennia one analogous to energy and field: the Egyptian concept of ka in the Bantu-Semitic culture, the Hindu idea of kosha ( “envelope”, “sheath”, “lining” of the being), the Nahua chimalli (“shield”), or the Mongolian qi field. Actually, energy is the common denominator of life and healing throughout the world.
On energy theory and handling, ancient cultures not only created concepts analogous to those of energy and field, but also learned to handle both to a certain degree. The energetic procedure of the Egyptians was lost but there are records of it. There are surprising cases of this among the natives of Abya Yala, such as the Kogi, Comcaac and many others shamans. However, in the healing work of various oriental techniques (Universal Energy, Reiki, etc.) we do find a whole series of pedagogies, among which the clearest and most feasible to verify is that of QiGong in its version adapted to scientific contemporaneity. As Pang (2005) writes: ZhiNeng QiGong is simple, clear, rational, reasonable, easy to learn, safe, and highly effective.
ZhiNeng QiGong hypothesizes, as we do in the Zero-Point Field Therapy, that a conscious connection occurs with an energy capable of transforming matter which emerges from the vacuum that crosses everything in the universe; this is how qi and its transmutation are studied (qihua theory). The process is conceptualized referring to the “hunyuan totality” in the unity of the human and nature (Pang, 2005, p.16), and on the basis of the ZhiNeng QiGong practice. For Pang, based on the Mongol tradition, everything in the human, on the Earth and in the universe is traversed and surrounded by the hunyuan qi (the qi hunyuan state would be formless, superfine, invisible, non-physical) and the technique of internalizing consciousness allows us to deliberately cultivate the so-called zuchang or “qi field” and to transfer energy for human healing, for fish or for agriculture. In the human condition, an individual zuchang and a collective one are considered, and certain individual possibilities also depend on the latter (the biologist Rupert Sheldrake raises a similar idea with the morphogenetic field). In this theory, an electromagnetic field is a hunyuan completeness formed by the hunhua of its energy and its information changing in spacetime. Entirety refers to the special state of transformation that results from the mixture of structure and function (Pang, 2019, p.24) and hunhua is “fusion and transformation” in a universe that is exactly fusion and transformation of visible and invisible matter (p.25).
The hunyuan qi would be an entirety, it gathers and disperses (and consciousness can influence that), it is distributed throughout space, it stores in-formation and it traverse through all levels of matter.
Regarding the handling of the field, when talking about time, it is considered that anything that exists momentarily incorporates a record of its transmutational history and its information from the past as in the infrared fingerprint. Equally, anything incorporates seeds of future changes, like the Kirlian pattern of a leaf. And in space, although we say vacuum (xu wu), there is no vacuum but the original hunyuan qi, which predominates everywhere and is superconductive and transitive in nature.
Pang (2005) points out that in a critical density a “physical matter is thus formed with the visible manifestations of form, energy and mass” (p.123). Only the physical form and the surrounding hunyuan qi constitute a totality.
In ancient and modern healing techniques, energy/in-formation is handled through the intervention of consciousness. A high-level identity develops between the subject of knowledge and the object of knowledge. In other words, it is not the external science method, but the internal method.
One cannot study the entirety and the internal with the traditional external scientific methods that split everything and exclude both consciousness and entirety, the totality that manifests precisely entirely. In other words, it is not possible to achieve a true and thorough knowledge of a thing in its entirety through analysis, the structural details of a totality are irrelevant to the characteristics and laws of that totality as such. In any case, we can also study that totality through the possibility of external study, as I will do here. Pang then goes from the internal perception of the totality to the external perception of isolated characteristics, from the cognitive processes of the observation-thought unit (first-person experimentation) to the absorption of information separating observation and thinking (third person experimentation), from the support method in the spiritual and even superintelligent faculties to the spirit-matter dualism method. Nonetheless, both processes, internal spiritual and external scientific, are indispensable. In fact, internal perception cannot be totally clear and precise, even though it allows a dynamic and integrated approach that captures entirety by emphasizing the information within the in-formation/mass-energy equation. As opposed to external perception, which focuses on the mass-energy within the mass-energy/in-formation equation without really grasping the life processes in themselves, the unknown, the dream or the inspiration.
The physical field
In science, by the perception of exteriority, a field is the representation of the spatiotemporal distribution of a physical magnitude: a certain property is measured in the environment of each point of a region of space for each instant of time. It is mathematically symbolized by a function defined on the region. In vector mechanics, it is represented by lines or surfaces of equal magnitude, like the spokes of a bicycle wheel. Still, it is not its only representation. ln the quantum order, the fields are fundamental and can acquire different geometric representation. The field is not seen nor touched, but it is manifested as a force. We also say that, since there is a field, there is a zone of influence between two or more points. Which, in the quantum, it implies nonlocal interactions (without immediate contact).
The concept of field theoretically explained the distance action of gravity, electricity, and magnetism. Moreover, today it also explains phenomena of temperature, voltage and wave propagation. It explains the human electromagnetic behavior and other fields that characterize us.
The field is an organizing factor of the space in which core certain reactions take place. It has been conceived as a linking element: it marks the interaction of matter in spacetime. However, since it is continuous, it can introduce discontinuity and difference while interacting with matter.
If we understand the field, we are able to understand the interaction of the subtle with the matter that composes us in the spacetime, as well as aspects of thought and in-formation.
It has been philosophically considered that we can understand the human and the reality of the universe as fields within fields (Wilber, 2001), as a “holon”: the whole and the part at the same time, according to the term coined by Arthur Koestler (1967) in The Ghost in the Machine. We must show how the growing complexity, its differentiation and integration, its increased organization, its growing autonomy and the search for meaning are manifested in the human from this.
For decades now, it has been commented in contemporary Physics that the central task of natural science is the search for a Unified Field Theory (UFT), the Theories of Grand Unification (GUTs) and the Theories of Super-Grand Unification, although these have their detractors.
Since 1910, Einstein proposed the idea of a geometries field. In 1913, he referenced together with Stern to the capital notion of the Zero–Point Field (Nullpunktsenergie), the energy of the vacuum. We refer to it in the quantum field theory that we repeatedly mention in this book, as it is the metaphor and perhaps the reality behind our practice in the Zero-Point Field Therapy and also in ZhiNeng QiGong and what Pang (2019, p. 31) calls the indivisible totality of the “original hunyuan qi ” that permeates the universe and the “hunyuan zi ” as an absolute and undifferentiated state of intersection of a three-dimensional point in space and a dimensional point in time.
Vacuum is a contradictory term, because it is whole, full of energy. It has been calculated that there is more energy in a cubic centimeter of vacuum than in all the matter in the known universe, although there are different measurements about that magnitude. Beyond the disputed measurements, the human organism, all matter, in its apparent solidity, is traversed at quantum level by a sea of energy. Additionally, everything communicates and is entangled at Zero-Point Field. As we will see with Laszlo (2004) and Laszlo and Peake (2016), we can connect through this field with the other past, present or future.
David Bohm, considered by Einstein his intellectual successor, was a scholar of the field and of what is called the nonlocal hidden variables of the field or, in his own terms, “the implicate order”, which many leading physicists validate and others vehemently reject. Regardless, we think that his idea is philosophically coherent. Espinosa would say that what explains, implies. What unwraps, wraps. That to understand is to explain and imply, where to explain is an operation of the thing intrinsic to the understanding: self-explanation, development, unfolding, dynamism.
In Physics, the notion of field (scalar, tensional –and spinor tensional–) encompasses the electromagnetic, nuclear and gravitational fields, which has been tried to unify in “string theory”. There are also references to geometric, quantum, biological, bioplasmic, mental, probabilistic (region of probable manifestation) and informational (the field as space for data storage) fields. It has been said that toroidal geometry (donut-shaped three-dimensional spaces) explains the functioning of human energy fields. Field theory could explain human access to in-formation that has not been directly experienced, beyond the brain. Based on the notion of field, we can understand the human capacity to act at a distance (or in an entangled way) and to carry out immediate transformations in matter.
Tesla, a remarkable scientist, inventor of more patents than anyone else in history, but also a spiritual man, had a peculiar hypothesis about scalar waves – waves in the vacuum of the Zero-Point Field – and that is because they allow to produce changes in spacetime. Today, avant-garde biology already also considers life as a field and as a dynamic system. The field is the unit of biological form and organization, while molecules and cells are the units of biological composition.
Despite the birth of field theory more than a century ago, allopathic medicine, except at its spearheads, follows outdated patterns of Chemistry and Biology. Patters prior to field, chaos theory, catastrophe theory, cybernetics, cellular automata, thermodynamics of disequilibrium, complexity, and dynamic and autopoietic systems (which produce themselves).
Humanity is the pinnacle of self-organizing and self-poietic systems. According to the functioning of the organizing fields, they have fundamental properties:
if matter is removed from the field, it manifests at the time the same pattern that it manifested when larger (it can be said that even if matter is extracted from the field, it retains its properties, as when removing an organ);
unorganized but organizable matter that enters the field is structured and organized (if unformed matter enters the field, it is formed by the influence of the field, like the formation of tissue from stem cells);
two or more fields can interact in a more complex field (such as the cardiac or cerebral field and the global Human Energy Field –HEF-).
The fields and their properties also operate for the fields associated with THE human reality as a physical-biological being in general and in processes that are particular to it. Its properties would allow to understand processes of healing, self-organization, specialization and creation of matter from the subtle patterns of the field, they would explain from aura phenomena to aspects of the behavior of cells and tissues, of joint evolution.
To understand the human and its fields in its electromagnetic, bioplasmic and biophotonic dimension, its capacity to transform matter and act at a distance (nonlocal action) or entangled, it is necessary to understand a little more about the quantum field, as well as what Laszlo calls the A field, which I will detail later.
The quantum field
Quantum Field Theory (QFT) applies quantum mechanics to the fields of classical physics such as the electromagnetic field: quantum electrodynamics. This automatically introduces the equivalence of the continuous field to a system of particles, which can be created or destroyed; that is, the number of particles is not constant. A quantum particle is “delocalized”: its position is distributed in a probability distribution. An electron, for example, does not have a position, but a space-energy region of electronic probabilistic manifestation. A quantum field is equivalent to a collective of quantum particles.
If we accept the quantum operation on a human scale, which most physicists do not, something very relevant about the above is that the properties of the particles are not determined until we observe them, which is vital to understand the human capacity for observation-transformation of oneself, others and the environment.
In Physics, QFT is applied to high energy physics in combination with Einstein’s theory of special relativity to study subatomic particles and their interactions, it explains phenomena such as antimatter. It also describes the physics of condensed matter and phenomena such as superconductivity and superfluidity. Even though these are phenomena that supposedly do not occur in humans, learning about them is useful because, according to experience and various theorists, it seems that, in some sense, they work by introducing the variable of human consciousness into the equation.
David Bohm, the American Jewish physicist that succeeded Einstein, developed a recognized study of the quantum field as well as the aforementioned concept of “implicate order”, which he discusses with Sheldrake (see below). “Implicate order” refers to a totally indivisible order of the universe, in which all things are involved; it is the unmanifested, the “envelopment”. The sensible is the manifestation of an energy, of a deeper, immeasurable order, the “implicate order”, like a hologram and its part-whole relationship. The implicate order supposes nonlocal action, which is why many physicists left it behind (nonlocality and speeds greater than light are subject of strong controversy, due to the theoretical implications they carry).
Bohm contributed to theoretical physics (De Broglie-Bohm theory), to philosophy, and to neuropsychology. Starting from the idea of wave-particle duality, he studied the “wave function”, a configuration in the space of all possible configurations, even when there is no observer. According to his “complementarity principle”, an electron or photon at one point in the universe extends throughout the universe and can be anywhere (as in Schrödinger’s cat paradox – although we now know from Zlatko Minev’s research at Yale –2019–, published in Nature, that the quantum leap is not abrupt, is actually predictable and reversible–): when we observe reality, we influence it, a key reality to understand the human potentiality we are talking about.
In 1959, Bohm discovered the Aharanov-Bohm effect: a magnetic field affects the propagation of an electric charge even in areas where said field is not present; that is, it demonstrates the action at a distance (or in any case, a linking process with some alternative explanation). Bohm, along with neuropsychologist Karl H. Pribram, developed the holonomic theory of brain functioning: the brain as a hologram, or as Pribram later preferred, as a quantum phenomenon.
Bohm defined the “quantum potential”, which does not depend on the strength nor the intensity of the quantum field surrounding the electron. It depends on the form. Its effect is maintained even if the wave of the quantum field is extends over long distances: like a ship sailing guided by a remote control of radio waves. The whole organizes the parts, the particles update their information. A phenomenon later demonstrated by Aspect (1982, with Dalibard and Roger: two photons are linked without exchanging signals) and also by Dr. Jean Pierre Garnier Malet with the experiment that proved quantum entanglement, which gives us to a new conception of the self in the spacetime (the so-called “quantum double”) and to understand the action at a distance. This also includes telepathy (the precise transmission of information between two brains separated in time and/or space), already demonstrated in controlled studies, including those of Mexican neurophysiologist Jacobo Grinberg, replicated by Fenwick (1999).
Garnier Malet postulates the existence of “temporal openings”. The idea of this physicist specialized in fluid mechanics, who studied the unfolding of particles in the solar system, is that we live in the illusion of linear time, but time openings are constantly there, from which we have access to what is coming and what already was. So those time openings, which are a physical demonstration, constitute another fallen piece of the space-time continuum.
The human also means having this capacity for temporal unfolding. And for us, in Zero-Point Field Therapy, it is also possible to break time, make it reversible, advance it (which, as we pointed out, is already possible in experimental Physics). Regression-progression allows the mind to retake past in-formation and transform it. Therapy allows ordering a previously measured result to change, rearranging a body subjectively returning it to the temporality prior to the damage and returning it to the present. To treat the past is to deal with it as a present tense and solve it.
On the other hand, when understanding the quantum field, it is important to understand that what happens to humans occurs within the framework of their realities, including those of the nuclear field and the so-called Higgs field. The Higgs field is one of the quantum fields that, according to Peter Higgs, would permeate the entire universe and its effect is to make the particles acquire mass and for the same Higgs boson, misnamed “God particle”, to acquire it. The existence of this boson was demonstrated in the Large Hadron Collider on July 4th, 2012.
Nassim Haramein (2020) has also studied the vacuum field with interest in the spiritual world, he discovered the fact that the structures of matter have a center in which the spin is canceled, from the atom to the galaxy. In his proposal for a “Unified Field Theory” based on fractal geometry, he follows the idea of Bohm: we are part of the whole and are influenced by it.
Haramein also proposes to understand the geometry of the vacuum as a double toroids: an immense donut rotating producing tension to keep life in expansion and contraction; the vacuum insufflates the universe, as in the three-dimensional geometry of the yin–yang, which he presents in a fabulous animation (Haramein, 2019). And precisely, the human energy field also has the shape of a toroid. Haramein uses the geometry of the universe starting from 64 tetrahedra combined with other basic geometric figures. Ultimately, the structure coincides with ancient knowledge of what we call the “flower of life” in “sacred geometry”.
Haramein argues that understanding the energy and the geometry of the vacuum is the basis to unify the physical theory from the gravitational theory, Einstein’s relativity and “sacred geometry”, not from quantum Physics. He considers the quantum approach inappropriate because we can continue to penetrate matter and discover particles as far as it is investigated, the point is to define the operation. Thus, he reached the demonstration of the vacuum, of the black hole in the minimum space of the “Schwarzild proton”, showing that vacuum connects everything in the universe, including humans. Therefore, we can find the in-formation of the universe in ourselves and we can find an unequaled source of energy in the vacuum.
The field is then one of the most important concepts and realities of contemporary indispensable knowledge to reconceive what is human. Because, as the biologist Bruce Lipton (2017) points out, “all organisms, including humans, communicate and interpret their environment by evaluating energy fields”.
The Zero-Point Field is a field of practically infinite energy potential, which works even at absolute zero and when all other forms of energy disappear. Its energy estimation initially yielded very high values or zero energy, but in current studies of 2020 on the horizon of Einstein and the general theory of relativity, the possibility that it is a very small energy has been raised, which, however, accounts for most of the universe, of the so-called dark energy.
Within the field of infinite vacuum energy, more and more energies and forces are being studied. For example, the Casimir effect is what allows studying the approach of terrestrial plates. The Lamb shift is another example, and a more recent one is called “pressure waves”. While studying a cluster or group of stars called Perseus, a black hole was discovered and there are pressure waves in it that have been calculated and have a very unique characteristic: these pressure waves are equivalent to the note “B-flat”. An example that makes us think of the common reiteration in diverse ancestral cultures and perennial philosophies of music and sound as generators of the universe (every myth is a rational symbolic story).
When we talk about the field and the level of quantum Reality, we are also referring to nonlocal functioning, to the entanglement of twin particles, which are a source of inspiration for many of the phenomena that happen to us and is worth going a little deeper into it.
Alain Aspect proved that each electron is able to relate its polarization angle to its twin: it is demonstrated that there is a nonlocal response of the twin particles and they behave the same as the other without any contact. Bohm understood this by postulating the relationship between an implicate order and an explicate order in the universe. To illustrate it, he exemplified it with a very curious fair gadget: a cylinder filled with glycerin and a drop of ink. When the cylinder is turned, the ink drop is all over it and it cannot be seen, it is spread all over. But if the glycerin cylinder is stopped, the drop comes back and it can be observed as a drop. Bohm thought that this is how the universe operates: there is an implied implicate order and an explicate order, things wrap and unfold. It is not that the drop appears, the drop was always there. It is not that the electron appears when I look at it, the drop actually unfolds as the electron does too. That is, the particles never disappeared, they only wrapped themselves in the glycerin of the universe. Every object, every entity in the universe, every event, every describable occurrence is a derivation of a totality that is unknown and indefinable.
The implicate order hypothesis could be useful to understand precognition and retrocognition, as well as the A field theory. In the first case, what would actually happen is that the future and the past are always there, in the ink distributed in the rotation of the cylinder with glycerin, but only some are capable of returning to the state in which the drop comes back. In the second one, even simpler, past-present-future are in the A field and by accessing it, we access all the information.
The notion of field also leads us to the idea of an informed universe, a super dense informational field. Where it is relevant to talk about in-formation, something that is formed and, how do we form it? It is formed by the mind, and, at the level of the subatomic particle, this already has the mind as the capacity of the form to be active.
Departing from the field, we are going to take a journey to understand a set of human realities that exist for a fact and that, in its current state, its best explanation seems to be field theory: the case of DNA, the possible communication of information at a distance within species, the electric field that defines the shape of the individual, the magnetic field generated from the heart, the auric field and the fields of thought. But before going into these fields, we must summarize the theory of the Akashic field, or A field, – as it is pertinent in this book – as recovered by Laszlo Ervin (2004 and Laszlo and Peake, 2016, although Lynne McTaggart –2007– can also be cited as an important reference of science outreach), one of the great thinkers of science in the XX-XXI century. He knew people like Ilya Prigogine firsthand and was founder of the Club of Rome and the Club of Budapest in 1996, known for his Manifesto on planetary consciousness.
According to Laszlo, the A field would explain phenomena such as our ability to access the Akashic records, regression-progression, telepathy, communication with dead people and near-death experiences, which we will discuss in the 3rd Section of this book.
The A Field
Physics is searching for a Theory of Everything (ToE), based on string and superstring theory (the elemental particles considered vibrant filaments or strings). However, Laszlo assures that for this theory to be of “everything”, we must consider life, mind and culture. And to be so, the required factor is the information (in-formation, according to Bohm) as an inherent, real and effective characteristic of the universe. This in-formation is produced by the real world and transmitted by a field present in all of nature. The universe is not just strings, but a union of continuous fields and forces that carry both in-formation and energy. The universe is an “in-formed universe”, full of meaning. Laszlo and Peake (2016) tell us that the in-formed universe is the most comprehensive concept that science has ever had: it is the cornerstone of quantum Physics, Cosmology, Biological Sciences and the research of awareness.
In all reality roots, a kosmic field of interconnection that preserves and transmits in-formation appears: Laszlo called it the “Akashic field” or simply the A field: a field that in-forms all living things, the whole fabric of life and our conscience. According to this approach, the universe is not based on matter and energy, but on in-formation: it is a world of subtle but constant interconnection, where everything in-forms, acts and interacts with everything else. The Hindu akasha is a spatial concept that we now interpret as a field shape.
The A field explains that the mind of one person can act on the brain and carnality of another one: the “telesomatic” (the “sympathetic magic”) or “nonlocal”, the trans-personal interconnections (beyond the person), like the simultaneous pain of distant twins or the connection of mothers and children or old marriages. According to controlled experiments, like the sound reduction procedure of the Ganzfeld technique (the DMILS -distant mental influence on living systems-), it seems that everyone possesses “paranormal” abilities (which are rather normal, but denied by the dominant paradigm). This is also our experience in thirteen years of teaching people to heal and “connect”.
Among the discoveries that allow us to understand these phenomena and the A field, Laszlo Ervin cites the following: well-tuned correlations of the universe, quantum entanglement, similar correlations in the organism and between this and its environment, transpersonal connections between the consciousness of one person and the body of another one. The A field connects all things throughout space and time, it in-forms the universe in the pre-space, before its beginning and it will continue to do so after the collapse of the universe, as Nicola Tesla, David Bohm or Harold Puthoff have proposed.
Tesla -as Lazlo reminds us- compared the physical field with the akashic field of the Hindu millennial tradition and, in 1907, wrote an unpublished article on the original medium, a force field that becomes matter when prāṇá, the cosmic energy, acts on it, and when this action ceases, matter vanishes and returns to the akasha: an information field of Nature in the quantum vacuum, that is, the unified vacuum, the Zero-Point Field as a real physical field producing real effects, as Dirac since the 1960s, the Casimir force, the displacement of Lamb, and other experiments have shown.
The A Field is a simile of the Hindu Akasha, but perhaps also of the fundamental consciousness and its representations in the Brahman, the Eastern Tao, the Inuit Sila, the Nahua Ometeotl and Tezcatlipoca (close and together as Tloque nahuaque) or in the God of Islam (“closer than the vein in your neck”), in the very western divinity, as Espinosa wrote: God or Nature (God/Goddess-Nature, beyond the patriarchal approach).
The information field or A field is located in the so-called quantum vacuum, which is actually a plenum (“full”). There is no friction in the vacuum, it is the medium that transports the Zero-Point Field (ZPF): the unified vacuum, which I will expose by reviewing Laszlo and Peake (2016) throughout this section.
From Dirac’s and Sakharov’s experiments, we know that there are effects in the vacuum due to the concealment of the ZPF by charged particles; that is, the A field produces real physical effects. The aforementioned “Lamb shift”, the change in frequency when the electrons around the atomic nucleus jump from one energy level to another, is due to the interaction between the ZPF and the photon. Puthoff observed that electrons would fall if they did not absorb quanta of energy from the vacuum. In short, there is a super dense cosmic medium that transports light, energy, pressure waves and sound, all the universal forces of nature. Mueller concludes that, at the same time, the cosmic vacuum is an ultra-weak background that acts as a morphogenetic field (see below): it is a superdense sea of energy and, at the same time, a sea of in-formation. Information is part of all substances in the universe; a dyad works in there: energy/in-formation. As the astronomer Mitchell says: the quantum vacuum is the holographic mechanism that holds the historical experience of matter.
One of the disputed ways of understanding this phenomenon is Shipov and Akimov’s “torsion waves”, which some physicists refuse to accept. These waves would travel at a billion times the speed of light; and could involve energy and information, the vacuum records and carries information. Besides, since there is no friction in the vacuum, the rippling memory of the universe can be eternal. This would explain many of the phenomena that occur with the human mind, the healing and many other unexplained. Many of which would then be perfectly normal, according to the laws of the universe, in the vacuum, which is both super dense and super fluid, as Wheeler suggests, and everything traverses it.
To sum up, the A field would be one more basic field of the universe, along with the G field (gravitational field), the EM field (electromagnetic field), and the different nuclear and quantum fields. Among other things, it would explain the fine adjustment of the physical constants of the universe and of life. The A field seems to link us in the metaverse with the previous universes and will transcend to inform the future universe, as we noted with Laszlo and Peake (2016).
The universe works against common sense, the state of its particles is nonlocal. The wave aspect of the particle is its fundamental aspect. And particles are intrinsically entangled with each other: the in-formation is transmitted by the overall state in which the particle is included. A change in one entangled particle produces the complementary state in the other. We can influence each other and the universe. Things in the universe are connected, they are not totally separated from each other.
In this regard, Laszlo exposes the demonstrations of quantum entanglement, which after his book, reached a new milestone with Garnier Malet: the particles were once together become “entangled”, the effect on one affects the other regardless of the distance. Particles, so to speak, can “teleport”. Teleportations have been carried out since 1997 and, since 2004, the quantum state of whole atoms has been teleported: nonlocal interaction, instantaneous informational interaction explained by the field, by the A (akashic) field.
The A field would explain the non-linear heterogeneous multidimensional quasi-instantaneous correlations of all the parts of an organism, which cannot be explained by the slow mechanism of neurons; our flesh and its subtle dimensions seem “a macroscopic quantum system”. Living tissues would be Bose-Einstein condensates, under certain conditions isolated particles and atoms interpenetrate as waves. A “macroscopic wave function” would be operating. It would also operate superconductivity at normal temperatures. If this were so, we would have an explanation of many phenomena of human healing.
The A field works, even if it cannot be perceived. Laszlo and Peake (2016) consider that it is not universally intense and evident. It transmits in-formation more intensely, directly and evidently between more similar things: members of a species, twins or long-standing marriages. It is hypothesized that it relates things and events through torsion waves. However, even if it were not the case, things and events are related, galaxies and stars evolve in a coherent way throughout the universe.
Laszlo and Peake (2016) argue that the Akashic field creates coherence between the different fields (electromagnetic, gravitational, nuclear, quantum, and Higgs) and explains the mysteries that the many compartmentalized sciences are unable to explain. As an example, they mention that, without it, it would not be possible to understand how complex organisms transformed into other species. Without this capacity, we would still be seaweed.
The quantum vacuum produces the A field. The A field conveys information to all things with all other things. It conveys the most direct, intense, and, therefore, obvious information between things that are very similar to each other (i.e. that are “isomorphic”, they possess the same basic shape). Like a holographic figure that meshes with similar figures. This means that the A field would explain the morphic field as a general law. Nonetheless, mutual information between dissimilar things, with the living or the totality of the kosmos would not be impossible, just not with the same intensity and evidence.
The appearance of life itself could be explained as a result of the in-formation assimilated. The organism of living beings and humans is part of the cosmic coherence. The individual holograms of the molecules and cells mesh with the hologram of the complete organism in an almost instantaneous coherence. Also, the cells that belonged to an organism remain connected with it. Which would explain apparently extraordinary events, such as memories in transplants or the sympathetic magic that allows to act on a person’s health through their hair, their indicial fingerprint or a photography.
Ancient and current native peoples had and still have, as Ervin Lazlo writes, a valid “perennial intuition”: we are all connected (see Reygadas and Contreras, 2020, for the Indo-American case). There is a co-evolution of all things. We evolve, grow in structure and complexity from the information of the initial state. A kosmic field of information connects the organisms and minds in the biosphere with the particles, stars, and galaxies throughout the entire kosmos. We do not live in a universe of matter, but a universe of quantized energy in form of wave packets. Everything that happens in the universe affects everything else through pressure waves, which literally shape things. The A field encompasses space everywhere and in every time, because it lasts forever. The A field carries information without transmitting any force and does so faster than light. Thought is delocalized, it appears in our mind and in the mind of the loved one at the same precise moment on the other side of Earth.
These ideas that Laszlo already had in 2004 reached another level in scientific research in the following decade, as we cited earlier. Laszlo and Peake (2016) review:
In the fall of 2012, a new state of matter known as FQH, or Fractional Quantum Hall, was discovered. That discovery suggests that the particles that make up “matter” in spacetime are alterations of an underlying immaterial matrix. According to the concept presented by Ying Ran, Michael Hermele, Patrick Lee and Xioao-Gang Wen of the Massachusetts Institute of Technology (MIT), the universe is composed of these alterations in the underlying matrix. (Laszlo and Peake, 2016, p. 114)
These alterations are waves, according to Maxwell’s equations, and particles, according to Dirac’s equations. “Electrons and other particles are the ends of strings woven like ‘networks of strings’ that move in the underlying medium ‘like noodles in a soup'” (p. 114). The movement of the networks corresponds to “matter” and “force”. And the matrix is “like a liquid network in which particles there are tangled alterations like ‘eddies’. The vacuum space corresponds to the fundamental state of that liquid and the alterations above this fundamental state constitute the particles” (p. 114).
Moving in that direction, in 2013 the geometric object called amplituhedron was discovered. Laszlo considers that this discovery suggests that the phenomena of space-time (the world we see) are consequences of geometric relationships in a deeper dimension of the cosmos.
There, the measurable characteristics of the universe are encoded: the probability that particle interactions will occur (p.115).
Now, the “BCFW recursion relations” abandon the position and time variables, and introduce the “twistors”, beyond time and space. In an area without space or time, there is no longer any locality nor
unitarity. Particles are not limited to local positions. Scholars Nima Arkani Hamed and his disciple Jaroslav Trnka consider that if space-time is not illusory, “at least it is not fundamental: it is the result of geometric relationships at a deeper level” (p. 116). The akasha, Laszlo asserts, precedes space and time. It is the algorithm that governs all fields and forces. And there is an intrinsic connection of all things in space-time.
From fractal geometry, the amplituhedron and the geometry of the Zero-Point Field, think of the relevance of geometry for ancestral philosophies and the myths of the kosmos (e.g. López Austin made a detailed review of the Mesoamerican kosmos in 2018 in Arqueología Mexicana magazine, and the importance of the Dogon geometry in the Bantu nucleus has also been studied), or for healing practices (with pyramids, symbols, the Merkabah, quartz crystals and the “sacred geometry” of the so-called Platonic solids).
Entanglement in space has been known since the 1970s from the EPR (Einstein, Podolsky, Rosen) experiment: all quanta are entangled beyond the classical confines of time and space. There is an emerging concept that spacetime is a three-dimensional hologram encoded with two-dimensional codes on its periphery. Any change in the state of a quant will be reflected in the state of all quanta. And Lazlo and Peake (2016, p.118) affirm “the theory that space-time is a holographic medium was confirmed in the spring of 2013”. Waves were found that, “according to string theory, configure the microstructure of space.” This idea was reinforced by Yoshifumi Hyakutake and his colleagues affirming that “black holes, like the cosmos as a whole, are holographic.” And it seems -Laszlo maintains- that the holographic codes “belong to the fifth element proposed by the wise rishi: in the Akasha.” It is “a holographic dimension without space nor time. The Akashic A dimension is the logic that unites the cosmos” (p. 120).
Field and Life
It is a fact that we are composed of fields from the cell to the organism. Carnality has in its interior meridians and energy-accumulating centers, in its interface it has chakras, and around, subtle layers of energy. This is in addition to thoughts that generate fields. We are a system of subtle field systems. We are made up of billions of energy fields. Life is sustained in the magnetic field, to the extent that there is a “magnetic field deficiency syndrome”, where people can be affected even by the steel and iron beams of large skyscrapers (Nakagawa, in Sierra, 2019). Also, Linus Pauling was awarded the Nobel Prize in 1954 for the discovery of the magnetic properties of blood. At the same time, the excess of magnetic field can generate tumors.
In this regard, at the beginning of the 2020s, physicians and scientists from 36 countries even warned against the health risk of 5G technology. In either case, it is necessary to objectively and seriously research the impacts of electricity, magnetism, radiation and new technologies on health.
In a positive contrast, exposure to direct current magnetic fields of several hundred gauss increases glial cell count (Kholodov and Alexandrovskay, in Dale, 2009, p. 128). In our experience, the biomagnetic pair of Dr. Goiz Durán (2017) has an undoubted curative value. Additionally, with Dr. Félix in Mexico, we saw people who experienced non-ordinary phenomena due to very high fields with high levels of gauss.
The field creates the organism. Correspondingly, not only the cell and the organism, as we have already mentioned, but also the DNA, the microtubules, each organ, each system of the human body creates a field; we are a system of field systems created by corporeal substance.
Recently, Gariaev has considered that DNA must be understood quantumly, as the engender of a field capable of space-time interactions through wormholes.
Molecules themselves have the ability to emanate electromagnetic radiant energy: they emit photons in a quantum field. As Lakhovsky did, we can then understand that health is associated with the oscillation of waves and that disease is an oscillatory imbalance between the molecules of the body. Life is understood, on one level, as the proper ratio between positive and negative charges.
As Dale (2009) reviews, since 1926 it has been postulated that everything in the body is governed by electrical charges generated by short-wave ionizing radiation. Everything is governed by polarity. And bacteria and cancer would attack the negative tissues. Thomas Punk observed the virus attack on the Escherichia coli bacteria by stealing charges from the environment and then healing by applying ions. And human healing has been reached from “radionics”, the Rife microscope and the diapulse. It is important to note that all these procedures were disqualified, prohibited or even persecuted by science and standard medicine, a policy that we cannot allow any more. However, we must carry out studies of the healing phenomena. In fact, in the case of Rife’s healing frequencies, its study was taken up again after its prohibition and persecution and now the imposition of frequencies through the Electrobolic is used.
Having understood the dimension of the field in the creation, reproduction and development of carnality from DNA and the cell to the entire organism, I can now suggest that we make the journey through the life and the human understood from the dimension of the field.
Quantum field, molecules, DNA and morphic field
At the beginning of the 20th century, Russian biologist Alexander Gavrilovich Gurwitsch (1874-1954) had already proposed the idea that everything is regulated by a biological field, in which there are two types of fields: electromagnetic and gravitational. Dr. George Lakhovsky demonstrated in The Secret of Life that all protoplasm emanates radiation. And in 1926, Dr. George Crile argued that all life is reduced to the nature of positive and negative charges (Dale, 2009).
The mechanical gravitational field is a vector field like the Waddington one. But in relativistic physics it is a second-order tensor field. According to the gravitational field, if a mass M is arranged in a region of space, the surrounding space acquires new characteristics. The physical situation produced by the mass is the gravitational field. The gravitational field is interpreted in relativity as the curvature of space-time, which in the presence of matter, ceases to be flat.
The electromagnetic field is also a tensor field. It is arbitrarily divided into its electrical part and its magnetic part, but such distinction depends on the observer. In the quantum context, an electromagnetic field is mathematically a Yang-Mills field, associated with gluons (gluon field) and their “color” charge (from glue-gluer-glūten; the gluon is the boson -no mass nor electric charge, but color charge- carrier and patient of strong nuclear interaction).
The electric field is measured in volts per meter (V/m) and the magnetic field in teslas (T). In an electromagnetic field, only the average value in one region can be calculated. When two regions in space-time are causally disconnected (neither is the causal future of the other), their respective electromagnetic field operators commute.
Regarding these phenomena, as early as in 1912-1922, Gurvich had introduced to the field of embryology the concept of the field. The theory of morphogenetic fields was later developed from his idea. British Rupert Sheldrake is not the primary creator, but rather the one who refined and expanded the idea already presented by the Russian Gurvich and other researchers.
In the 1940s to 1970s, the concept of a vector field divided into zones of structural stability was introduced into embryology (Waddington); accordingly, a vector is associated to each point in space. Then, in the 1950s, René Thom’s theory of catastrophes was introduced. A mathematical model of morphogenesis, bifurcation in dynamical systems, discontinuity, divergence and hysteresis (the non-return to the initial state).
Waddington created the concept of “creode”, which draws the development of the organism towards an end, but later he partially retracted the idea and never clearly defined his concept. Despite this, René Thom developed topological models of the creode and the morphogenetic field, and defined the arrival points of the development of creodes according to Waddington as “morphogenetic attractors”.
In recent decades, the British biologist and biochemist Rupert Sheldrake (1981) specified and extended the idea of the morphogenetic field, which foreshadows what the organism will be, its telos, its end. The concept of the morphogenetic field then comes from the Gurvich, Waddington-Thom-Sheldrake chain. Regarding these morphogenetic fields, their specific character is still being discussed, whether they are electric, chemical or magnetic fields. Systems theorist von Bertalanffy thinks of the morphogenetic field of flowers as a field of directional stimuli, rather than a field of force.
In Biology, morphogenetic or morphic fields refer to how a group of cells is constituted in a certain tissue of the body. Like, for example, how a liver field becomes liver tissue. Sheldrake (2009) postulates that organisms, from the cell to the person, resonate and thus develop according to the programs of the shared field: an underlying energy program or structure that organizes life providing information to cells of how they should be arranged for designing the individual and the species, determining movements, tendencies and behaviors. Morphic resonance would be the life through which knowledge is transmitted instantaneously, beyond time and space. And he considers that this is perhaps how the passing of certain emotions or family behaviors between generations is explained, for example. They are subtle fields and it would be postulated that morphic fields inform DNA. It is taken as a given that form is first and then all the phenomena and laws of nature.
Biological fields have to do with coding, memory or recall, modulation of behavior and information storage. In this sense, Sheldrake, in addition to specifying the morphogenetic field as a force field that serves as a database and as a mental form, coined the idea of “morphic resonance”: the process by which self-organized systems inherit a memory of previous similar systems. The morphogenetic field gives the repetition of habitual forms and patterns; the more something happens, the more it can happen. If a species learns something anywhere, it can learn it more quickly thanks to morphic resonance. As morphic resonance increases, the morphogenetic field stabilizes.
The morphic field would explain how behaviors and emotions are passed between generations. It would explain how species share development characteristics and patterns, or learn new ones by morphic resonance rapidly, once some members have learned the innovation. DNA would be the recipient of the information from the morphic fields.
Sheldrake argues that so-called past life memories could be transmitted through the morphic field in a non-local, non-cerebral way. Laszlo considers that they are in-formation relations of the “body” with the A field.
Skeptical critics argued that Sheldrake’s theory was not valid nor scientific, because it did not withstand the test of analogy and they also discussed it from the criticism of Lyall Watson’s farce of the “hundredth monkey”. So, the theory of the morphic field is based on the effect that is produced, therefore, would not be demonstrable in hard science. However, after publication, Sheldrake made progress in his tests of the morphic field in time and space (Appendix A, in Sheldrake, 2009). Sheldrake refers to examples that go from the Einstein-Rosen condensates at 1°C above absolute zero and the change that progressively alters the supposedly stable melting points in crystallization phenomena, to behavioral processes such as the known effect of dogs recognizing the return of their owners or the effect in which once rats in a laboratory learn to navigate in one space, rats in another place learn more easily, thus explaining from elemental matter to behavior the effects at a distance caused by form, through the morphic field.
Together with David Bohm, Sheldrake (2009) defined that: “the developing organism would be within the morphogenetic field, and the field would guide and control the way the organism develops. The field has properties not only in space but also in time” (electronic version, s / p). And he referred to the ability of living organisms to achieve the same goal even if disturbed, guided by the so-called “formative causation” through the morphogenetic field. Bohm suggested: “I think you would have to say that this formative field is a whole set of potentialities, and, at each moment, there is a selection of which potential is going to be realized, depending partly on past history, and partly on creativity” (version electronics, s / p). And he also commented: “what unfolds or becomes at any present moment is simply a projection of the whole. That is, some aspect of the whole unfolds at that moment and that moment is only that aspect” (electronic version, s / p). Each moment is an aspect of the whole and different from the previous one, in a process of projection and reinjection back to the whole, like the wave and the sea. The process does not have to be local, it can occur anywhere: as in morphic resonance: “where things that happened in the past, even if they are separated from each other in space and time, can influence similar things in the present” (electronic version, s / p) through space and time. Morphogenetic fields are causal but not local, they can propagate in space and time. The influence of past forms on present ones through the morphogenetic field would occur through morphic resonance. What Bohm comments could be related to the quantum potential of the particle moving in a field: it has the same effect regardless of its intensity, explaining subtle connections of distant particles (as in the Einstein-Podolsky-Rosen experiment).
Bohm also noted the relationship of the morphogenetic field to his implicate order hypothesis: “the more subtle levels of the implicate order affect energy at the less subtle levels. The energies involved are very fine and would not ordinarily be counted as energies… ” (electronic version, s / p).
Morphic fields reveal that form functions as a field, that form is subtle, that form creates mind-matter, that form projects us forward, that form is shared and accumulated by the species, that the field effect of form traverses spacetime. According to some scholars of energy healing, as Dr. Richard Gerber (1993), the miasma of the homeopathy could be explained as information in the morphic field: vibrational patterns of epigenetic product. Since we started healing in 1995, we have seen that potentiating effect through our healing teachings to thousands of people, there is a once unthinkable change in perception increasing ease and healing action in people.
For some, everything has a field, there is an hemoglobin field, an insulin field… and those fields would be the ones that give order to the body and give order to nature. Then, those fields would be like a repository of information, rather than energy, an informative repository usable through space and time, difficult to measure but that exert influence on organized systems.
The electric Life Field or L-Field
In the 19th century, Marconi believed that electricity would explain the mystery of life. Later, Belarusian scientist Georges Lakhovsky (1870-1942) stated that living cells emit and receive radiation, that they have minuscule oscillating energy circuits, and that they damage if their natural vibration is altered. He wrote about cosmic rays, electromagnetism, and vital radiation (1939, 2013).
Also in 1930s, but after Lakhovsky, Harold Saxton Burr (see Dale, 2009, whom we turn to for this section) made an electrodynamic description of life, making objective measurements of electrical potentials in living beings for decades.
In 1942, while studying corn seeds, Burr considered that electricity is the bridge between the lifeless world and living matter. After 40 years of research, he demonstrated his 1930s life field (L-Field) theory.
The life fields (L-Fields, in Harold Saxton Burr and F. S. C. Northrop’s “Electrodynamic Theory of Life”), they preserve the patterns and fittings of the body. They are mappable and measurable (with relatively modern voltmeters) fields that are revealed by voltage gradients gauged at some distance from the skin to avoid the idea that only skin resistance is being measured.
When Burr and Northrop measured vital fields, which began with measuring the ones of the amblystoma, they found that they revealed the future location of the nervous system; the life field organized the body: that is, the subtle begets the gross (Russell, 1997).
When Burr measured the fields of trees -in a 30-year follow-up!- he perceived that they were modified by kosmic aspects, such as sunspots –probably due to electromagnetic influence– or the phases of the moon –probably due to gravitational or electric-gravitational influence. They are also affected by everyday factors such as day and night, seasons, or voltage changes on the ground or in the air.
The subtle structures studied by Burr and others are also influenced by earth’s environment ionization, electrical storms or electrical conditions that accompany certain winds.
Life fields would represent the electric field, a dynamic electric field. Burr stated that the universe and its order “is organized and maintained by an electromagnetic field capable of determining the position and motion of charged particles” and he studied life fields in more than 90 articles.
From his research, he was able to detect the diseases to come of a person due to a negative potential, which was shown to be an adequate prediction in nine out of ten cases of what Burr called the L-Field. At the same time, conversely, flesh affectations can produce affectations in the life field. His theories were recently validated in specific cases for cancer studies.
Burr and psychiatrist Ravitz studied mental illnesses from the point of view of the electric field, predicting with remarkable precision which patients would have a good or bad process of social reintegration. And Ravitz established an equivalence emotion = energy. Burr and Ravitz also determined that L-Fields disappear with death, in support of the idea that fields originate life and not the other way around. Burr demonstrated the presence of the L-Field from fertilization, regulating what the embryo will be before its gross bodily existence (Russell, 1977).
Nobel laureate Albert Szent-György, Hungarian physiologist, discoverer of the vitamin C and the fact that muscles use ATP (adenosine triphosphate) as an energy source, stated that all molecules in the matrix of life are semiconductors. Szent-György thought the electrons mobility gives the ability of electrical conductivity and particles can flow in an electromagnetic field without touching.
Thanks to the impact of acupuncture, we now know that the skin, on the other hand, electrically registers the energetic state of an organ and carries information on electrical changes in the environment to it. Electrodermal points modify the direction of passage of electric currents; they isolate and direct the differences of pathological potential in the areas of connection with the diseased tissue or organ; and they can be an instrument of auto-electrotherapy (Dimitrescu, 1996).
As Burr with the L-Fields, and as Ian Florien Dimitrescu with acupuncture points, the orthopedic surgeon Baker, from the study of bone damage and bone regeneration, postulates that it is the electromagnetic fields that order matter in the biological field, as Adey, Bassett, Chang, Diniz, Farndale, and many other scholars of pulsating low-frequency electromagnetic fields also show.
The L-Fields state that the electric field precedes life, it maintains life, and it extinguishes with death, and that the electric field prefigures in the subtle what the organism will be in the gross. The existence of the L-Fields, or electromagnetic life fields, showed that they generate the organization plan of the gross body in plants, animals and humans.
The electric field of the human body
The body maintains an electrical flow through sodium, potassium, calcium, and magnesium ions. Dale (2009, pp. 123 ff) refers very clearly the history of the study of the electric and magnetic “body” in the West, but it is obvious that this was known before and in detail in Eastern civilizations.
Orthopedic surgeon Robert Becker (1985) studied the electrical and magnetic effects on carnality and determined the presence of a direct current electrical control system within the body. He also determined that subjects in states of altered consciousness present electrical changes. The direct current system serves as an alternate pathway for electrical messages between the brain and local tissue healing systems, transmitting information across the glial cell membranes, which fluctuate in electrical charge and voltage. Becker, in accordance with Szent-György, also discovered that cells have semiconductor properties. Our bodies are mini-microcircuits working by semiconduction.
Our nervous system is a neural electrical system. Björn Nordenström determined the existence of a secondary electrical system that works between the connective tissue and the cardiovascular system. Living organisms are systems of electromagnetic fields. If the electrical properties of the body change, health is altered.
A reality of the human body is that its energy is polarized, because that is how energy works universally. So, when a person’s energy is balanced and measured in the palms of the hands, the chakra of one palm must rotate in reverse of the other palm.
Energy has a negative pole, a positive pole, and a neutral pole. And the energy follows specific guidelines in the body.
The body in balance maintains the fluidity of its electrical circuits. When these are obstructed, disease is produced. When there is imbalance, the mind itself can order balance and the polarity is regulated again.
The Toroidal field of the heart and the Human magnetic field
Just as Burr, Dimitrescu, and many other scientists have studied human electromagnetic fields from the electrical point of view, others have studied them from the magnetic point of view.
Each organism, as we pointed out, is related to the Earth’s magnetosphere. Dr. Kyoichi Nakagawa, from the Izusa Hospital in Tokyo and Dr. Takahashi, have reported since 1976 the “Magnetic deficiency syndrome”, mentioned earlier, and whose term Nakawaga coined in 1958 (see https: // healthmagneticstore.com/hms/blog / magnetic-deficiency-syndrome). This syndrome leads to neck, chest, shoulder and back pain, headache, and weakness due to the weakening of the Earth’s magnetosphere.
In addition to this interaction with Earth’s magnetosphere, the body generates its own weak biomagnetic field, which was measured in the 1970s. The Human Energy Field is measured in teslas, in a range from 10-9T to 10-15T (nanoteslas). The main generator of this human magnetic field is the heart.
The human heart has a “brain.” Which generates the largest electromagnetic field in the body through its nearly 40 thousand neurons. The electromagnetic frequency of the heart arcs energy out of the heart and the back, in the form of a toroidal field. The axis of this heart toroid extends from the perineum to the crown (pate) and the entire field is holographic, which means that information can be read from each and every point on the toroid of which we are the central axis.
Each field carries a geometry. Within the field geometries, a peculiar one is that of the aforementioned toroid. The toroid is graphically a donut-shaped field. Technically, it is the revolution surface by a simple closed plane curve that rotates around an exterior coplanar line (the rotation axis) without these two intersecting.
Figure 4. Toroidal geometry and heart
In nature, the photon and the atom are also toroids. And Haramein postulates that also the Earth, the sun and the galaxy are toroids with an empty center. Each Human has its own and different toroid based on its cardiac brain energy, as if the heart were a “liquid crystal oscillator”. At the same time, each toroid is connected to all other human organisms in a continuous sea of infinite energy. One vertex of the toroid goes clockwise from the center out and other goes counterclockwise from the center out: implosion and explosion towards the universe (see the very diverse researches on the cardiac brain of the Institute HeartMath), also generating the three–dimensional symbol of the yin-yang (the aforementioned Haramein’s animation on YouTube, 2019).
It is a reality linked to world traditions, such as the Jewish Torah, which refers in a separate book to the secret chamber of the heart. Or the verses of the Hindu Chandogya Upanishad, written perhaps five and a half centuries before the Common Era, which speak of the secret place of the heart. In the eighth Prapāṭhaka, which we used in a previous chapter as an epigraph, self-knowledge is described as the hidden treasure, the Brahman that dwells within:
If the disciples should say to him,
“That which is in this city of the Eternal, a small lotus, is a dwelling;
in it is a small space, radiant ether;
What is it that exists in it, that should be sought out, that we should seek to discern?”
He should say,
“As great as is this shining ether of space,
so great is this shining ether in the heart within; within this are concentrated both heaven and earth, both fire and wind,
both sun and moon,
lightning and the stellar realms;
whatsoever of the Self is in this world and whatsoever is not,
all this is concentrated in this dwelling.”
Chandogya Upanishad 8.1.2-3
According to their time, the founding books of these philosophies referred centuries ago to what the HeartMath Institute discovered in 2011: the brain of the heart and its toroidal field. According to these traditions, there would be a very small toroid, a hologram of the larger toroid, inserted in the heart. That area in which form is vacuum and vacuum is form, where there is no body or mind.
The human magnetic field is measurable and tangible to some degree, even though it is subtle. It can be treated by artificial magnetism, causing an effect on the human energy field and the organs. All organisms can be magnetically treated. And all bodies are in Earth’s magnetic field, which resonates (resonated, actually, because the Schumann frequency has increased) at 7.8 cycles per second, the equivalent of the alpha-theta state of the brain.
Regarding human magnetism, in addition to the general magnetic field and the magnetic field of the heart, it is important to consider that the cranial brain also produces a weaker field and each cell produces an electromagnetic field that also functions as a cellular protection shield. Loss of the cell field or its drop below 30 millivolts causes death to the cell.
Auric field, biophotonics and plasmas
In 1939, the Kirlians’ photography showed the existence of a bioplasmic field in living beings, the aura. However, physicalism seeks to reduce it to “corona discharge” and humidity, pretending that the aura would only indicate pressure variations, humidity, earth grounding and conductivity. However, it is worth mentioning that someone sick with sweaty fingers does not get an ideal aura from the humidity, but a sick aura. The corona discharge is blue and the aura in the Kirlian photograph can appear red, yellow, or any color. What is important to outline is that it is not so much a camera, but a Kirlian generator, an oscillator linked to a Tesla coil, which generates a high frequency and a high electrical potential.
It should be noted that what most people think is a Kirlian image, it is not, that is merely a virtual aura. The Kirlian “camera” mainly portrays the real aura of the fingers and serves to accurately diagnose through fissures in the energy meridians, being able to show diseases before their gross physical appearance. In the healthy person, the halo appears uniform. In the sick, it appears broken.
With Korotkov’s (2014) inquiries about gas discharge visualization since 1995, the scientific study of the aura reached another level. With him, Gurvich’s biological field, the studies of the Kirlian couple and mystical works began to be systematically observed as a psychophysical object measurable in detail – Korotkov does not believe in healing, however, he validated the cure of several shamans with experimental demonstration. The aura is a field “represented by an energy stress tensor that is not located in Einstein-Minkowski space-time; it forms structures in the physical reality but only partially in the physical space-time” (p.16). “The biological energy of humans reacts to mental and ideomotor images.” As stated by Rubin (1992, in Korotkov, 2014, p. 39), “the electron current in biological tissues is a transfer of stimulated electron states along chains of albumin molecules” (…) “The brightness of the skin coverage of a person depends primarily on the activity of the autonomic nervous system, with special consideration of the levels of the adaptation system (Korotkov, p. 27) ”.
With Korotkov’s EPI/GDV technique, the radiance of the aura is intensified a thousand times. Naturally, the emission of the aura occurs spontaneously, without the need of an electric field. It was first measured by Gurvich in 1930. He proved that the exchange of ultraviolet photons is the method used by biological systems to regulate information.
(p. 36). Biophotonics was developed from this: for plants, Kobayashi managed to photograph biophotons; Cohen and Popp identified them for human skin; van Wijk evidenced them in meditation states (Ives, van Wijk, Bat, Crawford, Walter, Jonas, van Wijk, van der Greef, 2014), as did Persinger (2013). Which makes them conclude that humans and all biological objects actually glow day and night. Persinger, Kokubo and others have also evidenced biophotonic emission in healing processes. Nonlocal correlations have also been demonstrated in electroencephalograms of healers and healed patients in remote interventions.
Korotkov (2014, p. 36) validates: “biological life depends on using the energy of the sun’s photons.” With his studies and Sri Hira Ratan Manek’s experience of surviving from solar energy, we rethink myths like Icarus, we revalue under a new light the Purhepechan Tatá Jurhiata, the Egyptian Atum-Ra, the Aztec Tonatiuh, the Inca Inti… reiterating that myths always carry truth since they are rational accounts based on symbols. We rethink the energy as the continuum from plant’s photosynthesis to the human energy process. And with this, we also rethink the place of the elements, of water and air as basic ingredients for energy conversion (Korotkov, 2004, p. 37). Korotkov notes: “Consequently, we are all children of the Sun, living on the light of the world, and we ourselves emit light.” We are light, not metaphorically, but truly: we are fundamentally a bioplasmic and electromagnetic body; and the gross body itself is traversed by the channels and energy centers. In fact, Popp recently returned to the cellular biophotonic study, showing that not only does the living cell emits light, but when it dies, it emits biophoton radiation hundreds of times greater than normal, perhaps to restore the balance of the system, such as a supernova star exploding in the sky.
Psychics and mystics, meditators, thousands of people, actually, capture the aura. Some do it visually (the closest layers to the body) and others psychically, correctly determining from it the present and past physical, mental and emotional states of a person. We have met several people who are very sensitive to the aura. In fact, human sight can be trained for aura vision. Also, in Reich’s orgone experiments, an aura around objects is captured. And many boys and girls trained for Ginsberg’s extraocular vision manage to see the human aura and pick up on past events. Actually, anyone can physically “touch” the aura: with eyes closed, when approaching another person with palms in front, one perceives a more fluid layer and another one more dense and compact.
The aura is today studied as a bioplasmic field. Its structure has been known, recognized, described and worked on for millennia among the Hindus and Buddhists, but also among other peoples such as the Nahuas, who refer to it as the chimalli (the human “shield” of energy). Besides being photographable, its wavelength is determinable in each of its layers, and its first seven layers can be felt immediately by anyone with educated touch and corresponding perception.
In the Nahua tradition, a certain field was known precisely as chimalli: “shield”, as we have just mentioned. In English, it has been translated as aura and, in India, each layer of it is named kosha: the field of transformation of hands and feet, seven very clearly defined and studied layers associated with the main chakras, and other layers called incarnation and transformation layers. Those realities constitute what we call the Human Energy Field (HEF). In Future Science… 97 cultures that address the aura are documented and Pythagoras, Buddhism, the Kabalah (astral light), Christianity and other indigenous American cultures, in addition to the Nahua, are also known to make reference about it.
Cyndi Dale (2009) mentions that, from the modern point of view, the aura was conceived as a fluid by Jan Baptist van Helmont (1580-1644), the alchemist and scientist who differentiated gas from air, also called the “father of biochemistry”. Mesmer (1734-1815) discoverer of the controversial “animal magnetism”, already spoke of a magnetic fluid that could influence even at a distance, and defined health as a free flow through hundreds of electrical channels in the body. Wilhelm von Reichenbach (1763-1843) spoke of the “Odic” force (od, Odinic, relative to the Norse mythological character Odin), with polarities that attract the similar rather than the opposite and where the left corporeal pole is negative; he linked the Odic force of plants, animals and humans to electricity, magnetism, heat and light (Researches on Magnetism, Electricity, Heat, Light, Crystallisation, and Chemical Attraction, in Their Relations to the Vital Force). Interestingly, he postulated that individuals could emanate Odic force, particularly by hands, mouth, and forehead. He also attributed colors to the aura.
Wilhelm Reich studied the energy of the atmospheric “orgone”, which he proposed as a universal vital force –which pulses in the sky and around animate or inanimate objects–, as well as its influence on mental or emotional states. Couple Lawrence and Phoebe Bendit made progress linking the auric field with health. They postulated that the aura permeates every particle of the body and acts as its matrix. Mathematician van Helmont made reference to a universal fluid and philosopher Leibniz referred to corporeal energy coming from centers of force that contain their own source of motion. In 1911, Kilner described the aura seen through templates and colored filters, ushering in the era of aura description through replicable scientific processes.
Clairvoyant Dora Kunz (1991), who developed the “Healing touch” (Therapeutic Touch) used by many nurses in the world, perceived the auric flow of each organ and the beating of its healthy rhythm. She described the auric changes with age and illness. Physically, it has been shown that the aura does not measures a relationship with the skin, but with the internal organs and with each tissue. In China, Dr. Zheng Rongliang (Lanzhou University) showed that the aura pulses, as well as the variation of auric pulses between people (in experiments replicated at the Shanghai Institute of Nuclear Research) and the flow of the energy, of the qi (in Dale, 2009,
p. 148). Popov, in Russia, measured the biocurrents around the field: from 300 to 2000 nanometers, and Valerie Hunt (1995) made precise measurements of the chakras and the field in millivolts. She stated that when a person’s energy field raised its vibrations in her laboratory, she had spiritual experiences, regardless of her beliefs.
The aura houses energy and in-formation. From a spiritual perspective, it is like an interface between spirit and flesh, between mind and matter.
Barbara Brennan (1987, 1993) proposed studying the aura as a bioplasmic field. Plasma has been studied in Physics (produced in laboratories, product of stripping the nucleus of all electrons). The bioplasm study was also referenced in Future Science… by Victor
M. Inyushin (Krippner and White, 1997), as being formed by ions. The bioluminescence portrayed in the Kirlian cameras or generators would be caused by bioplasm (Ostrander and Schroeder, 1980). The bioplasmic body would be polarized (biosteroenergostasis), as we discussed earlier. It is shaped and specific for each organism, tissue or biomolecule; bioplasm is dynamic, affected even by atmospheric electrical changes. If the flow disturbs its balance in the event of an imbalance and is not restored, severe damage results.
To understand this, it is necessary to understand plasma, a new state of matter. We will do so from physicist David Bohm, who is deeply linked to quantum field theory, but began studying plasma physics in a laboratory. Plasma is a state of matter between solid, liquid and gaseous, which we see, for example, in gases with high density of electrons and positive ions. Physically, the plasma behaves as a totality, as if it were an alive beam of electrons; in it, everything moves correlatively. It was observed that the parts of the plasma act as an organism, as a whole, instead of working in isolation. For this reason, in analogy with particles, Bohm spoke of “plasmons”. What plasma physics revealed to Bohm is that there is a quantum interconnection, that is, that the plasma does not depend on contact, but rather there is a nonlocal order (when we say nonlocal, we mean that there is no immediate contact). Then Bohm also introduced a holistic perspective, but a hard physical holism, which helps us understand how the aura operates.
Amit Goswami (2006) understands the aura from a current quantum perspective, crossing it with the traditional Hindu conception of the Taittirīya Upanishad, text in which the idea of consciousness “bodies” first appeared. This primeval historical traditional version only makes reference to five auric “bodies” (Nikhilananada, 1964), instead of seven. According to the Taittirīya Upanishad and Goswami’s analysis, the auric composition is as follows:
That which envelops the gross “body” of stuhula sharira, the structural physical “body”: the “food sheath” (anna-maya, made of anna, food); it is the “body” in which the representations of the vital and mental “body” are made.
The vital “body” (pranamaya, made of prāṇá, meaning vital energy), of patterns of individual habits of feelings.
The mental “body” (manomaya, made of mana, mental substance), of patterns of individual habits of thoughts.
The ego exists on this mental-vital level.
The mental and vital bodies imply quantum memory, but there is a conditioning of the possibility structure by repetition (p. 147-148).
There is a quantum memory equivalent to the so-called akashic memory, to the vacuum. It is partly reversible.
The mental and life energy modes can be described as waves of quantum possibility in the ocean of uncertainty of the life world (p. 131).
BEYOND THE EGO
The supramental cosmic intellect (vijnanamaya, made of vijnana, the discriminating intelligence, of wisdom). It is a “thematic body” that establishes the movements of the physical, vital and mental bodies. There is no ego here, there is no supramental ego. An evolutionary advance would be to reflect the supramental in the physical, according to Goswami (2006, p. 141).
The “body” of glory, joy, spiritual bliss (anandamaya), the Brahman, is made up of all creatures. It is made of the non-substantial (ananda), unlimited.
The important thing is that subtle “bodies”, Goswami asserts, are objective. They are the object of science. They cover the material need to have a “mental substance” in order to have a mind and mental states.
Just as Caroline Myss considers a relation between the Kabalah and the chakras, Goswami postulates an equivalence between each kosha or “body” of consciousness of Hinduism and the Kabbalistic worlds: Ein sof, foundation of the Being, the One; Atziluth, the pure thought, the archetypes; Bri’ah, the creation of thought, the meaning; Yetzirah, the biological form, the morphogenetic fields; Assiah, the manifestation of form.
The version of the aura that is currently used in healing is the one with seven auric layers. The seven main layers of the aura are fed by the chakras. Brennan postulates that the first chakra has a special participation in the first layer; the second chakra, in the second layer; and so on. That is, each layer of the aura is predominantly related to one chakra, but each has all seven chakras. The chakras take on a different appearance in each auric layer. The auric layers alternate in density: a dense and compact layer, and a softer subtler layer; both sensitive to touch, objectively and universally. Visually, it is captured as a bluish-white dynamic light stream. The shape of the aura
–according to Cyndi Dale, 2009– is determined, in part, by the heart as the most powerful producer of electricity. A primary electrical flow from the circulatory system that interacts with the nervous system creating swirling patterns.
We will describe the seven auric layers as Barbara Brennan (1987) did, layer by layer, without disregarding many other details that appear in different authors and experiences.
It is now known that the layers of the aura are composed of plasma, but their reference can be traced in ancient descriptions of the Nahua light shield or, in more detail, in those of the Hindu Vishnu mentioned through Goswami (2006), and in all referenced cultures in Future Science, as well as in the Egyptian case (Piulats, 2006).
Not only is the aura bioblasmic, but each cell would be a radiation center for bioplasm and this center would emerge with peculiar power in the ascension of the so-called kundalini energy, which runs parallel to the spinal column and which development manifests itself in tangible extreme heat energy and also in the exteriorization of its corporeal image in special spiritual beings such as Krishnamurti (Goswami, 2006, p. 286). At the II World Congress of Energy Medicine, chaired by Szent-György, the presence of electronic plasma in cells was raised, precisely in structures such as the mitochondria. The main site of bioplasm renewal would be the mitochondria (the cellular energy structure par excellence, seat of cellular “respiration”). Which creates a bridge also for the plasmatic understanding of the aura.
The lungs play a key role because they absorb the environmental loads. While blood would have a rather energy transfer function. Mood is also important in the aura, like when an artist is inspired and paints. While, for example, a depressed person would have a thin, black-stained aura.
The change from mass to energy is in fact shown in the common process of tissue disintegration and its consequent increase in heat. Inyushin (in Krippner and White, 1997) refers to a set of data that supports the existence of bioplasm: delocalized pi electrons, semiconduction properties in the cell membrane, unpaired electrons in DNA and RNA, electrical polarities in the organism, chlorophyll semiconduction and temperature independence in photosynthesis, the collective character of changes in the density of quantum processes in mitogenic radiation in visual fields when light hits the retina, the creation of electric fields by friction in the surface of bodies.
Bioplasm could also be linked to gravitational forces.
The conclusion of the first Soviet studies of the bioplasma, according to Inyushin, is that it actually exists as part of the energy fields of the body. Chemically, it consists of ions, free electrons, and free protons; the aura is very sensitive to photons in the ultraviolet range. Electrically, the auric field is highly conductive, and allows energy to be accumulated and transferred to the body and other organisms. In the body, it is concentrated in the cranial brain and spine, although it is found in connective tissue and soft tissues of organs; the bioplasmic activity is intense in the finger tips and in the plexus, which explains the laying on of hands in the Universal Energy and the reiki applying the central fingers to the area that needs to be “charged”. Finally, the aura can extend to considerable distances from the organism, perhaps enabling psychokinetic and telepathic phenomena through “microducts” (microsteamers), which are channels of bioplasmic particles, and “bioplasmoids”, which are fragments of bioplasm detached from the organism.
Korotkov (2014) maintains that the Human Energy Field is the most sensitive reflex of the physical and emotional, and in some cases, of the spiritual condition of the person. A healthy person’s field is uniform, without breaks, without holes, without pops. And the appearance of irregularities indicates affectations in the corresponding area. Beyond illness, the aura reflex is also impacted by non-ordinary states of consciousness.
Conclusions support diverse knowledge and fundamental practices of healing, as well as of the psychism -although Korotkov does not accept a general conclusion-. However, to understand the aura we must go through its concrete experience and its precise definition. We will begin by describing with Brennan (1987), although other authors may be consulted, the first three auric layers, which are associated with the physical world.
It is important to note that Brennan’s or the Theosophists’ reflection does not disqualify the Taittirīya Upanishad at all. The difference is that in Brennan’s version, therapeutically and physically distinguishable in differentiated pulsations, two physical levels are considered (one attached to the body and the other as an energy pattern of the organs), and two vital levels (one lower emotional and the other “superior” emotional); and in the mental dimension two levels are considered (the lower, linked to manomaya and the upper, associated with vijnanamaya). Thus, we have another way of explaining the integration of all beings in the anandamaya or “body of glory” and the kosmic and non-ordinary dimension beyond the 7th auric layer.
Brennan (1987) tells us that the etheric body is the closest compact layer to the body. It is a shield of light in constant scintillation, linked to the primary subtle body. The ethereal body is usually blue to grayish in color, in which the luminosity of the organs is perceived. The chakras in this layer are colored like the aura. This first layer is linked to the physical sensation of pain or pleasure, as well as to automatic bodily functioning. It is the energy matrix of the body tissues. First, the energy matrix is formed, then, the matter. Brennan and Pierrakos claim that cells grow from the ethereal matrix. Barbara Brennan (1987) set the norm for this layer at a distance between 1.25 cm and 5.5 cm, and its pulsation between 15 to 20 cycles per minute. It is the easiest auric layer to observe, on the shoulders, for example, or when placing the hand against a white background and looking at the edges of the fingers.
The emotional body is the second auric layer. It is a primary emotional body, more fluid, formed by colored clouds, a rainbow in motion; it is found at a distance between 2.5 to 7.5 cm from the physical body, penetrating in the dense neighboring bodies. Positive feelings create transparent light colors, and negative feelings create dark and cloudy tones, which sometimes arise as emanations from the energy field. Depending on how the person is feeling emotionally, we can say that the person a “good vibe” or, conversely, we feel that their energy drives us out or invades us, “they have a bad vibe”.
The mental body is the third auric layer. It is associated to the linear mind. It contains the structure of the ideas. It is a primary mental body, which expands and shines in the mental processes. It extends from 7.5 cm to 60 cm from the physical body. Its tone is predominantly yellow.
On the energetic dimension of thought and emotion, since 1948, Leonard L. Ravitz (who worked on electric fields with Burr, as mentioned before) discovered that the state of mind is reflected on the vital energy field. That is to say that certain mental conditions can be measured or detected with a voltmeter (Rusell, 1977). He also measured the strength of an emotion on the field in millivolts.
According to Brennan (1987), from the fourth auric layer onward, each auric layer is “a complete layer of reality”.
The fourth auric layer is made up of colored clouds. On the positive, it is associated with love and auric interactions. It is linked to the so-called “astral body”, which can be detached in dreams and in various healing or meditation actions. This “body” or soul entity is recognized in various ways in almost all shamanic cultures and experiences, and is named liṅga śarīra in Hinduism. It can even lead to bilocation or multilocation experiences. Sometimes, the astral body is also used in distant healing, such as that carried out systematically by the indigenous Colombian Kogi, which our friend Guillermo Pierri experienced and narrated to us. In our practice, we have been able to learn multiple reports of bilocation with data referred by witnesses.
The energy passes through the forth layer from the spiritual to the physical and vice versa; it is the interface between these two different orders. The fourth auric layer is located at about 15 to 30 cm from the body and its colors turn pink when a person loves. There are many astral interactions between people; the 4th auric layer attracts and repels people energetically.
According to Brennan, the 5th, 6th and 7th layers of the aura are fully associated with the spiritual world. In these 5th to 7th layers non-ordinary beings appear, without physical body. They correspond to a quantum order of Reality, to another Reality, to the non-ordinary Reality, to the subtle in-formative order, to the thought.
The spiritual plane begins with the ethereal pattern. The fifth layer of the aura is the ethereal pattern: it is a body of light, the base, the pattern that nourishes and engenders the gross organs (chakras, organs and body shape), it is a kind of photographic negative on a dark blue background, extending at about 75 cm from the physical body. It interacts with the first layer and, when there is disease, it provides the pattern of recovery. It is the template that creates the grid on which the physical body develops. In it, the so-called “spiritual surgeries” are performed. It is also the most elevated layer of will, which seeks the connection with the field or the divine, for the believers. This layer also attracts or repels, and constitutes a guide for the person.
The celestial body corresponds to the sixth layer of the aura. It is an elevated emotional layer, tied precisely to the love that Brennan calls celestial and she affirms it supports all forms of life. It ranges from 60 to 83 cm from the body. This layer connects to the heart to produce the unconditional love and it is described by Brennan as an iridescent light with opalescent gold and silver glitters, like candlelight with some stronger and brighter rays.
The keteric center is the seventh auric layer. It is the spiritual mental pattern, the highest knowledge, the spiritual and physical integration: the keteric pattern at about 60-75 cm to 105-125 cm from the physical body, with threads of gold-silver light, and it pulses rapidly. Its exterior, according to Brennan, is strong and elastic, it protects the auric field. It throbs up and down the spine. At this level are the so-called past lives, perceptible above all from the neck-head. It contains the life plan and it corresponds to the present “incarnation”.
In some techniques, the layers or “bodies” of incarnation are used, beyond the present, on the cosmic plane. Brennan observed the 8th auric or substance level and the 9th auric or form level. They are crystalline auric levels, of very high and fine vibrations. The 8th layer of the aura is associated with the kamma (the load of “past lives”) and the absorption of powers. The 9th layer connects with others in the “soul” perspective (as an integration with other beings). The 10th is like a second “Self”, which mirrors the beliefs. Brennan links the 11th to the so-called “Commander Force” and the 12th with the energy egg and the energy considered divine (perhaps equivalent to the anandamaya as totality, divinity, “body” of glory).
The layers of the aura can be seen by some people and read by very few: that means that these people with aura clairvoyance can know from the aura the state of the organs, what one is thinking, what emotion is there and what experiences one has had in life or in liaison with other lives. In popular literature, this ability is famously shown by Lobsang Rampa in The Third Eye. In our experience, a traditionalist Benedictine priest – heir through his maternal grandmother, midwife of the P’urhepecha culture, of the clairvoyance tradition – has been the most surprising person in terms of aura reading, with a great level of physical, emotional, mental and past information detail. Mechanically, the Kirlian camera or generator -more popular every day- can photograph the aura of the fingers, as we discussed.
Commonly, the aura extends about a meter and a half around the gross body, but spiritually evolved people can have extremely extensive auras, which change their coloration or become rounded; in reality, the aura, as a biomagnetic field, is a field without limits. Even among ordinary people auric exchanges occur constantly, even before they meet and, of course, in the moments before they come into direct physical contact. Additionally, we leave part of our energy in objects while being in the same space, something that already has experimental data. Even when dying, part of the person’s energy remains in some spaces, according to research such as Korotkov’s.
Figure 5. The aura
The Human Energy Field (HEF) can be evidenced to any person in their physical appearance by seeing through a light a prism, and in their physical, emotional and mental in-formation, through the procedure of kinesiology, a science that studies the reactions of the organism to the terrestrial magnetic field and to the Akashic field (in which everything thought and spoken in human history resides; a kind of subtle layer, a semiosphere of in-formation that exists in the Zero-Point Field, as we have indicated). For example, with the person facing north, well hydrated and after urinating, they are questioned about their emotions trapped in their ordinary biographical life, or their life in the womb, or their past lives or their genetic information. –As Bradley Nelson (2007) did more than a decade ago. The body reads the HEF and gives its affirmation or denial about the existence of THE emotions, specifying in which phase(s) of life(s), with which organ they are associated, with which people.
Thus, the auric bioplasmic field leads us to not only physical but mental dimensions, of thought and emotion, which must also be studied from the mental field and the brain field.
Emotions and beliefs are also installed in the aura. They affect its fluidity, its color, its luminosity. Emotions are found in the second and sixth layers of the aura. Beliefs, in the third and seventh layers. In the second and third layers, we find the ordinary emotions and beliefs. In the sixth and seventh, the highest, spiritual ones. In addition, emotions emanate from the aura and the chakras, influencing the others subtly, at times being able to draw cords that link us to other people.
The Thought Field or T-Field and the Syntergic Theory of Jacobo Grinberg
Perhaps Eugene Wigner, Nobel in Physics in 1963, is wrong about introducing consciousness (“Wigner’s friend”) as the factor that makes the wave function that defines a current event collapse, but what if he is right? Perhaps we could explain many of the healing phenomena that skeptics call nowadays pseudoscience, because the human variable is introduced into the quantum world. And precisely, the most recent quantum experiments seem to confirm the hypothesis by showing that there can even exist two different equally true perspectives, against linear logic and complexing the theory of truth as correspondence (according to this, a proposition is true only if it is related to an object of the “world” and describes it precisely), as there is strictly not one “world” but several, in some way.
In the equation of many current scientists such as Penrose, Stephen Hawking’s collaborator on black holes mathematics, the unified field is related to consciousness. Consciousness collapses the wave function and causes one of the many possibilities to be perceived. This would be the key to being able to read matter, energy and in-formation. In this sense, Penrose and Hameroff (2014) seek how a quantum effect could be generated in the microtubules of the brain. On the other hand, beyond arguments against Penrose, the most recent studies show that brain waves are spread by an endogenous weak electric field: communication without synaptic transmission.
Obviously, the introduction of the consciousness dimension and of the human entails a strong debate in Physics.
In the five thousand year old tradition and health practice, spirituality and martial art associated with QiGong, particularly in its current scientific expression ZhiNeng QiGong (pronounced “chi gung”), it is considered that Humans are to be understood from three metaphysical elements that we mentioned in the preamble chapters: Qi or energy-in-formation, Shen as mind-spirit and Xing as flesh. The whole practice, of proven efficacy and demonstrated in infrared thermography tests, is based on the management of the shen, the mind-spirit. In its first level, it consists of raising the energy, pouring the purest energy in the universe (Hun Yuan Qi) on the body and that the energy of the body goes out into the universe, all through the mind-spirit. Through this practice a Qi-Field is generated. According to QiGong, channeled Hun Yuan Qi –as we have indicated– is capable of destroying tumors or creating matter: energy creates matter, but the active element is the shen, the mind-spirit. At the second level of ZhiNeng QiGong, energy is drawn in, absorbed from within, and merged with the inside. The organs are worked at the third level. And there is the practice of transferring energy.
In confluence with this millenary practice and based on various authors, Cyndi Dale (2009) considers in her description of The Subtle Body that we can understand human electromagnetic functioning from two fundamental electromagnetic realities: Dr. Harold Saxton Burr’s aforementioned L-Fields or life fields, and the T-Fields or thought fields. The former are associated, as we saw, with the electric field. The thought fields are associated with the magnetic field. Although we cannot disregard, as we have seen, the quantum field in broad sense, the bioplasmic field linked to the plasma state of matter and other fields that interact in the reality.
In the relation between thought and electricity or electromagnetism, we can consider that, to the extent that thought affects matter, the evidence points to support the influence of T-Fields on L-Fields. In this way, experienced meditators have been able to print their intentions even on electrical devices, which in turn affect, for example, the pH and temperature in a room. And in Dr. Goiz Durán and Broeringmeyer’s work about the body’s magnetic field through biomagnetic therapy, it is shown that magnetism affects bodily states as much as emotional and mental states.
The existence of a mental field is part of the Hindu assumption of the akashic field. This field has been equated by various authors, such as Lynne McTaggart (2007, The Field) or Ervin Laszlo (2004 and Lazlo and Peake, 2016), with the quantum physical field, naming it “A field”, as we pointed out in a previous section. McTaggart also studied precisely how, in controlled experiments, thought can change bodily health and how it can even change the reality of crime in a city (The Intention Experiment, McTaggart, 2008), alter results of previous events or modify inanimate objects with intention.
We have pointed out that Laszlo considers that the A field operates from torsion waves at a speed higher than a billion times the speed of light. But even if the hypothesis of torsion waves was no to be proved, it is a fact that there is a global information field. The universe evolves in a coherent way. The universe we come from would be informed by a previous universe, a cycle of the metaverse. Everything is in-formed. Other theorists seek alternative explanations through wormholes that operate in this apparently faster transmission than light.
In that context we can understand how David Bohm defines the mind as a general feature of the universe: the ability of matter to be active, as we have outlined. This allows us to understand both the cultural reality of the so-called “animism” in a new way and the healing and restorative interaction of the human mind through the T-Fields.
However, what is proposed from the A field goes further: consciousness would not be totally owned by the individual, but it is present throughout all of society and perhaps all of humanity as a whole, beyond the brain; which also seems to be corroborated by the recent study of the collective intelligence of bees, capable of solving problems that their limited brain would not allow (the traveler’s problem to find a route that, starting and ending in a specific city A, passes only once through each one of the cities B, C and D and minimize the distance traveled.
The A Field would explain the transpersonal connections of information beyond distance. It would explain the possibly universal transpersonal ability to synchronize the electrical activity of one brain with others and would be the basis for understanding T-Fields. Laszlo and Peake (2016) propose that this would also explain the coappearance of cultural traits in distant regions. They cite in their scientific support the transpersonal experiments of Targ and Puthoff in the 1970s, of Stewart and Brown in 1994 and of Jacobo Grinberg in Mexico, and the study of dowsers. But let us review what is the position of missing Mexican scientist Jacobo Grinberg on the field and the human brain, at a time when the phenomenon of the A field was not yet clear.
For Jacobo Grinberg, each energetic process that takes place in the structure of each neuron, dendrite or axon of the brain creates a microdistortion of the pre-space structure, and the interactions between all these microdistortions give rise to a hypercomplex macrodistortion which he called “neural field”: a pre-spatial matrix linked to perceptual reality. A highly developed person should have a highly syntergic “neural field”, very coherent and balanced, but operating at high frequency. And there is a level of the structure that contains the information of all the existing neural fields. This structure is what in syntergy has been called “hyperfield”. The syntergic theory is a holographic theory.
Under the conception of the neural field, the human brain is the most complex known conformation of the structure of the so-called lattice (with the exception of the fundamental structure of the lattice itself). Each of the twelve billion neurons in the human brain together with all their anatomical connections are just many other alterations in the fundamental structure of the lattice. Each time a neuron and its cell membrane activate, the resting potential changes producing surface electrical changes, the lattice changes its conformation. This alteration occurs in all dimensions of space and it is called the neural field. In reality, the neural field and the lattice form a unit and it is the lattice itself that serves as the foundation of the neural field. The experience itself is the interaction of the neural field with the lattice. Conscious experience appears in different regions of the lattice.
Grinberg investigated the independent observer of the lattice with Mexican shamans such as Pachita and María Sabina. He postulated that they had achieved unity consciousness, the ability to focus their total attention on different portions of the lattice. Unity consciousness refers to increased brain coherence, in which the neural field stops modifying the fundamental structure of the lattice and consciousness becomes unity. This means that the neural field is capable of mimicking the fundamental structure of the lattice, increasing inter- and transhemispheric coherence. In the state of unity, the ego disappears and the subject of the experience becomes a kind of “king of creation” capable of modifying reality from its origins, perhaps as in the Jungian archetype of the cosmic man and as in the higher aural layers previously described. In the state of unity, the other minds are recognized or, we can think with Lazlo and Peake (2016), it is fully connected to the A field; it has a holographic plate that allows to focus the whole field, attend, says Grinberg, to different portions of the lattice.
To understand normal attention and increased attention in the unity state, Grinberg introduces the concept of directionality. Grinberg affirms that directionality makes conscious experience appear in different regions of the lattice and requires the existence of a controller of the same that the syntergic theory calls the central processor. Little is known about the latter and it can only be conjectured that it belongs to the Observer independently of the lattice and the neural field. The central trans-scientific observer is linked to the Hindu concept of the Ätman (see Grinberg, 1991 for the synergistic theory, but the author’s work on neuroscience is extensive).
In addition to Grinberg’s reference, in Laszlo’s study of the A field, he also describes the processes of telepathy, of true perception of the world through altered states of consciousness (or non-ordinary consciousness) and telesomatic experiences (effects of the mind of a person to another’s body).
It is important to note that the concept of T-Field starts from the consideration that thought has the properties of a field: movement in a medium that transfers in-formation. The thought and its action on matter is evident in the placebo and nocebo effects. And its transmission has been studied in telepathy demonstrations, which in Mexico were studied precisely by Grinberg and are mentioned by Laszlo and Peake (2016), and Goswami (2006). In other latitudes, these phenomena were studied by Rhine and Soal (Rhine, 1935 and 1946, he also scientifically studied extrasensory perception, psychokinesis and a multitude of paranormal phenomena). Studies have been carried out on twins and on the influence on other observed organisms (Rosenthal), or research on suggestion through thought (Vasiliev), mystical diagnosis (Caroline Myss, which reached 93% diagnostic accuracy with only the name and date of birth of a patient, but it is not the only case, there are many in the already documented history of the 20th century) and all the processes of healing, divination, of grasping what is about to happen in the premonition, etc.
In everything we healers do, especially in distant healing, the transmission and effect of thought on human bodies, animals or objects is evident.
Now, having understand the origin and importance of the concepts of life field and thought field, in reality, what the energetic anatomy tells us, the functioning of the universe and its entities, both from the material and energetic point of view, spiritual and philosophical, is that we must consider a certain nuance in these generic concepts. And we must introduce certain questions for the future of the description of the human, which we will detail more extensively in a chapter of the 4th section focused on the mind-matter problem.
These considerations refer to the fact that, although we speak of the mental field, energetically, the subtle body manifests two differentiated dimensions: the strictly emotional (orientation to action) and the mental in a restricted sense (thought), which will be expressed in the aura and chakras. As well as the first dimension, the emotional one, it has clear energy, biochemical and thermographic indicators in some cases. On the other hand, we have described that in the aura there is a level that somewhat escapes the mental in a restricted sense, which is the astral body. And there are two dimensions that are very complexly related to the energy and the mental: the in-formative identity dimension that survives beyond the physical body and the connective dimension with the universe, which we refer to in Section 1. Let us not forget that, with Espinosa, we must speak of a single substance with the attributes of physical and thought extension, in which emotions and ideas arise, as well as the dimension that calls “soul” as universal of all beings and it would be the astral “body”.
Other approaches to the fields and the human
Other energetic phenomena have been raised in association with the fields and deserve a separate mention. Among them is the aforementioned “orgone” energy postulated by Wilhelm Reich, a psychoanalyst and scientist harassed, locked up and probably assassinated by the FBI (Federal Bureau of Investigation) in jail in the United States in 1957. Reich studied what he postulated as a primordial life energy, the “orgone,” which supports the bioenergetic dynamism from emotions to tornadoes. The living and the water attract the orgone, the harmful-to-life electromagnetic charge, repels it. His research, which he tried to introduce to people like Einstein, was followed by the Croft spouses and by the theory of anions (ions with a negative electrical charge). Perhaps the energy he discovered can be associated with the qi field. And his study of the sexual energy and the bioenergetic characterological shell is undoubtedly an established foundation for the understanding of the human in its development.
Another fundamental field is that associated with solar electromagnetic energy. Nikola Tesla valued the importance of the sun and the energy of vegetables derived from it. Nowadays, Shri Hira Ratan Manek, whose body is studied by science, has shown how the sun’s energy can nourish a person by itself through his Sun Gazing technique, omitting the food.
Haramein, on his part, has studied the dynamics of the sun and how it affects the Earth, and how, at this moment, we are going through a period of particular increase in solar energy, in cycles that reach their peak every 11 years and that influence the entire behavior of the Earth. The sun and the Earth function just like toroids. Haramein’s predictions allow us to understand the recent discovery of a singularity in the sun, which is that it absorbs energy from the environment, and also makes the understanding of its energetic functioning coherent.
Although many consider the concept of “torsion field” (axion, rotation, microlepton) as pseudoscientific, in the 1980s the Russian physicists Anatoly Akimov and Gennady Shipov based it on the Einstein-Cartan theory and on alternative solutions of the equations by Maxwell. This fields would involve speeds much higher than that of light. According to Glen Rein’s studies on DNA irradiated with non-Hertzian energy (a quantum field) and the influence of the intention on the genetic material (Rein, 1996), the importance of these fields, among other things, is that they are affected by the topology/geometry of macroscopic objects and biological fields. Torsion fields are assumed to emanate from living organisms and they are detectable by Buryl Payne’s device. If these torsion fields were more firmly tested, they would be one more window for understanding the biological reality of the fields. The Haramein-Rauscher unified theory of physics of the universe takes into account the effects of torsion and the Coriolis effect (an object that moves on the radius of a rotating disk tends to accelerate with respect to that disk depending on whether the motion is towards the axis of rotation or away from it) to give a new solution to the Einstein field equations. The advantage of Haramein’s theory is that it includes in the equation the human in its kosmic environment, it allows us to introduce the process in quantum Physics, the reason for movement. It places the human as an intermediary between the micro and the macrokosmic.
In short, it can be concluded that the understanding of the human cannot omit the understanding of its participation in kosmic energy fields, in dynamics that exceed it, in its participation on realities of the quantum order, in the universal functioning of spacetime and waves-particles, in its quality of being part of the universe, the galaxy and the solar system, in being formed of molecules capable of emanating energy.
It is much less possible to omit the comprehension of the subtle fields of the own organism. Among the own subtle fields, it is essential to understand the electromagnetic dimension in its expressions in the electric L-Fields, in the magnetic T-Fields of thought and in its postulated connection to the Akashic field, as well as in the toroidal field generated by the heart, in the bioplasmic field of the aura, in the morphogenetic field that would explain part of the telos (the end) of the organism and of the species, in the qi field that is manipulable to increase and refine the energy of the body-mind and in the field generated by the DNA, and in the myriad fields of organs, cells, mitochondria, microtubules, molecules, atoms. Thus, for example, biophotonic fields are associated with the oxidative metabolism of mitochondria or conformational changes in DNA.
As it can be appreciated, the vision of the human from the standard allopathic medicine perspective is a vision that has little handling of current avant-garde science and of the human subtle reality, of its enormous potential for creation, transformation and self-production of its reality, of the knowledge accumulated in their cultures and spiritual practices over millennia. The allopathic mechanical medical vision is indispensable for certain purposes, but it cannot be imposed as the complete vision, much less as the correct vision of the human or as its vision of the future, or as an expression of what humanity is capable of achieving. The vision of the medical “body” is, as it has been said, that of a computer without software and an aggregate of parts that is incomplete, in addition to being conceived in a dualistic and reductionist perspective of the human based on knowledge prior to the 20th century.
The real and complex human seems to be part, in several senses, of that matrix, which the Nobel laureate Max Planck spoke in 1944 and we cite in the epigraph to this chapter. It is part of that matrix mind of matter, or as Sheldrake suggests, through the field, it overcomes mind-matter dualism, a task that is the ultimate goal of the profound practice of meditation.
Philosophically, it can be said that it is not possible to think about ourselves without considering the mind (the in-formation), the energy, the vibration and the way they guide matter. There is a practical principle in the practice of ZhiNeng QiGong: where the mind goes, the energy goes. And where energy goes, eventually, matter is created or matter is dissolved into energy. All energy is vibration. Vibration supposes in-formation. Vibration creates form. Form organizes matter. All of this occurs largely thanks to the fields that make us up as human beings, as electromagnetic and bioplasmic beings, as beings of light and vibrant beings, full of in-formation.
The chakras: spirals of energy
“As open a door with a Have, with a key, the Yogi opens the door
to liberation (mukti) freeing the kundalini through Hathayoga” (Gorahsasataka, 51)
When the Goddess is awakened dormant gratia grant to the guru, all are rapidly traversed cakra (Sivasamhita, IV, 12-14; HY D, III, 1).
Yoga: Immortality and Freedom
With our Cuecueyo we illuminate the world. In the place where our luminaries are, there we have light.
Amoxtli in Madrid (Matritense Codex)
The so-called chakras are geometric structures for energy processing and life in-formation. In this chapter I will expose precisely its geometry, its operation, its number and its characteristics.
Geometry of the chakras
In Future Science: Life Energies and the Physics of Paranormal Phenomena, coordinated by John White and Stanley Krippner, the existence of cultures that manage body energy centers in one way or another is documented. The authors locate these energy centers as part of a general consideration: “in any structure that is highly organized (i.e., crystals, plants, humans), there is a series of geometric points in which energy is highly concentrated” (White and Krippner, 1977, p. 56). The Geometry and the Physics of the energy centers is a fascinating field of study.
According to Hindu tradition confirmed scientifically by John Evans (in Cyndi Dale, 2009, p. 138 ff.), the geometry of the chakras obeys three differentiated proportions: some chakras constitute figures in the shape of a lotus flower, based on a ratio of broad frequencies; other petal-shaped energetic vortices emerge from opposite rotations with a frequency ratio close to one; and finally, some more are spirals created by similar rotations. That is, the chakras literally generate petals, lotus flowers and spirals, in coherence with the fact that certain forms attract and focus magnetic energies and these influence life, because substances resonate with magnetism.
Meditators like Sadhguru indicate, from the internal perception of meditation and the Hindu tradition, that the chakras would be a union of the subtle energy channels or nadis, arranged in a triangle, which manifest as a circle that radiates energy, and they generate a movement in transit from one dimension to another.
Energy vortices are also present in other animals, totally or partially, and some postulate them even for plants (root, heart and crown). They rotate and their altered movements manifest a constant and universal associated sense.
From the perspective of the psychism, the geometry of the “fibers” of the chakras, according to Brennan (1987), is that of a whirlwind formed by whirlwinds. In her perspective, each main chakra is a turbulent whirlwind shaped like a cone of energy, with the wide part facing outward and the narrow part, inward. The wide outer part of the chakra takes energy from the universal energy field. The narrow part goes towards the center, where it has a “root” that connects with the force current of the energy channel parallel to the backbone (the sushumna), and has a kind of seal at the inner end.
It is possible that an analogy with the geometry of black holes and what is known from the quantum theory of gravity can help understand the organizational energy centers of body matter. These energy vortices are isolated compact regions with a universal specific location in human bodies and have a peculiar energy behavior. Its subtle energy began to be studied in the 20th century. Through radiesthesia, we can objectively manifest its action field, as well as its energetic state, its dysfunctions and their meaning (Brennan, 1987, pp. 62-63).
Functioning and Frequency of the Chakras
According to healing experience, the body’s energy centers are associated with the auric bioplasmic field, as we saw in Chapter VI. The vortices noticeably allow energy to be extracted from the organism and make energy enter to it. In accordance with energetic and bioenergetic practices, these energy centers make it possible to contribute to the generation and dissolution of matter in the body’s sphere of action. Apparently, they are a quantum window of spacetime alteration. According to experience, they involve not only energy and material transformation processes but also of emotion and thought.
It is not even true that the reality of the chakras is objectively unprovable on the grossest level. We know today that despite being subtle structures, each main chakra is biochemically associated with certain concentrations of iron and oxygen.
The chakras have been able to be measured using highly sensitive integrated circuits, connected to direct current amplifiers. According to the particular study by Valerie Hunt with 24 control subjects and 24 healthy research subjects, aged 20 to 35 years (A Study Of Structural Integration From Neuromuscular, Energy Field & Emotional Approaches, with Wayne Massey: https://rolfing-ca.com/case-study/a-study-of-structural-integration-from-neuromuscular-energy-field-emotional-approaches/), the color/frequency mean in Hertz that in 1988 was attributed to the chakras in rolfing sessions (manual therapy of deep connective tissue manipulations and movement redirection, managing the fascia) twice a week for five weeks, is the following:
Chakra 1: 250-275 Hz; plus 1200 Hz. Red colored.
Chakra 2: 250-475 Hz. Orange colored.
Chakra 3: 500-700 Hz. Yellow colored.
Chakra 4: 950-1050 Hz. Green colored.
Chakra 5: 1999-1250 Hz. Blue colored.
Chakra 6: 1000-2000; more than 200-300 Hz; 600-800 Hz. Violet colored.
Chakra 7: 1100-2000 Hz. White colored.
As it can be seen, there is more than one rank in the 1st and 6th chakras.
By radiesthesia (see, e.g., Radiesthesia, The movement oracle, Morel, 1989; or Bhattacharyya, 1989; among many other texts) using a pendulum, the energy movements of the chakras can be “read” objectively, constituting a precise diagnostic system, which was modernly described by Barbara Brennan (1987, pp. 62-63): the open chakra (turn to the right) or closed (immobile) that can generate pathologies. Movement can involve a healthy turn or with some difficulty (horizontal, vertical, or wide or compacted elliptical movement, or as an atom). It can be focused on the active-right-male-yang (right turn) side and sometimes an aggressive personality or on the passive-feminine-left-yin (left turn) side. It can manifest an emotional or energetic orientation to the spiritual, neglecting the concrete interaction. It can show compaction and retention of energy to avoid relationships or energy interaction, with an aggressive orientation, with blockages, with feelings retention, with change and chaos.
For healthy functioning chakras, Caroline Myss (2006) indicates that the turn alternates to the right and left, beginning in men with a right turn in the first chakra and, in women, with a left turn. However, in our experience, it seems that this fact is not imperative, but it rather depends on the projection of the reader (i.e., how subjective intention intervenes in the reading of the pendulum, the reading is intended). We have worked successfully for many years with the teachings of Barbara Brennan (1987), and our music therapy teacher, Josué Villarreal, works well with the guidance of Caroline Myss. On the other hand, it is significant that all the chakras in a person turn to the left because this would not indicate personality and an active masculine oriented perception, but a condition of acute psychism, the ability (active or not) to perceive non-ordinary realities, other levels of Reality.
Sickness can be understood as an energy imbalance or an energy blockage of the chakras. The chakras can be nurtured and balanced to some extent by the energy of the hands or any other energy healing practice (Reiki, Okiome, QiGong, Universal Energy, Reconnection, Bioenergetics, rolfing, etc.), by quartz crystals (which in a clock pulses at 32.768 Hz), by frequencies, by musical sounds that resonate with the energy of each chakra, by mantras, oils, colors, colored lights or even symbols.
The chakras must be open and balanced as a whole, not being excessive in energy, although they can be overstimulated in a particular way when there is an imbalance, in order to seek equilibrium. Each chakra implies physical correlates of the zones and organs it governs; as well as emotional, mental, auric and, eventually, psychic correlates.
Regarding the study of the chakras, John Woodroffe (under the pseudonym Arthur Avalon) wrote in 1919 in The Serpent Power that the energy centers called in Sanskrit “chakras” (cakra, “circle, disk or wheel”, from char: “to move” or kri –according to Pānini–) were specified in the writing of the Padaka-Pancaka and the Sat Chakra Nirupana of Swami Purnananda (ca. 1577).
Beyond the historical debate on the texts cited by Woodroffe, we know that there are mentions of the “chakras” from an ancient Upanishad of 700-800 years BCE and from several more recent ones, from 200 BCE – 200 CE: Shri Jabala Darshana, Cudamini, Yoga Shiksha and Shandilya Upanishad with precision of the location and symbolism of the chakras.
The Shri Jabala Darshana, for example, even mentions the mantras of each energy center (from the first to the fifth: lam, vam, ram, yam and ham) and focuses on the state of concentrated attention (dharana) with respect to each one.
The text of the Sat Chakra Nirupana (ca. 1577), referred to by Woodroffe, already belongs to the Shri-Tattva-Cintamani written in the 16th century by Purnanda. Information about the chakras was later disseminated in the West by the theosophical movement with authors like Alice Bailey, Rudolf Steiner, and esotericist Charles W. Leadbeater with his book The Chakras. They were also studied by Tansley and revered Rosalyn Bruyère (Wheels of Light: a Study of the Chakras), from whom Barbara Brennan (1987) started and then thoroughly described the chakras in a modern scientific language in her books Hands of Light and Light Emerging. Brennan worked for NASA in research on the Human Energy Field (HEF) and is the creator of a productive bioenergetic school (Barbara Brennan School of Healing), from which framework she describes the aura and the chakras.
Psychic Caroline Myss, whose readings on diseases and auric field always showed astonishing precision, also wrote after Brennan (1987) the text Anatomy of the Spirit, which mentions the aura and the chakras.
It is interesting that even Romanian Mircea Eliade –who visited India and whose epigraph leads this chapter– referred to the chakras as part of the “subtle physiology”, but considered them associated with meditation and Yogic practice, being that they are also objective structures (we have them, regardless of the believe in them or not, just as we have hands and feet). Other scholars have made their own contributions.
The main thing is that the chakras, with their different connotations, are part of the knowledge and practice of numerous world cultures, they are real universal elements of the subtle anatomy and a good part of their operation is objectively demonstrable; they are part of the etheric anatomy of humans, they are etheric centers of energy that gradually take shape. Energy flows from the chakras to the organism and also in the opposite direction, from the body to the chakras.
Chakra treatment heals a person from all kinds of diseases. Physical or psychological illness obstructs the chakras. So much so that gross and energy physical aspects, inappropriate intense thoughts and emotions, also have a measurable negative effect on the related chakra. It is thus postulated that each chakra causes consciousness, vitality and energy to flow.
Sometimes in the chakras, an activity is displayed that rises sensations of tingling, buzzing or slight pain in the person. In our experience, when doing intense healing or meditation work, especially for the first time, it is common for the brow chakra to tingle. In the fields of healing, it is considered that the more advanced the person is, the more open their chakras will be, the more balanced they will be as a whole, and the more harmonious their rotation and their brightness will be.
Primary, Secondary and Tertiary Chakras
Different traditions refer to different energy centers, but it is possible to give an account of the reason for these differences. For example, the Tibetan tradition, which is very important, refers to six chakras: the centers on the soles of the feet are mentioned as basic, which in the Hindu tradition are classified as secondary; and the crown center is omitted (which also does not appear in the Sat Chakra Nirupana). This happens because the seventh chakra is the master center and its measurement is deductible from the functioning of the rest of the centers. In some other cases, secondary centers for other cultures are also privileged. In others, various points are omitted because they are not known.
Caroline Myss (2006) attempts to integrate the vision of the seven Hindu chakras, the tree of life, the Sefirot of Kabbalah, and the seven Christian sacraments: Baptism, Eucharist, Confirmation, Marriage, Penance, Holy Orders (the own path of service), and Anointing of the Sick.
We will follow the Hindu tradition since it appears as the most detailed in the description and knowledge of the chakras based on very specific practices, just as the Chinese tradition is the most precise in the treatment of energy, meridians, dan-tien and acupuncture points. That is why Hinduism has served the West as a starting source: as we have just mentioned, it recognizes six chakras in the Sat Chakra Nirupana, with the later integration of the crown chakra, so that the final system is made up of seven primary or fundamental chakras, each associated with different bodily, emotional, mental and energy structures. This tradition, considering the seven chakras, coincides with the ancient Nahua and Mayan traditions, which directly concern us. It is also used in other traditions and practices, such as the Vietnamese Universal Energy, which works from the energy imposition from the central fingers (omitting the imposition of energy on the first chakra), or directed from the brow chakra to each energy center of the person to be healed.
For practical descriptive and classificatory purposes, it is important to divide the body chakras into the seven primary chakras with body anchoring from the perineum to the crown, the 21 secondary ones and the various tertiary ones. In addition, there are 25 transpersonal chakras located in the midline, which lack a direct gross physical anchor and that are not demonstrable in objective measures so far. However, they are known by the inner experiences of great meditators or healers, as well as by the reflex system of the column. So, we have 32 chakras on the central line (seven anchored in the flesh and 25 outside of it) and 21 secondary chakras, which makes a total of 53 energy centers plus the tertiary chakras.
Now, according to a yoga account (Sadhguru, 2019), there are 114 major chakras in the human organism and 114 meditation systems in the Indian tradition. Two chakras of the 114 would be outside the physical organism and 112 would be in it, as they were taught to reach the nature of itself. Of the 112 with physical anchorage, there is nothing to do in the case of four, because they act on themselves. This means that a person can work with 108 major chakras; it is a cosmic resonance number linked to the diameter of the Sun and the distance 108 times to the Earth, as well as the diameter of the Moon and the distance to the Earth. But to live a full life – according to Sadhguru – you only need 21 chakras. The rest opens levels of perception. With 63 activated chakras, transmission is powerful, as in the Tamil system; with 84, you acquire properties conceived as superhuman; with 112, you are fully present; and with 114, you are fully functioning and you know everything about the human, from beginning to end.
Primary chakras are the largest and have a diameter of about 15 cm. Their entrance is located at about 2.5 cm from the body, although the 6th chakra, between the eyebrows, has a smaller dimension. The first chakra unfolds towards the earth. The seventh chakra, towards the sky. From the 2nd to 6th chakras, they all have both, an anterior cone and a posterior cone. Each chakra is nourished by different foods and its discomfort produces very specific diseases. Its detailed energetic anatomy is described by Barbara Brennan (1987): the cones, their fibers, their seals.
Brennan writes that through its seal, each chakra controls the exchange of energy with the layers of the aura. Each chakra has seven layers connected to the seven layers of the aura, energy flows to and from the aura and the chakras. It also manifests forms of consciousness that we perceive, intuit or know directly. Each auric layer has its set of seven chakras. She considers that each main chakra actually has seven chakras, one for each auric layer. However, most people have the seals closed, which are opened with processes of purification.
In the Eastern tradition, each chakra is assigned a certain number of “petals”, which we already mentioned have been shown to actually exist, depending on the frequency ratio: petals, lotus flowers or spirals (whirlwinds). Each one of the so-called petals is a rotating whirlwind: four in the 1st or base chakra, six in the 2nd or sacral chakra, 10 in the 3rd or plexus chakra, 12 in the 4th or heart chakra, 16 in the 5th or throat chakra, 96 in the 6th or third eye, and 972 in the lotus flower of the 7th chakra or crown chakra. Each “petal” is made of a kind of fibers, as I already mentioned when discussing Brennan.
The main structure of the energy vortices that feed the physical body have subsidiary or secondary vortices (21 according to Barbara Brennan). David Tansley, radionics specialist cited by Brennan, mentions in his research that the primary chakras occur where the permanent lines of light cross 21 times and the secondary chakras occur where they cross 14 times. These are about 7.5 cm in diameter and about 2.5 cm away from the body, with the chakras of the hands being even smaller.
Tansley locates 29 minor chakras and 49 energy focal points. Brennan gives her own proposal. The chakras of the senses: one behind each eye and one in front of each ear. The secondary chakras are associated with the body glands: the gonads and thymus chakras. Those linked to body organs: of the lungs (above each nipple), and of the liver and of the spleen (the only secondary chakra that presents an anterior and a posterior cone, which is why it is sometimes confused with the third chakra, which governs the plexus), which are both located more or less at the level of the last rib, a few centimeters from the midline of the body. In this middle line, a chakra is near the solar plexus and the other is connected to the stomach. And in the upper thorax there is a chakra at each junction of the clavicles. In the extremities, the chakras are in each haunch of the knees, and the palmar and plantar areas: one in the palm of each hand and another on the sole of each foot.
For us in the healing practice, the navel chakra is very relevant because, in addition to being a center of self-esteem, it links us to the land of birth and to the mother – until the moment of the death of the mother or the child -; moreover, it connects with the nadis energetically. Likewise, the chakras of the hands and feet are very relevant because they contribute to the formation of a transformation energy field, which is used in all hand imposition techniques: simple imposition, universal energy, Reiki, bioenergetics, Eric Pearl’s technique of reconnection, and so on.
We also have the sometimes called tertiary chakras or just focal points of energy, among which all those associated with each finger stand out. According to Tansley (Radionics & the Subtle Anatomy of Man), these 49 focal points occur at the intersection of only seven energy lines and could be linked to main acupuncture points.
Beyond the chakras with a physical anchor and their biochemical trace of Iron and Oxygen, there are the aforementioned transpersonal chakras, which refer to a much higher vibrational density. These are located below the first chakra or above the seventh chakra. They are, as we already indicated, 25 chakras beyond the seven with direct physical anchoring. In the spiritual tradition, the colors of the 8th to 22nd chakras are known. I will describe them by levels, as it is customary.
Although we have mentioned that the 8th to 32nd chakras are not anchored in the physical body, this is partially misleading. These chakras can also be worked from a certain connection to the spine. Connections of all primary chakras rise from the coccyx upwards, with the body chakras located in the coccyx and sacrum, and the transpersonal ones starting from the lumbar region, except for the 10th chakra, which is connected to the ground from the tip of the coccyx.
At the 2nd level are the 8th to 12th chakras, which are linked to the etheric body.
Chakra 8: sea-foam green. A little less than 4 cm from the crown. It is related to time management, to spiritual connection, to accessing the Akashic records. These records are part of human in-formation. Each one has access to its own record, but they can access the general Akashic field, and the past, present and future human information that is accessible to us, a semiosphere that we have called with Ervin Lazlo the A field and that is physically located in the quantum vacuum, in the Zero-Point Field. In the ZhiNeng QiGong, it is the in-formation in the original hunyuan qi that is accessed by means of inner perception. It is reflected in the 5th cervical vertebra.
Figure 6. Main Chakras and Transpersonal Chakras
The spine is an energy and in-formation channel. It is the main system of reflection. The tip of the coccyx refers to 10th chakra and grounding. In the fossilized vertebrae of the coccyx and sacrum, the main chakras 1 to 7 are reflected. In the lumbar vertebrae, the 8th to 13th chakras are reflected. In the thoracic vertebrae, the 8th to 13th chakras are reflected. In the cervical vertebrae, the 8th to 13th chakras are reflected.
Actually, in Zero-Point Field Therapy, when connecting to the A field, we can also connect with plants, animals, planets and minerals.
Chakra 9: green-blue. A little above the head. Settlement of the Higher Self, the highest instance of each one in the respective incarnation that preserves the information of life for its transit in the interlife. It is the settlement of the “soul”, that is, of permanent in-formation. It is reflected in the 4th cervical vertebra.
Chakra 10: pearly. Called “earth star chakra” because we pull from it, we take the energy of the earth. It is at about 60 cm or more under the feet. It is reflected in the tip of the coccyx, which is essential for grounding.
Chakra 11: red-orange. It is the chakra of the palms, to transmute energy. It connects with the supernatural. It is associated with transmutation and is reflected in the 3rd lumbar vertebra.
Chakra 12: bright gold. It serves for the connection of the 4th to 6th chakras with the etheric: the third eye, the heart and the throat, and is located behind the head, about 5 to 15 cm from the aura. It regulates the energy of thoughts, emotions and vibrations. It is the tip of the geometric structure of the merkabah. It connects with the universal. It is reflected in the 2nd lumbar vertebra.
In the 3rd level, the 13th to 32nd chakras are located, which are governed by the energy considered divine or of the totality.
Chakra 13: violet-pink. It regulates the feminine, yin, negative energy. Shekhinah, in the Jewish tradition. It is reflected in the 1st lumbar vertebra.
Chakra 14: deep violet blue. It regulates the masculine, yang, positive energy. It is reflected in the 12th and last dorsal vertebra.
Chakra 15: luminous golden white. It governs polarity, the complementary energies. It is reflected in the 11th dorsal vertebra.
Chakra 16: luminous violet white. It governs polarity, but in the union, the similarity. It is reflected in the 10th dorsal vertebra.
Chakra 17: multi-white. It governs balance, harmony. It is reflected in the 9th dorsal vertebra.
Chakra 18: golden pink. It governs free will, it is associated with freedom. It is reflected in the 8th dorsal vertebra.
Chakra 19: magenta. It creates and maintains life, it is associated with the Kundalini energy. It is reflected in the 7th dorsal vertebra.
Chakra 20: golden violet. It is associated with understanding and wisdom, with mastery. It is reflected in the 6th dorsal vertebra.
Chakra 21: golden blue. It is associated with abundance, with life in plenitude. It is reflected in the 5th dorsal vertebra.
Chakra 22: platinum. It has to do with clarity, objectivity. It is reflected in the 4th dorsal vertebra.
Chakra 23: governs the intellect and has to do with knowledge. It is reflected in the 3th dorsal vertebra.
Chakra 24: regulates creative energy. It is associated with the prime of life and the mind. It is reflected in the 2th dorsal vertebra.
Chakra 25: governs manifestation, the light energy that we project. It is reflected in the 1st dorsal vertebra.
Chakra 26: governs alignment and regulates the harmonic vibration of the energies. It is reflected in the 7th cervical vertebra.
Chakra 27: represents the wisdom of the “soul” and peace. It is reflected in the 6th cervical vertebra.
Chakra 28: represents wisdom through incarnations. It is reflected in the 5th cervical vertebra.
Chakra 29: it maintains the connection to the ground and it is associated with enjoyment. It is reflected in the 4th cervical vertebra.
Chakra 30: gives the ability to release the energies of resentment, to forgive. It is reflected in the 3th cervical vertebra.
Chakra 31: is associated with faith, with strength in crisis. It is reflected in the 2nd cervical vertebra.
Chakra 32: is associated with grace, with the consciousness that is considered divine or of totality. It is reflected in the 1st cervical vertebra.
The seven main chakras
I will give the Hindu, Sanskrit, Nahua and Mayan astrology names of the chakras. They were called cuecueyo – kwekweyotl, “luminous spiral” – among the Nahuas, and it was conceived that we illuminate the world with them. It was mentioned that it is the place “where our lights are”, “where we have light”. They are the speed associated with light, our brilliance, according to Sahagún. They appear in what we decolonially call the Amoxtli in Madrid (Matritense Codex) and we can find references to corporeal energy in the group of the Codex Borgia, the Amoxtli Yohualli-Ehecatl itself (Codex Borgia), the Mictlan or Laud, and the Fejérváry -Mayer. Among the Mayans, there are astrological equivalents of the chakras. Among the Quechua-Aymara, the Pojcpos appear.
The cuecueyo are located from top to bottom, on a meandrous path, crowned by the double nagual/tonal serpent.
Chakras are usually associated with the great nerve plexuses of their respective body area, but they are not those nerve plexuses, they are essentially energetic. Its columnar reflexes run from the bottom up through the fossilized vertebrae of the coccyx and sacrum. Caroline Myss (2006,
p. 44) links the 1st to 3rd chakras to external physical power and the 4th to 7th chakras, to the interior. Described in the Sat Chakra Nirupana (ca. 1577, we will cite it as SCHN) as Datura flowers, we will describe them from bottom to top of the body. All of them can be chanted with the support of the vowels or the musical notes that correspond to them. Fabien Maman proposes to treat them in common fifth intervals. F in 1st chakra, C in 2nd chakra, G in 3rd chakra, D in 4th chakra, A in 5th chakra, E in 6th chakra and B in 7th chakra.
Figure 8. The Cuecueyo
1°. Muladhara (“root support”, the Adhara lotus), kolotl (“scorpion”) or ain ek’ (“lizard star”, associated with Saturn). Linked to the lower body, hips, legs, feet, colon, adrenal glands, and somewhat to the kidneys, spinal cord, and immune system. Among the Nahuas, it is at the base of the column. For Hindus, it is born at the base of the vagina or the male perineum (between the anus and the genitals; “under the genitals and over the anus” according to the SCHN). It is associated with the crimson red color and the earth element, for the Nahuas it is a black spiral. It would be the center of physical development, the connection with the practical and the material, with the mother, with the Whole. It is represented by a four-petalled lotus. Its imbalance can imply violence, greed, anger, insecurity, anxiety, fear. Its mantra is “We are all one” and it is related to consciousness. In the SCHN, it is said that the square of its symbol represents the earth, that the shipper of the always pure intelligence revelation is in this center, and that it is linked to Kandarpa, the love deva (deity). In the symbol of its triangle is the self-originating one, revealed by knowledge and meditation, above it, the Kundalini serpent rises at the beginning of its three and a half turns along the sushumna. To meditate on the 1st chakra, on Shiva, liberates from all disease. There is a strong connection between the 1st and 7th chakras. Caroline Myss (2006) associates the teachings related to the material world with it and considers it the fundamental support, associated with the power that we are all one (to “Interbeing”). It is associated with the gateway to the divine. Rosalyn Bruyère studies it centrally, associating it with the basic life force, with our physical organism and with sexuality. Its mantra is “lam”. Its mudra is the union of the index and thumb. Traditionally, its sense is the smell, and do not think that it does not make sense, as some ignorant say. When the organism is full of toxins, you smell bad and people move away from you. Smell serves to survive. And rooting stimulates the sense of smell. Muladhara is associated with the mineral kingdom.
I am inclined to speculate that in various healing practices, through the focus of consciousness, we connect from the 1st (Earth) – 7th (Sky) chakra to the universe and the quantum vacuum. As Haramein studies with respect to the “Schwarzschild proton”, in effect, “We are all one”, because everything in the universe is connected by means of the vacuum, from the interaction of the proton and the vacuum. We connect through the central channel of the toroid of our energy field.
2°. Svadhisthana (“its own place of being”, “its special abode”, “sweetness”), iwitl (“white feather”) or Bʼolon Yokteʼ (“nine peg leg”, associated with Jupiter). Linked to the genitourinary area, the bladder and the gonads or sex glands, which in various traditions are energetically considered as belonging to both (ovaries and testes) to both sexes. It is also linked to the sciatic nerve. For the Nahuas, it is the belly, the life, more than sex, and it is the down or the womb. It is born forward at the level of the pubic hair line, it exits back between the last lumbar vertebra and the sacrum (“at the root of the genitals”). It is associated with the color orange (vermilion in the SCHN) and the element water. It represents relationships, duality, physical and vital force directed to the brain (there is a strong nadi between the 2nd and 6th chakra, as well as between the 2nd and 4th). It is related to sexuality and creativity, with spontaneous joy. Its imbalance due to guilt, especially sexual guilt, can produce excess or lack of appetite, sexual imbalance, violence, addictions. It produces very deep situations and feelings. In the SCHN, it is associated with ambrosia, it is said that whoever meditates on it – associated with Vishnu – frees himself or herself from enemies. According to the SCHN, meditating on this chakra gives the power to create and destroy the world. Its mantra is “vam” and is associated with the feeling: “I feel.” Its associated sense in tradition is the taste. Its mudra is the union of thumbs, up and down one hand over the other leaving a circle between the thumbs and the rest of the fingers. It is associated with the vegetable kingdom.
We have observed that is a main way to cleanse the aura using carnelian quartz or other healing pieces. A man with a very negative accumulated mental and sexual energy, for example, was remarkably healed and lost an enormous number of warts through the application of carnelian. However, he literally “sucked” the life out of it, it “died”, as we say, and had to replace it often. Caroline Myss (2006) attributes to the second chakra the teachings of sexuality and physical desire, but also work, and associates it with the power of mutual respect.
3°. Manipura (“jewel-city”, “city of the shining jewel”)
or pamitl (“flag” –white–) or Chak Ek’ (“red star”, linked to Mars). It is linked to the solar plexus, but for the Nahuas, it is linked to the navel, a body center in culture. According to the SCHN, it is born a few centimeters above the navel (“at the root of the navel”). It governs all internal organs (except the genitourinary), and the nervous system and the pancreas gland to some extent, as well as the sacral and lumbar area of the spine. It is related to digestion. It is associated with the color yellow (vermilion yellow in the SCHN) and the element fire. A strong nadi connects it to the 7th chakra. Some healers treat muscular and immune system aspects from this chakra. It is located between the first lumbar vertebra and the last dorsal vertebra. Through the liver, it is linked to the sense of sight. In health, it must control emotions for its ascent to love, to the 4th chakra. It has to do with the Self, with self-power: “I do.” Sick is associated with victimhood or abuse of power, with control or submission, lack of self-esteem, anger, fear, guilt, bitterness, hatred; the emotional unblocking is worked in the 3rd chakra. Caroline Myss (2006) deals with the adrenal glands from this chakra and refers it to the teachings of the ego, personality and self-esteem (which we link more to the navel), she links it to the power of respecting oneself. Its mantra is “ram” and it is associated by the intellect with the capacity for discrimination. Its mudra is the joining of palms in front. It is associated with the animal kingdom.
4°. Anahata (“not hurt or not hit”, also “not emitted”, the pure sound of creation), xochitl (“flower” –red–) or Sak Ek’ (“white star”, linked to Venus). It is linked to the heart, the blood, the important vagus nerve, the circulatory system and the thymus gland, which is crucial for the immune system and for the feeling of compassion. It is also linked to the lungs in some cases. It is born in the center of the chest at the level of the nipples and, behind, between the 4th and 5th dorsal vertebrae. It is associated with the green color that entails healing. In its treatment, it is also linked to pink (or to the scarlet color of the bandhuka flower – Pentapetes phoenicea – in the SCHN), as well as to the air element. It is said in reiki, that active manifests green, pink and gold. In scientific measurements, it is associated with the color pink, which implies love. It is by far the most active chakra. The cardiac chakra is considered as the interface between the material and the spiritual, it is strongly linked to the 6th and 2nd chakra. Healthy has to do with the feelings of love, compassion, joy (its emotion also in QiGong), forgiveness, balance and well-being: “I love.” Its imbalance of sadness or closure of the love capacity generates heart, circulatory, blood and hypertension problems. It can lead to manipulation, emotional instability, love repression. The SCHN says that whoever meditates on this lotus is the lord of the word, protects and destroys worlds, is loved, wise and noble, and can enter the body of another at will (in this way, it indicates that it is very probable that to heal another, to reach him or her, to connect with what we call today the quantum level and to manage the astral “body” the foundation is the heart). Caroline Miss links it to love as a divine power and places the ribs, shoulders, arms, hands and diaphragm in its sphere of influence. Its mantra is “yam”. Its mudra is the union of the index and thumb pointing the circle upwards. Its sense in tradition is the touch. It is associated with the animal kingdom.
5°. Vishuddha (“very pure” or “purified”), topilli (“scepter” or “blue cane”) or Shush Ek’ (“wasp star”, associated with Mercury. Curiously, the divine entity of communication in the Greek tradition). Linked to the nose, throat (where it is located), vocal cords, larynx, trachea, bronchial apparatus and lungs, alimentary canal (esophagus), thyroid and parathyroid glands, and the sense of hearing. It influences the mouth, teeth, gums, jaw, voice and breathing. In the Vietnamese Universal Energy, the skin and the immune system are treated from this chakra. It is associated with turquoise blue color, ether and sound. The development of this chakra allows for non-ordinary clairaudience and extrasensory abilities (siddhis). At the back, it is located between the 3rd and 4th cervical vertebrae (in the Sanskrit-English dictionary, it appears referred to in the gap between the frontal sinuses, inside the nose). It is related to communication and growth, as a form of expression (“I say”), its dysfunction is associated with negative and hurtful language, with emotional difficulties, especially communication and humiliation. Caroline Myss (2006) also associates it with the will, with the power to surrender the will to the divine will. As for the organs, it considers the hypothalamus and cervical vertebrae. Its mantra is “ham”. Its mudra is formed by the thumbs touching and the circle is made but with the rest of the fingers intertwined. Traditionally, its sense is the touch. It is associated with the angelic kingdom.
6°. Ajna (ajna akhia: “to know by understanding”, the “mandate”), chalchihuitl (“blue-green gem”) or Uh (“the moon”, associated with this astronomical body). It is linked to vision, to the left eye, to the deep brain, to the two brain hemispheres, to the bone marrow, to the nervous system, to the ears-inner ears, to the nose, and the pituitary gland, which is considered to regulate the body-mind relationship. It is born between the eyebrows and comes out from the nape (in the Sanskrit-English dictionary, it appears in the bregma or union of the coronal-sagittal sutures of the skull, the anterior fontanelle, in China, the Yingtan point is linked in front and the Yuzhen point, behind). It is associated with the indigo color and with the element light, with general emotion and imagination: “I see.” In measurements, it was associated with the violet color. It is the chakra that allows the perception of the aura and the non-ordinary. It is associated with the absolute determinate, with time and with spiritual perception, as well as memory and the psyche. Caroline Myss (2006) associates it with the teachings of the mind, intuition, deep perception and wisdom, with the power to seek only the truth. Physically, she also relates it with the pineal gland and with both eyes. Its mantra is “om” in tantric yoga and “aum” in other cases. Its mudra is formed by the index fingers touching generating a triangle with the base of the other fingers touching at the knuckles. This chakra is associated with telepathy. It is linked to the archangelic kingdom.
7°. Sahasrara (“thousand rays” or petals, “thousand petals lotus”), or Nahua tecpatl (“flint” or “flint knife”), or Mayan kin (“sun”, associated with this star). Linked to the cerebral neocortex, the skull and the musculoskeletal system, since it nourishes the muscular and nervous systems with energy. It is born at the crown, actually slightly upward, emerging from the first cervical vertebra. It is like a tube that comes out of the head, opening like a fan. It is the master chakra, it regulates the other six and is its result at the same time. It filters the kosmic energy and connects us with it. It is associated with the color violet-white and with the spirit, as well as spirituality. It is related to the central and peripheral nervous system, to cognition (“I understand”) and, for some, to the right eye, the hypothalamus, and parts of the immune system. Its gland is the pineal or epiphysis. It is nourished with self-awareness and connects with what is considered divine, with God-Goddess-Nature. In measurements, it is associated with the color white. Its imbalance reflects depression, hallucination, phobia, deep trauma. It is associated with the absolute indeterminate and the gifts of the “spirit.” It tends to get clogged in people who deny the spiritual dimension. Caroline Myss (2006) considers living in the present moment as its power. She also associates it with the energetic nutrition of the skin. And she defines it in some way, from the Kabalah, from keṯer (“crown”) as the transcendent connection with God in us, as the energy of the universe, the energy from which the physical manifestation arises in us. Its mantra is the silence or, eventually, also the primordial “om” or “ang”. Its mudras are somewhat complicated to describe without a drawing, but one consists of intertwining all the fingers and creating a triangle with the little fingers touching. It is associated with the kosmic plane.
Slight variations will be found between authors or systems. Most of them are explainable, but you have to understand the workings of the subtle human. Thus, for example, the nadis that feed the body and the organs are thousands. So, there is not a single way of influence on an organ. There are secondary chakras such as those of the gonads, which introduce an ambivalence between the 1st and 2nd chakra, due to their body position. There are organ-gland connections, such as heart-thymus or kidney-adrenal. And, on the other hand, each chakra connects directly with its neighboring chakra and, in some cases, with others, such as the very important connections mentioned 1st-7th, 2nd-4th-6th, 3rd-7th and also 6th-7th. The 1st and 7th chakras are in a certain way paired and govern the musculoskeletal structure. They are the entrance and exit of the toroid center of the Human Energy Field. All the chakras lead to the central energy current that runs parallel to the spinal column, which I posit is the axis of the biomagnetic toroid of the body’s energy field. In addition, energy also flows to the kidneys from the energy accumulation center of the lower dan-tien, between the navel and the spine, and the kidneys and adrenals are located at the level of the third chakra. Likewise, the spine in general is treated between the 7th and 1st chakra, but also according to the segment governed by each chakra.
For the above reasons, the suprarenal influences are to be associated with the 1st, 2nd or 3rd chakra. The gonads to the first and not only to the second. Caroline Myss (2006) locates the large intestine and appendix in the 2nd chakra, and the kidneys and adrenals in the third chakra. The lungs and the immune system are treated in the 4th (where the thymus is linked) and 5th (because of its connection with the throat, trachea and larynx) chakras; Caroline Myss places the treatment of the hypothalamus in the 5th chakra. Likewise, the location of the pineal and the pituitary glands crosses possibly because they are both close in the brain and perhaps because of the character of the pineal gland linked to the suprachiasmatic nucleus. However, if we see the axis that goes from the third eye between the eyebrows to the exit from the 6th chakra on the nape, it does not passes through the pineal, which is a little higher, linked in a vertical line to the 7th chakra on the crown (posterior fontanel). Caroline Myss locates both the pituitary and the pineal glands in connection with the 6th chakra. In our practice, we find more effective results when treating the kidneys and the adrenals from the 1st chakra, the gonads from the 2nd chakra, the lungs-skin-immune system from the 5th chakra, the pituitary gland from the 6th chakra, and the pineal gland from the chakra 7th chakra.
The so-called five senses are also associated somewhat differently with the chakras. Anti-spiritual scientists scoff at these facts, but they are simply other approaches from other times of knowledge. For Brennan (1987), the 1st chakra is linked to touch; the 5th, to the ear, smell and taste; and the 6th, to sight (it is considered that the 6th chakra rules the left eye and the 7th, the right eye). However, in the Hindu tradition, they are located differently because they attend to other traits. Let’s understand that, energetically, sight, for example, is impacted by the liver state, governed by the 3rd chakra and a chakra of the liver itself. The ear is strongly affected by the renal state linked to the lower chakras. Taste has to do with the tongue, which is linked to the heart, in the 4th chakra.
As with the senses, it happens with other aspects. For example, readers are going to find that it is said that the first chakra or its stones –such as black onyx– help concentration or memory. You may ask: “what does it have to do with it? How stupid”. Well, it happens that a person without rooting (a characteristic that is achieved by strengthening the first chakra) is always daydreaming, if that person instead is rooted, he or she will be more focused.
Each practice and each therapist makes particular additions that he or she associates to each chakra in a person and sometimes generally, or even universally, in a multivariate practice. Different authors will detail more or less certain physical, mental, emotional or spiritual aspects of a certain chakra. Caroline Myss, for example, considers that most diseases are directly or indirectly associated with energy leaks in the 1st, 2nd and 3rd chakras.
In Indian tradition, there is a whole mythological and divine dimension, a series of emotions and thoughts associated in detail with each chakra, in addition to everything mentioned, but that is left to a specialized study.
When one seeks for opinions, one just has to be careful with the sources and follow a system, check it, know that sometimes there may be cases that are somewhat sui generis (particular) in some aspect.
According to the description made, when a disease manifests, the co-account of the affectation can be fixed in the chakras (see the neuropsychiatrist Shafica Karagulla, Breakthrough to Creativity: Your Higher Sense Perception -); or the other way around, it can be prevented because, as the chakras have another level of Reality, sometimes they present damage not yet manifested in the gross body, since we must remember the law of the new medicine: the subtle begets the gross; and there is spacetime continuity in the quantum order.
Now, moving to the less material part of the chakras, the front vortices 2° to 5° are considered to be associated with feelings-sensations, to the present, and the rears, to the will, to the past. However, each pair of vortices is considered as a single chakra, due to its unity of function and bodily connections. Mental processes are associated with the 6th and 7th centers in the head.
A belief in poverty and in deficiency will affect the chakra first. A bad emotion or belief in sexuality will affect the second chakra. An abuse of power or submission to it will affect the third chakra. Negativity and sadness will affect the fourth chakra just as much as love and joy will. Difficulty with communication will damage the fifth chakra. Lack of belief in the psychism will damage the sixth chakra. The spiritual closure can affect the 7th chakra so that it completely damages the pineal gland and can create the inability to connect with another level of Reality, to experience regression-progression in time or to perceive in a non-ordinary way.
Thoughts in people who get to very aggressive states, especially those with a psychopathic character, go out directly from their superior energy center (chakra 7) and display “psychic hooks” that are caught in the energy field of another person or set “psychic attacks”. People who absorb energy do so very frequently from the 3rd chakra.
In interpersonal relationships, we generate ties, energy channels between people, connected between the respective chakras. Ties that, when relationships are affected, are torn and can cause great pain. The bonds derived from the 3rd chakra are especially strong. Also, exchanges and connections can be caused by words, vision or mental force (the so-called “psychic hooks”), as well as, very strongly, by sexual intercourse that also connect the respective chakras.
Regarding the totally intangible, in India, the chakras are considered as integrated into a symbolic body after death, in the form of the desire of the kâma rûpa. In Hindu tradition, it is stated that after death, the three lower chakras remain on the earth until their dissolution (which can be prolonged by desire or the intervention of mediumship) and the upper three are integrated in the state of Devachan (in the abode of the gods, in the interlife) associated with the “Higher Self ” until the next reincarnation. The Bhagavad-Gîtâ says of the kâma-rûpa, of passion and desire that it is a “stubborn enemy of the sage, it veils knowledge”, it is “insatiable as fire” (III, 39) and proposes to the meditator: “kill that enemy that has the shape of desire” (III, 43).
The chakras connect with the Universal Energy Field: the energy of qi, of prāṇá, of “orgone”, as Brennan points out; in our Nahua tradition we speak of Ipalnemohuani, “what we live for”. The finest universal energy (the hun yuan qi of ZhiNeng QiGong) flows from the Universe into the aura, into the chakras, and actually crosses all the energy and carnal dimensions.
In India, it is said that in the fifth auric layer, where the energy pattern of the organs is presented, there is the structure of the tattvas that feed the chakras. The tattvas are described as the vibration of the ether. They are identified as the etheric dimension of the elements associated with the chakras: 1st earth (prithvi), 2nd water (apas), 3rd fire (tejas), 4th air (vayú) and 5th ether (akash). And there are two “secret” tattvas, which vibrate at dawn, so it is said that it is excellent to meditate at dawn. Each tattva vibrates for a certain time and their vibrations follow each other throughout the day, starting with akash.
The already internal distribution of energy seems to go from the chakras to the nadis, starting with the Sushumna (which corresponds to the parallel flow to the spinal column) and the two channels of respiration: Ida and Pingala. In the Indian tradition, it is postulated of the nadis, which are thousands of energy and psychic channels, that energy reaches the nervous system, then the glands of the endocrine system and finally the blood. So, these latter realities, which are medically explained in allopathy as self-sufficient and gross, in the Indian tradition they depend on a much more subtle energetic reality, they are literally nourished by this energy, which follows energetic anatomy.
The most relevant thing is not only the existence of these subtle energetic structures, but rather, the conviction of those who come to its treatment is that the gross, pure and hard structure of the body described in other chapters is created, determined by the subtle structures. The subtle begets the gross, as the studies of the subtle fields described in Chapter VI demonstrated.
The qi: channels, points, reservoirs and energy structures
Already at the beginning of the second century BC, the Qi was related to the origin and generation of life.
(…) Thus, the beginning of the form means a concentration of yin and a condensation of Qi that allow matter to appear. (…) is a reality that leads us to the final understanding
that Qi is all that exists and that all things are Qi.
Energy is eternal delight
In Physics, we talk about different types of energy like electrical, magnetic, electromagnetic, acoustic, nuclear, etc. In spiritual and healing practices, physical energy is discussed in peculiar ways. When Hindus think of it, they do so from the centrality of the breath in their thinking and in their forms of meditation: they speak of prāṇá. Our Nahua peoples speak of being alive and think, as we have remembered, in ipalnemohuani, “what we live for”, linked to the foundation of Ometeotl and expressed in individual strength (chicahualiztli). When the Vietnamese, with whom we learned to lay hands, refer to energy, they mean “universal energy”. Reich spoke of the “atmospheric orgone”.
In each tradition, mentions may be made of different concepts or subtle realities, linked to corporeality to a greater or lesser degree. In the Chinese medical specialty, for example, shén (mind- “spirit”), qi (energy-breath, energy-information) and jing (essence-matter, or xing, more physically) are also known as the three treasures (san bao), and are used to explain the very essence of life, since without these three elements, it is not understood that it can exist; it is a vision that coincides with that of the quantum physicist Nicolescu regarding the current vision of matter as a complex of energy, substance and information, to which he adds spacetime. This is also one of the basic foundations in the Traditional Chinese Medicine, the relationship between the imperceptible and material forces, always accompanying the terms xing (form, organism), hua (transformation, metamorphosis) with the universals energy (qi) and mental in-formation (shén).
The martial arts and Chinese medicine practices think of qi (“breath”, “puff”, “steam”) which is a very refined philosophical concept and also very detailed in practice; perhaps it is the concept that best serves to understand the operation of energy channels. Genis describes in the epigraph his genetics from the 2nd century BCE, which seeks to understand the generation of life, the concentration of yin feminine creative energy, until it encompasses the understanding of everything that exists. Cyndi Dale teaches us that the qi can be material, measurable, unconscious, creator of the physical or subtle universe, immeasurable, conscious. According to QiGong, it can be celestial (the energy of the universe), of Earth (the energy of nature) and human, the three forms flowing through the so-called “triple heater” of the body. There is a qi of the basic essence or jing, of the vital force or qi, and of the spirit and the mind or shén. It also refers to qi as clean qi from inhalation, waste from exhalation, material (inhalation, exhalation, and food), nourishing (yin, derived from digested food), protective (yang, derived from food, also favored by massage of the fascia in the navel area), and functional (of an organ or meridian).
In the teachings of Master Zhen Qingchuan, we learned that what is called qi today (it is also transcribed as ch’i) is not just energy (electrical, magnetic, caloric, etc.), but rather “intelligent energy”, “energy/in-formation” and has three implications:
1. – It is the vital force in nature and it is amorphous and invisible. In the beginning of the universe and as vacuum energy, Pang (2019) names it original hunyuan qi, which can be transmuted into light, electricity, heat or magnetism. Then there is the hunyuan zi, which refers to a three-dimensional point in space and a dimensional point in time in an immensely subtle absolute and undifferentiated state in which one is many and many is one.
2. – It is the vital force of the person. In Traditional Chinese Medicine, a too detailed classification of qi was made: true (zhen qi), vital (yuan qi), in central and collateral meridians (jingluo qi), organs (zangfu qi), innate (xiantian qi), postnatal (houtian qi), protective, food, and so on. The human hunyuan qi is consciousness and this is the most important aspect of human intelligence, in which the yiyuanti refers to the hunyuan qi of the brain and is exclusively human, the evolutionary peak, because it can guide the hunyuan qi. The yiyuanti and the original hunyuan qi are presumed similar.
3. – There is interaction and transmutation between human and natural qi (Pang, 2005, pp. 86-88).
In the traditional teachings of our teacher Zhen Qingchuan, we learned the signs of qi in Chinese writing and we understood that qi is energy but also in-formation. Quantum physicist Amit Goswami (2006), affirms that the movement of qi is nonlocal. This is fundamental and it is what makes the Eastern contribution fundamental, because this perspective is consistent with the physical science of the 21st century.
The theory and practice of qi then developed over a long time till present. Pang (2005) points out that, against the Greek atom, the ancient Chinese thought of an invisible, continuous and indivisible manifestation. Laozi called it tao. Others called it vital qi: yuan qi, and yin/yang. The three forms (tao, qi and yin/yang) are qi as a philosophical concept, as energy/in-formation that integrates the universe and as a polar manifestation. In qi theory, “all things form one”. As early as the second century BCE, as the epigraph indicates, qi was related to the origin and generation of life, to everything that exists. Unlike in Parmenides, “being comes from non-being”. Visible substance can be transmuted into nothingness, into the non-visible prior to the visible. Being is transformed into nothingness and nothingness, into being. This is the hun yuan theory of Master Pang. Hun means “melt and transform, mix and form”, yuan is “unit or entity”. The hun yuan theory deals with matter, change, and time-space. There is mutual transformation between being and not-being, between the visible and the invisible. We could also propose that the Eastern traditions attend to the wave expression, while the Greeks and the West attended to the particle, that the ancients always considered the creative vacuum, and Helleno-Eurocentrism, the created matter.
As we have noted, in ZhiNeng QiGong, the scientific QiGong, one works with what is considered the most subtle energy: hun yuan qi, the energy of the universe (celestial qi), equivalent to the energy of the Zero-Point Field. In humans, yuan qi is the original congenital (although re-creatable) energy, which runs from the mingmen (point on the back, behind the navel), is energetically stored in the dan-tie sphere, and, organically, is the base of the qi of the kidneys. The Chinese believe that, when qi agglutinates, the body is formed, and when it disperses, the body dies.
Along with all the channels and reservoirs of qi, center of this chapter, we will also review other energy/in-formation structures, as well as the importance of the human central channel.
To describe the energy flow, the flow of qi, or prāṇá for the Indians, we will begin by describing the nadis of Hindu culture, and then the meridians of Chinese medicine. Afterwards, we will go on to describe the energy points and other series of less known but fundamental human structures, channels, reservoirs, dimensions, and energy bodies.
This qi, or universal energy-information, circulates in us through a set of energy reservoirs, channels and points that we will describe in this chapter. It circulates through certain geometric structures that characterize us on the subtle plane as humans. It can even create certain energy reservoirs in confluence with the mind.
The aura and chakras we described in the previous chapters are interconnected. The universal energy reaches the chakras, and from these to the channels or rivers of energy called nadis (“tube, channel, vein”, which Sadhguru points out are always in the shape of a triangle in the chakra, like the triangular stone thrown at the river that engenders circles in the water), which were already known at least in the philosophy of yoga and appear in the Sat Chakra Nirupana: the nadis arise as myriads of etheric energy-psychic channels, which link chakras, organs, people, spaces , planets. Up to 72,000, and even 350,000, nadis are listed in Hindu and Tibetan texts. They form a true energetic network that constitutes us at the same time that it constitutes our relationships with other beings and with the environment.
The Sat Chakra Nirupana and Ayurvedic medicine refer to “siras“. Today, they refer to the conduction of the blood. While the siras conduct, the dhamani – thick and connected to the heart – beat. But beyond blood conduction, the “shrota“, from sru-(“channel”), are fundamental to the Indian conception of carnality and the human, as well as to understand the nadis.
The shrota represent the primordial means of akasha and have the attributes of non-resistance, free movement and allowing digestion (Ciarlotti, 2016). They are actually visible (drsya) and not visible (adrsya).
The shrota, since they are hollow, correspond to the Vata energy, they can be large or small, and comprise three levels: macro shrota (Sthula), invisible microrota (Sukṣma) and subtle nadis as such.
The shrota can appear open (shrota samvrutha), closed (srota asamvrutha), tubular (susira), or without light (asusira), like nerves.
The shrota carry seven types of dhātu to nourish the areas of the body that they cover (rasa and rakta, nourish and vitalize). They are affected by excessive flow, stagnation, direct affectation (rupture, transfer, deviation), dilation or obstruction. Its alteration by acidity, ulcer, is called strodushti, which leads to dosha accumulation.
Various channels in general are shrota: veins, arteries, lymphatic vessels, capillaries, nadis, passages, paths, orifices, covered and uncovered passages, and sites, repositories and resources. Ciarlotti refers that classical texts quote 84,000 shrota without counting the nadis. They transport food, minerals, water, air, even thought, and remove the mala.
The nadis, like channels that would move in the ether of the A field (akash or akasha) are the interweaving of the body outwards and inwards, they make the vital energy flow (call it yuan qi, prāṇá or ipalnemohuani). About the nadis, it has been postulated that energy and psychic content (in-formation) reaches the nervous system, then the glands and, finally, the blood, as we already pointed out. They are not the nerves, but they nourish them (although it has been suggested that they are the subtle part of the nerves, the idea does not seem to hold as is and the Hindu tradition refers separately to various nerves – shrota without light – and their names).
Motoyama, who maps 20 major nadis, suggests that several of these nadis correspond to fluid-filled connective tissue and associates most of them with meridians; in other words, they are named nadi in the Hindu tradition, and meridian, in the Chinese tradition. The crucial issue to be defined is whether the other nadis, which are not identified with meridians, which are very subtle, are of a different nature from the meridians or not.
In Indian texts, it is stated that nadis originate from kandasthana, the circular region around the navel, flowing to the sushumna (the channel parallel to the spine) and ending in the sense organs (nose, eyes, ears, tongue), on the genitals and perineum. From which Motoyama relates the fact that the navel and connective tissue originate in the endoderm of the embryo, the inner, deeper part. In the ancient Chandogya Upanishad, it is said that the nadis are filled with a fluid that responds to sunlight. Satyananda maintains that the petals of the 3rd chakra correspond to nadis, and could be the same case for the other chakras according to McAllister (1998-2002).
Of the thousands of nadis, we already mentioned the major three: sushumna, which corresponds to the flow parallel to the spinal column from the kanda knot at its base, and the two channels of respiration, ida and pingala. In the mystical and meditative tradition, we even know their internal structure. These three nadis are symbolized in the caduceus attributed to Hermes: the center (the sushumna) and the ascending-descending kundalini serpent (ida and pingala) by kulamarga (the royal path), the solar positive dynamic principle in the right nostril, and negative static lunar, in the left nostril, which some associate in the gross physical body with the chains of sympathetic ganglia. The flow of the ida and pingala breath starts from the base chakra, crosses five times and ends at the sixth chakra, joining the sushumna.
The sushumna, fundamental in meditation, concentration, memory and in the processes of spiritual enlightenment, is deeply associated with the kundalini energy, which is indissoluble from sexual energy, and which has its equivalent in the energy of Quetzalcoatl, in the Mesoamerican tradition. The sushumna is the channel of the sexual-spiritual kundalini energy, it is associated with pure quality, and it makes in itself the mind and the conscience (chitta); obviously not in the sense of the brain, as it is sometimes caricatured to be disqualified.
Obstruction of the nadis produces disease. In yogic healing, nadis are purified with postures (asanas) and breathe (prāṇāyāma).
Yogic transcendence occurs by overcoming the ida-pingala duality, the state of illusion (maya), and finding the union (precisely, yoga) in the astral body, in the state of samadhi: the kundalini current ascends and literally ignites from the masculine perineum or the feminine lower vaginal part, until exiting through the crown chakra, merging the individuality (jiva) with the consciousness of the totality (Brahman). It is an ineffable experience, but when this occurs in unprepared people, it can even burn and damage. In great meditators, the kundalini can manifest itself in an externally visible form as snake-shaped nodules on the body (Goswami, 2006, p. 286, refers to the case of U. G. Krishnamurti from Bangalore).
Ida (“well-being”) is mind, past, introspection (tamas, “inertia”), it conveys negative energy from prāṇá (apana) and it is linked to the left testicle in men, but it is female lunar energy, it refers to the left side of the body and the right side of the brain, exactly the reverse of pingala (“tan” or “red”): activity (rajas), future, right testicle, male solar energy, right side of the body, left cerebral hemisphere. Sushumna is instead the “penetrating conduit”, linked to the spinal cord, which refers to sattva, the rhythm behind duality, and it is activated only in short periods (more easily at sunrise and sunset).
Pingala, hot energy, is linked to the rational mind, learning and the ability to overcome problems. Ida, cold, is associated with emotions, intuition and creativity, linked to the parasympathetic autonomic system.
In various places on the spine, the nadis form knots or glands (granthi, “knot”), keys in spiritual development, a kind of energy blockages and psychological knots, prevent the ascent of prāṇá, although they are also conceived as energy centers. When unleashed, they are activated; their hidden powers (siddhis), the gifts, emerge.
In the tantric text of the Sat Chakra Nirupana, the composition of the sushumna nadi is mentioned: it is composed of the vajra, citrini and brahman nadis, which are inside of it.
In the sushumna nadi (“beatitude”), according to the Sat Chakra Nirupana, is the vajra nadi, bright and radiant, running from the second to the fifth chakra. Within the vajra channel is the larger citrini nadi, running luminous from birth to death, from the base ckakra beyond the sixth chakra, as the twelve-petalled center of the 972-petalled lotus of the seventh chakra rests on citrini; it is a fine channel with energy centers or sukshma granthis. Citrini contains all happiness and awakens subtle knowledge. Furthermore, citrini contains the brahman nadi. The brahman nadi is said to be the empty space within the citrini nadi – which is why brahman and citrini are actually part of the same nadi -, extending, as we just mentioned, from the source of the Hara Mount (in the first chakra) to a place beyond, where Adi-deva resides (the bindu or supreme point in the pericarp of the 972-petalled lotus, of the 7th chakra, associated with the 8th chakra, in which the access to time and Akashic records is found). Thus, the kundalini energy rises up a channel that contains the empty passage of the brahman nadi, which is contained in citrini, itself contained by vajra.
The classic tantric text also mentions that, in the empty space above the seventh chakra, the sankhini or shankhini nadi is located (“seashell”, it runs from that position to the 6th chakra and to the left ear providing it with prāṇá, as well as to the face). This nadi is also said to have its pivot point at the throat and connections to the anus, penis, and 1st chakra. Motoyama associates it with the kidney meridian, but some texts, according to McAllister, describe it between the Gandhari and Saraswati nadis, and this association could not be given.
We will mention other relevant nadis from the myriad of them, which end in areas of the physical body and probably some are equivalent to Chinese medicine meridians. But keep in mind that, in the literature, only about 72 nadis are repeatedly considered, only 18 of them that we cite here are considered main. In some perspectives, only 14 main nadis are mentioned: four right (pingala, pusha, payasvini, and yashasvati), four left (ida, shankhini, and hastihijiva), and six middle (alambusha, kuhu, vishvodara, varuna, sarawasti, and sushumna).
Vishvodhara, viswodara or visvodari (“the one who carries everything”). Associated with the third chakra and the stomach. It ends in the face. It is said to run between kuhu and hastijihva. It is also said to rest next to kandasthana (around the navel) and to receive four forms of nourishment. Motoyama suggests associating it with the stomach meridian.
Gandhari (musical note). It is born in the 6th chakra, it flows to the side and back of ida, and it ends in the left eye. It is said to regulate sight. Motoyama associates it with the outer tertiary line of the bladder meridian. In meditation, it is used to transmit psychic energy to the 6th chakra by taking the big toes behind the back, in a lotus flower position, in consonance with the idea that it runs from the big toe of the left foot.
Hastajihva or hastijihva (“elephant tongue”). Associated with different locations, linked with ida, the big toe of the left foot, the ears or the right eye, as a companion of gandhari, also regulating sight. Motoyama associates it with the first line of the bladder meridian, in the middle back left part along the spine, dismissing the thumb, because it would associate it with the liver or spleen, but the use in meditation supports this description.
Pusha (“the one who nourishes”). It begins at the 6th chakra, which it supports, and ends at the right eye. It runs behind pingala. According to Motoyama, it appears to be paired with gandhari and with the tertiary outer line of the bladder meridian.
Tapasvini, payasvini or payavaini (“full of juice”). It ends in the right ear, it is prāṇá of the ear and the face. It is said to run between the pusha and the sarawasti (or saravasti). Motoyama associates it with the meridian of the gallbladder.
Sarawasti, Saravasti or Saraavati (“goddess of speech”). It comes out from the throat, goes to the mouth and lips, and ends in the tongue. According to McAllister, it is possibly that it comes out of the left side of the sushumna. Motoyama considers it in front, associated with the spleen.
Alambusha (“barrier, limit”). The nadi of elimination, begins at the root chakra and ends at the anus. It runs from the root chakra to the kandasthana (around the navel) and up to the mouth (the tonsils). Motoyama associates it with the meridian of the vessel of conception.
Kuhu (“the hidden one”). According to some, it starts near the pharynx and goes to the tip of the nose. Other texts hold that it runs from the 6th to the 2nd chakra, providing prāṇá to the genitals. Instead, Motoyama associates it with the liver meridian.
Yalasvinu or yasasvini or yashasvati (“abundant in glory”). It runs from the root chakra to the navel chakra, bringing prāṇá to the limbs and the big toe. But Motoyama omits the latter to associate it with the first line of the bladder meridian as well.
Varuni or varuna (“the one who penetrates”). It goes from the front 4th chakra, its influence covers the entire body and especially the cardiopulmonary system. But there are various descriptions, associating it with the lower abdomen or the small intestine.
Shura. It runs from the navel to the eyebrows.
In science management of pulses, they make reference is to the pariksha nadi.
As we already indicated, in Indian tradition, we go from the nadis to the nerves that carry impulses from the periphery to the center (afferents): sabda (listening), sparsha (touch), roop (vision), rasa (taste), gandh (smell). And those which go the other way (efferent): vak (speech), pani (manual reception), pada (locomotion of the legs), payu (excretion) and upastha (procreation). Obviously, the scientific medical detail of the study of nerves today is different.
From our healing experience, teaching, and practice, as well as our knowledge, we ventured to make some hypotheses about the nadis. The first hypothesis would be that the sushumna, ida and pingala nadis are definitely nadis. They have an autonomy associated with sexual energy, most likely to the spinal cord in the first case, and the respiration, in the second. Their precise energetic functioning is yet to be determined. Probably distinct between the base channel of energy and the channels of respiration, being a fundamental energy by itself. Various organic, psychic and temperature associations of these nadis can be verified. The second hypothesis is that several of the main nadis are meridians. Perhaps not all the nadis that Motoyama relates to meridians are, but several are clearly the same thing, described in two different cultures, the Hindu and the Chinese. The third is that some nadis are effectively channels of energy not corresponding to the meridians. The fourth is that revision studies of the classic exercises of the nadis and their effect must be carried out, which would prove in this way their operation and, a fortiori, elements of their circulation route. The fifth is an inference: the nadis, like the meridians, would serve as a space-energy guide for the veins. For us, one piece of information in particular jumps out in this regard. There is an ancient assumption that nadis arise in the area around the navel and that there are about 72,000 channels, it turns out that all of our veins are connected to the navel, just about 72,000. And, in embryological studies, it is confirmed that the energy channels are guiding the venous network.
As it can be seen from the description, closely related to some of the major Hindu nadis are the Chinese meridians (kinglo: “connection that passes through”). According to some, they have been known for five thousand years (described in the book Huangdi Neijing – “the Inner Canon of Huangdi” – 2698 BCE), but temporality is strongly disputed and skeptics refer to a closer date.
Cyndi Dale comments that the Mawangdui corpus (168 BCE) includes 52 “magic recipes”, including some to treat demonic forces, which show the shamanic origin of the meridian theory, which, like the case of qi, undergoes an evolutionary process of investigation and recognition.
The meridians are used as the basis of a highly developed medicine that goes energetically to the causes of disease, whether physical, mental, emotional or spiritual. The person is like a circle that connects to the universal matrix, relating the inside and the outside. It is treated according to several aspects: the five elements that compose it (metal, wood, fire, water and earth) and they also compose the organs; polarity (yin and yang); the sources of the disease (internal or external); the cyclical order (of life and seasons); and the distribution of energy-in-formation (qi) across the meridians. The meridians carry chemical, electrical and etheric energy. They have been measured in the twentieth and twenty-first century by temperature, by radiation, and electronically. They have also been desiccated for objective research.
Korotkov (2014, p. 42) proposes that energy transfer is associated with the transport of excited states of the electron through molecular complexes of proteins, through channels that could theoretically be present in the mass of the connective tissue, with the meridians.
Dr. Kim Bong Han, in Korea, proposes that the auric field directly creates the meridians, which in turn shape the physical body. Although they also connect with the chakras, at least those that coincide with the nadis. Dr. Bong Han maintains that meridians are morphological, that is, they form and shape tissues and organs: they are the creators of the physical body. They apparently fulfill this function through the connective tissue and the secondary electrical system proposed by Doctor Björn Nordenström.
For Bong Han, the terminal meridian tubules reach the cell nuclei, the genetic control centers. And, at intervals of the meridians, there are special corpuscles under the acupuncture points.
Despite the growing studies of meridians, in the West, skeptical scientism has only partially validated acupuncture as an analgesic (claiming that it is actually a placebo, although studies have shown the usefulness of acupuncture in 70-80% of the cases against pain versus 30% of placebos, that is, a higher percentage than most drugs): activation of myelinated nerve fibers, impulses to the spine, the midbrain, and the hypothalamus-pituitary region; endorphins activation. It is the same story as skepticism towards homeopathy, another medicine that, like acupuncture, heals without causing harm. Both being able to treat animals, who are not susceptible to any suggestion.
Unlike the myriads of nadis, the main meridians are only 12, which provide the “great circulation”, perhaps related to main nadis such as those already mentioned: sankhini, vishvodhara, gandhari, pusha, payavaini, sarawasti, alambusha, kuhu, hastajihva, yashasvati or varuni. In addition, there are two channels called “vessel” and several smaller meridians (xue meridians: “hole”), which make up the “small circulation” of the entrances to the meridians, today called “acupuncture points”. There are also the so-called extraordinary meridians, without a specific path or sequence, formed from the uterus: du, ren, dai, chong, yin chiao, yang chiao, yin wei, yang wei. These extraordinary meridians cross the body and communicate with the regular meridians, regulate qi and blood, receive their energy from the kidney, and are also linked with the liver, uterus, brain and marrow. Only du mai and ren mai have their own points.
Meridians are channels for the circulation of energy (qi). Energy circulates within the pattern of a 24-hour cycle. Meridians are integrated into an energy flow: one meridian provides energy to another, and this second transmits energy to a third. Through the meridians circulates either physical energy (yin) or psychic energy (yang), and they must balance in tao. Six yin channels and six yang channels are distributed symmetrically on both sides of the body. Furthermore, of the regular meridians, two of the extraordinary ones, the governing vessel and the conception vessel, regulate the flow of energy. The following meridians are associated with the governing vessel: bladder, gallbladder, small intestine, triple heater, stomach and large intestine. Associated with the conception vessel are the following meridians: kidney, liver, heart, circulation (pericardium, master heart), spleen-pancreas and lung.
Meridians communicate with organs and viscera inward, and, with acupuncture points, outwards in the skin. Each channel has a particular route. In the subtle, they are also associated with emotions. All meridians are bilateral, they handle yin or yang energy, and variable proportions of blood and/or energy. They are considered in three groups: 1) divergent meridians that pass through thorax-abdomen connecting with the organs,
meridians of the muscular network (also tendons and joints), and 3) the meridians of the skin network.
Meridians carry a particular energy, types of qi, exactly as there are types of enzymes or hormones, but on the energy plane. First of all, energy is divided into yin (earthly, feminine, cold, static, calming, intuitive) and yang (masculine, celestial, hot, dynamic, stimulating, logical) energies, which must be balanced and can transform into each other. A meridian can handle yang energy in its circuit towards the organ, and yin energy towards the surface. Now, the meridians are classified as excitatory (yang) or inhibitory (yin).
Yang meridians, centrally of digestion:
Large intestine meridian: linked to blood and energy. It orders the large intestine, it absorbs fluids and eliminates heavy waste.
Stomach meridian: linked to energy and blood. The energy from food is processed in it. It commands the stomach, duodenum and digestive functions.
Small intestine meridian: more blood than energy. The small intestine commands, except the duodenum. It separates solids from liquids and facilitates the assimilation of food for digestion.
Bladder meridian: more blood than energy. It commands the bladder and the renal function of balance and elimination.
Triple heater meridian: more energy than blood. It has three specific functions: a) digestive, capture and food transformation; b) cardio-respiratory,
arterial blood (rich in oxygen) circulation, and c) genito-urinary, elimination and sexual functions.
Gallbladder meridian: it is bilateral, more energy than blood. It orders the gallbladder and the extra and intrahepatic biliary function. It governs the emotions of courage, fierceness, and boldness. If there is excess energy, it leads to aggressiveness. If there is insufficiency, it produces absence of audacity, courage, lack of strength to fight for life.
Yin meridians of the organs that process blood (spleen-liver-heart) and kidney-lung:
Spleen-pancreas meridian: handles more energy than blood. It commands spleen and pancreas and it regulates glycogen.
Liver meridian: it is bilateral and is yin, with more blood than energy. It commands the functions of the liver, metabolism, sexuality, muscles and visual acuity.
Heart meridian: handles more energy than blood. It orders the heart in the physical and the psychic planes.
Heart master meridian: it is yin, with more blood than energy. It is associated with functions related to the heart. It represents the sum of the circulating mass with all its humoral, hormonal, immunobiological, exudation and reduction content.
Figure 10. The Meridians
Lung meridian: linked to the blood, it feeds oxygen to the blood. It commands the entire respiratory system: lungs, larynx, nostrils, paranasal sinuses.
Kidney meridian: it is yin, with more energy than blood. It orders the kidney and acts on the adrenal gland, the sexuality and the will.
Meridians are linked to the active schedule of the associated organs, a couple of successive hours, in a permanent cycle that begins with the liver from 1:00 to 3:00 in the morning; lungs from 3:00 to 5:00; large intestine from 5:00 to 7:00; stomach from 7:00 to 9:00; spleen and pancreas from 9:00 to 11:00; heart from 11:00 to 13:00; small intestine from 1:00 p.m. to 3:00 p.m. bladder from 15:00 to 17:00; kidneys from 17:00 to 19:00; pericardium from 19:00 to 21:00; triple heater from 21:00 to 23:00; and concludes with the gallbladder from 11:00 p.m. to 1:00 a.m.
In the governing vessel meridian there is no polarity, but yang predominates due to its dorsal position. It is unilateral and has no peak power schedule. Together with the vessel of conception, it forms the circuit of the small circulation that connects with the great circulation through numerous secondary vessels. It has genito-urinary, digestive and respiratory functions.
The conception vessel also has no polarity, but yin predominates due to its ventral position. It is unilateral and has no schedule. Its three functions are also genitourinary, digestive and respiratory.
Meridians have been studied for millennia by Chinese acupuncture medicine. There are multiple treatises on them. We know perfectly what these channels are like, which organs they affect and which are the acupuncture points where they can be unloaded or fed to improve an emotional, mental or physical state. Furthermore, they have been scanned with new imaging techniques.
A hypothesis has also been postulated regarding the functioning of the meridians in acupuncture: it would be associated with superimposed standing waves (Fritz Albert Popp and Chang-Lin Zhang), a holographic postulate; the acupuncture needle would create a disturbance in the wave pattern, triggering the response. A theory of connective tissue based on the existence of the cytoskeleton in every cell has also been postulated. The connective tissue carries static electrical charges and is influenced by the concentration of salts, the pH and the dielectric constant of the solvent, affecting the muscles organized as liquid crystal structures that are changed by electromagnetic fields. So it seems that the meridians must be explained in the physicochemical, electrical and etheric.
Bong Han showed that the meridians are formed at the egg-sperm junction, at conception, and develop before the organs. In 1965, he also postulated that the fluid of the meridians materially comprises the following elements: DNA, estrogen, hyaluronic acid and adrenaline in high proportions. There are amino acids, sixteen types of free nucleotides, corticosteroids, and other hormonal substances, in different proportions than blood. The presence of these substances objectively connects the meridians with the endocrine system glands. That is, the mystical description of thousands of years is confirmed by objective science!
Bong Han showed the various ducts that make up the organism, suggesting that the meridians organize our physical organism, as already noted. Other Korean researchers have proposed meridians as biophoton transporters.
Due to evidence, the meridian system is increasingly viewed as an electrical system, just like the nervous or circulatory systems. Likewise, it is studied how blood circulates electricity by feeding a secondary energy system (Nordenström), an ionic fluid.
The Acupuncture Points
Meridians flow out to the acupuncture points. Energy is considered to flow from the aura to the acupuncture points, and from these, back to the aura. These subtle energy receptors have been perfectly located for millennia. They are associated with a small depression in the skin (so they are named xue meridians, “hole”), and are also associated with measurable energy differentials. They are bound to the respective meridians and 500 to 2000 are recorded (the World Health Organization considers 400 acupuncture points), measured by radioactive traces or motor nerves (Dr. Liu Ik). In the torso in particular, there is an “alarm point” in the presence of the imbalance of a meridian, and an echo point, in the column.
Currently, William Tiller has demonstrated that between two acupuncture points, there is a resistance of 50 thousand ohms and a resistance twenty times lower in an equivalent skin segment without acupuncture points. This is probably because the points are in the depression between two muscles, contained in columns of connective tissue, surrounded by skin with low conductivity. The acupuncture needle is captured by a suction force and released when some balance is found. Tiller has also postulated the existence of particles called “deltrons” that would mediate between the physical and the subtle. And Kim Bong Han has postulated the importance of hyaluronic acid in the connective tissue, which would pertain to the transportation of qi.
Eczemas, changes in temperature or pain may indicate a lesion of the acupuncture point. By means of acupuncture points the yin-yang is balanced, qi and blood are controlled, toxic substances are removed, the immune system is strengthened, the superficial system and internal organs are balanced, and the body is toned.
ZhiNeng QiGong works powerfully the point at the back of the navel or mingmen. In addition to the mingmen, another point that also appears in infrared photography when nurtured by energetic work is the one linked to the third dorsal vertebra (linked to the lung), the shen zhu.
ZhiNeng QiGong works several more points in its initial exercises: qihu, the point below the collarbone on the outside, known in many traditions and practices (it regulates the chest qi); the outer point where the wrist bends or shenmen; the central points of palms and soles of the feet, called laogong (associated with the heart master meridian) to feel the universe, and yongquan (kidney point, which settles down on the ground), as well as the point under the first commissure of the middle finger or zhongkui; points in the elbows, the upper knee and the polar points of the fontanel (baihui) and the perineum (huiyin). This last point is tightened as if holding urine, to concentrate energy towards the lower dan-tien. From the rest, supporting threads set upwards for standing meditation. In several positions, baihui generates a base posture by lowering the chin and imagining a thread holding the person from the top of the head, because the point is associated with raising the shen (the mind) and regaining consciousness, in addition to its therapeutic functions.
The zhongkui (“possessed by ghosts”) belongs to the “ghostly” points of acupuncture, so called in reference to the vision of ghosts, hallucinations. Zhongkui is touched by the thumb, which is associated with brain reflex. That is, the mudra serves for mental clarity.
Another key point of QiGong is the shanzhong, at the midpoint between the male nipples (the space after the fourth rib) towards the back, and in contact with the dabao point in the armpits. Shanzhong joins the energy of air and food. It is cited as a qi master point and alarm point. The dabao, under the armpits, regulates the qi of the chest. And so, the work of the ZhiNeng QiGong involves other points of acupuncture.
These are other key energy reservoirs of the body that are also used in ZhiNeng QiGong, some of which are additionally used in Hindu practice and bioenergy. Stand out, first of all, the three dan-tien: lower, middle and upper. The dan-tien are energy-accumulating vessels within the body (the “cauldron”). In ZhiNeng QiGong, the nutrition of the energetic process begins in its first phase by accumulating energy in the “lower dan-tien“, after this sphere of energy is filled, the “middle dan-tien” is filled, located equally inside the body, a few centimeters below the sternum, and, finally, the “upper dan-tien“, between the frown and the nape.
One very important thing to highlight regarding the dan-tien is that they are part of the ordinary human, but the work with the energy and consciousness allows to enhance them and develop the organism and special skills on another level. The lower dan-tien, thus, reaches higher levels of charge. The middle, which nourishes the organs, can connect with them with exercise through consciousness. The upper dan-tien can also be developed with awareness and proper energy manipulation.
The lower dan-tien is located in a fundamental human energy axis, which runs from the navel to the dan-tien (in the back and somewhat down the navel, in front of the spine), finally, to the mingmen in the back. Among the Hindus, the navel is the birth of all the nadis, it is the center of self-esteem, in various perspectives, it links to the mother and to the place of birth. The mingmen can be developed and portrayed in infrared photography. It is related to the expression of yang by the kidney. It is said to keep the fire of the door of life, of prenatal, or rather, congenital energy. It transforms the jing essence into yuan qi. It provides heat and strength to all organs. When the energy is worked, it is perceived how it rises from the mingmen up the column. The energy route also goes from the mingmen to the storage in the dan-tien and the distribution by the SianJiao, the triple heater. A healthy mingmen must be opened, and reaching its maximum capacities for absorption, processing and distribution of qi.
The lower dan-tien, or simply tan-tien, between the navel and the column, is central to the storing work of the congenital energy; it is the foundation of our qi systems. Its effect is clearly evident when doing QiGong exercises. As we noted in other sections, it is the center that is strengthened, not only in China, but in much of the world, in martial art practices and other spiritual practices, for the purpose of increasing strength. The tradition affirms that it transforms the essence (jing) into energy (qi).
Usually, when the “middle dan-tien” becomes full of energy, the person’s state of health and well-being is already remarkable, beyond normality. This center concentrates and transforms the qi of the five main organs. It transforms qi into a shen.
Finally, the upper dan-tien corresponds to the center of the brain, in the middle of the sixth chakra channel. This one runs from the yintang in the frown to the yuzhen at the nape. The yintang corresponds to the third eye with all its psychic qualities and, in Taoism, it corresponds to the center where the mind resides, the shen (along with its “home”, the heart).
If the dan-tien accumulate enough energy, the meridians receive enough energy to distribute throughout our bodies, they can be opened up, increase their capacity and unlock the energy, heal a sick organ or system. The Tan-tien (dan-tien) are actually qi absorption, processing and distribution centers. According to Pang, if the mingmen opens and the “lower dan-tien” reaches its maximum, the body recovers from diseases, the joints become more flexible. The plenitude of the “lower dan-tien” generates the opening of the “middle dan-tien” in the chest area: the hun yuan qiao (transcribed also as one word: hunyuanqiao), the palace of the hun yuan, the center of the hun yuan qi of the internal organs, three or four fingers under the sternum (3.6 cm, between zhongwan and jizhong), which allows to achieve emotional mastery, control of the emotions and high-quality health if it is enough opened. The internal qi is purified, it becomes original hun yuan qi. If this happens, the upper center of the “upper dan-tien” can be opened: the shen ji qiao, to the center of the head, opening the capacity that our minds have. In this case, it is considered that our life depends not on nature, but on each of us, limits are transcended, “destiny”. In the fourth phase, a central meridian zhong mai is generated from the perineum to the crown; this central meridian could perhaps be linked to the pranic tube of the Hindu tradition. In phase five, the center of the central meridian is worked: zhong xian. In the sixth phase, the yuan ti opens, merging with the universe. In the tradition, the upper dan-tien transforms the shun into wuji, that is, it merges it with the undifferentiated universe.
The very existence and systematic work of the three dan-tien should make visible that Western anatomy and medicine cannot be sustained any longer as the only one. Everything that is our body is affected by the accumulation of energy in these three centers. Additionally, the ZhiNeng QiGong, in its advanced kung fu masters, who develop levels 4, 5 and 6 working the energetic structure that flows from the head through the center of the body, allows for surprising manipulation of energy, space and time, such as lighting paper with the energy of the hands, healing by applying energy at acupuncture points, causing people to fall to the ground without touching them, moving instantly from one point of space to another.
Figure 11. The three tan-tien.