Article 2 – 1996

chakras small card.jpg

The chakras have a history garnered from Eastern philosophy and observation. The knowledge of these entities within our nervous system has been ‘known’ eclectically for thousands of years, and incorporated into philosophical systems in Hindu, Chinese, Arab, and most near and far Eastern traditions. They were a knowledge, based on subtle anatomy prior to our understanding of gross anatomy and neurology. They have been integrated into our Western eclectic religiosity to broaden our understanding of subtle influences upon our soma. There are many contemporary books written on the subject.

Using hand modes [mudras] to ‘read’ the action of the chakras in a clinical setting for over twenty-five years has led me to understand them in a particular way. It would appear that the chakras are indeed a subtle mechanism, that manifests via our neurology (ANS) and our hormonal systems, but which also manifest a life force that is in the realm of the vegetal. This vegetal life force provides either well-being or unease in the matrix of the body. The chakras operate as energetic centers, as capacitors, operating from this particular life force, based upon the sympathetic plexi and other neuronal structures. It is this life force that people see or feel, and which has movement associated with it. The movement is circular, not unlike the archetypal symbol of the ouroboros (the snake eating/catching its tail) which in its many archetypal representations may mean eternity, but also the symbol of never getting off the wheel of life. Wherever there is movement (whether electrons or chemical) an electromagnetic field is present. This field, albeit small, can be ‘read’ by many, who are intuitive, and those who have developed, what are in Hindu terminology are called the siddhis (paranormal abilities). Hence the use of the word chakra which means wheel, as the vegetal force moves locally, in a circular fashion. Siddhis, in Western terms, would be analogous to clairvoyant gifts. These are not spiritual gifts but merely the manifestation of our latent talent that allows us to be aware of and attentive to things both within and around us. These talents enable us to “tap in” to subtle phenomena. In some Spiritual models, the siddhis are seen as an obstacle to spiritual growth, and it is said that these initial gifts or perception in this subtle arena, simply vanish as real inner expansion and growth takes place. Whatever the reality of such statements, it is undeniable that the ability for some to perceive these subtle energy patterns or areas can be developed through kinesthetic awareness, visual perception, and transference where the practitioner or adept senses the energy within their own body, which is a reflection of what is happening in the other person.



The Hindus indicate that there are 7 major and 49 minor chakras. They basically conform to anatomical structures related to our neurology and our cranial endocrine system.  In another spiritual treatise, they enumerate a further seven that act deep within the core of the person and emerge from the top of the head, just above the crown chakra to about 44” above the crown.  The base chakra is known as one of the inner chakras and as the 14th – the inner content of the 1st or coccygeal.  These inner chakras are portrayed in the various ‘hats’ that clergy, bishops, and lamas have worn over the millennia. These hats were often tall and about forty-odd inches tall. Some were conical, others open at the top, and some inverted cones. They represented the inner chakras rather than the more commonly known outer chakras that dealt with the house cleaning of the body. My observation of both is that they are definitely NOT spiritual organs, but nevertheless, structures that prepare, clean, and do the house cleaning within our body, clearing out excess, old, unneeded sensation that clogs the dynamic of the ordinary self. In this way cleaning, clearing, and mobilizing the chakras can be seen as aids to help individuals grow and develop in their lives and ultimately in their spiritual development.

Anterior CHAKRA

  • Coccygeal – Vesicle and prostatic/uterovaginal plexi – Inferior hypogastric (pelvic) and middle rectal

  • Sacral – Superior hypogastric plexus (presacral nerve)

  • Solar plexus – Cœliac plexus – phrenic, hepatic, left gastric, splenic, suprarenal, renal. Superior mesenteric, abdominal aortic (intermesenteric) and inferior mesenteric plexi

  • Heart

  • Coronary plexuses

  • Throat – Superior, middle and cervicothoracic (stellate) ganglia

  • Brow – Interaction of both pituitary and pineal axis

  • Crown – Corpus callosum

Functional state of each chakra

  • Coccygeal – Holding feelings from the past

  • Sacral – Holding feelings of potential and possibilities

  • Solar plexus – Holding feelings that prevent change

  • Heart –Holding feelings that get in the way of love / emotional love

  • Throat –Holding feelings that get in the way of expression

  • Brow –Holding feelings that get in the way of strategy and forward planning

  • Crown – Holding feelings that alter the clarity and width of thought

The posterior ‘chakras’ are recognized as functional elements relating to both the cervicothoracic and lumbosacral sympathetic trunk and related ganglia.

It is moot to point out that neither the brow nor crown chakras appear to be induced by sympathetic neural traffic, but perhaps are induced by locally produced fields through cranial organ movement (visceral dynamic) and possibly local sympathetic ganglia, to both pineal and pituitary gland, both of which move, as the brain, as organ, moves as result of the cranial rhythmic dynamic. However, the exact mechanism is unknown. The Crown Chakra may be induced via the bridge of tissue known as the corpus callosum, which handles bilateral hemispheric neuronal traffic, the intrinsic winding and unwinding of the ventricular spaces within both hemispheres and which the corpus callosum roofs.

Autonomic Nervous System – ANS

 Despite little understanding of the mechanism that creates the field known as the chakras, they are undeniably present. These Chakras are merely the expression of the housekeeper or provider aspect of our (vegetal) resource mechanism. This sympathetic resource is part of our autonomic nervous system that is vigilant with respect to our internal environment. Both the parasympathetic and sympathetic aspects of the ANS respond to internal and external signals.


This system provides a constant balancing act within our flight, fight, and sexual reactivity as our bodies assess our survival, territorial rights, and our proximity to a suitable gene pool. It is a primitive vegetal response designed to maintain survival and to sexually reproduce our own genetic blueprint. Its constant juggling between preparation and action is largely unconscious. We are rarely aware of the process unless we notice our perspiration, change of breath or heart rate, piloerection or shivering, bladder or bowel action.

Osteopathic approach

Classical osteopathy regards the ANS as the bogeyman in our somatic whole system. Their philosophy includes the idea that as the SNS is ubiquitous, its pre- and post-ganglionic fibres are present throughout the body and innervate all tissue. It serves not only as the messenger but also as the reporter of events. There is constant feedback through the returning or afferent fibers to the sympathetic trunk and hence to the higher cortical centers via the midbrain. This low-grade constant traffic creates what is termed the “facilitated segment”. In short, this infers that some structure, whether bone, tissue, muscle, ligament, capsule, or organ, exhibits some lesion. A “lesion” is defined in the osteopathic lexicon as a structure with altered positioning. This altered posture, shape, or placement sends afferent signals via proprioceptive nerves, sensory feedback, and through the afferent sympathetic nervous system back to the cord. Other tissues, slightly altered in their postural relationships, also send “noise” back, albeit minimal. This gradual increase of “noise” at related spinal segments of the sympathetic trunk begins to ‘add’ up. This summation of noise is then relayed up to our midbrain and back down through motor and vegetative pathways to cause altered muscular and vascular tone. This combination of altered shape and tissue causes the functional ability of the tissue to change. This is the process described in the osteopathic maxim “structure governs function”. The bogeyman is the noise in the circuitry of the SNS.

Cranial Fluid Dynamics

As we have previously suggested, the model presented in Cranial Fluid Dynamicshas expanded on the osteopathic tenet to suggest that it is not only our internal milieu that may add to our dysfunctional state, but also the awareness of our interactions with the external forces and how those forces impinge on our behaviour. In short, we may be adversely affected by external forces, however subtle, and these alter our sensory awareness through our skin as a sensory organ. The epidermis and dermal layers as well as differing hair follicles have many nerve end organs that are sensitive to many field states. The external field encroaches upon the boundary of our Self, which either creates an effective barrier or allows input to enter that is registered by our coarse mechanoreceptors, nociceptors, and many other end organs sensitive to very fine stimuli. All of these receptors, when stimulated, create “noise” which is fed back into the spinal cord to return as a local reflex arc and which may affect local muscular and fluid flow changes, or are registered by summation all the way up to the higher centres subservient to the cortex. In other words, this information may be processed quite automatically without consciousness, and yet enact systemic blood, lymphatic and hormonal changes in the body. These are the forces that we need to become attentive to and understand their influence on our internal milieu and state.  In essence, the body not only takes in but also manufactures, creates, and constructs sensations. Sensation from our tissue matrix and disorganized structures, from poor health, and food intake as well as the indeterminate sensation that grows, develops, and is held in our various mini-brains or plexi – the chakras.  When we place these sensations into another fairly unconscious part of our animal brain – the limbic system – we approximate this feeling or juxtapose it with our past memories of things – this is how we ‘name’ how we feel. This naming is primitive (stored in the paired nuclei or amygdala) as it is still based on survival and knee-jerk reaction. Better to jump out of the fire than be burnt.

When the field (that which fills and occupies a space) is cleared from the holding mechanism that we know as the chakras, the internal noise is reduced, which in effect changes the internal milieu of the body. This is the realm of the vegetal life force, and thus it then provides nourishment to the animal self, devoid of errant sensation/feeling/emotion that would metaphorically make us sick, dysfunctional, or ill. The feeling self is able to nourish the animal self and provide the appropriate life force that can maintain a congruent state in our instinctual self, which then is able to serve human nature as an obedient servant.

InnerDialogue ™  |  Ontological Kinesiology  |  © all rights 1986-2024 Solihin Thom