# The Inner Life, v. I/Fifth Section/VIII

FORCE-CENTRES
In each of our vehicles there are certain force-centres which in Sanskrit are called chakrams — a word which signifies a wheel or revolving disc. These are points of connection at which force flows from one vehicle to another. They may easily be seen in the etheric double, where they show themselves as saucer-like depressions or vortices in its surface. They are often spoken of as corresponding to certain physical organs; but it must be remembered that the etheric force-centre is not in the interior of the body, but on the surface of the etheric double, which projects a quarter of an inch beyond the outline of the denser matter.
The centres which are usually employed in occult development are seven, and they are situated in the following parts of the body: (1) the base of the spine; (2) the navel; (3) the spleen; (4) the heart; (5) the throat; (6) the space between the eyebrows; and (7) the top of the head. There are other force-centres in the body besides these, but they are not employed by students of the white magic. It may be remembered that Madame Blavatsky speaks of three others which she calls the lower centres: there are schools which use these, but the dangers connected with them are so serious that we should consider their awakening as the greatest of misfortunes.
These seven are often described as corresponding to the seven colors and to the notes of the musical scale; and in the Indian books certain letters of the alphabet and certain forms of vitality are mentioned as attached to each of them. They are also poetically described as resembling flowers, and to each of them a certain number of petals is assigned.
It must be remembered that they are vortices of etheric matter, and that they are all in rapid rotation. Into each of these open mouths, at right angles to the plane of the whirling disc or saucer, rushes a force from the astral world (which we will call the primary force) — one of the forces of the LOGOS. That force is seven-fold in its nature, and all its forms operate in all the centres, though in each of them one of the forms is always greatly predominant.
This inrush of force brings the divine life into the physical body, and without it that body could not exist. These centres through which the force can enter are therefore actually necessary to the existence of the vehicle, and so are in operation in every one, but they may be whirling with very different degrees of activity. Their particles may be in comparatively sluggish motion, just forming the necessary vortex for the force and no more, or they may be glowing and pulsating with living light so that an enormously greater amount of force passes through them, with the result that various additional faculties and possibilities are opened to the ego as he functions on that plane.
Now those forces which rush into the centre from without set up at right angles to themselves (that is to say, in the surface of the etheric double) secondary forces in undulatory circular motion, just as a bar-magnet thrust into an induction coil produces a current of electricity which flows round the coil at right angles to the axis or direction of the magnet. The primary force itself having entered the vortex, radiates from it again at right angles, but in straight lines, as though the centre of the vortex were the hub of a wheel, and the radiations of the primary force its spokes. The number of these “spokes” differs in the different force-centres, and determines the number of “petals” which each of them exhibits.
Each of these secondary forces, which sweep round the saucer-like depression, has its own characteristic wave-length, just as has light of a certain colour; but instead of moving in a straight line as light does, it moves along in certain relatively large undulations of various sizes, each of which is some multiple of the smaller wave-lengths within it, though the exact proportions have not as yet been calculated. The number of undulations is determined by the number of spokes in the wheel, and the secondary force weaves itself under and over the radiating currents of the primary just as basket-work might be woven round the spokes of a carriage-wheel. The wave-lengths are infinitesimal, and probably some thousands of them are included within one of the undulations. As the forces rush round in the vortex, these undulations of different sizes, crossing one another in this basket-work pattern, produce an appearance which is not inaptly described in the Hindu books as resembling the petals of a flower; or it is still more like certain saucers or shallow vases of wavy iridescent glass which I have seen in Venice. All of these undulations or petals have that shimmering iridescent effect, like mother-of-pearl, yet each of them has usually its own predominant color.
In the ordinary men, in whom these centres are just active enough to be channels for sufficient force to keep his body alive, these colors glow with a comparatively dull light; but in those in whom the centres have been aroused and are in full activity they are of blinding brilliancy, and the centres themselves, which have gradually grown from a diameter of about two inches to the size of an ordinary saucer, are blazing and coruscating like miniature suns.
The first centre, at the base of the spine, has a primary force which radiates out in four spokes, and therefore arranges its undulations so as to give the effect of its being divided into quadrants, with hollows between them. This makes it seem as though marked with the sign of the cross, and for that reason the cross is often used to symbolize this centre, and sometimes a flaming cross is taken to indicate the serpent-fire which resides in it. When aroused into full activity this centre is fiery orange-red in color, corresponding closely with the type of vitality which is sent down to it from the splenic centre. Indeed, it will be noticed that in the case of every one of these centres a similar correspondence with the color of its vitality may be seen.
The second centre, at the navel or solar plexus, receives a primary force with ten radiations, so it vibrates in such a manner as to divide itself into ten undulations or petals. It is very closely associated with feelings and emotions of various kinds. Its predominant color is a curious blending of various shades of red, though there is also a great deal of green in it.
The third centre, at the spleen, is devoted to the specialization, subdivision and dispersion of the vitality which comes to us from the sun. That vitality is poured out again from it in six horizontal streams, the seventh variety being drawn into the hub of the wheel. This centre therefore has six petals or undulations, and is specially radiant, glowing and sun-like.
The fourth centre, at the heart, is also of a glowing golden color, and each of its quadrants is divided into three parts, which gives it twelve undulations, because its primary force makes for it twelve spokes.
The fifth centre, at the throat, has sixteen spokes, and therefore sixteen apparent divisions. There is a good deal of blue in it, but its general effect is silvery and gleaming, with a kind of suggestion as of moon-light upon rippling water.
The sixth centre, between the eyebrows, has the appearance of being divided into halves, the one predominantly rose-colored, though with a great deal of yellow about it, and the other predominantly a kind of purplish-blue, again closely agreeing with the colors of the special types of vitality that vivify it. Perhaps it is for this reason that this centre is mentioned in Indian books as having only two petals, though if we are to count undulations of the same character as those of the previous centres we shall find that each half is subdivided into forty-eight of these, making ninety-six in all, because its primary force has that number of radiations.
The seventh, the centre at the top of the head, is when stirred into full activity perhaps the most resplendent of all, full of indescribable chromatic effects and vibrating with almost inconceivable rapidity. It is described in Indian books as thousand-petalled, and really this is not very far from the truth, the number of the radiations of its primary force in the outer circle being nine hundred and sixty. In addition to this it has a feature which is possessed by none of the other centres — a sort of subsidiary whirlpool of gleaming white flushed with gold in its heart — a minor activity which has twelve undulations of its own.
I have heard it suggested that each of the different petals of these force-centres represents a moral quality, and that the development of that quality brings the centre into activity. I have not yet met with any facts which confirm this, nor am I able to see exactly how it can be, because the appearance is produced by certain quite definite and easily recognizable forces, and the petals in any particular centre are either active or not active according as these forces have or have not been aroused, and their development seems to me to have no more connection with morality than has the development of the biceps. I have certainly met with persons in whom some of the centres were in full activity, though the moral development was by no means exceptionally high, whereas in other persons of high spirituality and the noblest possible morality the centres were not yet vitalized at all, so that there does not seem to me to be any connection between the two developments.
Besides the keeping alive of the physical vehicle, these force-centres have another function, which comes into play only when they are awakened into full activity. Each of these etheric centres corresponds to an astral centre though as the astral centre is a vortex in four dimensions it has an extension in a direction quite different from the etheric, and consequently is by no means always co-terminous with it, though some part is always coincident. The etheric vortex is always on the surface of the etheric body, but the astral centre is frequently quite in the interior of that vehicle.
The function of each of these etheric centres when fully aroused is to bring down into physical consciousness whatever may be the quality inherent in the astral centre which corresponds to it; so, before cataloguing the results to be obtained by arousing the etheric centres into activity, it may be well to consider what is done by each of the astral centres, although these latter are already in full activity in all cultured people of the later races. What effect, then, has the quickening of each of these astral centres produced in the astral body?
The first of these centres, that at the base of the spine, is the home of that mysterious force called the serpent-fire or, in The Voice of the Silence, the World's Mother. I will say more about this force later; for the moment let us consider its effects on the astral centres. This force exists on all planes, and by its activity the rest of the centres are aroused. We must think of the astral body as having been originally an almost inert mass, with nothing but the vaguest consciousness, with no definite power of doing anything, and no clear knowledge of the world which surrounded it. The first thing that happened, then, was the awakening of that force in the man at the astral level. When awakened it moved on to the second centre, corresponding to the navel, and vivified it, thereby awakening in the astral body the power of feeling — a sensitiveness to all sorts of influences, though without as yet anything like the definite comprehension that comes from seeing or hearing.
Then it moved on to the third, that corresponding to physical spleen, and through it vitalized the whole astral body, enabling the person to travel consciously, though with only a vague conception as yet of what he encountered on his journeys.
The fourth centre, when awakened, endowed the man with the power to comprehend and sympathize with the vibrations of other astral entities, so that he could instinctively understand their feelings.
The awakening of the fifth, that corresponding to the throat, gave him the power of hearing on the astral plane — that is to say, it caused the development of that sense which in the astral world produces on our consciousness the effect which on the physical plane we call hearing.
The development of the sixth, that corresponding to the centre between the eyebrows, in a similar manner produced astral sight — the power to perceive definitely the shape and nature of astral objects, instead of vaguely sensing their presence.
The arousing of the seventh, that corresponding to the top of the head, rounded off and completed for him the astral life, and endowed him with the perfection of its faculties.
With regard to this centre a certain difference seems to exist according to the type to which men belong. For many of us the astral vortices corresponding to the sixth and seventh of these centres both converge upon the pituitary body, and for those people the pituitary body is practically the only direct link between the physical and the higher planes. Another type of people, however, while still attaching the sixth centre to the pituitary body, bend or slant the seventh until its vortex coincides with the atrophied organ called the pineal gland, which is by people of that type vivified and made into a line of communication directly passing through the intermediate astral plane in the ordinary way. It was for this type that Madame Blavatsky was writing when she laid such emphasis upon the awakening of that organ.
Thus these centres to some extent take the place of sense-organs for the astral body, and yet without proper qualification that expression would be decidedly a misleading one, for it must never be forgotten that though, in order to make ourselves intelligible, we constantly have to speak of astral seeing or astral hearing, all that we really mean by those expressions is the faculty of responding to such vibrations as convey to the man's consciousness, when he is functioning in his astral body, information of the same character as that conveyed to him by his eyes and ears while he is in the physical body.
But in the entirely different astral conditions specialized organs are not necessary for the attainment of this result. There is matter in every part of the astral body which is capable of such response, and consequently the man functioning in that vehicle sees equally well the objects behind him, above him, and beneath him, without needing to turn his head. The centres, therefore, cannot be described as organs in the ordinary sense of the word, since it is not through them that the man sees or hears, as he does here through the eyes and ears. Yet it is upon their vivification that the power of exercising these astral senses depends, each of them as it is developed giving to the whole astral body the power of response to a new set of vibrations.
As all the particles of the astral body are constantly flowing and swirling about like those of boiling water, all of them in turn pass through each of the centres or vortices, so that each centre in its turn evokes in all the particles of the body the power of receptivity to a certain set of vibrations, and so all the astral senses are equally active in all parts of the body. But even when these astral senses are fully awakened it by no means follows that the man will be able to bring through his physical body any consciousness of their action.
While all this astral awakening was taking place, then, the man in his physical consciousness knew nothing whatever of it. The only way in which the dense body can be brought to share all these advantages is by repeating that process of awakening with the etheric centres. That is to be achieved precisely in the same way as it was done upon the astral plane — that is to say, by the arousing of the serpent-fire, which exists clothed in etheric matter on the physical plane, and sleeps in the corresponding etheric centre, that at the base of the spine.
In this case the arousing is done by a determined and long-continued effort of the will, and to bring that first centre into full activity is precisely to awaken the serpent-fire. When once that is aroused, it is by its tremendous force that the other centres are vivified. Its effect on the other etheric centres is to bring into the physical consciousness the powers which were aroused by the development of their corresponding astral centres.
When the second of the etheric centres, that at the navel, comes into activity the man begins in the physical body to be conscious of all kinds of astral influences, vaguely feeling that some of them are friendly and others hostile, or that some places are pleasant and others unpleasant, without in the least knowing why.
When the third centre, that at the spleen, is awakened, the man is enabled to remember his vague astral journeys, though sometimes only very partially. The effect of a slight and accidental stimulation of this centre is often to produce half-remembrance of a blissful sensation of flying through the air.
Stimulation of the fourth, that at the heart, makes the man instinctively aware of the joys and sorrows of others, and sometimes even causes him to reproduce in himself by sympathy their physical aches and pains.
The arousing of the fifth, that at the throat, enables him to hear voices, which sometimes make all kinds of suggestions to him. Also sometimes he hears music, or other less pleasant sounds. When it is fully working it makes the man clair-audient as far as the etheric and astral planes are concerned.
When the sixth, between the eye-brows, becomes vivified, the man begins to see things, to have various sorts of waking visions, sometimes of places, sometimes of people. In its earlier development, when it is only just beginning to be awakened, it often means nothing more than half-seeing landscapes and clouds of color. The full arousing of this brings about clairvoyance.
The centre between the eye-brows is connected with sight in yet another way. It is through it that the power of magnification of minute physical objects is exercised. A tiny flexible tube of etheric matter is projected from the centre of it, resembling a microscopic snake with an eye at the end of it. This is the special organ used in that form of clairvoyance, and the eye at the end of it can be expanded or contracted, the effect being to change the power of magnification according to the size of the object which is being examined. This is what is meant in ancient books when mention is made of the capacity to make oneself large or small at will. To examine an atom one developes an organ of vision commensurate in size with the atom. This little snake projecting from the centre of the forehead was symbolized upon the head-dress of the Pharaoh of Egypt, who as the chief priest of his country was supposed to possess this among many other occult powers.
When the seventh centre is awakened the man is able by passing through it to leave his body in full consciousness and also to return to it without the usual break, so that his consciousness will be continuous through night and day. When the fire has been passed through all these centres in a certain order (which varies for different types of people) the consciousness becomes continuous up to the entry into the heaven-world at the end of the life on the astral plane, no difference being made by either the temporary separation from the physical body during sleep or the permanent division at death.
Before this is done, however, the man may have many glimpses of the astral world, for especially strong vibrations may at any time galvanize one or other of the centres into temporary activity, without arousing the serpent-fire at all; or it may happen that the fire may be partially roused, and in this way also partial clairvoyance may be produced for the time. For this fire exists in seven layers or seven degrees of force, and it often happens that a man who exerts his will in the effort to arouse it may succeed in affecting one layer only, and so when he thinks that he has done the work he may find it ineffective, and may have to do it all over again many times, digging gradually deeper and deeper, until not only the surface is stirred but the very heart of the fire is in full activity.