Reflections on the Subjects of Philosophy, Psychology and Mysticism
in the Teachings of Hazrat Inayat Khan
by Hidayat Inayat-Khan

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Levels of Consciousness (Hindu Metaphysics)

I - karana sharira, or Etheric Level of Consciousness,
where unconditioned manifestations of the Real Self (Javatman) are experienced.

The unconditioned envelope (Anandamaya Kosha) channels the etheric energy (Kundalini), which manifests itself in a drifting movement toward materialization, giving birth thereby to an organized network of
consciousness. Its true nature, which is enlightenment itself, is masked by the veil of illusion (Maya). This etheric energy is active within specific fields (Chakras), situated in various areas corresponding to vital nerve-centers in the physical body. These centers are as follows:

Muladhara Chakra (base of the spinal column)
Swadisthana Chakra (lower abdomen)
Manipura Chakra (umbilical area)
Anahata Chakra (solar plexus)
Vishudha Chakra (throat area)
Ajna Chakra (centre of the forehead)
Sahasrara Chakra (top of the head)

Hindu mythology portrays the Chakras in various forms, such as the lotus (Padma), as an incandescent passage or tunnel, or as a luminous circle.

All these depictions are used as objects of meditation, in accordance with the type of training involved. The etheric consciousness is generally dormant within the centers, and as such could be pictured as a mass of mercury pooled at the bottom of a glass tube, which expands within that tube as the temperature rises.

In the same way, etheric consciousness ultimately expands, rising along luminous channels (Nadis) or networks connecting all centers of consciousness. Upon activation, the etheric consciousness or Kundalini is awakened simultaneously in the luminosity of the etheric channels of consciousness (Nadis), as well as in the etheric centers of consciousness (Chakras).

The luminous cluster (Kundalini) is a combination of four concentric channels (Nadis):

Nadi Sushumna (exterior channel), the nature of which is self-abnegatory (Guna Tamas);

Nadi Vajra, the nature of which is progressive (Guna Rajas);

Nadi Chittrini, the nature of which is evolutive (Guna Sattva);

Nadi Brahmanadi, the Royal Channel circulating within the innermost centre of the three concentric Nadis mentioned above. It is along the Brahmanadi that the etheric consciousness reveals itself at a level of understanding which cannot be fitted into the limitations of thought or ego.

II - linga sharira, or Level of Consciousness of the Mind World where thoughts are conditioned by the false identifications of the Self (Jiva) experiencing manifestation.

The mind world or 'psychic' area, where the 'I' is imprisoned within the boundaries of 'thought,' is a combination of various faculties:

Vijnanamaya Kosha (the intellectual abilities, such as
understanding or thinking)

Manamaya Kosha (the mental co-ordinative abilities, such as reasoning)

Pranamaya Kosha (the ethereal breath-consciousness, or the vitality of thought)

a) The intellectual abilities (Vijnanamaya Kosha) radiate that energy which has been received from material as well as spiritual experiences, becoming thereby the originator of the faculties of reasoning (Manamaya
Kosha), as well as the omnipresent spectator, the individual 'consciousness.'

The thinking energy (Vijnana) can, however, wander within the spheres of the 'thought-space' in the form of dispersed entities (Chittas) or 'thought-waves,' without being subordinated to a logical sequence of thought (Manamaya). But as soon as the mind is in a position to
regroup all scattered thought-fragments into a co-ordinated thought plan, these can be induced to synchronize in a desired thought-pattern, at a level
of logical reasoning (Linga Sharira).

b) Furthermore, the individual consciousness (Manamaya Kosha) obviously radiates the egocentric energy (Ahamkara), which excites the principle
of self-consciousness and self-preservation (Indriyas) each time that the 'self' is endangered in the thought of losing its individuality as omnipresent spectator.

All impressions have an impact within the thinking framework (Vijnanamaya) of the self-awareness (Atman), which experiences them (Manamaya) in the light of individuality (Jiva). Whereas in the opposite direction, all impulses (Chittas) originating from
self-awareness (Atman), are activated (Ahamkara) within selected areas of the intellect (Indriyas), after which they are transmitted first to the level of understanding (Vijnanamaya) and then to the level of
reasoning (Manamaya), before being exteriorized by the thinking energy (Pranamaya) in the form of a co-ordinated expression of thought (Linga Sharira); reaching finally the etheric centres of consciousness
(Chakras) and travelling all along the subtle network of the etheric channels (Nadis).

c) The etheric breath consciousness or vitality of thought (Pranamaya Kosha) is the stream of 'self-evidence' (Jiva) which is transmitted throughout the entire physical body all along the Nadis. These
luminous clusters, which are woven like a spider's web inside, around and across the physical body, could be pictured as an etheric para-nervous system, with a characteristic pattern of its own. The intensity of the
luminosity in this subtle channel network (Pranamaya) varies according to the degree of awakening of consciousness in each individual. The three most important luminous channels (Nadis) are the following:

nadi sushumna (Luminous bundle) is the principal channel through which the vital energy (Prana) flows. It spins itself right inside the cerebrospinal axis (Merudanda), starting from the base of the spinal
column (Muladhara Chakra), crossing all the other subtle centres (Chakras) situated along the cerebrospinal axis, and ending its trajectory right in the centre of the forehead (Ajna Chakra), from where it radiates bright light in the direction of the top of the head
(Sahasrara Chakra).

As to the other important luminous channels, nadi ida and nadi pingala, these both rise together along the cerebrospinal axis, but counter-rotating in a serpentine pattern, resulting in a spinning movement about Nadi Sushumna while at the same time also curving
around each one of the subtle centres (Chakras) without crossing them. Nadi Ida, starting from the left of the spinal column, is pale and lunar. It radiates negative influences. Nadi Pingala, starting from the right
of the spinal column, is red and solar. It radiates positive influences.

The three Nadis, Sushumna, Ida and Pingala, all finally meet together at the centre of the forehead (Ajna Chakra) in the form of a triple knot (Mukta Triveti) from where they part again, following separate directions as follows:

Nadi Ida (negative energy) flows through the left nostril.
Nadi Pingala (positive energy) flows through the right nostril.

Nadi Sushumna (neutral energy) flows either through the right or the left nostril, or also through both simultaneously, according to environmental circumstances, individual conditionings, and spiritual
awakening.

The secondary Nadi network (Vayu) is an infinitely more complex spider web of subtle prana channels, but the characteristics of these luminous streams are less dominant, in connection with mind-conditioning.
Nevertheless, five of them have an activating, creative influence on the physical body: Vayu Prana, Vayu Udara, Vayu Apana, Vayu Samana and Vayu Vijana.

Five others have a peaceful influence on the physical body: Vayu Naga, Vayu Kurana, Vayu Deva Datta, Vayu Dhamanjaya and Vayu Krikara

III - sthula sharira, or Physical Level of Consciousness,
where form and action are the result of individual impulses (Ahamkara) resulting from experiences acquired through the senses.

The materialized physical envelope (Annamaya Kosha) cradles the vital energy of the five senses (Tumatras), radiating throughout the various functions such as sight, hearing, taste, smell, and touch In other words, the physical aspect of the 'Self' is identified within the
limits of sensorial experiences (Indriyas); and the vital principle of the 'self' is the etheric breath (Prana) which is present throughout the entire sensorial network of Nadis and Chakras. The constant presence of the 'vital principle' which is continuously vibrant throughout all
fields of consciousness (etheric, mental, physical) is the power which links all aspects of the 'self' in one and the same individual. In other words, the 'self' is a combination of the three following levels of consciousness:

1) The Etheric Level of Consciousness (Karana Sharira) where unconditioned manifestations of the real self (Javatman) are experienced.

2) The Level of the Mind World (Linga Sharira) where thoughts are conditioned by the false identifications of the self (Jiva).

3) The Level of Physical Reality (Sthula Sharira) where form and action are the result of individual impulses, resulting from experiences acquired through the five senses of the physical body.


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