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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”. [9]


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: [9]


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 [4]:

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 memory.  



“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.


  - Merriam-Webster online dictionary -