Kulapathi E.

Krishnamacharya

OCCULT ANATOMY

FOREWORD

We are on the threshold of a New Era which is dominated by the Aquarian forces. It is
characterised by diffusion of all dogma in every field — science, philosophy, spiritualism etc.
The basic cause for the existence of dogma in any field is lack of balance between analysis
and synthesis. The tremendous force of Aquarian influence has its negative aspect which is
lack of balance. Unless it is balanced and controlled by a synthesised Master-mind, it may
drag into dangerous extremities. We have experienced this effect with the discovery of
nuclear force. In the field of medicine also we can observe the intense analytical approach
which lead to materialistic understanding and loss of holistic sense. This resulted in too much
of specialisation and lack of synthetic understanding of human constitution. The Masters of
wisdom are working out the way to put an end to this confusion by enforcing strong positive
approach using the power of synthesis. Their prophecy is that the new generation which is
going to lead the 21st century will be able to synthesise science and philosophy through
spiritualism so that the humanity can be free from all negativism and dogma before it can
make a step towards higher evolution.
Master E.K. is one such Master who are working for this goal. A strong and positive aquarian
force can be experienced in his teachings. He trained the younger generation and paved the
path for the operation of New Era with all synthetic understanding. He unlocked the universal
sciences in the Vedic scriptures and brought out the treasure of Divine wisdom which is the
need of this age. In 1984, he conducted a special course for a bunch of his disciples, in
which he has given the essence of his teachings in various subjects which forms a syllabus
for the study of occult sciences applied to the human life. "Occult Anatomy" is one such
subject taught by him which unlocks the mysteries of the hidden forces in the human
constitution. To the luck of humanity, all these lessons were recorded by our brothers and
preserved in the cassettes. Thanks to their efforts in this holy work. Now with the blessings of
the Master, we are able to transcribe the lessons from the cassettes and bring them in the
form of this book. This work was pioneered by our brother Punniah who was assisted by
Ramachandra Rao, Raghava Rao and Subrahmanya Sastry. May the Master bless us all by
enabling us to bring all the lessons from his cassettes into book form so that it can be passed
to next generations. Also on behalf of the publishers I thank those brothers who silently
extended financial help in making this effort fruitful.

31-07-1996,
SVETA DWEEPAM.

E. ANANTA KRISHNA

DEVOTIONAL APPRECIATION

At the very outset "Occult Anatomy" sounds to be a new and awe-evoking subject. But, in
fact, it is as old as man. It is an eye-opener to the inner constitution of the human being. The
structure of the hidden and subtler vehicles in man forms the scope of the subject. These
vehicles are not visible to the physical eye. They cannot even be found in the laboratories,
just like the lines of force of a magnet. The so called physical body is only a phantom, when
compared to the inner man who is in essence the "I AM" in all. The physical body is just like a
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chariot in which the traveller is seated. He has the driver's guiding assistance. In fact, before
the traveller has come out of the driver, both are one. The former has falsely identified
himself with his vehicle and gets bondage. Thereby again he has to realise that he is one
with the driver. The process is called yoga. The goal is the experience or Ananda, also called
liberation. In between, there is the ascent of the false "I AM", i.e., Jiva and the descent of the
Lord, the real I AM, which meet with each other in the heart centre. This occurs during the
pilgrim's journey via many other centres. All this essential subject has been in detail
explained in the Vedas, the Upanishads and the Puranas. The Bhagavadgita and Patanjali's
Yoga Sutras present the core of the subject in a systematised form. However, both of these
two sacred works do not touch the theoretical and technical part of the subject. On the other
hand, they dive deep into the practical steps to be followed, in a non-technical and lucid
procedure. Some Tantra books, Sankaracharya's Soundarya Lahari, books like Shatchakra
Nirupanam deal with both the theory and the practice related to this science. However, even
these books have this subject "Occult Anatomy" jumbled with many more other things
connected with it.
Further, for the Occident, this science is entirely a new one. For the last so many centuries,
due to groping in the darkness of materialism, the light of Occult Anatomy is not present
there. Now the time has come, to bring this light again. In this connection, we should not
ignore the historical fact that the Oaken's rod of Moses is nothing other than the Brahma
Danda or Yoga Danda in the yoga science of the Orient. The pattern of organising twelve
disciples by Jesus Christ also has the occult message of this subject along the pairs of six
centres in man. Even in the Orient, for the last few centuries, the science of Occult Anatomy
has been lost except to the eyes of a few. Again the Masters who are the custodians of
ageless wisdom, have dawned this subject on the present world through the works of
theosophists like Madame H.P. Blavatsky and the staunch Occidental devotee to the Mother-
Goddess, Sir John Woodrof. Now the time has come, Master E.K. has presented the subject
in his usual, non-technical, lucid, artistic and heart-touching way orderly, for the first time in
the history of the world. He has opened many, many gates at the threshold of our true
existence i.e., "Real I AM". With due reverence to a chain of exponents of yoga and
theosophy Master pays homage to them during the course of his teaching. To the fortune of
the modern aspirants and the students of yoga, in February, 1984, Master E.K. taught this
subject at Mothugudem where yoga classes were held during his last sojourn in physical
frame. His way of presentation was like neither conference nor philosophy. The abstract
science was brought into light and moulded as an art by the Aquarian sculptor of ancient
wisdom, our revered Master E.K.
In the very opening chapter, he deals with Jiva and Deha, the three gunas, the birth of
sense-organs etc. Later he takes us from the false I AM to the real I AM. He has enlightened
to us the presence of I AM in all, through life activity filled with nectareous love. Thus we can
become Iswara, the Lord of senses and the environment, instead of being a slave to them.
This is possible only in the presence of an enlightened soul, who has already become
'Iswara'. We are very fortunate, been drawn to the presence of such a magnet like Master.
Let us utilise this fortune properly and fulfil his cherished wish "You all must become I AM"
He exhorts us by referring to his guru C.V.V.'s promise and instructions regarding Prayer.
Master's is a creative, conversational and inimitable style. His speeches are extempore. They
are polished with poetic gestures. Sometimes he narrates. At times, he describes and
elucidates also. At other times, he illustrates. Some other times, he demonstrates. He
extracts the participation of the students and keep them alive to what he is teaching. His
pauses too are meaningful. His every action and word in the course of his teaching the
subject are pregnant with a certain, definite, esoteric and divine motive. His technique of
teaching an abstract and technical subject like Occult Anatomy is unique. His approach, even
while teaching, is parental. He thus gets access into the inner corridors of the hearts of the
listeners like a mother and absorbs their consciousnesses into Himself. Their presence is
neutralised and His presence illumines with a thousand — sunned splendour. The present
renderence of the science of Occult Anatomy by Master is, truly to say, only a nutshell of the
subject and it will become a concise physics text book of the twenty first century. Perhaps, he

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should have reserved the details, to be supplemented, for his next birth, to suit for the
coming generations.
...the real pranayama, as propounded by the Vedic seers, no other than Lord Krishna Himself
and the Master of yoga, Patanjali. In the tight of Master E.K.'s teaching, the darkness of
nasty methods under the name of Pranayama is shed out. Further, Master presents the very
core of yoga practice, viz., surrender of false I am to the real I AM, who is the indweller of all,
through the utterance of OM and listening to our own voice therein. He also deals with the
eight steps of yoga. In his description of Samadhi, he illustrates colourfully. He throws light
on Kundalini, which is nothing but a coiled coil of our own awareness. He works out the
details of the six centres of intelligent energy in the inner body, along the bore of vertebral
column, their workings, their governance, their relation with the Panchabhutas in our body,
the sounds, colours and meditations connected to these centres and further the
manifestation of Divine qualities in the yoga practitioner during his journey via each centre, in
a systematised and lucid manner. Three essential Nadis Ida, Pingala and Sushumna i.e., the
lunar, the solar and the fiery., their activities, their bestowing the yogic qualities etc., are
focussed on the students' eyes. The subject may look like a science, at the outset. When we
go through the book, we find it, an art. By the time we come to the end, we are graced with
the wisdom of the highest spiritualism enclaved in the fullest blossom of life. Master has
given us the divine message thus. Respond to the environment and do not react to it. The
how of response and when to respond must come out of the inner most shelf of
consciousness i.e., our true existence viz., real I AM and not from the mind. The mind and
senses, when properly utilised become sacred instruments to reach the goal. They are
neither to be discarded, nor we to be subdued to them. Instead of being drawn and swayed
over by the environment, we can magnetise it, when we live always in...
In framing this book, care has been taken in keeping Master's words, remarks, grand and
subtle humour, wit, examples, short stories, pause, his rich experiences with noble souls, his
little responses to students' queries, colourful incidents, in toto, with the pious motto that the
readers must be benefitted by the presence of Master. The readers wilt include those who
have been in physical contact with him, besides those who have not at all seen him. The
former will be thrown into the sweet memoirs of their being in his presence when in physical
frame. The latter will be magnetised by his umbrosious presence. But for all the above
things, the content of this book becomes very dry and abstract. No lay man dares to open its
pages. Now the rocky hill has been melted into a honey-fall. The impersonal Divinity
manifested through the personal element of Master is engrafted on the hearts of the readers
of this book, as it is taken now. It is hoped, the readers would appreciate the structure of the
book which is undoubtedly a masterpiece in the field of its kind.
Lastly to say, this book is very, very sacred as it is graced with the invocation of the parents
of the cosmos, Siva and Sakti, by Master. Finally he says, "May these Parents bless you all
in every way, before we meet again and even after". In these words choked with immensely
burning compassion for us all, he esoterically prophecises that we will be blessed with
meeting him again and again. Before we do it physically, let us receive his blessings and live
in him.

4th August, 1996,

Master C.V.V's birthday.

Malladi Punnaiah.

INTRODUCTION

We have the Modern Anatomy of understanding the human constitution. We know many
things relating to the same. Most advanced things are taught in Modern Anatomy. Much
more advanced things are taught in Ancient Anatomy. But we do not know them. The
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ancients taught many more things which the moderns never taught and they are yet to know.
We need not spend much time on Modern Anatomy because any preliminary text book will
give it. For example, in Modern Anatomy, we have bony system, muscular system,
cutaneous system, circulatory system, respiratory system, nervous system, digestive system,
excretory system and lymphatic system. A substance called lymph is produced. Its existence
is in the circulatory system and protects the system against many evils. In fact, this is not
glandular system. Glandular system is connected with lymphatic system. Both are
considered the same. Glandular system is otherwise called the endocrine system. These
glands are called the ductless glands. This is only a little example of the divisions of modern
teaching of anatomy. Each division has its own details much to teach. This is a separate
branch of science in itself. For this, you can approach any doctor who can teach you
carefully. You can follow this subject with his help, carefully read and make yourself sufficient
within two or three years, otherwise, you may become a qualified practitioner without
knowing. Either way, you can go.
Now what is the Anatomy of the ancients? Everybody has two parts, Jiva and Deha. This is
the first division. Jiva means the indweller and Deha means the subsistence or the vehicle.
The indweller and his vehicle are just like the chariot and the person who is travelling, the
traveller. We can say they are like the traveller and the van or the indweller and his horse.
This is a two-fold division. The driver and the traveller are one before the traveller comes out
of the driver, because the whole creation was only one space before it came out. Before the
solar system come out, there was only space. But after solar system comes out, there is
space and solar system. Like that, there is only one indweller at first. From indweller, there
will be a bifurcation again, the driver and the traveller. The traveller is the Jiva and the driver
is the Lord-consciousness inside. And the indweller or Jiva is also called purusha or person.
The word 'person' has come out of the word 'purusha'. Purusha means person, because
person means 'purusha'. Deha is called prakriti, that means his nature. Purusha and prakriti
are person and his nature. His nature is to have a subsistence.

THREE-FOLD NATURE

His nature is three-fold. Rajas, Tamas and Sattwa. Rajas is dynamism. Tamas is inertia.
Sattwam is poise. Suppose there is a cart drawn by a horse. If the horse and the cart are
well-suited to each other, i.e., if the cart is that heavy to be drawn by the horse and the horse
is capable of drawing the cart, it is called Sattwam or Poise. But if the horse is very capable
and the cart is rotten, it is called Rajas or dynamism. In this context, the cart will fall down.
On the other hand, if the cart is very heavy and the horse is lame, then cart cannot move.
This is called Tamas or inertia. From Tamas, matter is born. From Rajas, energy is born. In
Sattwam, consciousness is not born, please remember. It makes its manifestation. It was
already there before all these came. Nobody need say that we are waking up from sleep. We
know ourselves. Knowing ourselves is what is called consciousness. It exists in degrees.
Thousands and thousands of degrees are awakening from mineral kingdom to the highest of
human kingdom.
(Master, at this moment, has taken a pause and exhorted the students in the following way,
"Is this clear so far ? Is there any confusion?" Meanwhile one among the students sought
clarification regarding some term. Then Master clarified the distinction between teaching and
conference thus, what I am undertaking is teaching. This is not a conference. There is
difference between teaching and lecture. In lecture, we can follow any order; but in teaching
we should follow an order which gives the student a clear cut idea which can never be forgot,
so we follow the order).
Prakriti is three-fold. That is, prakriti has three functions. Now let us take up the term 'Jiva'.
Do you know why we call zoo? What does it mean? Living beings. So the word 'Jiva' is the
root of all such words, "Ji" means to live. "Jiva" means living being. We have another word
"Zodiac". Zodiac is a guide which contains the moulds of all living beings. It contains the
moulds (the designs, the patterns) of all living beings. In India, some idol — makers have

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with them a mould of the shape of Lord Vinayaka. They put the clay into this mould and
brings out the idols. The moulds of all types of living beings exist around the belt of space
above the equator. That is why it is called 'Zodiac'. It is due to these moulds in the Zodiac
that the matter on the earth takes the shapes of the physical bodies of living beings. But for
this phenomenon, how can the shape of physical body stand? These shapes are unable to
stand by themselves. This topic belongs to Astrology.

FIVE STATES OF MATTER

We have noted Jiva and Deha. We find prakriti and its three functions. Now something more
about matter is being dealt with. Matter exists in five states. The first state is "Prithvi" i.e.,
solid. The second is 'Apas' i.e., liquid (water). The third is 'Tejas' or fire. (There is something
more to explain this). The fourth is 'Vayu' i.e., gas. The fifth is "Akasha". What is Akasha?
This is not space, but the content of space. You can call it by any name. It is the content of
space. For the modern mind, you can know all these five states of matter from the works of
Madame H.P. Blavatsky and Djwalkul. Thus matter is of five states. These are called
"Pancha Bhuthas".
Fire also is said to be one of these five states of matter. Can fire be matter? Fire means heat,
light, electricity and magnetism. These four are the manifestations of one common existence,
that is called fire. This is the definition of fire according to the ancient scientists. Fire is not
flame, but that from which flame is caused. So we can expect an analysis of fire and flame
and light in the ancient books. With due respects to modern science, we have no definition or
explanation of flame and light. Till today, we do not know. Even the foremost scientist of the
world does not know, whether light is matter or energy or something else. Does any body
know? If it is known, please tell me. I am prepared to learn. I know that nobody knows. The
ancients explained light as consciousness. Let us see. What we call light is only optic light
whereas there is mental light also, which is not yet suspected by the modern scientists. So,
there is mental light whose manifestation into physical form is the optic light what we are
looking at. If you go through the very big work called "A treatise on cosmic fire" by Djwalkul
dictated to Alice A. Bailey, you will find all these things. Movement on the physical plane and
the movement on the mental plane; light on the physical plane, optic plane and light on the
mental plane ............. all these quantities are explained in that book. And after explaining, he
says, "Better wait until the third quarter of the twenty first century enters, before it is made a
subject for teachers to teach his student." In all the Puranas, Ithihasas and Epics, these are
very frequently used like drinkable water, as these terms were commonly used in the days
when these works were written.
Fire is understood as transmuter or vehicle. That is why this is otherwise called "Vahni" in
Sanskrit. That is, for the other four states, it causes change of state from one state to other.
So fire is the agent who transmutes or effects change of state to the other forces. For
example, you take a block of ice. Apply heat. It becomes water. Change of state occurs.
Solid becomes liquid. And again apply heat. It becomes air — steam. That is, liquid becomes
gas. From space, there is the birth of air. So modern scientist has to wait, until he
understands it. The ladder of descent of states of matter is this. From space, there is the birth
of atom. From atom, there is the birth of the gaseous state. From gas to liquid, from liquid to
solid, this is called the ladder. So fire is the transmuter or vehicle. That is why it is called
"Vahni" in Sanskrit. He carries the substance from one state of matter to another state. This
is grossly about the whole thing.

CREATION OF ELEVEN INDRIYAS

Thus from Tamas, we got the origin of matter and the five Bhutas. From Rajas, we got the
five functions. Five Karmendriyas are originated from Rajas. The first is 'Locomotion', i.e.,
auto-displacement. Without the application of energy from outside, this movement occurs
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from place to another. We know it as legs. The second is 'gathering'. We gather matter
around us. We know it as hands. These work as the gathering agent. That doesn't mean
hands only gather. Before that, we gather matter around us and the principle is bestowed to
hands. The third is expression, i.e., speech. The fourth is reproduction. The fifth is excretion
of stools. All these five are "Karmendriyas" or gross organs. And we have five more organs
produced purely by Rajas, without the touch of Tamas. Pure Rajas gave birth to five sense-
organs. These are called "Jnanendriyas". The first is sight. We call this 'eyes', the second is
hearing. We call this 'ears'. The third is 'smell'. This is called as 'nose'. The fourth is taste.
This is called tongue. The fifth is touch, the sense of touch. This is called skin. Thus eyes,
ears, nose, tongue and skin are five Jnanendriyas or sense-organs.
You find a contact between gross-organs and sense-organs. That is the tongue. For speech,
it is the organ and for taste also, it is the organ. So among the gross-organs, the tongue is
used for speech and among the sense organs, it is used for taste. So it has a double
function, double role to play. It has dual role. There is what is called "Manas" working through
all these five sense-organs. It is the one "Manas" that is functioning through all these five
sense-organs. No sense-organ is functioning. Manas is functioning through the sense-
organs, just as the radio is functioning through the radio-set. No physical part of the radio-set
is radio. It is only a receiver. The senses are only receivers whereas the mind is functioning
through them. In the fifteenth chapter, in the Bhagavadgita, Lord said, "Manashshtani
Indriyani Prakritisthani Karshathi". These five petals of the flower have 'mind' as their sixth
principle or the stalk of the flower. (Every day during the classes held at Mothugudem, all the
students used to recite this chapter in the Gita before the dawn). The mind is working
through these five sense-organs upon nature; they are being drawn. So mind is the sixth
principle of all these five. (Meanwhile a student sought for the origin of Manas. Master
clarified). Manas also is from Rajas. But it has many layers. Tomorrow's lesson will give us
what Manas is. So we will stop it here. And then, and which is to be properly understood,
which is not exposed. For example, the fertilisation of a flower is an occult process. The
flower becoming a fruit is an occult process. The seed germinating into a tree is an occult
process. 'Occult' means something hidden.
(Master takes a pause here and tells the students thus. Day before yesterday, we have half
done the explanation of the four Vedas. That day we had not this lesson. As such, we did not
take up Occult Anatomy. Therefore we added this also the 'General Knowledge' topic. But
this comes under Occult Anatomy. The explanation of the Vedas is continued thus).

THE THREE VEDAS

'The Rigveda' means word, i.e., word uttered vocally, word or voice. Word uttered through
vocal chords is called Rigveda. The background behind this word is 'Prana'. The pulsation
that causes respiration is called 'Prana'. Prana is the 'Samaveda'. ("Pramah Samavedaha").
Sama means song. This is called the song of wisdom. The third is the Yajurveda'. The word
'Yajuh' means the plan to conduct a ritual. So the volume Yajurveda contains the details of
the plan of how to conduct rituals. 'Yajuh' means the plan of the ritual, how to conduct a
ritual, how to arrange the seats of the people in a ritual, what are they to do and how they
have to behave, what they should utter. This detail is called 'Yajus'. So this is the plan of the
ritual. This comes under the 'Yajurveda'. But esoterically, it means, the Plan. What is it that is
planning in us? Mind. "Mano Yajurvedaha". The Yajurveda means the mind. Thus with these
implements, we are doing these acts and compiling these volumes outside. With the Rishis,
Rigveda is acting in us, we are uttering that Rigveda. They observed the Rigveda in us and
visualised that Rigveda (the book). They observed the Yajurveda in us and visualised that
Yajurveda. Thus the three Vedas are inside as principles and the Rishis have given us the
discourses in the books outside, about these inside principles. So the Vedas existed long
before the vedic books were written, because they exist in us. And for the three Vedas, that
exist in us, there is an externalisation in the form of Mantrams, explanations and
commentaries and finally in the form of volumes of books. So the Vedas exist in you and in

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the creation around you, in the form of the law of creation. Before the books were written, the
principles, the laws were there in us. Before we were born, the laws were there through
which we were born. Just as the trees sprout and put forth their leaves and foliage again and
again always, the Vedas put forth the working out of these laws in terms of the activity of the
whole creation. Because the tree is sprouting and leaving their leaves continuously. We
know that it is a tree. Similarly, because the whole creation is systematically coming out, the
Rishis saw that there was the Veda as under-current. So Veda is wisdom.
All this cannot be put on papers or even cassette. No one can do it, but we can feel it. We
can habituate our consciousness to make this true to our consciousness. To learn it, is not
possible. It is impossible. You can learn about it. You cannot learn it, because you have to
become that. What we learn is about it and not itself. If you lay a book on "Magnetism" on an
iron-piece, it cannot become a magnet. By the contact of a magnet, it can become a magnet.
Iron-piece cannot know what magnet is, but it can become-a magnet. So it is only possible
for the iron-piece to become a magnet, it is never possible to know what magnet is. In the
same way, it is not at all possible any day to know what is knowledge, what is knowable,
what is to be known. You can know about it. You cannot know it. But you can become that.
This is what is called transformation. It is possible for Jiva to become God. Not other than
that. All these discourses, all these books and explanations — everything are about it. But
they cannot make you that. You can make the preliminaries and pave the way by reading
these books and knowing things. But you have to become that, by virtue of your own aptitude
and effort and there is a peculiar process. There is only one process for transformation.
There is no second process any day, any where on this earth or any planet. Those who have
known that method, have given it to their disciples, with much material to make things
understandable. This is coming down as a tradition. This is called the word given by a well-
wisher. So religion differs from religion because much is spoken about the method to
become That. But the actual method, if it is rightly practised by any religion, must be the
same, not even similar. This one method has been coming down for all these lakhs of years.
Simply that method is as follows.

PRANAYAMA

You have to use the three Vedas. That is, — place the mind upon your respiration. This is
the first step. How to place the mind upon respiration? Begin to observe your respiration. You
can observe only with the mind. You cannot observe with ear or nose or anything. 'Observe'
means only with the mind, nothing else. You can't observe with the leg or hand. Everyday
spend sometime making an observation of your respiration. That is, observe the movements
that are taking place while your breathing is taking place. What are you to do for this? You
have to sit calmly at a place. We are going backwards in the steps of practice to make it
understand better. So you have to select a place which is clean and having pure
surroundings. For example, where we are placed now for these two weeks — so why have
we come all the way in buses and trains to this place? It is a strain to come here, but what for
we have come is exactly this. If we do this, our purpose is fulfilled, otherwise it is not and only
just strain remains. So what we have to do firstly is to select a place which is clean, pure and
calm. In the Bhagavadgita, it is said, "Shuchou Deshe prathisthapya". Then select a posture
which is convenient and comfortable to your constitution. So don't prescribe 'Padmasana' to
all. Let everyone start his own constitution as a starting point and then he should better
himself. The reaching goal must be the same, but the starting point need not be the same.
Suppose I prescribe padmasana to all and ask them to be seated in it without any movement
tor half an hour. In the case of some, legs will become like sticks. Labourers have to be
employed in order to move their legs. Afterwards, their knees will lose movement and sounds
'Tuk, Tuk' will be produced. In that position, there will be no question of his mind attaining
stability, as his knees are suffering from drawing pains. Suppose, a guru takes all his
disciples to a shoe shop and purchases shoes of the size relevant to his feet to all of them.
What is the fun of it! The same is, if all are asked to take 'Padmasana'. An Oriental 'Guru' for

7
the first time went to the Occident. He asked the pupils to come to his initiation and asked
them to come there by 4 A.M. He thought it was like India. One of the fellows asked "Can we
have our breakfast and come?" He said, "No, no. That is a great sin. It is a crime itself". Then
the disciples came with appetite and hunger in the morning and were sitting like hounds. The
Guru said, "Close your eyes." They closed. He was about to tell them "Gurur Brahma" and
said "What do you see?. They said, "Two slices of bread with some butter in between." (All
such humorous illustrations of Master created a happy laugh among the pupils and gave
them a relaxation and further they were drawn to his yogic presence).
So one should not be foolish. Select a place and select a posture which is convenient to the
fellow. You start with the stage of the fellow. Then let him sit down upon some comfortable
place and close his eyes. Let him observe what is taking place in him. Priorly, we use to think
that we are breathing ourselves; we are breathing our air, we are eating our food, we are
doing our job. These are our fanciful thoughts of illusion. We breathe our air only when we
smoke. (Laugh of the pupils). In fact, at all other times, the indweller viz., the Lord-
Consciousness in us is breathing his own air. This air belongs to Him. This property which
we think our own, belongs to Him. This body too belongs to Him. (Laugh). So what we call
this body, it is given to us. It is not ours. It is hypothecated to God-Bank. We owe all these to
Him. This body is like a shop established by Him. Here in this, we have put up the stock,
taken from Him on credit. We are making business, by selling His stock. We must know this.
From inspiration and expiration, you will come to know this firstly. Unless and until you know
this, you cannot cross the threshold to go into the higher and inner realms of consciousness
for spiritual progress. Later, gradually the mind goes nearer and nearer the respiration, by
way of your observation of respiration with your mind.

FALSE I AM AND REAL I AM

Before this occurrence, where is mind? What is its seat? There are two big centres. (Here
Master demonstrated the places of mind and "Real I AM". He located the mind in the head).
Here is the mind. (He has shown the head). Here is the heart or the place of real "I AM". This
(head) is the place of false "I AM". You can call it negative "I am". You can call the other,
positive "I AM". The latter is real "You" and the former is you that became mind. Even while
you are in sleep, He (The Real "I AM") is working. If not, you will die at once after you go into
sleep. (Master here gave a clarification about heart i.e., physical heart and the real heart).
Physical heart is the seat where Mr. Heart exists. (Laugh) Physical heart and this Mr. Heart
are different from each other. Mr. Heart is the Lord existing in the heart. He is the real I AM'.
Gradually this fellow mind (false I am) begins to travel here because lungs' are here, the
respiration is taking place here, this fellow mind begins to travel here gradually. Previously
when this fellow (mind) was sleeping, this fellow (Real I AM) was working. So when we are
waking up, this fellow (Real I AM) is working. We think we are working here. 'We' means
'mind' until we practice everything in Yoga. If we say, I am going, I am thinking, I am coming,
I am waking up, I am studying, I have passed post-graduation, I am doing job, I am giving
birth to children, all this is being done by mind, but not by us. This (mind) is not the Real I
AM. This mind is false I am. This is the Secretary of the Real "I AM". But he is acting as if he
is the proprietor of the whole estate all these days. Indeed, all this property, belongs to Him,
the Real I AM' who is seated here. (in the heart). He, the owner of all this estate, viz., the
Real I AM has appointed the mind, seated in the head as His secretary. This fellow, the
secretary is making up believe for all these days that he is the proprietor of this estate though
he is not the proprietor at all. Hence, what is to be done with him at first? So the services of
the mind should not be terminated but should be suspended. (Laugh). To make this fellow
work properly is required. It is befitting us. It is not befitting to remove him from service.
Some people say that we have to concentrate the mind. People spend tens of years and die
in their own efforts because the process is false. You can never concentrate the mind, never,
never try to do it. Lord Krishna says, "asam sayo mahabaho mano durnigraham chalam" —
"No doubt, never believe that the mind can be controlled". It is always moving. The principle

8
of mind is movement. Movement cannot be made static. So don't try to concentrate the mind.
It is a false process. You will die in the process. If so, what to do? Instead of trying to
concentrate the mind, relax the mind by bringing it here. (The heart-centre). Call it here. Let it
observe the movements of the respiration. So Yajurveda should be brought to Samaveda.
There may be many schools of thought on this subject. But this is the original school. So
bring Yajurveda to Samaveda. Then gradually respiration should be equalised. Because you
are having many inequalities in respiration, it is non-rhythmic. By birth, it is regular and
rhythmic. By birth, respiration is normal. Every disturbance we create in the emotional plane,
disturbs the respiration. Suppose whenever we are angry with some one the respiration is
disturbed. In the same way whenever we are having jealousy, or hatred or fear or suspicion,
it is disturbed. Every day we disturb thousand times. We have spent many tens of years till
now and our respiration is among tensions. It is disturbed. So we have to establish rhythm
again. Now what is to be done with this? It is to be equalised. Disturbance has been brought
out by unnatural causes. Naturally there is no disturbance. Rhythm is natural. We have to
find out the rate of heart-beat, when it is regular and also when it is irregular. We are natural.
The above said conditions are unnatural. We have to get liberated from these unnatural
conditions. That is why we have taken up this subject, having come all the way. To be
composed is natural. To be disturbed is unnatural. It is automatic, we proposed to disturb
ourselves. So if we still believe that the disturbance is natural, we need not come to Seeleru,
or Paderu or Mothugudem. We can be in Visakhapatnam itself. We are disturbing the natural
condition.
And also we see many examples of persons who live in the very busy world in which we are
living, but who still live a poised life. So it proves that it is natural and what we experience is
self-made. So Ramakrishna Paramahamsa and Swami Vivekananda lived amongst us. At
present, we have Swami Ranganadhananda amongst us. Their heart-beat, if had been
examined would have been found normal. There would be no B.P., with them. So also, Sri
Ramana Maharshi was there. He lived in the same world. His heart-beat etc., were normal.
Therefore, it proves that all these disturbances are self-made and they are not true. As such,
what have we to do? We have to make the respiration regular.
I will tell you how to make the respiration even, regular and rhythmic. Begin to breathe slow,
soft and uniform. Breath in, as much as you can, without any discomfort. Then bring out
slow, soft and in a uniform way, with the same speed, so softly that you should not listen to
the sound of your own breath or respiration. This process you do as slow as possible, without
any discomfort. Gradually you will get a mastery. At the same time, you should be observing
your own respiration with your mind. If your mind is wandering somewhere, the whole
experiment is a waste.
Neutralise the pulsations, centripetal and centrifugal, viz., Prana and Apana. Stabilise the
path of pulsation and enter into the poise of breath. Bring mind to heart by thinking of the
heart. There is no Kumbhaka business in Patanjali and Bhagavadgita. That is, breathing the
air and stopping it tight and such nasty procedures are not taught in the office of these two
text books on Yoga. Take the breathe in, calmly as far as possible i.e., within your limits, in
one stream and breathe out in the same way. During this process, let the breath not move.
Such respirations you should do continuously and observe the movements of your lungs and
chest etc., while you are doing it. By way of this practice, the Samaveda will be established.
Then the "Chandases" that missed will be again obtained. "Chandases" are not the metres in
which the Vedic mantrams are written. In the Gita, it is said, "Chandansi Yasya Parnani". By
virtue of the above practice, you find the measures, numbers and metres inside us (in the
heart and chest region). You will begin to find the music inside the respiration and heart-beat
and circulation and pulsation once again. In the beginning, you can do only continuously
three respirations like this, because it is rather slow. The lungs want quick respiration
because we are breathing much dust and much smoke along with air all these tens of years.
Slowly you do only three respirations like this; and then give a pause for half a minute.
(Leave irregular respiration). Again three respirations, again give a pause. Again three
respirations. Therefore 3+3+3. Continuously in course of time, you can do all the nine
continuously. But go slow. Don't do any haste. This is the first step.

9
THE SECOND STEP OF PRANAYAMA

As long as you are inhaling, mentally utter the sound "So" continuously. As long as you are
exhaling, utter not only mentally but also vocally "Ham". While inhaling utter "So" mentally
and exhaling "Ham" vocally. (Master demonstrated this process). After doing these nine
breaths of the first step, you take up the second step. All steps have to be taken up
simultaneously. Every day you should do all these steps. The second, we are describing. As
long as you are inhaling, you do "So" with the mind. As long as you are exhaling, you do
"Ham" vocally continuously and listen to your own voice. That is the most important part of it.
Without it, the whole experiment is a big failure. Listen to your own voice. You should not
listen to the telephone calls etc., while uttering. "Ham", you should listen to it, i.e., your own
voice. Like this, do 3+3+3. Do three respirations like this. Take a pause. Again three
respirations. Take a pause. Again three respirations.

THE THIRD STEP OF PRANAYAMA

Then the third step. The same type of respiration, you should maintain throughout. In the
third step, as long as you are inhaling utter 'OM' mentally in a slow, soft and uniform manner.
While exhaling, you exhale the whole respiration with the vocal utterance of 'OM' in a slow,
soft, uniform sound. (Master demonstrated this process). While exhaling, keep the lips a little
open, you have to utter 'OM' semi-nasally. Later, various modulations will follow nasally, non-
nasally and semi-nasally. Firstly, you do semi-nasally. While inhaling do it, mentally, while
exhaling do it vocally and mentally. At the same time, listen to your own voice, your "OM".

OM ETYEKAKSHARAM BRAHMA, UDGIDHAM PASYETHA,

"OM CHETHADAKSHARAM UDGIDHAM PASYETHA"

You have to be seated mentally near 'OM' by worshipping it i.e., uttering it vocally. Three
breaths, like this you do. Take a pause. Again three breaths. Again take a pause. Again three
breaths. 3+3+3. third step. In total, three steps of nine breaths each are there. These include
first practice, second practice and third practice. This is all what we have to do. (along with
the preliminaries already told before). The rest is what happens and not what we have to do.
Volumes and volumes of books written deal with what happens inside. So we have no
concern with it. Only if we do this, all that written in the books becomes a reality. What we
have to do is confirmed to only this much. Later "Guru" comes to us from inside and instructs
us inside what we have to do and there is no more instruction from the Guru coming from
outside. Gradually, when you feel the comfort and ease and happiness of it, you increase the
time and also number of respirations, without incurring any discomfort. After sometime, you
will be able to conduct the same type of process continuously, while you are attending to
your own business or office work etc. While you are listening to others' words, this process
goes on in you, but while you talk, it will be disturbed. After some more time, even while you
are talking, there will be no disturbance for this process to go on in you. That point of time will
occur. It will deal with the time of this occurrence. This is what is expected of us.
So here what are we doing? When we are starting to utter vocally, we are bringing this (mind
and the pulsation that causes respiration) to Rigveda. Thus we have brought Yajurveda to
Samaveda and Samaveda and Yajurveda to Rigveda. That means, we have linked the whole
series the vocal-chords and utterance and began to listen to our own voice. "ESHA THRAYI
VIDYA". This is the threefold wisdom. "YA EVAM VEDA SA SHOKAM THARATHI" one who
experiences it, has no sorrow. This is for today.

AVIDYA (IGNORANCE)

10
Avidya in the occult science means ignorance. So it is original with us. So the moment we
are born, it is there with us. From the moment we got separated from the space in the entire
cosmos, this Avidya accompanies us. That is why it is called "Anadi Avidya". It is called the
ignorance which has no beginning. 'Anadi' means no beginning. Ignorance has no beginning
because when we are there, it is there. If it is there after us, it would have beginning. But as it
is along with us, it has not beginning. So it is a necessary evil in creation. An allegory is
prepared for it so that we may better understand. Ignorance is called a demon in the form of
a snail who encircles us. It is called "Vrithra". Vrithra means a whirl-like demon. So better not
go to "Vrithra" for the present, who is not concerned here. Avidya i.e., ignorance is an evil,
but is inevitable. As long as there is physical body, it will get dirt and you have to take bath to
get rid of the dirt. In the same way, as long as the separate existence is there, ignorance is
there. This is what is called Ahamkara. That is, a local centre of consciousness formed. It is
inevitable. And at the same time, you should take care to do something to get out of it. At the
same time, allowing the vehicles to work is necessary.

TEN PRINCIPLES

Now we deal with Anthahkarana Chathustayam i.e., the four inner implements. Manas
(mind), Buddhi, Chitta and Ahamkara. Another supplementary point to this is being
enunciated. (Master here took a pause and as a good teacher, was concerned with the
understanding of the students. As such, he said to them, "Have you understood what I have
taught so far?"). Some deliver lectures, prolongingly like a rubber tube, without having any
concern for the understanding of the listeners.. Further, they feel high of the subject of
philosophy. They feel that what they deal with i.e., philosophy is so great that it cannot be
understood by both the one who talks and who listens. So when one person is talking, the
other person is understanding, it is what is called teaching. When one — to other person is
talking and the other person is not understanding, it is called litigation. (Laugh). When two
persons are talking and one is not understanding the other equally, it is called philosophy or
metaphysics. (Laugh) So what is philosophy? Something that cannot be understood. This
(what I am teaching now) is the quintessence of all that the ancients wanted to convey to us.
I think it is the centre of every branch of learning. This is called the master-key of the lock of
every learning. So have this key with you. Apply it to any branch of learning. It will be open
and you will have the secret. The box, the suit-case will be opened by you. You can be like a
Chief Engineer in a railway compartment who can take all the suitcases open and take the
wealth also with this. So this is the master-key. Add the four inner implements to the five
sense-organs. 5+4 = 9. There is another, which is the tenth principle. "Athyathistat
Dashangulam. Purusha E Vedagam Sarvam". Purusha always stands from within his own
subsistence through ten digits and He is the tenth principle, because he was the first
principle. He is omnipotent and omnipresent.

CHARIOT AND THE HORSES

Sense-organs act upon the inner implements, especially on the mind. The mind is
conditioned from all the five sides through the senses and it is always busy with its reactions
to the environment. So it is highly having a reflection of environment and not its own original
existence. It is always having a reflection of the environment like a mirror and we have not
time to have the mirror without reflection. So it is always in the state of reflecting the
environment and there is not time for it to exist as it is, without reflection. We are looking at a
Sun. The mirror is reflecting a Sun. You can see only Sun-reflection and not a mirror. When
we are listening, there is only the image of the sound and not the mind. When we are
smelling, there is only the image of the smell and there is no original mind. (Is it clear?) When
we are tasting something, there is the image of taste and there is no original mind. When we
are experiencing something hot or cold in touch, there is only the image of external touch,
11
but the sense of touch-pure is not there. Thus mind does not exist when it comes into contact
with the environment. So immediately only reaction comes forth. The Secretary is working
instead of the proprietor; and not allowing him to act. This is the impact of Kali Age. It is the
secretary that is preparing everything and asking the proprietor to sign the papers without
reading. When questioned, he says, "It has been going on for generations. You have no right
to question". That is what he says. (Laugh) Now what to do? This fellow is compared with a
man sitting in a Chariot. He has five horses to the Chariot. From five different directions, nice
grass is shown to each horse of these five separately. Every horse is pulling towards the
grass, it is looking at. It is producing the same sounds. (Here Master demonstrated the sound
of a horse, to the laugh of the students). Then the Chariot moves. Can you call it a journey?
When the five horses are drawing the chariot to five different directions and we are made to
travel like that, can this be called a journey? So our lives are like this. That is why in the case
of Bhagavadgita, the initiation is given in a horse-chariot, drawn by five horses. This episode
is an allegory denoting a supra-physical phenomenon. The man in the chariot is just helpless
when the horses are drawing. That is how years are passing to us, age is advancing. We are
dashing towards a wall called death, beyond which we do not know, what is there. There is
no question of informing death before it occurs. It is a straight death. Such are the rules.
This fellow who is suffering this way is called, the Ahamkara, the ninth one. (5+4=9). He can
be called Jiva. He can also be called the negative 'I am'. He has only a receiving pole and no
transmitting pole. He always receives information from outside. He has nothing to transmit.
Thus he is negative. Inside there is another fellow. He is what is called the Light, the tenth
one. He is the only light. All the other things are just reflections. Reflection, Reflector and the
apparatus of everything are there. Highly sophisticated but unfortunately, it is only apparatus;
and He is radiating light outside. He is expanding, Himself expanding. What is it that is
radiated. It is called "I AM". It is He from whom the light shines forth in the form of the mind,
in the form of the capacity of the senses. It is only due to electricity that is flowing through
this, each part of the sophisticated machine is working without which the machine is a
corpse. We have to live as that fellow. Now we are living as this fellow (False I am). There is
no one except ourselves inside. There is only one inside. We are living like fools wandering
around. There should come a time when we live as He. To attain that, there is path.
He is called in the Yoga science "Iswara" or "Isha". He is the greater "I AM", true "I AM". Jiva
is false "I am". What does Jiva mean? Jiva means the one who lives. What does "Iswara"
mean? Iswara means the Lord. He is the Lord and he cannot be anything else. So if you
begin to live with Him, you will be Himself. What happens when a light falls upon another
bigger light? It will live only as a light, not lights. This is what is required. The purpose of
Yoga practice is instead of living like a conditioned fool, living as the Lord of all these, i.e.
Lord of mind, Lord of senses, Lord of Buddhi etc.

EIGHT-FOLD PATH (ASTANGA YOGA)

The practice includes eight steps. So this is called Astanga Yoga. Asta means eight. The
word eight comes from Asta. In between, there is a word "Octa". 'Octagon', 'Octopus'. That
comes from 'Asta' and from 'Octa', comes the word 'eight' in English. What are the eight
steps? The first is called 'Yama'. i.e. regulation of the human faculties. The second is
"Niyama", a rectification of the defects of the instrument, this four-fold instrument, of course,
all these things, we are not going to tackle today. We give only the names and their
meanings and the main practice what to do. The third is Asana. Asana here is not
Padmasana, Siddhasana, Sheershasana, etc. No, not at all. The Asana of the eight angas is
not at all the asana of the Hatha Yoga. "Sthira Sukham Asanam", says Patanjali. This is the
definition of Asana. That means practising stability in ease. "Sthiram asanam Athmanaha"
says, the Lord in the Gita. Asana is for Atma and not for the body. Then you begin to
practise, an easy attitude at all times and establish that attitude, so that it may become
stable. It is called 'Asana'. When you are able to maintain that attitude as long as you want,
according to your own will, that is called 'Asana'. So you should practise a sweet attitude,

12
towards nothing, not any particular thing. So whatever may be the thing around you, it will be
sweet. If you practise sweetness of mind, anything around you will be sweet. Seeking
happiness form something else will be a miserable failure.
The fourth is Pranayama. Many types of pranayama are described by many. Some methods
are very rough and horrible else. But be careful. The person who proposed the Astanga
Yoga has not given all those things in Pranayama. Either Patanjali or the Bhagavadgita has
not accepted these nasty methods of Pranayama. What we have described yesterday about
our respiration, is what is required exactly. Patanjali and the Gita prescribed the
neutralisation of Prana and Apana i.e., the pulsations that cause inhalation and exhalation
and the establishment of their equilibrium. That is what I have explained to you. All the other
things like inhaling and stopping breathe, counting a number and inhaling are not prescribed
by the seers. What we described yesterday, that is Pranayama.
The fifth is Pratyahara. (All these steps I have given as lectures. Geneva people will be able
to give lectures on this. Tomorrow I propose five minutes lecture each. Why not?) Senses will
be towards outside. They are travelling from within. Your purpose is to bring them within.
That is called "Pratyahara". You have to attract the senses to the mind. You cannot call five
boys and threaten them and ask them to sit down at a place. You can make them sit down by
Chocolate or something else. So these five senses should be made like that. That process is
called "Pratyahara". This is to bring the senses back slowly from the objects of senses, in
artistic way, not in a rough way. (Here Master again explained 'Yama'). 'Yama', i.e., the
regulation of human faculties is the first thing. To make the mind and senses practise what
we prescribe, not what they practise. That is called 'Yama'. The mind and senses are already
doing some practice, some malpractice. Wherever we come across the name of a god,
'Yama', in the Puranas or the Upanishads, there the subject relates to the first step of Yoga
practice, i.e., Yama.
The sixth step is 'Dharana'. It is to suspend the change in mind and to sustain the proposed
picture in the mind as long as you order it. The seventh step is "Dhyana".
If you are looking at a banana, if a boy is looking at a banana, if a Botany professor is looking
at a banana, all these three are different from one another. The boy has only one thing with
the banana. What is it? Experience:
1. What is the relationship between sugar and a sugar technology professor?
2. What is the relationship between sugar and a boy?
The first thing is a volume about sugar, with the sugar technology — What is sugar? Its
definition, how to produce, how to prepare, manufacture etc. The second thing is called
Dhyana. The boy did not know the word sugar. The boy need not remember that the sugar is
crystallary or transparent or something else. The boy need not remember that the sugar has
some weight and volume, all its physical, chemical and mental properties. They go, they
disappear. What is there? The boy wants something. It is there. That is what we call 'sugar',
what he never calls, but experiences. The relationship between us and the world is similar
that between the sugar technology professor and sugar.
Suppose there is a banana. What is our conception about banana? The shape or name of
the banana, but not the actual banana. But the shape or name or colour is not banana. When
you eat it, you just experience the happiness. You would not be alive to the name, shape,
taste, colour, smell or weight of the banana. You would become one with that. That is called
happiness. By way of practice, that state of happiness would be attained. What is the
practice required to attain this, I am going to tell you. The actual practice, we have described
yesterday. But I will tell you a little bit more. Thus Dhyana is something your experience,
where the name of a thing disappears. The shape of a thing disappears from your mind.
Everything disappears except what, it is experience, I will give you an example. (Master here
showed a wood in the instructional hall). Is this wood there all these four days or not? It was
yellow also all these days. But do you see it until I disturb your mind and bring it to you?
Have you seen the log of wood and its yellowish nature and its shape all these three days?
Why? You are busy with more important thing and though your eye is opened, your mind
does not see it through your eye. The eye is not permitted to see. Are we closing the other
part of the eye, so that we may not see this and open the eye only to the board? But we
recognise only the board. Not even the board you remember. What it is your remember? The
13
letters we write. After a few minutes, you won't remember the letters because you have to
remember the words. You have to remember the sentences. After a few minutes, you will not
remember the sentences, because you have to remember the import and grasp and receive
it. Thus what you are grasping is like the electricity that is flowing through the wire and
insulation whereas wire and insulation are not at all electricity. These are all meant for
electricity. But for it, all these are waste. So when the one thing required stands and all the
other things disappear, that state is (like electricity) called Dhyana. There is only one thing
and one thing — not its name, not its colour, not its shape, not its meaning, not its import, but
it is yourself. When all these disappear, what remains? That is the observer himself and
nothing else. Crystal, a transparent crystal of himself. The difference between the thing that
is seen and one who sees disappears. This is the meaning of experiencing it or enjoying it.
Our hunger is satiated only after we cook our food and take it. So we have to do that work.
This is about Dhyana. Let us practise it and dwell in it.
The eighth one is Samadhi. What does it mean? Even the person who is experiencing will
disappear and only experience will stand. We had been to a musical concert, but what is
there in our mind? There is the hall, its location and there are the seats and people sitting
around us. Afterwards, there are the musician and his shape. Suppose, he will sit down
there. His name and his past achievements also are there, We will be talking about his
achievements, his greatness, his name, his fame. Everything except himself, we are
enjoying. (In South India, there is a renowned musician by name Chittibabu). All these are
about Chittibabu and not at all Chittibabu. He started music. There is another musician in
South India. He has a big wart in his face, and a big brow-mark and big eyes. Before he
starts music, we will see all these things fancifully and sometimes we will be silly by laughing
at each other about his face and' his expressions, how he is expressing and all that. So he
just started the music. What happened? The hall disappeared. Then the environment
disappeared. Your friends who came to attend the concert and with whom you are talking
about pickles and other things disappeared. Some were talking on the crop of mango fruits
that year. They were talking all these things. But when he started, it disappeared. the friends
disappeared, the environment and the neighbours disappeared and the musical concert and
the programme disappeared from your mind. Then his name disappeared from your mind,
his fame, what you know about him disappeared and the big wart disappeared. The peculiar
expressions of his face disappeared. What is there? You wanted to catch the train by 9-30,
you sat down by 7-30 P.M. and the concert was stopped. You got up. It was 10-30 in the
night. Did you go by train? Our mind stopped, our senses stopped, our programme to catch
the train stopped. We were not present. Only one thing was present. Either ourselves or the
musician were not present. But only one thing that is called experience of music was present.
Even ourselves were not present. If we had been in our minds, we would have gone to the
railway station and caught the train. No. What happened? The total absence of the observer
himself. What is that happens here? Total absence of the four-fold ring and the five-pointed
star. What is present? The one who is existing in everyone commonly. He is not different
from person to person. But He is the same in every person. Suppose you and I have
windows in our houses, made up of glasses. The glasses of your window and my window
may be different. But the original glass which these two are made up of is there. It is one. In
the same way, the indweller is one in all. He is called 'Antharyami'. He is the Great presence.
So the one thing exists. This is called 'Samadhi'. These are the eight steps that are to be
practised simultaneously, not one after another. Then how to do it?

SURRENDER

Total surrender to Iswara. This is given by Patanjali. He gives a process called a total
surrender to Iswara. He named it "Iswara Pranidhana". How do you make a total surrender to
Him? When you remember everything of yourself, how can you do it? He should be
remembered, when you should not remember yourself. Then only it is called surrender.
There is only one method. Patanjali says "Call Him by name". Sri Ramakrishna

14
Paramahamsa says "Suppose a piece of sugar-candy is put into the solution of sugar. Then
what happens? You are like the piece of sugar-candy. One whom you call is the solution of
sugar". What happens to a block of ice when it is placed in water and it is boiled? Suppose
you are the block of ice and Iswara is water. That is, what should happen? That is, what
happens, when you call Him by his name? "Tasya Vachakaha Pranavaha" says Patanjali.
His word is OM. Utter OM in a slow, soft, uniform way and listen to it. Utter OM and listen to
it. His word is OM means what? For sometime, you understand that you are calling Him.
After sometime, you understand that you feel like calling Him, because He is calling you to
call Him. From where is the will to utter OM or to do something coming from? From Him only.
Thus, we will come to understand that we are calling Him because He is calling us. But this
thing is understood by us, only when we utter 'OM'. This cannot be understood, when we
utter any other. This thing does not pertain to any religion. This is pertinent to science. Any
human being in any age attains liberation, only by practising it. There is no other way. So His
word will be there. You will utter this as His word that is calling Him. But His word is there. He
begins to call you and you will know that He is always calling you. Therefore you started this
practice. You should be uttering it and listening to it. "Tat Japah Tadartha Bhavanam".
Reciting it means conceiving its meaning. You should be uttering and listening to your own
voice. That is the key note. Magnet is there. Iron is there. What is it that is required? The
effective agent. What is the effective agent to make the iron piece, a magnet. What does the
iron piece require to become a magnet? Already magnetised iron, i.e. the proximity and the
presence of a magnet senior to it. So we require a person who is already Iswara, before us
and His presence should be there. Our nearness to Him should be there. It is not the
instruction, it is not teaching, it is not anything, but it is the presence that rouses awareness
in us. The company of noble ones and the presence of Guru causes this.
Sri Jiddu Krishnamurti teaches the same doctrine. It is ageless. He got it from the Masters.
He got the experience of it. He gives the experience to the people around him.
But he clearly bluffs that the Gurus and the books are not necessary. At the same time he is
working as Guru. He says, no Guru is required and no teaching is required. This is the
teaching he has been doing for the past fifty years. So he is a thorough failure, not in
experiencing or teaching or giving the thing to the necessary people, but his own principle is
wrong because what he does, he never speaks. He bluffs and misrepresents things. That is,
what Jiddu Krishnamurti says. He denies the Masters or Gurus. He denies the scriptures. He
denies sacred books, — their need.
(Meanwhile a disciple asked Master E.K. whether such behaviour can be found in the
horoscope. Master replied negatively, "It cannot be because this is beyond horoscope.
Spiritual training after a certain level goes beyond horoscope. Either success or failure
cannot be gazed through horoscope. For example, Aurobindo was not understood as
Aurobindo in his horoscope when he was a boy. Ramana Maharshi was not understood as
Ramana Maharshi when he was a boy).
Thus the presence of a Guru is required. Physical-not only physical, but also awareness is
required. The disciple should be aware of him and gradually that awareness grows. From
him, we get, just as the iron piece gets from magnet. So this is about occult anatomy. The
cooks of the Gurus and their servants always live near them. Yet there is no change in them
because there is no aptitude. For example, a number of fishes are living in the sacred river
Ganges, but they do not get the sanctity of bath in the river Ganges. This is what the Purana
says.

NADIS

How do we deal with an independent subject? Now we deal with Nadis. In the Yoga science,
we hear much about Nadis. We have this technical term used in Mantra science and then
science of Tantra, the science of Ayurveda and the science of Yoga. It is said there are many
Nadis in our body. We hear mainly in Yoga about three Nadis. What are they? Ida, Pingala
and Sushumna. Actually what are they and where are they? How are they? If we go to

15
Anatomy theatre, he says, "There is neither Ida nor Pingala. It is all your insanity". That is
what he says. He also says, "There are no chakras in the spinal column. When we cut the
spinal column open, no wheels or the chariot are found there". But we have to learn their
existence from Masters.
Some people translated the word 'Nadis' into English as nerves. In Ayurveda also, they
translated it as nerves. They commented that the ancients had no idea of the number of
nerves. They commented in such a way because they don't find all the nerves enumerated in
these books in Ayurveda. The first mistake was to translate the word as nerves. The second
mistake was to pass a dirty comment that the ancients did not know about the nerves. So
they did two dirty things.
Do you understand if the Physics Professor says that the magnet has lines of force? Then
you can ask him if we dissect the magnet in the anatomy theatre, we don't find lines of force.
Then the fool should keep quiet. Lines of force are not physical. So too, Nadis are not
physical. So this should first be understood that Nadis are not physical. But do you deny the
existence of lines of force in a magnet? You will be given two slaps on your cheek. The same
way, about the lines and do you know that there are lines of force, not only in magnet,
everywhere, in electricity. There are lines of force, what are called vibrations in electronics.
Then what are the Nadis? When a cup of water is there, and a flame is here, after a few
minutes, the cup of water becomes warm or heated. What is it that is travelling through the
space between flame and the beaker of water? This is called heat. We accept it. Can you
show in the Anatomy theatre the heat between the flame and the glass? You can prove that
there is heat, you feel the heat, you cannot show that there is heat. So all these things are
called vibrations and lines of force. They cannot be seen by the naked eye. They do not exist
on the physical plane and influence it. Nadis also are of the same type. Energy — force
travels through space from known to unknown. For example, anger, joy, jealousy, sorrow etc.
If a person is sorrowful there, I feel sorrowful. If a person listens to his word, the meaning of
the word is translated into the sound. Sound is translated into vibrations. Vibrations travel
through space and they reach the ear drums. They are again translated into sound. They are
again translated into syllables. They are again translated into words, then sentences, then
hearing, then insult and then anger. Is this believable? It is more conceivable and incredible
work and unfortunately, it is true and nobody can deny. If anybody denies, he deserves to be
called a dunce, a fool. For this, we want an apparatus which can conduct these functions.
Unless you have a supra-physical laboratory in us, you cannot find energy through space,
from man to man in the form of conversation. So it is not possible through the physical body
to conduct these functions, unless there is some supra-physical mechanism. For example, a
thought forms a line of force in the mind and the word carries it from person to person. It is
called "thought-form". And energy follows thought. Djwalkul has said these sentences. One
of the initiating sentences of Djwalkul is "Energy follows thought". It is a sentence to be
meditated one or two decades, before we totally understand it.
Thus we have a body different from the physical body. Where does that body exist? The
subtle body. Exactly in the same place where this (physical body) is. How is it possible? It is
possible that the garment is there and cloth is also there. Cloth exists and garment also
exists. The word 'shirt' has no real meaning — no existence. It is the name given by us when
we cut the cloth in a particular way. So it is false. What is true is the cloth and not the shirt. In
the same way, the physical world has no existence except our proposals. It has its
background existences, just as the shirt has the cloth, as its background. Not only shirt and
cloth, but also cloth and fibre. So three things are there in one. Not only fibre, there is the
cotton in the fibre. So there is cotton, fibre, cloth and shirt. So the last item, shirt is false or a
myth. This is what we have accepted. The other three are a little bit more true. Just like that,
our physical body is so. Whereas the other (Subtle body) is previous body, is there,
background body......... To differentiate between the three and understand carefully, the
physical body is called the gross body or 'Sthula', whereas the other body is called the 'subtle
body' or etheric body. In homeopathy, it is called the vital body. In Yoga science, it is called
"Pranamayakosam". It can be said a sheath, a layer. The physical is called in Yoga
"Annamayakosam". I will speak of them a little later in a separate lesson. We have a body
called the etheric body, which is more reasoned than the physical body. Just as the physical
16
body has bones, muscles and nerves, the subtle also has its bones, its muscles and its
nerves. If the modern science is ignorant of this, it is no excuse. We need not feel ashamed.
The modern scientist can keep quiet until he understands it and wait until he proves it. He
can proceed further. We have no obligations with the materialist-scientist, because this is
middle age, going from materialism into finer forces. We can't wait for those who worship
corpses, i.e., the materialists.
Just as we have blood vessels and nerves in the physical body, similarly there are what are
called nerves in the etheric body. How do they exist? Nadis exist in the form of lines of force.
These get stabilised. These lines give the shape and the structure of the physical body. You
can ask how? If you take an example, you will find how the etheric body produces the
physical body, if the Nadis having different physical functions. You take an example of
paraffin wax or green wax melted. Produce some lines on its surface, when it is getting
cooled. As the wax gets cooled, these lines become true on the physical plane and gives a
shape to the wax. So compare the physical body with the frozen wax and etheric body with
the melted wax. Now you can understand the whole thing. The plan or the structure is
constant and it is printed. Thus we have lines of forces preserved on the etheric body. These
are called Nadis.
Mind is not brain. Brain is the seat of mind. Brain is physical, mind is supra-physical. Now
what is the conclusion? The shape and the structure will be in the mind, it is produced in the
vital body and whole thing precipitates into the form of physical vehicle. So in three stages, it
comes down. That's why we have three architects among the Devas who produce this, in the
Puranas. On the highest plane, it is (i.e., mental and supra-mental planes) called Viswa
Karma, i.e., the shape-consciousness of the embryo. On the vital plane, he is called
"Twasta". On the physical plane, he is called "Maya or Mayasura". Viswakarma is the
Goldsmith among the Devas. He is called the first artificer of metals, in Freemasonry, the
members of which do not know anything of it. He is called, Tubercune, the first artificer of the
metals. Twasta is called the Carpenter, symbolic of Joseph, the Carpenter, the father of Sun-
god. These are all symbolic terms. The third is Maya. This Giant built the whole building
down to the five brothers in the Mahabharata story. Five brothers means the five sense-
organs. So Mayasura brings a wonderful building called "Mayasabha". Now let us not go
further in the story, because this is an ocean-like subject. Welcome to the Nadis.
In the Mahabharata, from where has this fellow brought it to the physical? The Giant-god just
has brought the material from a lake called "Bindu-Lake" (Bindu-Saram). Bindu means a drop
— a drop of seminal fluid. From that lake, he brought all this building through reproduction.
This is the third or the lowest state of the drama.
There is the second layer, which has nothing to do with sex act. There is a first layer which is
essentially divine. So it reflects upon the second on the emotional plane. It reflects upon the
third or the physical plane which is called sex and then the vehicle is produced. This is only a
sample or an example of how to apply the basic principles of symbolism to the scriptures.
First of all, remember that the Nadis are not at all nerves. Nadis are not at all 'nerves' or
nervous system. How many Nadis are there? Now you please remember these words. Nadis
are the lines of force, that are produced to shape the embryo and the frame of this body.
Some of them solidify later into nerves. Some remain Nadis life-long on the vital plane.
When you want to move some part, it is these Nadis that first move before the nerves move,
when the mind directs. So they are voluntary. Then only the nerves begin to move. Then the
second category are obedient to us to some extent, but not at all to a greater extent. For
example, the respiratory system — the Nadis of the respiratory system. For a few moments,
you can check the respiration or control the respiration in the name of nasty Pranayama. And
afterwards you cannot. So they are semi-voluntary. There are many centres like that. And
then involuntary. For example, the heart-beat. Thus there are only three types. Higher
functions are conducted by involuntary Nadis. So also muscle and nerve movements.
Suppose we are sleeping. The food is getting digested, suppose when an insect is crawling
upon our hand while sleeping, then we automatically do it like that. (Master demonstrated
with his hand). It is not voluntary. The first category work to conduct the functions of muscle
and other movements and also to produce sound sense and colour sense also. So number
and shape-sense also. There are all involuntary. I told you, explained you, previously that
17
number consciousness is automatic and it has nothing to do with our teaching or learning
numbers. I tell you, for example, one child is given two chocolates and another child is given
ten chocolates. The first child gets wild and the second child gets mild. (Laugh) So number
consciousness is different from learning numbers. We have thirty two teeth. It proves that the
embryo has number-consciousness called 'Kapila' I told you previously.
How many Nadis are there in us? You know human body. Even this single point is difficult.
Therefore we cannot know everything in this work. So let us confine it to the number of Nadis
in the human body. It is said there are 3,300 Nadis in all, in the human body. A group of ten
Nadis is governed by an intelligence in nature. These intelligences of nature are called
"Devas". Mainly there are thirty two Devas in every constitution. Every Deva governs
hundred Nadis in group of ten. He divides his hundred Nadis into ten and entrusts to minor-
Devas who work. Let us try to understand how many are very important among these three
thousand three hundred. It is said in Tantra sastra, Mantra Sastra and Ayurveda that one
thousand and one Nadis are the foremost. They are prominent. Out of them, one thousand
and one are important. Out of them, again three hundred are more important, out of them,
thirty Nadis govern the whole functions of the three hundred. And among them, three stand
as leaders. They are called Ida, Pingala and Sushumna. 'Ida' vibrates towards the left of the
vertebral column. It vibrates along the left side, along the vertebral column. 'Pingala' towards
the right side. So look here suppose here is your head. And this is the vertebral column,
spinal column, towards the left, suppose you stand like this, why you — you call me — I
stand like this. So towards the left, there is "Ida", towards the right, there is "Pingala". Within
the central bore of the vertebral column vibrates Sushumna. Sushumna vibrates within the
central bore of the vertebral column. So this is the introduction for yogic Anatomy. These
three have no nerves on the physical plane. Ida is also called 'Chandra Nadi', which means
the 'Lunar Nadi'. Chandra means Lunar. And the next one 'Pingala' is called 'Surya Nadi',
which means 'Solar Nadi'. Sushumna is called 'Agni Nadi' or the 'Nadi of fire'. The first two
have no physical vehicles. There is only a functioning in the area given. Just as the mind
cannot be seen, so also 'Ida' or 'Pingala' cannot be seen. Just as the mind cannot be
screened in x-ray photo, so also Ida or Pingala are the same. Just as mind is working, 'Ida'
and 'Pingala' are also working. No materialist can dare say that there is no mind. We have
what is called intelligence. No materialist can say we have no intelligence, simply because
physically you cannot find it. We can't find Buddhi anywhere in the body. It never means it
doesn't exist. If anybody says there is no 'Buddhi', his statement becomes true confined to
himself.

KUNDALINI

There is the third Nadi, the Agni-nadi-Sushumna. It has a location also. The central nerve-
bore in the vertebral column is the location of 'Sushumna'. There is something working in it. It
can be called power consciousness. You can call it power-consciousness capsule. If you try
to draw something out of it, with an injection needle, some fluid comes out. It is called
Cerebro-Spinal fluid or Lumbar fluid. The modern scientists say that there is fluid in the
vertebral column. But the ancient scientists say that there is no fluid there, but it comes out
as fluid when you draw it out. If you can't believe, see this example. There is a rubber tube
through which steam is passed. Introduce an injection tube into the rubber tube and draw the
steam, what do you get? You will get drops of water and not steam, when the outside climate
is less hot than that inside the tube. Similarly, there is something going on in the spinal cord
and that something is called 'Kundalini'. You can't call 'it' or that' because the words it or that
can be used only in the case of inanimate things, you can say 'he' are 'she'. We can't say that
'he' is travelling in it. We can say 'she' is travelling. Because of our consciousness, we are
called 'he' or 'she'. So it is pure consciousness that is travelling in it. Father consciousness is
travelling in it in the state of 'she'. You can compare it with an electric charge or electro-
magnetic phenomenon. And also you can compare it with the electronic activity. In all these
comparisons, you should remember that it carries the machine and its engineer also put

18
together. There is only one person who is power and also who is consciousness. So you can
at best, 'feel it'. You cannot show it. For example, when it is translated into the power to see,
the power to hear, the power to smell etc., that is the power of the sense organs, you can
see through the eyes that power. You can't show to anyone what your sight is. So the same
thing 'Kundalini' is distributed as the activity of the five senses. You can prove that you can
see, but you cannot demonstrate your sight to others, the power of sight to others. That is the
nature of 'Kundalini'.
Why is it called Kundalini? Since it is compared with a serpent and since this serpent has
coils. The word 'Kundalini' means a coiled something. More precisely speaking, it is a coiled
coil of your own awareness. So it is compared by the ancient scientists, with the thin spring
of the thread (the thin thread), that is arranged in a lotus tube. Do you know how the thread
in the lotus tube exists before you pull it out? You will find thousands of little threads
arranged in coils which form the bulk of the Lotus-reed. So the scientists aptly called it like
this, "Bisatantu taniyasi". Do you remember this is the name among one of the thousand
names of what? The Mother-Goddess in us. Kundalini is the potential form of the Mother-
Goddess in us. 'Bisa' means Lotus-tube, 'Tantu' means thread. What does `Taniyasi' mean?
Very delicate and subtle. Very delicate and subtle means that the thread is physical only upto
a certain extent. A thread is physical only upto a certain extent. Beyond that, it is fabricated
with a fabric of what not — "our awareness". Now you understand the importance of the thin
bore that is there in the centre of the spinal column. One more thing. If you draw with an
injection tube, you will get 'awareness' transformed into the physical fluid. Another scientific
secret which is not yet known about it is that the quantity given is always limited for one life.
When this Kundalini travels to the highest centre of illumination in the seventh centre, the
entire universe is reflected on the curtain like mind. In this state, mind is called Siva. It is pure
consciousness. It is full of pure energy. This energy is called Sakti. So Siva is the father of us
and Sakti is the Mother of us all. We have to become Siva. That is, the attainment of Siva
state is our goal. The present stage of our evolution is the result of the chain actions of all the
previous births. When we live according to the path of yoga, within one birth, all the future
evolution can be completed and its awakening can be had. This is in short about 'Sushumna
and Kundalini'. The total of all the levels of consciousness that are working in us is not felt by
us consciously. If we increase the candle power of awareness (Self-awareness), then the
location of the pointer moves upward. It is like the mercury column, travelling in a
thermometer. As it moves upwards, we become aware of everything. This continues until we
are 'Siva'. So this is today's lesson from Occult Anatomy.
Tomorrow we go to the 'Six Chakras' and 'Sahasrara'. When we begin to feel ourselves, we
feel this, because this is ourselves. (Master is replying students questions). The more
duration of the time in self-awareness, the more so we feel it. Of course, we may get into
contact with many hundreds of misconceptions before we get the right theory. It's always
better to follow Djwhal Khul's books and close your eyes and ears to all other books. There
are stations along the path of the journey. Tomorrow we deal with big stations.

SIX CHAKRAS

Now we speak something about the six chakras and the seventh. (Master is here
demonstrating). This is the cerebrospinal channel. As a symbol of changes to be brought
about in this, a stick namely yoga-danda is prepared with wood. However, just because we
have this stick with us, it is no guarantee that we will have spiritual progress. Some
misrepresent the habits of the ancient Rishis. They thought that these Rishis grew hair,
whiskers, beard etc., but it is not true. Manu orders that we should have a close cut of hair,
whiskers, beard and mustache and nails. The Rishis are having all these things that is only in
the cinemas. Not correct. In fact, they used to live a clean life. Manu says, "Kliptha Kesa
nakha smasruhu", Kesha means hair, nakha means nails, smasruhu means mustache etc.
'Kliptha' means all these things should be close cut. That's why in the ancient days, on every
New moon and Full Moon day, they used to have a cut. Prohibition of hair cut on New Moon

19
is not Indian tradition. From the time of Alexander's invasion to India, some of the foolish
Greek customs have come to India and intermingled with the ancient customs and there was
every confusion for sometime. It is said that if the birth-stars are not good, after the child is
born, the father should not see the face of the child before he sees the image of the child in
oil. This is the custom now in India, but not at all the Indian custom. It was the custom from
the land of Yunan, that is Alexander's land. Actually, before the navel or "umbilicus" is cut off,
after the birth of a child the father should perform the ritual called 'Jata-Karma'. The father
should see the face of the child and touch his head. There are some 'Mantras' to be recited
at this time.
Vertebral column has six centres on it. These centres are called the Chakras. If we observe
from the bottom to the top, the first is called 'Muladhara' or 'Base Centre' or 'Base-Chakra'.
(When somebody asked Master some question, Master said, "Let us see regular things first
and then irregular things). What is the second of the chakras? 'Swadhisthana', the second is
called 'Swadhisthana Chakram'. Spleen Centre. It is called the Spleen Centre. The third is
called 'Manipuraka' Chakram. It is called the Navel Centre of Solar Plexus. Then the fourth is
'Anahatha'. It is called heart-centre. The fifth is Visuddhi Chakram. This is called throat
centre. (Master demonstrated with regard to the sixth centre and said). This is the Brow-
centres. In English, some authors have translated as Agna. It is wrong. It should not be
translated as 'G'. It should be 'J'. The next one is called Head-centre or "Sahasrara".
Without Sahasrara, the other six are called the Shat Chakra or six chakras, centres.
Physically, the Chakras will not be there. We find no wheels in the vertebral column. With
beautiful colours in the pictures in the books, you will see, there are colour plates. Don't think,
the plates will be there, here unless the doctor surgically operates long ago and inserts a
plate. They are like the stations in the journey of the Kundalini. Kundalini means your power
and your consciousness and Yourself. There are three aspects, your power, your
consciousness and yourself. There are three aspects, your power, your consciousness and
yourself and also here is your body — physical matter. Body is physical matter. Your power,
your consciousness and yourself are there. Power and consciousness these two put together
are called nature, it is called the Mother-Goddess or the Mother. And the next one, yourself.
When conditioned by all these things, it is called Jiva or the living being. Taken pure, it is
called Siva. Thus there are six Chakras. When these six Chakras will be there in the narrow
hole — bore called Sushumna, they will be like little points, only points wherefrom energy is
emanated, not even points on the physical plane. They are only points that emanate energy,
they are not even points on the physical plane. If you take a magnet, it you call it a pole, if
you take north and south, can you find the pole physically on the magnet? If you take a
magnet, the whole thing is chemically the same metal. But here and here, it attract and
repels. Here there is neither attraction nor repulsion. (Master here has demonstrated). On the
plane of energies, you have energy-centres on the magnet. On the plane of matter, it is
everything the same. The whole magnet is same you can't find better iron here and worse
iron here. Chemically, the same metal. So understand your vertebral column as a metal with
six poles. So physically, there are no Chakras. But these are centres. Thus you can call them
energy-centres and centres of consciousness. You can say, energy and consciousness put
together — one capsule 'S'. They can be called 'S' Centres. The total is called the nature in
various awakenings. So it is all the splendour of nature. Various energy Centres will be
carrying nature's awakenings.

THE GOVERNANCE OF THE CHAKRAS

The base centre or Muladhara governs the activity of the physical matter of our body and its
bio-chemic action. The chemicals in the body are working in different formulas and these
formulas do not change. For example, the bones have their own chemical formula, different
from other tissues. The blood has its own formula, so to maintain the consistency of this
chemical laboratory, chemical apparatus, there should be a unit of power and
consciousness. It is called Muladhara. That's why the scientists of yoga have written that

20
Muladhara governs the Prithvi of our constitution, that means the earth or solid in our body.
All the tissues and minerals are kept in order by this centre — Muladhara.
The second one is Swadhisthana. When the sun is too hot, your body is cold. When it is chill,
your body is hotter than normal. This proves, there is a regulator of temperature in your body,
automatic regulators which will be thoroughly spoiled by the use of air-conditioners, air-
coolers and refrigerators. We are coming on the way of nature's working and adjustment and
so the system goes to dearth after some time. Especially, 80% of the heart attacks are due to
air-coolers and air-conditioners and such other things. But they go suddenly from heat to
cold, from cold to heat without adjustment. So the whole vascular system i.e., blood vessels
and the heart undergo jerks of sudden expansion and sudden contraction. Heart attack,
thrombosis, haemorrhages, chlorosis all these things are due to the use of air-conditioners
and air-coolers. (Some one asked whether the centres would get damaged. Master clarified
thus) Centres do not get damaged. They are aristocratic. They leave the body and go away.
There was a renowned Botany Professor of Andhra University who got retired, by name, Sri
Jillellamudi Venkateswara Rao. He was coming from Nagapur in mid-summer. It was too hot.
The compartment had air-coolers of a very nasty type. He got down suddenly at the
Visakhapatnam platform. It was too hot outside. For the past about twenty hours, he was in
the air-cooling compartment. The moment he got down, he got a pain here. (in the heart
region). Immediately he called a rickshaw and asked him to take to the hospital. And there he
died, without going home. All such things are due to these things like the use of air-coolers
etc. There is an automatic adjustment of temperatures in our constitution. Suppose, I touch a
mechanic rod. It is cold in winter and hot in summer. But in the case of our physical body, the
opposite is the working. Our body is cold in summer and hot in winter. That is the difference.
(Someone asked Master about heating in winter. Master clarified thus). In winter, you have to
heat. But suddenly, you should not expose to the outside cold. So the sudden jerks are not
welcome to the heart and blood vessels. That's why, those who live exposed to cold and
those who are accustomed to do it, for example, the hillman and the bushman, living long,
hale and healthy. Now there are people in certain regions who live for 150 years, 120 years
and 130 years, quite healthily. In some corners of the Himalayas and in some corners of
some mountains elsewhere also, people who get exposed, through generations, are
accustomed to these things. They do not have diseases and they don't die of heart attacks
etc. (As a reply to somebody's question, Master said this). Of course, it is not bad to die of
heart attack. If we sacrifice our heart, we can enjoy the atmosphere. That is good. That all
depends upon our own choice. So is it bad to die of a heart disease? It is always bad to die
of a mind disease. There are two centres working — brain centre and heart centre. Some
people have the heart centre failing. Immediately, they die. Some people have the brain
centre failing and heart centres working. They will be on the bed. They are to be fed by
people. They live like idiots. Food is to be given into mouth and nasal feeding is given,
sometimes two years or three years or five years nastily. So the first alternative should be
welcome by every sensible man. The second alternative is too nastily.
There is one noble soul who is about ninety three years now at Guntur. In many respects, he
is my guru. He is called Dr. A.S. Chalapathi Rao, Amancharia Sesha Chalapathi Rao, one of
the advanced theosophists, under whose direction, I was introduced into the Theosophical
Lodge and many a ritualistic temple. Every time I go to Guntur, I meet him unfailingly.
Recently I went to see him three years ago. He said, "Two months ago, I had the first
indication of a little heart attack". Then he was ninety. I said, "Is it?". Then he said, "No,
nothing to worry. It is welcome. There are two centres in us. Instead of having the other
centre (brain) failing, it is better this centre (heart) fails so that we may not be a nuisance to
any one for a split second". That is, what he said. Such things, many things I learnt from him.
And the latest, this fact also, I learnt from him to wish this centre (heart) failing, not this
centre (brain).
We have temperature regulator, for that, we have heat producing mechanism and
temperature-regulating mechanism put together. Only if such an instrument is there in our
constitution, it is possible that our body is hot in winter and cold in summer. Otherwise what
happens? Just like these mechanic rods, we would have been hot in summer and cold in
winter and died immediately, such a centre exists in us. This is called Swadhisthana, the
21
spleen centre. Such a mechanism exists in spleen centre called Swadhisthana. So the
ancient scientists of yoga called the spleen centre, the centre of fire element, that means
heat and temperature.
Similarly, there is a centre regulating water content in our body. This centre is the naval
centre or Manipuraka. The naval centre regulates the water content of our constitution.
Without this mechanism, what happens? If you drink a tumblerful of water or beer, or
something, then what happens? It goes and accumulates in the bottle. The same thing
happens, whenever we drink water, we would have swollen legs, or face etc. So what should
we do? We should drink one tumbler of water and then eat a tablet of lassix, to make us
diuritic, to make the water removed. This chakra regulates the water economy of the
constitution. When the water is insufficient in the body, this centre produces what we call
thirst and then we feel it mentally and we drink water. It will be swelling, oedema of the feet
and face, hydrocele, if this centre is disturbed. All such things like the above will be there.
Polyuriea or stoppage and blockage of urine — all these things will be there, when this
centre is disturbed. So the ancient scientists called this centre pertaining to the water
element. Please be careful about what we have described now. Muladhara governs earth.
Swadhisthana governs fire, Manipuraka governs water.
Next, we go to Anahata. It regulates what is called Vayu in us. That is the power to expand
and contract alternatively according to the law of pulsation that exists in cosmos. According
to the law of pulsation, the solar system is produced and the sun pulsates. So in obedience
to this law of pulsation, the planets go away from the sun and come near the sun and they
are bound by the equilibrium. Suppose we tie string to a tumbler and put water in the
tumbler. Then we move it, around us. There is one force pushing the tumbler far from us and
another force, which draws and holds strongly the string, near to us. Thus there are two
types of forces — centri-petal and centri-fugal. The equilibrium should be there. So what
Vayu is called, it is called pulsation. It produces pulsation here (heart). Then the heart begins
to pulsate and also the lungs begin to pulsate. (Then Master has clarified some student's
questions thus). Because the heart pulsates, what happens? First, we are living and then
blood is being circulated. We are permitted in this body, because there is pulsation in the
heart and then the blood is being circulated. And because lungs undergo pulsation, we are
able to breathe. This double pulsation is called 'Vayu'. There are thousands of centres in the
body having Vayu, but this heart centre is the main centre which controls all the other
centres. The heart centre governs the respiration, the heart beat and circulation. Vayu is not
exactly air, but Vayu is the principle according to which air moves in space. The accepting of
gases that are required, for example, oxygen etc., and the rejecting of gases, not required,
for example, carbon dioxide etc., that is the function of the heart centre. The acceptance of
necessary gases like oxygen and the rejection of unnecessary gases like carbon — it
belongs to the heart centre, because the function of the lungs and function of the heart put
together they belong to the heart-centre.
The Vishuddhi Chakra or the throat centre forms the passage between the space around us
and the matter of our constitution. What is the difference between a dead body and a living
being? The corpse is in space. We are also in space. This passage is closed in the corpse.
Through this centre, Prana is supplied to the constitution. Then only, food can be accepted
by the body. It is not a fact, we are living by food. But we are able to accept food, because
we are living and then food is decomposed to extract energy as fuel. Food is only fuel, not
the driver and the engine. (Some student asked about some advanced subject. Then Master
said thus. At first, we must understand the basic principles what you have mentioned, should
not be applied now. Only after taking in of the basics for 25, or 30 years, we go to these
advanced things. When we are dealing with the present things, we must go through them
only systematically). Vishuddhi chakra is the passage between space and ourselves. What is
there in space? The content of space is what is called energy. From there, it is being
supplied to all the six centres in the body, from space. This energy never stays in the matter
of the body. It enters into the constitution through throat centre. Then it does all the functions
in the constitution. And then, it goes away to its place in space. So it is only a circuit of
energy coming and going and energy never exists in the body. (As a clarification to a
student's question, Master said this). Every second, it is entering and functioning and going
22
out just like the electric current through wires. Electricity cannot be called electrician.
Similarly, this energy cannot be called God. Both intelligence and energy are included in it.
So this is called intelligent energy.
What enters into us, when we do Prayer? It is intelligent energy. It knows how much to come,
how to work and when to work and what to work. Even though you prescribe certain things
while Prayer, they are not granted, what is required to you will be granted. That is what
C.V.V. said. Because that is an intelligent energy, that is entering into you, it knows how
much to enter and what to do in you, whether you want it or not. Even though you desire
many things, it is not ready to do it because they are not wanted. So C.V.V. said, "What
comes to you from me when you pray, is intelligent energy, it knows better than yourself.
Therefore there is no use of your prescribing something to it. That means, don't try to
suggest better things to God. Let me be happy, or healthy. My God!, give me my daily
bread ..... At this fifty, sixty, what is the use of praying, "God, give me my daily bread". For
50, 60 years, even without praying, He is giving us. So let us not be stupid. While Prayer, we
may pray many stupid things, but they are not granted because we need not. Thus the
Vishuddhi Chakra or throat centre is like a pin arranged, to join space and us. How is the
content of space called? Akasha. Akasha is not space, please remember. It is the content of
space. (Inge, how is it called? It is called ether, the content of space. Space is called in
Telugu "Mahat". Ether is not space. It is the content of space).
In the space around us, three planes are working. The three planes in us are linked up with
the three planes outside. This connection between the individual and the earth planet is due
to the function of the three qualities (inertia, dynamism and poise in nature). The laboratory in
which these connections are continuously made is what is we call the cerebrospinal
mechanism. This is one aspect.

THE ANCIENT THEORY OF EVOLUTION

You can understand how living beings are maintained, how bodies are manufactured in
nature, through the laboratory what we call the mother's womb and through the process,
intelligent process which we call the sex act. We can understand now and how the
progressive process what we call "evolution" is taking place. So according to modern biology,
evolution is only of the form. If we ask the modern scientist how form evolves when there is
no intelligence in it, he has no answer. He has to blink. But according to the evolution theory
of the ancients, the intelligence in space conducts the evolution to impregnate the
laboratories of bodies with the same-intelligences. That is, the intelligence outside sows its
seeds in the cells, first in the atoms of this planet and then in the cells of primitive organisms
and gradually, it increases and makes the laboratories more and more sophisticated, until the
human frame is evolved. So evolution takes place under the guidance of the highest
intelligences in nature on this earth, according to the ancient theory of evolution. That is the
difference. These intelligences are called the Devas who are conducting the evolution. When
this earth planet was manufactured by them in the solar system, they are deputed to do it
and then they are asked to stay here, as the first group of scientists and supervisors to
conduct the reproduction and creation and the evolution of the earth. They came down to the
earth and assumed all the functions within themselves, taking all the other atoms as disciples
who are being evolved gradually. So the intelligences become the first group of teachers or
Masters in nature and these atoms that are evolving, became the first group of disciples.
That is what is called the beginning of the Spiritual Hierarchy on this earth planet. This is the
evolution of the ancients as against the Darwin theory which has many defects and
anachronism. Then do you know what happens next? These intelligences who came first, —
they become the first group of human beings on the earth because they got themselves
evolved. According to the ancient evolution theory, it was man who came first to the earth
and then the other living beings under his supervision. According to Darwin theory and
Mendel and Lamark, it is the primitive lower beings gradually evolving and man is the last
and final, so these two are diametrically opposite theories. The Darwinists have no answer

23
with them, it we ask how evolution has taken place from the stage of amoeba to that of man.
They say that it has taken place, by itself. No, how? This is a mad theory.
The wonderful text-book that explains all these stages with quotations and passages from
the ancient scriptures is, what is called, the "Secret Doctrine" by Helena Petrovna Blavatsky.
Since it is very difficult to read and comprehend this book, there are people who devoted
their lives to the study and the understanding and the teaching of this book. (Master replied
to a student's question with reference to the Bhagavadgita. Until we read books like Secret
Doctrine, we cannot suspect that there is something very higher in Bhagavadgita except
philosophy). One of those books that makes us very easy to read this book, "Secret
Doctrine", is called the "Human evolution" by Mr. Barborca. Another such wonderful book is
'The Cosmic Numerals". Another such a third which makes us understand every page of
"Secret Doctrine" is the book called the "Divine Plan" by Baborca. It is best to read the Divine
Plan, first. Baborca is a wonderful gentleman from Australia, I think, I remember, who
devoted thirty years to teach Secret Doctrine to various groups of students in Adyar. After
having taught this book for thirty years, he wrote the book "The Divine Plan". "Cosmic
Numerals" was written by another gentleman, whose name I am not able to recollect.
Another great and wonderful book which forms the prelude to all these books is "Ancient
Wisdom" by Annie Besant. It gives us all the preliminaries to understand these two or three
books. Another very great book for beginners as well as for great scholars is the "Ocean of
Theosophy" by W.Q. Judge. (William Quan Judge) Another such wonderful book which is
very simple and the shortest is "A text book of Theosophy" by Bishop C.W. Leadbeater. So
this is in short, the syllabus to understand the Vedas, the Upanishads, the Puranas and
Ithihasas. (As a reply to a student enquiry, Master referred to another book. It is a little
advanced one. It is called "Solar system" by Powel).
After understanding these books, we can directly go to the Secret Doctrine of Blavatsky
which is as big as more than two thousand pages in royal size. It is written in two volumes.
The first volume is called the "Science". The second volume is called "Theology". It is
science and it is theology, no doubt. The first volume deals with Cosmogenesis. The second
part deals with Anthropogenesis.
Now we go back to our lesson. Next step. We have finished the two steps of the study of six
Chakras. This is the step. What we gave yesterday was the first step. (These books can be
had from the Theosophical Publishing House, Adyar, Madras).
After reading these books, it will be a bit easy to read the books of Djwhal Khul, because all
the twenty four volumes of Djwhal Khul, many of them, he dictated to his disciple, called Alice
A. Bailey. They form an explanation and application and verification of the book of Blavatsky.
Their very purpose is to make people know what Blavatsky's book contains. That is what
Djwhal Khul directly says in the introduction to a wonderful and noble book called "A Treatise
on Cosmic Fire", dictated by him to Alice A. Bailey. He calls it, the Physics text book of the
twenty first Century. In the introduction, he says that the sole purpose of his writings is to
make the Secret Doctrine understood, verified and applied. Why he should take so much
pains for the text book of Blavatsky is that Blavatsky also was his disciple. Why the Guru
takes so much pains, for the book of his disciple? Has he got any soft corner for her? The
only soft corner he has is about more than three-fourths of the Secret Doctrine was directly
dictated by him to Blavatsky and it is the only book taken down as his dictation.
That is why Blavatsky confesses that these are many portions in that book, which she herself
does not understand. With Alice A. Bailey, it was worse, because she was not at all a
spiritualist or an occultist. With great disinclination, she worked with him for thirty years. That
was the tragedy of the peculiar fellow, Djwhal Khul. If you read the autobiography, you will
understand, she was not at all inclined or temperamentally not at all fit to receive these
things.
She was peculiarly fit to receive the matter and translate it into Crystal-clear English. While
he was dictating being seated in the Himalayas, she wrote the 24 volumes being in London
or New York. One of the practical difficulties of Djwhal Khul was through births and rebirths,
he was out and out an Indian mind and Indian soul. Though he was born many times in the
West, he was always defective in his English. (Laugh). He is very bad in English grammar.
His expressions continued so. And it continues so with him. Even now, it is the same thing
24
with the fellow. So he wanted a fellow who can translate these things into lucid, clear-cut
English which is correct. Alice A. Bailey was a mother-tongue English-born, having a very
high and fine command on lucid English. For these two purposes, he had to stoop to dictate
these things to her. It was very difficult for him. (Someone asked about something. Master
replied). Ah! Yes. She says. She confesses in one place, our Ruth reproduces a point of
Djwalkul. Only after working for thirty years through Alice A. Bailey, he could better
understand the structure of the Occidental mind. That is what is confessed. That means that
only to say in a fine language that he has undergone a great torture.

SIX CHAKRAS — KEY BOARDS TO SENSES

Now we go to the next lesson of the Six Chakras. The Six Chakras contain the Key-board of
the five senses. So they should contain the communicating mechanism between senses and
objects of the senses. So there should be a key for sound. So there should be a key-board
for sound, light and within light, there must be a key-board to colours. There should be a key-
board to receive sound, rays of light, colours, and also form, smell, taste and know touch.
Colour is a vibration whereas light is an awareness. The total is light. Light is different from
colour in the state, though in essence, they are one. Ice block and water are different by
state, though they are one in essence. So we should conceive them differently. Light is not
colour. (Master here demonstrated thus). To the eye, suppose this is light. Look at the tree.
That is colour. We are notifying them as two different entities. We are speaking of
manifestation. Therefore, we should differentiate like this. The features and the key-board to
these things is fitted in the sixth chakra, also the key-board for number. Unless there is a
key-board, we cannot count things by numbers, because numbers exist in space and our
mind. There should be a key-board and to know what is palatable and what is not. To
differentiate between the desirable and the undesirable and permanent and temporary, there
are key-boards in the six chakras. Also the mechanisms needed for the three states —
Sleep, awakened state and dreamy state are existent, in the spinal column. Also the Key-
board for all these things is fitted in the spinal-column; especially, the sixth chakra. So it is
highly sophisticated mechanism. For example, if I look at you, I say `Inge'. (Master was then
looking at Inge). How many things should work? First your shape and my recognition of your
face. They should tackle with my previous acquaintance with you and also the sounds that
make your name. My mind should work with it and then the mechanism to utter. Then along
the spinal column, there are the centres of all the sounds and that particular sound which we
want to utter should be switched on. Then I can say, 'here is Inge'. Suppose when a cat is
coming, we say 'cat'. The key-boards related to that animal, its shape, our previous
acquaintance with it, our relation with it, any name with which we call it, the idea that it drinks
milk and as such we should be careful of it, the sound 'Cat', the place in the spinal column to
start the effort to utter this sound, that effort coming into the vocal chords, the idea of the
animal getting translated into the language known to us, are existing here in our mind. All
these should happen in a split second. So it is a highly sophisticated electronic system, with
automatic arrangement.
There are only six main centres called chakras, but there are many functions. We have given
only example of functions. But there are as many as sixty thousand functions at work every
moment in us according to ancient science "Tantra". Wherever we are speaking out, moving,
walking, in the eyes, ears and the nose and in the place of origin of speech, in the throat and
the vocal chords, and further in memories, the energies that are working in all these are sixty
thousand in number. They are called 60,000 Saktis or ladies in the symbolism of Tantra and
then corresponding sixty thousand intelligences. Energies are there. The intelligences who
are handling the forces are called the husbands of these ladies. These are called males and
these are called females. Intelligences are called males. Energies are females. (As a
clarification to some one's enquiry, Master said thus). These both exist together in one body,
just like the positive and the negative in an electric wire. So intelligences are called males
and energies are called females. Why? The author may be a male. (Laugh). He may be

25
partial. No. These are called Siddhas. (Intelligences). These are called Sakthis. Both are
60,000 each in number. The energies are useful in multi-purpose for the intelligences. All
these sixty thousand pairs or couples should have only sixty power stations. In the language
of the people who organised this session, for your information, our present camp of two
weeks is organised by the Siddhas of power stations (Electricity Department). Only six
stations are there for sixty-thousand couples. So ten thousand couples are to be allotted to
each station. That too, in the average human being all are not working. They are like the
typical Indian power-stations. (Laugh). If there are six turbines, two are working with impaired
capacity. (Laugh). So the quantum of energy that is put forth is also a bit India. So unless we
go to the science of spiritualism and practise yoga etc., all the turbines are not working. And
especially in summer, the water supply is less. So water scarcity is there. So we are fainting
and dazed with the summer and even day time, we will be feeling hot, very hot. So many of
these, more than half of these sixty thousand couples will be eating and sleeping because
the sun is too hot. (Laugh). Thus there are six stations. Each station should have ten
thousand and also they should have divisions well-arranged. Otherwise, working will not go
properly. So they should have divisions.

DIVISION IN CHAKRAS

Now let us know how many divisions each Chakra has. Muladhara (Base-Centre), the first
one has four divisions. It is called a flower of four petals. The second one, Swadhisthana or
spleen-centre has six divisions or six petals. As you go higher up these chakras, please
remember, that you are travelling from the plane of labourers to the plane of energies and
the architects and the apprentices and their Gurus and their engineers and their builders and
their creators. As you go higher up, there are creator mechanisms. As you go lower down,
there are instincts and reflectors which work only in darkness. Lower down, there are darker
forces, when intelligences are working in a dormant state. Higher up, there are intelligences
who are trying to steer the forces or energies. So the number of petals increases in the first
five chakras. The third is Manipuraka. This has ten divisions. There are ten departments. The
fourth is Anahatha. There are twelve divisions. The fifth is Visuddhi. There are sixteen
divisions in it. They want these because they should deal with the five states of matter,
Panchabhuthas. The first one makes the solid matter in body work, the second the fire, the
third — the liquids and the fourth the air, breathing in and out and heart-beat etc. So unless
these fellows are working here, with air, the element of air, what happens is, there will be a
little pinching pain in the heart and there will be no time even to take up to the cardiology
department. So there will be a squeeze. Then the fifth is with ether and energies. If this
centre does not work, energy has no supply. The main condensers will be with the fifth
chakra. If there are secret orders from country like Russia or America, these condensers and
power-store houses will have a cut off by those who conduct strikes. The whole system fails
if the energies fail. Even though people eat, they go weak and feeble and at last gradually
people die. Tonics and medicines go waste in that context; energies come from outside. And
finally in the Ajna Chakra, there are only two divisions steering all the other. In Sahasrara, no
workers, no labourers, no managers at all, because He lives in all these planes as His own
presence. So He has no business to work. Within Himself, these are working. He lives like "I
AM" and 'Mine'. The whole thing is called Mine, and he calls himself "I AM" called Siva and
Sakthi, and all this capsule is called Jiva or the indweller with his mechanism and vehicles. In
Sahasrara, one who exists in Sahasrara is both Siva and Sakthi. All these are working within
Himself. So how many? Fifty departments in all.
This is another lesson about the six chakras. (As a clarification to somebody's question,
Master said thus). You can directly have all these things from a book like "Saundarya Lahari"
or "Shatchakra Nirupanam", very much commented and translated and explained lucidly and
very wonderfully by Sir John Woodrof and the name of the book is "Serpent Power". It is a
commentary of the original Sanskrit science book called "Shatchakra Nirupanam". The name
of the book is "Serpent Power". Sometimes you may get it from Adyar or if you don't get it,

26
you have to write to "Ganesh Company, Pandy Bazar, Madras, Publishers and Book-sellers".
If the commentary on "Shatchakra Nirupanam" by Malayala Swami garu is available among
the publications, Shuka Brahmasramam, Kalahasthi, and Vyasasramam, Erpedu, Chittoor
District, all these things can be found in it. (As a clarification to a student's query, Master
replied thus). These things are not found in Sri Bhashyam. Only Vedanta is comprehensively
touched in it. In Telugu, it was Malayala Swamiji only that strained very much to present
these things lucidly in Telugu during my boyhood days. Even now, his books are being
published. If the commentary on "Shatchakra Nirupanam" is available, it is our fortune.
Saundarya Lahari, in original, is a very great book on this subject, but it is highly difficult for
you to understand these points in it. You have to obtain these points from this book and note
down. Volumes and volumes of commentaries have been written on this book. But among all
the available ones, the translation and the explanation given by Sir John Woodroffe in
English is the best one. The name of this book is the "Wave of Bliss". There is something on
this subject in this book. On the other hand, "Serpent Power" by Sir John Woodroffe is a
wonderful book. It contains all these things elaborately and all the 60,000 Siddhas and
60,000 Sakthis and their arrangements and functions are explained in that book.

CHAKRAS AND SOUNDS

Another aspect, a sharp aspect about this is being explained. There are six sounds for the
six Chakras through which we can enter into the consciousnesses of the six chakras. They
are as follows. For Muladhara, it is called "LUM". For Swadhisthana, it is "RUM". For
Manipura, it is .... No. There is some mistake in this book here referred by some student.
Please excuse me. For the Swadhisthana, it should be "RUM". For the second one, it should
be "RUM". (He has given something wrong). For Manipura, it should be "VUM". For Anahata
it should be "YUM". For Visuddhi, it should be "HAM", because through the vocal chords, the
sound of exhalation is "Ham". And for Ajna, it is "OM". For Sahasrara also, OM, please
remember. But the difference is that in Ajna, the utterer utters 'OM' and enters into it by
listening to the sound. So he utters it and enters into it. So in the Bhagavadgita, it is said
"The sixth Chakra, they call it Aksharam or the Mystic sound, because they utter it and they
are different from it. They want to listen to it and enter into it. They are in that stage. "OM" will
be existing as an ice block floating upon the mind called water, of the practitioner. Just as
water and ice block are different, the utterer and the utterance are different in this state.
(Sixth state). But finally, ice-block, when fused, it is nothing but water. No second thing
remains. The something happens only, when you reach the consciousness of Sahasrara.
What is it? They enter into It. But in Sahasrara, he exists as "I am That". He exists in a state
of "I am That". That's why the Mantram "So Ham" means "I am That". Djwalkul, in not less
than ten of his books, says "All these things I teach you only to practise the art of uttering
'OM' and entering into it. It is only for the utterance of the word, that the object of my books is
envisaged. Beyond that, there is nothing. That is what he says. So he says that the very
object of practising all these things is to know the art of uttering the sacred word and living as
one with it. He calls it "At-one-ment". There is no word in English, but he is kind and he
forced Alice A. Bailey to accept the word. So he could be calling this word. But Alice A.
Bailey, it seems, grumbled to accept this word because there was not such word in English.
He said. "You accept it". (Laugh by the students). She said, "We can't accept". He said, "You
have to accept it, because there is no word in English. He said "At-one-ment" for "So-Ham".
(Master referred to taking meals. So physical plane or Annamaya Kosa is as important as
other things). Let us go to class.

THREE EYES OF MOTHER

This is what we have seen about the three main Nadis. If they are not working, Kundalini is
not flowing through Sushumna. (The mike was defective. Master made a remark humorously
27
thus. Loose contact. There is same mistake in conducting Hatha Yoga). We said about the
cerebro-spinal system. The nadi "Ida" is working towards the left as only a pulsation and no
nerve. 'Pingala' is working towards the right and Sushumna is working through the narrow
bore of what we call the spinal column or the spinal card. And also we have seen that Ida is
Lunar by nature, Pingala is solar by nature and Sushumna is fiery by nature. The three meet
in the 'Ajna Chakra' and they will become one. That is why the Mother-Goddess is described
as having three eyes like Lord Siva. The eyes are Soma, i.e. Lunar, Surya and Agni. In the
Lalitha Sahasranama and the Kali Tantra, the Goddess Kundalini is said to be having Soma,
Surya and Agni as Her eyes. The Mother-Goddess or the nature in us is having three eyes.
One is the lunar pulsation, the other is the solar pulsation and the third fiery pulsation
meeting in the Brow-Centre. Thus she is described as having three eyes, Soma, Surya and
Agni. The Lunar activity works through the left eye. Solar activity works through the right eye.
And the activity of the Fire is working through the gap between pineal gland and pituitary
body in the brain. So the pulsation comes there and touches it. But for a person, whose yoga
practice is systematically being conducted, the functions of the pulsations will be as follows.
In Muladhara and Swadhisthana, Agni is working to channelise "Tamas" properly. So inertia
is properly channelised, instead of producing blockages in the constitution.
For a person, who does not know the art of yoga living, there will many types of blockages, in
some cases occasionally and in some cases for prolonged periods, for example, constipation
or sluggishness in emptying urine from the bladder, from after middle age. Any treatment can
give only temporary relief. Even homeopathy is not a complete success because, it can
permanently cure a disease, but cannot stop disease being produced once again and cannot
save from death thus. Allopathy cannot do it at least. Allopathy is for temporary clearance
and saving the situation. Homoeopathy can never do in such things. Once physical
blockages are to be removed, Allopathy is to be used compulsorily. On the higher and
deeper level, Homoeopathy cures. But unless there is the yogic way of living, a real cure can
never be affected, because there will be many impurities, from the side of the father or the
side of the mother, to the families in course of these hundreds of generations. So here is the
clue for that.
If yoga way of living is practised, Agni or Sushumna will be working. Instead of the highest
principles, it is working with the lowest principles. Suppose it is working only with the highest
principles, not the lowest principles, the fellow knows the highest philosophy, but a lazy fool
donkey who does not practise his god principles which he knows. So he lives and straight
goes to the grave without practising, what he knows. He may be reading everyday morning
the Sermon on the Mount, or the 15th Chapter of the Bhagavadgita. So it will be on higher
planes, the physical tissues have not soft corner for these things, because the fellow has no
discipline, and regularity and practice of these things. So his God is locked in his little shrine
room which is never opened and he dies handing over the key to his son. This is what
happens.

THE ACTIVITY OF PINGALA

The third is Manipuraka and the fourth is Anahatha. Surya will be working with Rajas. That is,
the solar activity of 'Pingala' will be working with activity of water and air elements.
The solar activity makes the dynamism in the person evenly distributed and properly utilised.
Then what happens in him? He will be having only the activity of response through the
senses to the environment. He has no reaction at all to the environment. Response produces
the attitude to discharge one's own duties. Reaction to the environment stimulates the mind
into temptations and activity thus causes involvement and chain-actions. This is what
happens in the case of a non-yogic indweller. So the activity of Pingala will save him from
such a situation. 'Rajas' and 'Tamas' are like razor blades. An expert uses them for shaving,
otherwise a fellow uses them to cut his skin. (Master instructed ladies not to write this point
and created laugh. Meanwhile somebody asked something. Master replied thus). I don't

28
know because I am a male. I think in West also, ladies use razor-blades often for males in
the salons.

THE ACTIVITY OF IDA

The Lunar Nadi i.e. `Ida' works in Ajna and Visuddhi Chakras. The activity of `Ida' works with
the yogic disciple to produce the Sattwic state of mind. By this, his consciousness stops
shedding light upon objective perceptions and begins to shine as itself or pure subjectivity.
The various aspects of worldly wisdom, the various sciences and knowledge of various
secrets stop working for their utilitarian activity and make their contributions like the wicks of
candles to enable him to use light as his life. For the one who has no yoga-practice, all the
rare things he has learned, will make wait at the door of others as a beggar to purchase
wealth, power, position, fame or importance. For the yogic practitioner, the activity of
'Pingala' pulsation will save the fellow from such a beggary. He will do the same thing without
beggary, because he doesn't believe in wealth, fame or anything for any purpose, because
whatever he does automatically, believes what he wants. That's all. (Master clarified that
soma means Lunar activity. Ida, not Pingala). This is one aspect of the six chakras. Instead
of all the three Nadis working along the whole vertebral column, from left one, from right
another and in the middle, the third work. There is an even distribution of the functions of the
three Nadis among the six chakras. Such a change occurs. (If all are doing all the deeds,
nobody, can do anything. In the drama "From Midsummer Night's dream", one character
expresses his readiness to enact the roles of king, queen or any fellow). Unless this yogic
practice is not undertaken, a fellow known something of everything and nothing of anything.
In Bhagavadgita, it is said that the uncultivated will branches into many alternations and ends
in endless nothing. The intelligence and the awareness and the comprehension of the
untrained, non-disciplined fellow who toils in life, struggles between two rows of chairs or
stools or furniture in a dark room which is called his life. It is just like a life without light, a life
in a dark room where the lights have failed, where the fellow enters and stumbles upon his
own furniture and gets injuries. So when there is no discipline, no training, no regularity,
there is no willingness to submit oneself to such a training of life, what happens is, there is no
even distribution of the function. Then he stumbles over everything. His knowledge becomes
a stumbling block. When he knows many things, he cannot know anything thoroughly. When
he knows many people, he cannot follow anyone properly. Like that. This is one aspect.
What is the difference? Please add a few sentences.

THE CONTRIBUTION OF THREE GUNAS IN AN UNTRAINED PERSON

In the case of an untrained fellow, Rajas and Tamas contribute to a temptation to do

something not required on one side and to avoid something that is expected of him, by way
of laziness on the other side. Then Sattwa, the principle of poise, makes him passive towards
the zeal to do anything. In course of time, he turns out to be an efficient routinist, who fears
change. So this is what the glory of the quality called Sattwaguna gives, though it is very
much glorious. Just as though fire is valuable to cook the food, we can burn the hands, if we
cannot handle it. So it is not the value of the thing, but it is the utility of ourselves that makes
things valuable. The world is livable or otherwise because of ourselves, not according to the
world and the efficiency in the world. (About this point. Master said. "I need not write. But
when he found the students feeling this very important, he said, "You feel, it is very
important. then take it. Nice. nice-take it, take it). The world is livable or otherwise according
to us and not according to the values of the things around us. If you advise the fellow to get
better, on get into a training or make oneself better, he says: "What can I do? Everything
around me is wrong and every fellow around me is faulty. I am amidst a bundle of fools and
rogues and cheats. What can I do? That is what he says and whenever you try to introduce
the element of discipline, he is automatically irritated.
29
PRESENT EDUCATION

So this is another aspect of the six chakras. This activity saves from all these dangers,
because these dangers cannot be averted by education. This is because what we call
education is not education. It is only a literacy and memory test, bloating of mind with a
registered factory of books. Instead of using books, we are made to memorise books and we
call that filthy process, education. To train one in the use of dictionary is education.
Memorising the dictionary is not education. The present system of education is such that one
who memorises the first volume of oxford dictionary can get B.A. degree and one who
memorises the second volume of the same can get M.A. degree. With regard to education,
we are in the palaeolithic age. If a student is a gold medalist, that means he is a champion in
memory test and nothing else. So he becomes stunned in life and he uses his original
brilliance which he never gets in this life, when once a fellow gets a gold medal. Securing
gold medal in memorising means that his brain is off for this life. As such education can
never save us.
Only that which can save us is our willingness to push ourselves into training, and discipline
and regularity. Nothing else, nothing else, nothing else. Unless we permit ourselves to
regularity, there is no yogic way of living at all. The names of Asanas, and Pranayama and
practices and the knowledge of six chakras can never give us yoga, unless we have, what is
called the element of regularity and a taste for order of things. But for this element, even the
knowledge of many sciences cannot save us. The real test of a perfect human being is to live
in continuous happiness and to make others happy as far as possible. If this aspect is not
realised in life, what we practise is not true yoga.

ABILITIES OF THE SIX CHAKRAS

Now another aspect of six chakras. So another lesson is completed. We are starting a short
next lesson on six chakras. For a true practitioner of yoga, the six chakras externalise six
different abilities that work in life. A great ability called "Iravatha" works through the Base-
Chakra. It gives him patience, continuity of purpose. This is the thing, which is most deficient
in an average Indian. So continuity of purpose is most important. What does it mean? Doing
the same thing, what we are doing today, even after ten years. Some good things — one or
two things should be there at least in our life which we will be doing continuously. Survival
through arts, hope and faith in humanity at large. This great ability of the base chakra gives
us further forbearance, transcending the dangers and standing above them, theism and
hope. (Here Master has clarified that hope is different from desire). Some people think that
theism means belief in God. No, that is not correct. Theism means the confidence that we
can live in the world and we can live happily. As regards the belief in God, God is there for
those who feel Him and He is not there for those who do not feel Him. Even if God is there in
a temple or a church, He can do nothing for us, if we do not feel Him. Theistic attitude causes
in us, faith in the goodness of other human beings who are our brothers. These qualities are
almost covered in the Golden stairs. The ability of the base-chakra is symbolically described
as "the brilliant elephant", the vehicle of the "Lord of senses". (Indra). I think many of you
might have read the biography of Lord Buddha. It was written in English also, by a glorious
poet called Edwin Arnold. He has written three glorious books. 1) The translation of
Bhagavadgita called "The Song Celestial". This is a very, very glorious translation in English.
2) The life or biography of Buddha called "The Light of Asia". 3) The biography of Christ
called "The Light of the World". Thus, inspite of his great knowledge and equality, he could
not but be a Christian. He called Buddha only "Light of Asia". He called Christ "The Light of
the World". Poor fellow, he could not escape the clutches of the Church. But he is a great
light, wonderful fellow who has seen the truth, who tasted the truth and who led the truth. He
is a noble soul, no doubt. All the three are very, very glorious books. In Sanskrit, there is the
30
original book called "Buddha Charitha", written by Aswaghosha. Edwin Arnold translated it.
His is a very wonderful translation. Nobody can translate like him, how much effort is put
forth. You can come across the "brilliant elephant" in this book. The day on which Buddha
was coming into the mother's womb, that, when fertilisation took place, she saw in a dream a
big brilliant in a six-pointed star. In her dream, that elephant came and approached her with
great brilliance and entered into her body and stayed there. That is what she has got. That
elephant is there in all of us, everyone of us, but unfortunately imprisoned in the tail, vertebral
column. (Laugh). The elephant is imprisoned in tail.
The second one, Swadhisthana makes another great ability work. It externalises grip,
determination, achievement and the physical and mental strength which makes you complete
whatever you undertake. From the third chakra viz., Manipuraka, another great ability works.
The symbol of this is a mystic amphibian reptile with the face of a dear and the body of a
crocodile. It is called 'Makara' — which symbolically means Ma + kara — the grip of five
fingers. Thus all these fingers, symbols have a deeper application and significance in
Astrology. Once again, you will meet him there, in the sign called Capricorn. The first is
called Iravatha. The second is called Makara. It is also described as the banner of a Deva
called "Irac" in Greek mythology. This is described as the flag of Manmatha in the Indian
mythology. Who is Venus? The word Aerotics comes from this. This fellow is called Aerotics
etc. This Deva is mystically described in the Indian scriptures as having a sugarcane bow
and five different flowers as arrows. Bow is made up of sugarcane. But the details are lost in
the Greek mythology and the details are prescribed in the Indian mythology still. Egyptian
mythology is totally gone. Make them once again filled. For that, what we have to do is, we
have to erase the concept of religion and then take the aspect of the scientific study of
spiritualism, because it is religion that has killed all these ancient sciences. Church
Christianity has killed in all the nations the ancient sciences inevitably and it has killed upto
50% in India also. But still 50% survives. There is no race or no nation which is still having
these things survived in it. Therefore Sir John Woodroffe in his book says, "If we succeed in
destroying it in the Indian tradition also, we do not have a fork from which we can derive the
same wisdom once again, which was once universal". That is what he writes. Sir John
Woodrof, in his introduction to a book called "Power as Mother". i.e., "Sakthi and Saktha" a
Tantric book, says that the bow indicates the desire to enjoy things and the arrows indicate
the objects of the senses attaching the five sense organs.
In a Yogic student, Makara is described as the vehicle under him. This means that he has
gained victory over indulgence and the sense organs. (Some student asked Master some
question. Master replied thus). The ancients have continued the tradition incessantly, without
missing the necessary significance. Without disturbing this mainly, many stories were built up
in the scriptures. So the basic unity is there in all these as undercurrent. The ancients taught
more wisdom than what I am teaching now. But you have listened to what I have said. Can
you bring about any book which can present these things in a straight and simple manner?
No. The ancients too had the same difficulty. These things can be transferred from one
person to another and it is not possible to obtain everything for a person from books. In the
ancient times also, as now, these subjects were transferred from person to person with this
much clarity. But there is limitation for them to get into the form of books. Nobody nor even
myself cannot put in the form of a book the matter what all I have told you in its entirety.
Suppose you have brought a book containing every letter of what I have told you, got it
printed and handed over the book to a layman who has not listened to what I have told in the
classes. Even then, this book will be similar to the Puranas (Indian mythological scriptures).
What is the relation between a few pieces of iron and a magnet? It is not description of the
details, but the touch of the magnet to the pieces of iron. If you make somebody else, these
things are understood. Thus it is the transformation that is required and not understanding of
these things. Understanding never helps. So bring about a book with all what I have said and
give to a layman, his brain gets heated. (Laugh). Nevertheless, the matter does not enter into
the mind. The ancients also tried their best to handover these things to the posterity. But
unfortunately, their diction in the language is different from ours. With the passage of a
hundred years, the diction of language gets varied. Suppose we print and publish this book.
After hundred years, the language of the then people will be different and so there is the
31
difficulty. (Some student asked some question. Master replied thus. "Not now, we will come
across the matter you have asked about, in Astrology").
You have to make a small alteration. What all I have told you about the abilities of the
Swadhisthana, is pertinent to the Manipuraka. So you take down the second one as the third
one, i.e., Manipuraka Chakra. There is a difference of opening among the ancient scientists
about the order of these Chakras. So please strike off the name "Swadhisthana" and add
only "Manipuraka Chakra" for all the second Chakra. Makara and everything remains the
same, except the name of the Chakra. That's why the 'Makara' is described as amphibian or
water amphibian. You can take it as the third one and now the second one I am going to deal
with. What I am going to tell you, take as the second one. Then it will solve the problem. You
can rewrite yourself. So there are two different schools of thoughts. For what we have
described as the "Makara", this is for Manipuraka Chakra, not for Swadhisthana Chakra. And
now what we are going to describe is for the Swadhisthana Chakra. Please make a
correction there. So, number it as three and the following as number two and you can
rearrange afterwards. That is enough.
Another great ability works through Swadhisthana Chakra. It causes courage, enterprise,
quickness and premium and importance in society. In Vishnu Sahasranama, it is said that
one who recites this with devotion, importance will be bestowed. It is described as a great
ram. What does it mean? It is a straight dash. If there is no yoga practice, it will be a foolish
dash to a wall. But with yoga practice, a dash which can break the opposite thing and can
never turn back. It has no need to turn back. That is called straight dash. It signifies the
element of fire, properly getting distributed in the form of various energies. For one who has
no training, it indicates foolhardiness and a risk-loving nature which gives a straight dash to
get damaged. In Astrology, we will have a next lesson in the sense that 'Mesha' or 'Aries'
belongs to the first set of fire. So there is a sequence in it. Next (4). Another ability works
through the heart-centre. It imparts skill, playfulness, good humour and sense of security and
also caution. It is compared with an antelope. Antelope jumps over difficulties and troubles. It
escapes.
(Somebody asked about the use of the skin of antelope in yoga practice. Then Master replied
thus). If we look after an antelope and bring it up, it will help our yoga practice. In the name of
yoga practice, killing an antelope is useless. The skin of an antelope is not required for being
seated during yoga practice. A clean towel is enough. (Again somebody asked Master
whether doing yoga practice, sitting on a cloth leads to poverty, Master clarified thus). If one
sits on a cloth, somebody says that he will get poverty. Such a fellow who believes in such
superstitions can never practise yoga, because he should remember that he is more valuable
than his beliefs. Then only, he can practise yoga. One who is bound by his beliefs cannot
think of yoga at all. So Sri Krishna says, "Yoga is skill in doing deeds". That is what Lord
Krishna says in the Bhagavadgita. He says, "See what I am doing". For a non-yogic person,
this activity causes escapism and timidity. It gives timidity. (One student asked Master to
show an example with these Characteristics. Then Master replied thus. Examples — No, no
— To me. To me, I can't show anyone as an example, if I want to practise yoga. I should
accept to myself. I am timid in some respects. Everyone should be like that). Timidity and
disinclination to face the problems and solve them. So this is the fourth one. In Sanskrit this
animal, antelope is called "Chaya".
Then fifth. It gives him the capability to control others through veneration, mastery over
himself and others, an undisturbable tranquility under any circumstances, doing only deeds
that one needed, speaking that which is needed and allowing the mind to entertain the
thoughts that are needed only. This person has the capability to control others through
veneration. What does it mean? Immediately after seeing this person, the other person says,
"You are an elder. I will do what you say". There will no problem further. This person never
enters into discussion. You know discussion is as good as two dogs fighting with each other
on a road. If one attains mastery over himself, he will automatically attain mastery over
others. This person always maintains tranquility. Let anybody come to him in any condition,
let any say to him whatever words, let any circumstance prevail, his mind will be in the same
condition. A non-yogic person does not do what he has to do. He does what is not needed.
As a consequence, his life is entangled with trying hard to deal with the outcome of what he
32
has done unnecessarily. Doing wrong deeds and checking them. This is the way of life of a
non-yogic person. But the person under the graceful influence of the fifth chakra does only
such deeds which he has to do and does not concern himself with the other things. He does
not mind them. He speaks those which he has to speak. If others are talking, what not to be
talked, he just keeps silent. He looks as if he is listening. He puts off the switch. When others
surrounding him are engaged in discussion, a yogic person does not listen to their words lest
his mind should get mad. Suppose someone keeps his telephone by his side and gets into
sleep. Similarly, the yogic person puts off his ear, when others are chattering. Undisturbed,
he keeps himself engaged in his activity. Sometimes, he may just smile with others
pretending as if he is listening to them. He allows the mind to entertain those thoughts which
only are needed. With regard to other thoughts, he makes the mind keep silent.
He says to his mind, "I am here, you go and get into sleep". That is, thoughts never enter into
his mind. Then the fifth centre gives him the capabilities to control others through veneration,
mastery over himself and others, an undisturbed tranquility under any circumstances, doing
only deeds that are needed, speaking that which is needed and allowing the mind to
entertain the thoughts that are needed only. The symbol is once again a milk-white elephant,
made of millions of Lightnings.
Then there is the next one i.e. the sixth called Ajna Chakra. (Then somebody enquired
Master about the yoga-training at this step and also the use of meditation of symbols. Master
has clarified that now there is no yoga training. Only below this centre, such things are there.
This centre has no influential activity in his case. Swetha Gaja is the name of the symbol in
the case of Throat Centre. Remember that the form side of the symbol never helps us. The
quality side helps us. Therefore, there is no use of meditating upon these symbols). In the
Brow centre, the experiencer is aware of himself also, while in the Head Centre, it is
experience, without awareness to a second thing. Suppose we are enjoying a good picture.
After sometime, the name of the Cinema hall, those who are seated beside, the curtain and
the name of the picture disappear in your mind. Even the name of the picture slips off. Then
what is there? Only experiencing is there. That only remains. You do not remember that you
are seeing. If at all you remember that, the ticket you have purchased for the cinema is a
waste. (Laugh).
All these abilities will be bestowed automatically. They are all the strings of the same thread,
i.e. Yoga practice. The specialisation of anyone among these is useless. We said that among
these seven types of abilities, the first four are working among all the people whether trained
souls or untrained souls, whether yogic or non-yogic. The people who have undergone
training, work for equal distribution and utilisation and channelisation. That is what we have
seen. Untrained souls experience the negative aspects of these abilities. And the last three
Saktis are experienced, only by those who are living a yogic life and for others, they are quite
useless and the people die without making any contact with the last three abilities they have.
That also we narrated. These abilities are called the Mahasaktis. If we know the names given
to the abilities, we will be able to make an approach into another great science which can be
practised, applying to our practice of yogic life. That science is called Tantra or Sri-Vidya. So
for the science of Mantrams and for the science of Tantras, a correlation is there along with
the yogic practice.

SIX MOTHER-GODDESSES

With reflections reaching the earth, the Graceful role of the Mother-Goddess is working upon
us in the form of the moon-phases. This is called Sri-Vidya or the Science of Love about the
Mother-Goddess and her role in creation. It gives us a practical key to behave in this world in
all fields of our activity. It is an awareness into which we grow and transcend all our
limitations. The awareness of Mother-Goddess when properly established, will lead us to the
highest experience of light in social, ethical, mundane and spiritual aspects. So let us get
familiarised with the names of these great abilities which are called Sakthis, seven Sakthis.
The ability working in Muladhara or Base-Centre is called 'Dakini'. In Swadhisthana or

33
spleen-centre, she is called 'Lakini'. In Manipura, she is called 'Rakini'. In Anahatha, it is
called 'Kakini'. In Vishuddhi, it is called 'Sakini'. Since scholars did not know anything of this
and explained in mistakable terms, unfortunately, people understand these names as devils
and demons. They are the incarnations, divine incarnations of Mother-Goddess in us. So
they are the mothers, not devils. So we should be careful. In the Ajna Chakra, it is called
'Hakini'.
In the highest treatise on Sri-Vidya, Tantra Vidya called "The thousand names of the Mother-
Goddess", Lalitha Sahasranama, as it is called, we find the names of these six mothers. In
the Seventh, She is called 'Sri' or 'Sakthi'. She is one with God, and she cannot be separately
identified from God. It is called the Mother absorbed in Father, Father absorbed in the
Mother, Father and Mother as one. Each of these names has a separate stanza in the
names of Lalitha Sahasranama. Each stanza explains in short, but much about these and
what to do and how to do. The practical keys that are to be followed are formed in the Lalitha
Sahasranama. For example, diet with jaggery and rice is observed and exclusively when that
is acting upon one, that is stimulated. Some, by mistake, said that jaggery and rice should be
made offering to the Mother-Goddess. (Somebody asked Master a question. Master replied
thus). All the five objects of the senses that are to be used, to grow awareness of each of
these Mother-Goddesses are described in it. The one difference between the other methods
of practice of spiritualism and this is that all the other methods prohibit some of the objects of
the senses while practising. But here this method is different. This directly deals with a
proper use and a better use and a scientific use of the objects of the senses, in order to
receive the grace of the Mother-Goddess. So this is something about it.

SHAPES OF THE SAKTHIS OF THE CHAKRAS

There are some basic shapes or forms which exist in each of these centres as psychological
symmetries or designs. When the awareness is working in each of these six centres, that
particular form suggests to the mind from within and we begin to realise it around ourselves
and construct material objects according to these shapes. Now the shape that is
characteristic of each chakra can be familiarised by the mind daily for a few minutes without
much effort. When the lines of force in our vital and mental bodies get rearranged according
to these basic shapes, then there will be a radical change in the order of preference of life.
We begin to care for the essentials and stop taking notices of non-essentials in others. Loss
of energy and time due to contradicting others, differing from others and segregating
ourselves from others, will be totally removed. An economy of power, time and opportunity
will be established. Is it clear?
Now I will give you the shapes that are basic to each of these Chakras. The shape of Dakini
is "the cross and the square". It is called "Chathurmukha" in the navel lotus of Chathurbhuja.
Chathurmukha means four-faced creator. He is called Brahma. Chathurbhuja or the four-
armed is Vishnu.
The shape inside the square is like plus (+). This is called Narayana, the Chathurbhuja. The
figure surrounding it, i.e. the square () is called Brahma, the Chathurmukha. The second
one is born from the centre of the first one. You remember that there is an emblem of
meditation for the members of World Teacher Trust like this . We adopted this as the
basic emblem of meditation. The second one is called Lakini. The shape given is an
equilateral triangle. The third one is the Crescent moon. In Anahatha, Mother-Goddess is
with six hands. They are not actually hands, but it is the regular hexagon formed by the
double triangle. It is exactly what is meant in Astrology when you draw the mark of sextile.
The edges are to be linked up but in haste, we don't do it. So the distance 60° apart between
two planets in Astrology is a sure sign of the blessing of the Mother-Goddess in terms of the
two planets. That is called harmony. The fifth is the Circle without centre. (mont-rissle). This
is called Mandala or Varthula. The sixth one, Hakini is a point as small as possible to be
meditated in your mind. Thus the figure to be meditated for Hakini is a point; for Sakini,
Mandala; for Kakini, Sri Chakra i.e. hexagon; for Rakini, Crescent moon; for Lakini, triangle;
34
Dakini, square; (Master clarified somebody's doubts thus). Here in a circle, there is no point
in the centre. There is Centre forming awareness everywhere in space. A solar system forms
first by forming an awakening of the centre called `I AM'. Soon after an awakening from
sleep, what comes out? The consciousness of `I am'. In the same way, the sun awakens in
space, as `I am' consciousness. From that, the remaining solar system and creation follow.
That is why in the Bhagavadgita, it is said that the first initiation is `I am'. The Lord says that I
initiated the Sun-God to weave his web of existence of light into the synthesis viz. `I AM'. The
disciple, Arjuna could not understand this point and questioned the Lord, "You are born
recently whereas the Sun-God was born some millions of years back. How is it possible that
you have initiated the Sun-God?".

KOULACHARA AND SAMAYACHARA

As regards the meditation of Guru in the six chakras, the following is the process. Start here.
First, close your eyes. You meditate your guru in each centre, with this symbol (Master gave
on the black board) and then there will be a connection between your guru and yourself with
a very incredibly short period of time. Then he will direct you, he will look to everything. You
need not do anything. This is how you have to do. If you do from below until the end, you
have to guard yourself and protect yourself against the many evil forces, that is, instincts,
reflexes and emotion and our temptations, all these things. We will have to protect ourselves.
From above, they (the gurus) will protect us. So from the highest to the lowest. Don't
approach the higher officer through the lower officers, you will be in trouble. Meet the highest
officer and win over him and the lower officers will work for you. So it is bad to approach from
the lower fellows to the higher follow. Approach from the higher to the lower fellow. The first
method is called "Koulachara". The second method is called "Samayachara". Yesterday I told
you, within the narrow bore called Sushumna nadi, you have to do this meditation of guru in
each centre. Upon it, you spot these things mentally. That's all (Somebody asked a question
regarding the meditation in the seventh centre. Master clarified thus) No, for the seventh, you
need not do anything, because the seventh is too aristocratic, because It is yourself. He
cannot be located in the earlier stages. (Master was replying to a question of Inge). Yes, It is
yourself, If you locate, you locate as Inge and not as Siva. So He is concealed in you too
much, just like the enemy hiding in your own house and yourself searching for him outside.
(Some student asked Master regarding the regulations to be followed. Master said thus). As
regards the regulations and discipline to be followed, you can follow the instructions given in
the Bhagavadgita and such other books. There are nothing like special regulations. Only
such ones that are given in the books like Bhagavadgita are sufficient to be followed. You
have to undergo training and keep discipline, regularity. You have to follow the routine daily.
Prescribe the same timings for what you want to do, for one, two, three or four, five, gradually
increasing the number of items for which you prescribe a time. First, prescribe only two times
of Prayer — morning six and evening six. After you get mastery over these timings, then you
prescribe the third item. Going to the class and teaching. From 4-30 a.m., we are trying to
attempt here, from morning to night. Let us see, how far we submit ourselves to that routine,
after going home. And even after seeing wife, inviting us for dinner, let us follow the same
routine.

MEDITATION OF THE SENSE OBJECTS IN SIX CENTRES

Now the activity of the five senses should be mentally located in each of these Chakras. It
should not be jumbled. Each centre should have the object of the activity of one sense organ.
The objects of the senses should be located in each of the five lowest chakras. The lowest, it
is called, "Gandha". In the base centre, Muladhara, the power is called "Gandha". The power
to smell is radiated from the Muladhara. So it is the sense-activity, dealing with the physical

35
plane. The finest of the physical existence gives smell. When the finest particles touch the
nerves of the nasal membrane, we call the reaction, smell.
The second one is called "Rupa" or form or shape. It includes colour sense also. This power
is connected with the second centre, "Swadhisthana". The next one is Rasa or taste. In the
third one, Manipuraka, you find Rasa or taste, the power to find the taste of anything. So
Gandha is smell. Rupa is form. Rasa is taste. The next is called "Sparsha", the sense of
touch. And the next is "Shabda", i.e., sound. The next for sixth is called "Mahat", the space-
mind, the mind in space. Since our head is in space and since space has mind, our head
also has a little mind in it. That is the truth. It is false that we have our own mind separately. It
is only an illusion. Just as a vessel immersed in water is automatically having a little water in
it, because it is in water, so also our head is having in it, mind, because there is mind in
space.
Thus, from the beginning, this Gandha has relationship with the activity of the nose. The
apparatus is nasal nerve. This is connected with Muladhara. Next, 'Rupa' works through the
apparatus of eyes. This is connected with Swadhisthana. Next "Rasa" works through tongue.
This has connection with Manipuraka. Next Sparsha works with skin. This is related to the
heart centre. Next, this Sabda works with ears. This is related to the throat-centre, Vishuddhi.
Sabda works with the gap between the pineal gland and the pituitary body. That's why, of all
the five, smell is the nearest to the physical existence. Further, due to the above said thing,
we know the colours and shapes with eyes. That is, light is the medium. The element of fire
is the cause for this. The fire through the sun, i.e., solar fire is working as light and colours
and then we are seeing all these things having form. The next one is taste. Manipuraka deals
with the water content in our body, as water is the medium of our taste. And then, air is the
medium of sensation, touch. The heart centre deals with the element of air and pulsation.
Sound works through ears. Through ether, the content of space, sound works. "Mahat" works
only through the medium of individual mind. The background mind radiates or pulsates in the
individual mind, just as television and radio waves are caught by our machine and we have
the radio programmes and television programmes, seen and listened by us. Thus here ends
the lesson of the six chakras, for this session.

TANTRA

(As a reply to some students questions, Master taught something about Tantra and Mantra).
Now a few words about Tantra. Generally, the word Tantra is used to denote a particular
branch of literature. If you question, how many tantras are there, in every Tantric book, you
find that there are sixty four Tantras. If you try to locate the books, you will go into confusion,
because there are 6400 books till now, not less than that. If you know the secret, anyone can
write a book, a standard work on Tantra and teach properly and receive properly. You can
tomorrow write a good book on Tantra, explaining in the language of the century. Even in
that, you can mention that there are sixty four tantras. It is not wrong because, suppose there
are twenty authors writing Astrological text books on seven days in the week. In each book,
they mention that there are seven days in a week. But there are more than seven books. So
it is not the weeks that are there in these books. It is about the weeks. Weeks are there,
astronomically in the sun, the moon, in us. That's all. Similarly, tantras exist in the creation
and in us and not in the books. That is the secret technique in these books.
The word Tantra, literally and etymologically, means "the fabric and design of something"
(Master showed a cloth for demonstration). So Tantra is net-work and design. "Tanu" means
threads. So Tantra means me fabric made up of threads. It is about the fabric of this creation
that these books teach us. There are sixty four fabrics in the creation, not sixty four books.
There are sixty four types of handloom industries in this creation. We mentioned that there
are sixteen moon phases in the sixteen syllabled name of the Mother-Goddess. Yesterday,
we were talking of it. When talking of Nadis, we were telling sixty four. Each moon-phase has
four equal divisions. Therefore, there are sixty four moon sub-phases called moods. So they
are called the sixty four Tantras.

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Sankaracharya describes in "Saundaryalahari", "Oh! Mother! You have sixty four fabrics
working as Tantras in this creation. But you are always above and beyond these. You are
"Swatantra", independent of all these, because you form the very basement of this fabric and
the presence in these fabrics". In all these Tantras, you have a right use of these aspects —
smell, shape, taste, touch, sound and meditation. So these aspects are properly used and
you are trained how to regulate them, to be conducive of the upward path. So even the
cosmetics and the tasteful food and colourful pictures, paintings, art, music — all these
things are useful here in this. What we call the temples of the various cults are only products
of these. So an idol or an image with a smiling face of the Mother-Goddess and a beautiful
colour combination of a picture by an artist, of the Mother-Goddess etc., all these are
conducive to these things related to the upward path, in the Tantras. The origin of temples is
this. We give incense in the temples. We use incense, we use shape and then we use taste
in the name of Prasada. So we should prepare it most tastefully. We can't prepare some dirty
thing and call it 'Prasada', simply because we do it like that, to God, in the process of offering
to God. (Master here demonstrated the process of offering). So it is the total offering of the
senses and their sense-organs and their activities to the Mother-Goddess, that is required.
They do not belong to us. Djwalkul calls these "Mystery temples". The use is gone and he
says they are once again opened. He worked five thousand years ago, as a colleague of
Uddhava, in the temple-science. That is why now he has given the above temples. So he
says, they will come in future, within a short period. The reopening of these mystery temples
will occur in future, within a short period.
For example, the householder is the one who is fully qualified to practice these things. In the
Celibacy, i.e., the pre-house-holder state, it is a preparation only and not realisation. But as a
house-holder only, one realises the full benefit. In the pre-marital state, if one is having self-
restraint and mastery over his senses and body, he can be a master of enjoyment and sex
life, including in the Grihastha state or householder state. If one is irregular and begins to
indulge and enjoy in the pre-marital state, then for medical purposes, he has to go to the
hospital, when he is a house-holder and should be away from enjoyment, because he is sick
often. So it is the law of compensation that works. Husband and wife living a life, leading a
life is also prescribed. How to lead sex life, how to live happily, how to entertain romance
which has nothing to do with sex were prescribed. Unfortunately, many people do not know
the difference between romance and sex. According to the science of Tantra, sex is an insult
to romance, because it is an ugly act, which disturbs the aesthetic sense of the romantic life.
So every Tantric book says that sex act is an ugly disturbance of the aesthetics of the
romantic enjoyment. That's why, even the sex act is prescribed through a very, very artistic
procedure, in the Tantra, for husband and wife. When it gives the highest enjoyment, it is a
ritual, along with all the other rituals. So it is elevated and sublimated. Since the sound is one
among these five sense-objects which are rightly used in the Tantra, the science of
Mantrams is one-fifth of the Tantra. A few remarks about Mantras which completes your
information here.

MANTRA

1. Definition: Mantra means a secret. Esoterically, it means that which protects and saves
through meditation.
2. When sound is used as a vehicle to produce the desired effect, it is called Mantra. When
the five senses and their objects are used to produce the desired effect, the process is called
Tantra. This is the true meaning of the word Tantra. We should be very careful about the
nasty and dirty meanings given by the Occidentalists of the modern age about Tantra.
3. When sound is charged with etheric matter, with the help of a thought form, then the
sound is called a Mantram. That sound produces reaction and its results in others, just as the
words used in conversation produce like, dislike, anger etc. These effects in conversation are
produced almost involuntarily and without our mastery. When they are directed voluntarily
towards a desire object, then the sound-vehicle is called Mantram.

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4. "Ojas": It is the tissue that generates 'OM' in us. The tissue galvanises the lungs and heart
into action, even while we are in the foetus. Heart-beat starts even as early as in the fifth or
sixth month. In some rare cases, it starts in the fifth month. From the moment of birth, Ojas
makes the lungs respire. It inaugurates the sounds of "So-ham", in the mind and with the
help of the potency of these sounds, it causes inhalation and exhalation. The friction required
is caused by the consonantal sound vibrations of 'S' and 'H'. When you are exhaling, the out
gate of your respiration will be in throat, producing 'H'. While inhaling, the in-gate is in your
nose, producing 'So". Therefore, they (the seers) have given the meaning of 'He' and `I AM'
to these sounds. `So' becomes grammatically afterwards "Saha". You know in Sanskrit
"Saha is He". "Aham" in Sanskrit is I AM. So these two sounds are equated to you and He.
And without these two sounds, there are only two vowels which make components of ‘I AM'
or the omni-presence of the Lord. So, "OM" is called the Universal I AM. Every book of
Mantra and Tantra begins with this, not only the Vedas. For example, this "So" is called
Purusha or Consciousness and this "Ham" is called "Sri" or Mother-Goddess. That is the
reason why the 'Purushasukta' starts with 'Sa' and the Srisukta starts with 'He'.

THE PARENTS OF THE COSMOS

In the Tantra books, it opens like this. Siva and Sakti sit on the high cliffs of the mountains of
the Himalayas. Always, it starts like this. There is no one in the vicinity, proximity. They can
talk nonsense, they want. (Master said this as a joke, to the laugh of the students). Siva was
a bit grim, serious. Sakti looked at Him and smiled. Then Siva smiled, because He is also a
male fellow, tempted by female. (Laugh). His smile was captured as reflection in the eyes of
the Mother-Goddess. This created the whole world. That means creation came as the solar
energy called Siva reflects on the moon and comes down as the Moon's Light called the
smile. Then Siva said, "My darling", (because there were two fellows. There was no third
fellow). He said, "Some people in the creation worship you and get liberation. Some people
worship Me and get liberation. So let us divide the worship into two, so that there may not be
any disputes. The disciples may be divided into two". He said these words. So there are two
types of devotees. Some are the devotees who worship God as 'You' and some others are
the devotees who worship God as 'I AM'. So some people meditate ' I AM' and some people
meditate "You are". So with this conversation, the wonderful fellow Siva started the Creation,
when Himself and His darling were lonely. That is how the Tantra books start.
So may these two parents bless you in every way, before we meet again and even after.

BOOKS REFERRED BY MASTER E.K.

SANSKRIT

(1) The three Vedas

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

ENGLISH
38
(1) The Secret Doctrine H.P. Blavatsky
(2) The Serpent Power Sir John Woodrof
(3) The wave of Bliss Sir John Woodrof
(4) Ocean of Theosophy W.Q. Judge
(5) Divine Plan G. Barborka
(6) Human Evolution G. Barborka
(7) Solar system Powell
(8) A Text Book of Theosophy C.W. Leadbeater
(9) Ancient Wisdom Annie Besant
(10) A Treatise on Cosmic Fire Djwalkul dictated to Alice A. Bailey and her
24 vol.
(11) The Light of Asia Edwin Arnold

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