The ancient Eastern mystical knowledge of chakras in its fullest context gives us
a description of mind as well as the body. The subtle life force that animates us
called Prana (the life ether of Rudolf Steiner and Orgone of Wilhelm Reich), interacts
like ripples in a pond to form whirling centres of concentration in the body called
chakras, or lotuses, each with a specific number of petals. These petals refer to
the specific energies or vibrations associated with each chakra and not its geometry.
Unlike the popular new age concept of the chakras, there exists in fact many chakras
in the body and forehead. The chakras below the eyes relate to functions of the physical
body and those above the eyes to the subtler realms of mind and higher consciousness.
The gateway between the higher and the lower, the mind and the physical - our access
point so to speak - is the two petalled Ajna center, above and between the eyes,
the third eye. The Shiva Samhita speaking of the Ajna center says: “Within its petals
is the eternal seed, brilliant as the autumnal moon. Knowing it the wise hermit is
never pulled down. This is the great light held secret in all the tantras; by contemplating
on it, the highest attainment is reached”. 
Above the Ajna lies the four petalled lotus antahkarana. This chakra is the instrument
of mind. Its four petals refer to the four energetic functions, or aspects of mind
and are known as: 
Buddi, or intellect, the faculty of discrimination - pure rationality.
Manas, mind stuff, the energy or 'substance' which registers impressions from the
senses and develops likes and dislikes according to experience.
Chitta, or memory.
Ahankāra, or ego, self-consciousness.
Above antahkarana chakra lies asht dal kanwal the eight petalled lotus, doorway to
the astral realms. This and beyond describes vast inner realms, ever subtler, all
contained within the Universal Mind.
We now have an idea of how these energies work and interface to our lower 3-space
consciousness. So from a psychotronic point of view we can see that Manas is the
key to our interface.
The sanskrit word akash means both ether and space. If you are reading this you may
be familiar with Blavatsky’s term, the akashic record – a sort of collective memory
or register of the past, a part of what Jung would call the collective unconscious.
So here is an indication that Chitta or memory is etheric in nature and not in the
brain as orthodox science supposes.
Rupert Sheldrake, former director of studies in biochemistry and cell biology at
Cambridge University has the ‘contentious’ theory that existence is conditioned by
memory fields which he calls morphic fields and that things are the way they are
because of resonance with these fields. We can see how closely this ties in with
the Eastern notion of akash and universal mind. Here is an extract from an essay
by Sheldrake that explains the theory :
From this we can form a new picture of the universe. Space is intelligent. It energetically
projects all that is and remembers everything that happens within it. In fact it
knows everything that happens, has happened and will happen because it projects time
itself. When we see cosmic consciousness as Entity we can see ourselves as consciousness
atoms within that Entity.
In terms of cyborg engineering the process begins to emerge. Our brains are electrical.
Space being in eternal perfect balance will generate the feminine opposite of electricity,
whenever present - magnetism. Magnetism bends space. Space is memory. Our neurons
fire electrical pulses ceaselessly and so every time an electrical pulse is fired
down the neuron axon, a small magnetic field arises which interact with space. So
through our central nervous system (CNS) we are in continuous interaction with space
“What are morphic fields: The question of biological development, of morphogenesis,
is actually quite open and is the subject of much debate within biology itself. An
alternative to the mechanist/reductionist approach, which has been around since the
1920s, is the idea of morphogenetic (form-shaping) fields. In this model, growing
organisms are shaped by fields, which are both within and around them, fields which
contain, as it were, the form of the organism. This is closer to the Aristotelian
tradition than to any of the other traditional approaches. As an oak tree develops,
the acorn is associated with an oak tree field, an invisible organizing structure
which organizes the oak tree's development; it is like an oak tree mould, within
which the developing organism grows.
One fact which led to the development of this theory is the remarkable ability organisms
have to repair damage. If you cut an oak tree into little pieces, each little piece,
properly treated, can grow into a new tree. So from a tiny fragment, you can get
a whole. Machines do not do that; they do not have this power of remaining whole
if you remove parts of them. Chop a computer up into small pieces and all you get
is a broken computer. It does not regenerate into lots of little computers. But if
you chop a flatworm into small pieces, each piece can grow into a new flatworm. Another
analogy is a magnet. If you chop a magnet into small pieces, you do have lots of
small magnets, each with a complete magnetic field. This is a holistic property that
fields have that mechanical systems do not have unless they are associated with fields.
Still another example is the hologram, any part of which contains the whole. A hologram
is based on interference patterns within the electromagnetic field. Fields thus have
a holistic property, which was very attractive to the biologists who developed this
concept of morphogenetic fields.
Each species has its own fields, and within each organism there are fields within
fields. Within each of us is the field of the whole body; fields for arms and legs
and fields for kidneys and livers; within are fields for the different tissues inside
these organs, and then fields for the cells, and fields for the sub-cellular structures,
and fields for the molecules, and so on. There is a whole series of fields within
fields. The essence of the hypothesis I am proposing is that these fields, which
are already accepted quite widely within biology, have a kind of in-built memory
derived from previous forms of a similar kind. The liver field is shaped by the forms
of previous livers and the oak tree field by the forms and organization of previous
oak trees. Through the fields, by a process called morphic resonance, the influence
of like upon like, there is a connection among similar fields. That means that the
field's structure has a cumulative memory, based on what has happened to the species
in the past. This idea applies not only to living organisms but also to protein molecules,
crystals, even to atoms. In the realm of crystals, for example, the theory would
say that the form a crystal takes depends on its characteristic morphic field. Morphic
field is a broader term which includes the fields of both form and behaviour.”
mind-stuff noun : the elemental material held to be the basis of reality and to
consist internally of the constituent substance of mind and to appear externally
in the form of matter.