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<p class="paracenter"><i>Section Five</i>
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<p class="paracenter">THE YOGIC CENTRES
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<p class="para">
There are, of course, the seven well-known 
yoga-centres in the human body. They are, beginning from below, (1) the 
end of the spine, (2) the lower abdomen, (3) the navel, (4) the heart, 
(5) the throat, (6) between the eyebrows and (7) the crown of the head. 
But there are others extending from below the spine which are not so 
well-known. It is true, however, that the centres in the individual 
being end with the spine; what is below belongs more to the universal 
nature. There is a centre above and beyond the crown; there is also, on 
the other side, a centre below and away from under the feet. The 
yoga-centres are centres of consciousness and energy; they are the 
sources of the various types and qualities of consciousness and 
energy—they indicate the many planes of consciousness-energy. There are 
people who actually feel that their force and strength come from below, 
as if these stream into them like a spring from under the feet. This 
region from below the spine-end to the feet is that of the subconscient 
and what extends further down is the domain of the inconscient. We may 
distinguish five more centres in this lower or infra-spinal region apart
 from the spine-end itself <i>(muladhara), </i>
</p>
<br><p class="pageno">Page-129</p>
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<p class="para">
of centres as twelve—the mystic number for completeness or integrality.
</p>
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<p class="para">
The centre at the bottom of the spine, which is the 
basis of the individual consciousness is seen as a serpent —a serpent 
coiled up and asleep, with perhaps just the head sticking up in a very 
somnolent manner. It represents the normal human consciousness, bottled 
up, narrow, ignorant, asleep; human energy, too, at this level is 
obscure and mechanical, extremely limited. The whole energy potential, 
the consciousness-force is locked up in the physical body consciousness.
 Now the serpent does not remain asleep forever. It has to wake up, it 
wakes up. That is to say, man's consciousness awakes, grows and rises 
upward. The serpent one day shakes its head, lifts it up a little more, 
begins to sway its hood, as if trying to throw off the sleep and look 
about. It slowly uncoils itself and rises more and more. It rises and 
passes through the centres one by one, becomes more and more awake, 
gathers new light and potency at each centre. Finally, fully awakened, 
it rises to its full height, erect, straight like a rod, its tail-end at
 the bottom of the spine and its hood touching the crown of the man's 
head. The man is then the fully awakened, the perfectly self-conscious 
man. The movement does not stop there, however; for the serpent presses 
further on, it strikes with its hood the bottom of the crown and in the 
end breaks through and passes beyond like a flash of lightning. One need
 not fear the break through, there is no actual, physical breaking or 
fracture of the
</p>
<br><p class="pageno">Page-130</p>
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<p class="para">skull. Although it is said that once you have gone 
over and beyond your head, you are not likely to return, you go for 
good. In other words, the body does not hold together very long after 
the experience, it drops and dies. And yet it need not be so, it is not 
the whole truth. For when you have gone beyond, you can come back too, 
carrying the superconscient light with you. That is to say, the serpent,
 now luminous,—pure and free energy —can enter the body again, this time
 with its head down and the tail up. It enters blazing, illumining with 
its superconscient light the centres one by one, giving man richer and 
richer consciousness, energy and life, transforming the being more and 
more. The Light comes down easily enough to the heart region; then the 
difficulty begins, the regions below gradually become darker and denser 
and it is hard task for the Light to penetrate as it goes further down. 
If it succeeds in reaching the bottom of the spine, it has achieved 
something miraculous. But there is a further progress necessary, if 
man—and the world with him—is to realise a wholly transformed 
supraconscient life. In other words, the Light must touch and enter not 
only the physical stratum of our being but the others too that lie 
below, the subconscient and inconscient. That has been till now a sealed
 dungeon, something impossible to approach and tackle.
</p>
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<p class="para">
And yet it is not an impossibility. Not only it is 
not impossible, we have to make it possible. Not only so, man's destiny 
demands that it should be inevitable. If man is to be a transformed 
being, if he is to incarnate
</p>
<br><p class="pageno">Page-131</p>
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<p class="para">here below something of the Divine Reality, if his 
social life on earth is to be the expression of the light and harmony of
 the Spirit Consciousness, then he has to descend into these nether 
regions, break open the nethermost as he has done in regard to the 
uppermost and unite the two.
</p>
<br>
<p class="para">
Here is a curious story about man and his destiny. 
What is he, the normal man? He is a slave, a bond slave. He may have the
 illusion that he has ideas and movements, his own, he has even free 
scope to put them to execution. But it will not take long to discover 
that it is an illusion, a great deception. His plans do not mature, his 
efforts beat against an iron wall. The more he observes and sees things 
squarely he finds that he is bound hand and foot. He is driven by forces
 and things over which he has no control whatsoever. He is a slave to 
circumstances; he is checked by the will of others. His own will has no 
power or scope; it is wholly ineffectual. He feels more and more a great
 burden pressing upon the back of the head bending it down, a heavy 
weight lies upon his shoulders. He somehow trudges on like a beast of 
burden. He has no free choice or will; his wishes and desires are not 
consulted. He is driven helplessly on.
</p>
<br>
<p class="para">
But the story does not end here. Man can, if he 
chooses, alter the situation, turn the tables. He has in him the source 
of freedom—what he vaguely feels in his outer consciousness; there is a 
centre from where he is capable of reacting and reasserting. It is the 
centre
</p>
<br><p class="pageno">Page-132</p>
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<p class="para">where lies his <i>dharma, </i>
the law of his being. It is 
his soul. If he once comes in contact with that, makes that the base of his 
life, he is free from that moment. He holds his head erect. He is no longer bent 
down. The burden of inexorable circumstances weighs no more on him. He has 
transcended the circumstances, he stands over them, looks over them. He is now 
the master and they obey him, he has not to obey them.</p>
<br>
<p class="para">
This consummation is supremely effected when there 
is the double breaking of the barrier I was speaking about. The first is
 the piercing of the veil above, when the consciousness rises into the 
superconscient, takes the human being into the divine being; the second 
is the rending of the lower veil and the descent of the divine 
consciousness into the most material, the subconscient and the 
inconscient, realising the divine life on earth.
</p>
<br><p class="pageno">Page-133</p>
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