Lanaula Yogi's ECG 
On the basis of the scientific observations described above, 
a proposition may be presented that the functional condi­
tions of the automatic nerves and the internal organs con­
trolled by them are different for yogis than for ordinary per­
sons. It seems that yogis have a much wider range of auto­
nomic activities. I also feel there are indications that this 
capacity increases as a person develops the chakras until 
finally he gains voluntary control over those internal organs 
connected with the chakras. Again, these observations sug­
gest indirect scientific support for the existence of the 
chakras in that the activation and awakening of the chakras 
may have led to activation of the autonomic nerves and the 
organs that are supposedly connected with the chakras. 268 
A variety of studies has been performed at our Institute 
with the Chakra Instrument and the AMI machine, which 
has led to some very provocative results. I would like to con­
centrate here on the results of certain studies conducted with 
subjects who had clearly displayed various types of chakra 
activity and psi-abilities. Basically, we found that the type of psi ability evidenced 
does seem to be connected to the specific chakras supposed­
ly responsible for them and that such subjects, in turn, do 
show characteristic patterns of abnormality in their meri­
dian systems. Further, we have found supportive evidence of the tradi­
tional notion that psi abilities can be classified into two 
types: the powers of reception and the powers of generation. The powers of reception seem to be linked to the lower 
chakras, the powers of generation to the higher. To aid in understanding this distinction, let us examine Sat-
yananda's explanation of which psi abilities appear when the 
lower chakras are awakened: 
The awakening of the rnuladhara chakra brings com­
plete knowledge of the kundalini (the source of life 
forces stored in this chakra) and the power to awaken 
the kundalini, thereby giving rise to abilities such as 
levitation, voluntary control of respiration, thought, 
emotion, and semen, and the ability to create desired 
fragrances. The awakening of the svadhishthana chakra 
eliminates the fear of water, sharpens the sense of taste, 
and brings the power of intuitive perception leading to 
comprehensive knowledge of the astral body, the 
energy body, and the nadis and meridians. The awakening of the manipura chakra eliminates 
the fear of fire, brings the power to discover hidden 
treasures, the power to know the condition of one's 
own body, and the power to cure disease and maintain 269 
good health by the use of the prana of this chakra. Also, 
the power to absorb energy from the sahasrara chakra 
may be obtained. We can see from the above descriptions that these three 
chakras have one principle in common. They all function to 
maintain things as given and established. In other words, 
they have little potency to independently create something in 
the outside world. On the other hand, when the anahata 
chakra is awakened, it is said that one gains the ability to ac­
tualize desires in the outside world. The principle of the 
anahata chakra is love, and it is thought to contain the power 
to create energy and to transmit this energy to others. The term ESP (extra-sensory perception) basically refers to 
the ability to perceive beyond the range of the five physical 
senses. According to our experience, those whose psi-
abilities are predominantly of the ESP type, whether con­
genital or acquired through religious training, normally ex­
cel in receiving information both of animate and inanimate 
origin, e.g., telepathy, clairvoyance, psychometry, etc. However, they usually show little sign of the power to affect 
external objects or the minds of others and thereby to cause 
various phenomena to occur. Those with awakened anahata 
chakras, on the other hand, strongly manifest such creative 
abilities as psychokinesis and psychic healing. It has been found, as a result of repeated AMI testing, that 
those whose psi-abilities are predominantly of the ESP type 
tend to show apparent functional disorders - overactivity, 
underactivity, energy excess or deficiency - in the stomach, 
spleen (pancreas), triple heater, kidney, and the urinary blad­
der meridians. Most specifically, energy deficiency in the 
spleen-pancreas meridian is often noted. (See Fig. p. 270) 
Theoretically, these meridians are those that supply ki 
energy to the internal organs indicated by their names, 
which are, as mentioned earlier, related to the lower 
chakras. 270 
AMI data - ESP type 271 
Many subjects whose psi-abilities fall predominantly into 
the PK classification have also been tested on the AMI mach­
ine. Their AMI data tend to show energy excess and in­
stability in those meridians - the heart, heart constrictor, and 
diaphragm meridians - related to the function of the heart 
and, we think, the anahata chakra. Besides such apparent 
functional disorders in the meridian system, those who are 
predominantly of the PK type often show arrhythmia and 
patterns characteristic of angina pectoris in their electro­
cardiograms. Thus, the empirical knowledge handed down since ancient 
times and the personal accounts of modern-day yogis do 
find a degree of scientific support in the results of the AMI 
tests. In summary, those who have awakened the three lower 
chakras to some degree and have consequent ESP abilities 
do tend to show functional disorders in the meridians related 
to the digestive organs (controlled by the manipura chakra), 
and/or urogenital organs (controlled by the muladhara 
chakra and svadhishthana chakra). Those who have awak­
ened the anahata chakra and have consequent psychokinetic 
abilities do tend to show functional disorders in the heart 
and the meridians related to the function of the heart, as well 
as show evidence of the AMI patterns seemingly linked to 
the three lower chakras. Chakra instrument studies further clarify this relationship. Dr. A.K. Tebecis, a former professor at Canberra University 
who has studied yoga throughout Asia, visited our Institute 
in Tokyo. He is an earnest yogi who claims to have ex­
perienced astral projection due to the awakening of the kun-
dalini. Before being measured he told us that he had a 
chronic disorder of the digestive system and that he usually 
concentrated on the anahata chakra during meditation. Dr. 
Tebecis was tested by the AMI and the chakra instrument 
and the following results were obtained. The AMI test showed instabilities in the heart constrictor 
and diaphragm meridians, and also in the stomach, stomach 272 
AMI data - A.K.T. 273 
branch, and large intestine meridians, as well as energy defi­
ciency and instability in the triple heater and small intestine 
meridians (which are thought to be controlled by the svad-
hishthana chakra). This result is consistent with the chronic 
condition of his digestive system and his yogic practice on 
the anahata chakra. a. Chakra Instrument Data - A.K.T., Stomach 
b. Chakra Instrument Data - A.K.T., Heart 
In the Chakra Instrument test, his manipura and anahata 
chakras were chosen for measurement. The electric field 
vibrations in front of these chakras were monitored con-274 
tinuously for a total of three minutes.That is, three different 
periods - before concentration on the chakra, during con­
centration, and after concentration - were each monitored 
for one minute. No substantial change due to concentration 
was noticed in the test on the manipura chakra, on which Dr. 
Tebecis did not usually concentrate in his daily yoga prac­
tice. However, the test on the anahata chakra showed con­
siderable intensification of vibrations during concentration 
relative to the signals monitored before and after concentra­
tion, as shown in Fig. b. It is to be noted here that the anahata 
chakra is the one on which Dr. Tebecis had been practicing 
concentration. This is one example of experimental evidence supporting 
the notion that mental concentration on a chakra activates it 
in a way that eventually renders it possible to voluntarily 
emit increasingly larger amounts of energy by means of con­
centration on it. We hope to demonstrate with increasing 
clarity that the persistent practice of mental concentration 
on a chakra awakens the chakra and that the psi-abilities 
associated with it begin to manifest. As a result of improvements in the electrodes of the Chakra 
Instrument as well as reduction of the background electric 
field inside the room, the natures of the various psi energies 
in the chakras gradually became a bit clearer, as the two 
following examples will illustrate. The AMI data of R.B. shows an excess of energy, and large 
instability between right and left in the stomach and spleen 
meridians (Pg. 275). The patterns in the data themselves 
suggest the possibility that R.B. 's manipura chakra is active. R.B. was next tested on the chakra instrument with an elec­
trode placed 15-20 cms, in front of the manipura chakra. When control readings were taken during the relaxed state, 
positive electric potential was observed around the 
manipura chakra. The subject was then instructed to concen­
trate on the manipura chakra, just as she usually did in her 
daily yoga practice. During this period of concentration, each 275 
AMI data - R.B. time she had a subjective sensation of psi energy ejection, the 
positive electric potential around the manipura chakra 
vanished (Pg. 276). These data lead to some interesting speculation. One might 
surmise that the psi energy generated a negative electrical 
potential which neutralized the positive electrical charge. However, it is also possible to postulate the creation of new 
physical energy. In fact, it is my opinion that the psi energy 
emitted from R.B. 's manipura chakra actually extinguished 
the surrounding physical energy. I take this stand because the 
positive potential was precisely neutralized and because 
there was never any appearance of a negative potential. 276 
Two days later the same experiment was repeated, but R.B. felt ill and could feel no psi energy ejection from the 
manipura chakra. Concurrently, the positive electrical 
potential around the manipura was not altered in any way. Chakra Instrument Data - R.B. Let us turn to the next revealing example. The AMI readings of subject M.Y. show instability and either 
excess or depletion of energy in the spleen, stomach, 
stomach branch, and small intestine meridians, following 
the patterns we have noted in those with active manipura 
and svahdhishthana chakras. Instability and excess of deple­
tion of energy in the heart, heart constrictor, and diaphragm 
meridians are also noted, suggesting an active anahata 
chakra. Chakra instrument measurements were next taken of this 
subject with the electrode placed 15-20 cms, in front of the 
anahata chakra. Recordings made as a control in the relaxed 
state showed positive electrical potential generated in the 
skin corresponding to the supposed location of the anahata 
chakra (Fig. a, p. 278). She was then asked to concentrate on 
her anahata chakra, and it was arranged that whenever she 
had the subjective sensation of psi energy being emitted from 
that chakra, she would press a button which caused a mark 
to be made on the chart (Fig. b, p. 278). It was found that 
when this mark appeared, the photoelectric cell signalled the 
presence of a weak light being generated in the light-proof AMI data - M.Y. 277 278 
room (Figure b, the hump in the bottom line), and the elec-
rodes of the chakra monitor detected electrical energy of 
high potential and frequency - l0kc/s to l00kc/s (Figure b, 
top line). Chakra Instrument data - M.Y., 
before concentration 
a. 
Chakra Instrument Data - MY., during concentration 
b. 279 
This set of data implies quite profoundly that psi energy 
working in the anahata chakra may just be able to create 
energy in the physical dimension (light, electricity, etc.). The recordings made with R.B. and M.Y. on the AMI and 
Chakra Instrument point to the possibility that the psi energy 
working in the chakras can extinguish or create energy in the 
physical dimension. These two properties are of great 
significance and, if they can be further substantiated, would 
indicate the need for a basic revision of the Law of Conserva­
tion of Energy as presently formulated in modern physics. These results may also hold the clue to understanding the 
underlying principles of psychic healing, particularly as 
manifested in as dramatic a form as psychic surgery. If it is 
true that psi energy can extinguish the energy of the physical 
dimension, then matter - which is an agglomeration of physi­
cal energy-can also be extinguished or "dissolved" by it. Utilizing this mechanism, it might be possible that the 
psychic surgeon's hands can temporarily dissolve an open­
ing into the patient's body and that the psi energy emitted 
from the fingers can dissolve diseased areas in the corpus of 
the patient. Further, if psi energy can extinguish or create physical 
energy, traditional religious teachings such as those which 
assert that the physical world is a manifestation of mind and 
that mind is able to control matter may possess a degree of 
truth heretofore unrealized by most of mankind. I feel that the continuation of research into the nature of 
psi energies, by many others as well as myself, will lead to 
considerable change in our views of matter, of mind and 
body, of human beings, and of the world itself. Summary 
I would like to end, in outline form, with a summary of my 
views on the chakras and nadis. 1. The existence of chakras and nadis 
A. Both my personal experience and experiments lead 
me to believe that chakras and nadis exist. B. My belief in the existence of the nadis stems from 
three sources: 
a. The results obtained with the AMI and the 
chakra instrument indicate that there are 
close connections between psi energy, the 
chakras, and the meridians. b. The flows of the nadis seem to correspond 
much more closely to those of the meridians 
than those of the nervous system. c. Scientific experimentation has turned up 
evidence in support of traditional meridian 
theory. 2. The nature and function of chakras and nadis 
A. The chakras are the centers of the body's energy 
systems, which exist in each of the three different 
dimensions: physical, astral, and causal. B. Each chakra has three levels, and each level of the 
chakra functions in the corresponding dimension. These functions, however, are closely related to each 
other. 282 
C. The chakras act as intermediaries between the three 
dimensions, and can convert the energy of one 
dimension into that of another. D. The chakras are also intermediaries between the 
physical body and consciousness, between the astral 
body and manas, and between the causal body and 
the karana, that is, between the body and the mind of 
each dimension. Further, the chakras act to integrate 
the interrelationship between the three bodies and 
minds in a holistic manner. E. Each chakra has its own sounds (nada and mantra) 
and geometrical figure (yantra), which can be 
perceived extrasensorily. F. The chakras, as the centers of the energy system of 
the physical dimension, seem to correspond to cer­
tain important points of acupuncture, and the energy 
channels - the nadts - seem to be essentially the same 
as the meridians. G. The aura (wheel of light) of an awakened chakra 
shines more brightly and is larger than that of a dor­
mant chakra. Even in the same person, an awakened 
chakra shines more brightly than the others, and the 
energy ejected from that chakra is stronger. H.The awakening of a chakra is recognized by the 
awakening of psi abilities related to that chakra. 3. The Relation Between Karma and the Chakras 
A. In each person, one chakra is naturally more active 
than the others, but which one it is differs from per­
son to person according to the individual's karma 
and nature. B. Which chakra is most easily awakened by yoga prac­
tice depends again on karma and on the person's 
nature. The chakra which is working most actively 
due to these two factors generally awakens first. 4. Spiritual Enlightenment and the Chakras 283 
To awaken the chakras is of extreme importance in 
spiritual advancement towards enlightenment. It is very 
difficult to achieve enlightenment without the awakening 
of the chakras. 5. Dangerous Conduct: Abuse of One Chakra 
Overuse of one chakra is dangerous. For example, overuse 
of the manipura chakra causes disease in the digestive 
organs and that of the anahata leads to heart disease. To 
carry such overuse beyond a certain limit may even lead 
to death. Index 
A 
abdominal breathing, 78 
Absolute, 20, 32 
acupuncture, 26, 27, 43, 52 
acupuncture meridians, See 
meridians 
agnisar kriya (fire breathing), 93, 
106, 120 
ajapa-japa, 123-124 
ajna chakra, 25, 69; aura, 25, 212; 
awakening of author's, 251-253; 
diagram, 210; etymology, 210; in 
Gorakshashatakam, 188; and kar­
ma, 253; and karma purification, 
36, 110-111, 211; method for 
awakening, 109-111, 124; and 
muladhara chakra, 211; Sa-
tyananda's description, 210-213; 
and shambhavi mudra, 97, 98; in 
Shat-chakra-nirupana, 175-178; 
symbol, 210; in Upanishads, 133 
akasha (void), 102, 123, 234 
akashi mudra (consciousness of 
inner space), 86, 98 
alambusha nadi", 147 
ama-kala (nectar-dripping phase of 
moon), 180, 181 
Amaterasu Okami, 20 
ambrosia, 23, 165, 169, 233; See also 
nectar 
AMI (apparatus for measuring 
meridian and organ functions), 
257, 268, 271, 276, 279; and 
anahata chakra, 271, 276; and 
manipura chakra, 275 
anahata chakra, 28, 65; aura, 25; 
author's awakening, 246-249; bija 
mantra, 184-239; diagram, 232; etymology, 228; in Gorak­
shashatakam, 186; and non-
attachment, 246, 247; method for 
awakening, 122-124; and para­
normal abilities, 231; precondi­
tions for awakening, 230, 231; 
and psychic healing, 231, 248; 
and purification, 36; Satyan-
anda's description, 227-232; in 
Shat-chakra-nirupana, 172, 173; in 
Upanishads, 133; yantra, 232 
animal centers (chakras), 206, 218 
ankle bending, 45 
ankle cranking, 46 
ankle rotation, 46 
antaranga kumbhaka (internal 
breath retention), 81 
antaranga (inner) trataka, 119 
Antaratma (the True Self), 175 
apana vayu, 92, 116, 157, 162, 225, 
226 
apas (water element), 223 
ardha matsyendrasana (half spinal 
twist), 68, 69 
asanas, 32, 40-41, 109: defined, 40-
41; general instructions, 41-43 
ashvini (horse) mudra, 92, 99-100 
astral body, 22, 23, 25, 33, 77, 102, 
126, 191, 202; appearance, 212 
astral centers (chakras), 201-203 
astral projection, 204 
Atma, 175, 177, 180, 183, 187,188 
Atman, 30, 230 , 
auras (of chakras), 24-25 
autonomic nervous system, and 
chakra activity, 264, 265-268 
Avalokiteshvara (Kannon), 20, 224 
Avalon, Arthur, See Sir John Wood-
roffe 
Ayurveda, 43, 152 
285 286 
B 
Baddha yoni asana, 74 
bahiranga kumbhaka (external 
breath retention), 82 
bahiranga trataka (gazing at 
external object), 119 
bandha (psychic lock), 33, 40, 88-94 
Benzaiten (Sarasvati), 223 
bhakti yoga, 203 
bhastrika (bellows) pranayama, 
82-84, 127 
bhu namanasana (spinal twist pros­
tration pose), 69-70 
bhujangani mudra (snake breathing), 
99 
bhujangasana (cobra pose), 60-61 
Bihar School of Yoga, 209 
bja (seed) mantra, 165, 170, 183, 184 
Blavatsky, Mme. H. P., 190 
Brahma, 21, 131, 175, 222 
Brahma granthi (Knot of Brahma), 
143, 216 
Brahma nadi, 164, 219 
Brahman, 30, 131, 173, 175, 180, 
181, 183, 186, 230 
Brahman gate, 25, 26, 106, 128, 133, 
141, 162, 179, 241, 254 
breath retention, See kumbhaka 
Brhandaranyaka Upanishad, 158 
brow chakra, 196 
Buddha, 20 
buddhi (intelligence), 177, 179 
C 
cardiac plexus, 197 
cardiovascular system (of yogis), 
266 
causal body, 22, 25, 131, 211 
celibacy, 73, 92 
chaitanya (fully awakened con­
sciousness), 212 
chakra, 22-25; abuse of, 256, 285; 
author's description of location 
and functions, 24-25; causal, 283; 
and Christian mythology, 197; 
Leadbeater's description, 192-197; 
and moral development, 193-194; 
and nerve plexuses, 197; physical, 
283; Satyananda's definition, 209-210; scientific evidence of ex­
istence, 257-281, 283 
chakra awakening, 27-29, 54; effects 
of, 128; methods for, 109-118 
Chakra Instrument, 257-258, 273, 
281; anahata chakra data, 278; 
manipura chakra data, 275-278 
The Chakras, 184, 189, 190 
chest breathing, 78 
chin mudra, 72, 73, 96-97 
chitra nadi, 153, 155, 218-219 
chltrini nadi, 155, 164-165, 176 
"circulation of light" (shoshuten), 
143, 253 
clairaudience, 135, 217 
clairvoyance, 217, 269 
conception vessel meridian, 25, 147 
contentment, 37 
continence, 35, 36 
coronary plexus, 197 
crow-walking, 49 
crown chakra, 196-197 
Cudami'ni Upanishad, 131, 133, 147 
D 
Dakini, 166 
dakshina nauli, 121 
devadatta vayu, 159 
dhanamjaya vayu, 159 
dhanurasana (bow pose), 61-62, 114 
dharana (concentration), 32 
dhyana (meditation), 32, 167, 176 
Dhyanabindu Upanishad, 193 
digestive fire (of manipura chakra), 
224 
disease susceptibility study of yoga 
practitioners, 261 
dynamic spinal twist, 67 
E 
earth element, 214 
ECG (electrocardiogram), 258, 266, 
271 
enlightenment (and chakra awaken­
ing), 284, 285 
esotericism, 19-21 
ESP (extra-sensory perception), 27; 
type (of PSI ability), 269; and meri­
dian dysfunction, 269, 271 287 
etheric body, 191, 201; centers, 203; 
double, 191, 239; web, 207-208 
F 
fasting, 37 
Fire (and manipura chakra), 170 
Fudo-myoo (Achala), 245 
full butterfly, 48-49 
G 
gall bladder meridian, 117-118, 153, 
157 
gandhan nadi, 145, 146 
Ganesha, 214 
gazing at an object. See trataka 
gen (source) points, 53 
genito-urinary system, 24 
Girija, 174 
Goraknath, 40, 107, 128, 185, 187 
Gorakshashatakam, 107, 128, 131, 
185-188 
governor vessel meridian, 26, 147, 
154; and sushumna nadi, 141 
granthis (spiritual "knots"), 88 
green ray. 200 
GSR (galvanic skin response), 258. 260, 262, 264 
gunas (three qualities of matter), 36, 
131, 164 
guru, 109, 211, 212, 215 
H 
Hakini, 176 
Hakuo, 244, 245 
Halasana (plough pose), 62-63 
half-butterfly, 47-48 
Hamsa, 173, 175, 181, 183 
Hamsa-parama, 180 
hand-clenching, 50 
hasta uttanasana, 55 
hastijihva nadi; 146, 155 
hatha yoga, 21 
head zones, 261 
heart, 25, 28; chakra, 196; meridian, 
114 
hibernation of yogis, 23, 235-236 
hip joint rotation, 48 I 
ida nadi 26, 86, 108, 110. 1 12, 138. 143-145, 151, 218: in Shat-Chakm-
Nirupana, 163 
Institute of Religious Psychology, 
29. 209, 236, 268, 271 
Isha, 232 
Ishvara, 131, 173 
I 
jalandhara bandha, 82, 83, 86, 89-90 
jihva nadi, 155 
Jindaiji Temple, 244 
jiva, 224. 229 
Jivatma. 97, 173, 180 
jnana, mudra, 72, 73. 74, 96-97; 
yoga, 203 
K 
Kaki mudra (crow beak). 100-101 
Kakinanda, 266 
Kala nada. 167 
Kalpavriksha (wish-fulfilling tree), 
229 
kamariipa, 166 
Kanda, 164 
kandasthana, 24, 136, 140, 141, 155 
Kangiten, 214 (fn). Also See Ganesha 
Kannon, See Avalokiteshvara 
karanasharira, 131, 284. See also 
causal body 
karma, 38, 40, 111, 215, 216, 228, 
229, 284 
karma yoga, 203 
kaustubha, 169 
khechari mudra (tongue lock), 23, 
84, 98, 113, 114, 125, 233 
ki energy, 23 (fn), 26, 52, 140, 141 
kidney meridian, 113 
knee bending, 47 
knee rotation, 47 
kokkurisan, 243 
kriya yoga, 21 
krkara vayu, 159 
kuhu nadi; 148, 149 
kumbhaka (breath retention), 175, 
240; antaranga (internal), 81-82; 
bahiranga (external), 82-83 288 
kundalini, 19, 41. 54, 92, 95, 102, 
108, 110, 111, 127, 128, 132. 162, 
167. 193, 211, 216; awakening of 
author's, 240-241; Leadbeater's 
description, 203-204; Satyananda's 
description, 216, 217; sound of. 134 
Kuralayananda, Swami, 185 
kurma nadi, 130 
kurma vayu, 158 
L 
Lakini. 171, 227 
Lakshmi, 173, 227 
Lalana center, 233, 235 
Lanaula Yoga Institute, 266 
large intestine meridian, 97, 117 
laya yoga, 203 
Leadbeater, Rev. C. W.. 184, 189, 
190-208, 211, 213, 239 
levitation, 217. 268 
linga sharira. 212. See also astral 
body 
liver meridian. 118, 149, 157 
lung meridian, 52, 96 
M 
madhyama mauli, 120 
Mahabatin, 133 
mahanada, 178 
manas (mind), 176 
manduki kriya, 116, 118 
manipadma (jewelled lotus), 224 
manipura chakra, 28, 93, 94; asanas 
to stimulate, 56, 57. 63, 64, 65; aura 
of. 24; awakening of author's, 
242-246; and Chakra Instrument 
data. 275-278; diagram, 223; and 
digestive organs, 117; in 
Gorakshashatakam, 186; and kun-
dalini awakening, 217, 224; method 
for awakening, 116; overuse of, 
245-246; and prana absorption, 96; 
Satyananda's description of, 
223-227; in Shot-chakra-nirupana, 
170, 171; in Upanishads, 132, 134 
mantra, 37, 38 
mantra yoga, 203 
matsuyasana (fish pose). 64, 65 Maya, 167, 182 
meditation (dhyana), 27. 32 
meditation asanas, 71-78 
meridians (of acupuncture), 26, 27; 
flows in leg, 156. 157; and nadis, 
139-141; number of, 140; and 
pawanmuktasana, 52-53 
mortification, 36, 38 
moxibustion, 27. 52 
mudras, 33, 88, 95-107, 109 
mula bandha. 73. 82, 83, 84, 86. 89, 90-92, 100, 103. 104, 105, 116, 
117 
muladhara chakra, 26, 91, 92, 100, 
103, 108, 110, 138. 141. 143; asana 
for, 72, 111; aura, 24; awakening 
and effects, 217-219; awakening of 
author's, 240-241; bija mantra, 214; 
diagram, 166, 213; etymology. 214; 
in Gorakshashatakam, 185; Sat­
yananda's description, 213-219; in 
Shnt-chakrn-nirupana, 164-168; 
method for awakening, 111-113; in 
Upanishads, 132; yantra, 213, 215 
mula-prakriti, 214, 216 
murcha (fainting) pranayama, 86-87, 
236. N 
nada (psychic sounds), 106, 124, 
132, 170, 177. See also ajapa-japa 
nada yoga, 75 
nadi shodhan pranayama (alternate 
nostril breathing), 80-82 
nadis, 22-27; and acupuncture meri­
dians, 139-162; and astral body, 
135; defined, 25-27; defined by Sa-
tyananda, 218-219; and em­
bryology, 138; and flow of vayu, 43; 
gross and subtle, 139; and nervous 
system, 135-139; number, 135; 
scientific evidence of, 283; table of, 
136-137 
naga vayu, 158 
nauli kriya, 120-122 
navamukhi mudra (mudra of the 
nine gates), 105-106, 236 
navel chakra, 194, 195, 197 
navel wheel, 130, 139. See also 289 
manipura chakra 
Nebukawa, 249 
neck exercises, 70-71 
nectar, 186, 225-226, 233, 234, 235; 
See also ambrosia 
nervous plexuses (and chakras), 
197, 260 
Nirvana, 32; -kala, 182; -shakti, 182 
niyama, five moral precepts, 32-38 
O 
Odawara, 249 
Ojas (spiritual energy), 23, 36, 143, 
218 
OM, 110, 114, 128, 164, 176, 177, 
212 
orange-red ray, 201 
P 
pada hastasana, 55-56 
pada prasarita paschimottanasana 
(leg spread variation), 59-60 
padmasana (lotus posture), 57, 65, 
71-72, 75, 82, 86, 96 
Paduka-panchaka (The Five/old 
Footstool,!, 163 
Para, 167 
Parama-purusha, 181 
Parama Shiva, 178, 180 
Paramatma, 97, 180 
paschimottanasana (back-stretching 
pose), 57-59 
Patanjali, 32, 130 
Pavana bija (Yam), 172 
pawanmuktasana (wind-releasing 
exercises), 41. 43. 44-52. 127 
payasvini nadi, 153 
perineum, 73, 91, 92. 110, 111 
pineal gland, 202, 211 
pingala nadi, 26, 86, 108, 110, 112, 
143, 151, 210; and urinary bladder 
meridian, 144; described in Shat-
chakra-nirupana, 164 
pituitary gland, 25, 202, 211 
plethysmography 258, 266 
prakriti (matter, material force), 97 
(fn. ), 181, 214, 221 
prana, 22, 23, 25-27, 33. 41, 77, 78-79, 128, 141, 157, 158, 162, 178; 
mudra, 102-105; shakti. 105; viyu, 
92, 116-117, 157, 225, 226 
pranas, five major, 157; five minor, 
158 
Pranava (OM), 177 
pranayama (breath control), 32-33, 
40, 77-87, 105, 109; author's 
method, 240, 241 
pratyahara (sense withdrawal), 32, 
33, 95 
psi ability and chakras, 268 
psi energy, 279; and anahata chakra, 
276-279; and manipura chakra, 
275-278 
psychic healing, 33, 247. 248, 281 
psychokinesis (PK), 28, 36, 231, 269, 
271; and meridian dysfunction, 271 
pulmonary plexus, 197, 198 
Purnananda, 163, 183 
purusha (spirit), 37, 97 (fn. ), 178, 
181, 214, 221 
purwa halasana, 64 
R 
raja yoga, 102, 203 
rajas (activity, passion), 36, 97 
raka nadi 155 
Rakini, 169. 233 
root chakra, 195. See also mulad-
hara 
rose-colored ray, 201 
Rudra, 131, 171, 232 
Rudra-granthi (Knot of Shiva), 211. 216 
S 
Sada-shiva, 174. 234 
sadhaka, 177 
sahasrara chakra, 25, 72, 108, 211; 
associated with psychic powers, 
256: awakening of the author's, 
253-256; in Gorakshashatakam, 
186-187; method' for awakening, 
127-128; in Shot-chakra-nirtlpana, 
178, 180; in Upanishads, 133 
samadhi, 31, 32, 212 
samana vayu, 157-158. 159, 225 
samyama, 130 290 
sarasvati nadi, 152 
Saraswati, 171. 223 
sattva (serenity), 36. 37, 97, 131 
Satyananda Sarasvati, Swami, 89, 
109, 117, 184, 209 
sei ("well") points, 52, 96, 257 
seiza (Japanese sitting posture), 156 
serpent fire (kundalini), 201. 202, 
203-208 
sexual energy, 36, 126 
Shakini, 174, 234; nadi, 149-151, 179 
shakti, 116, 141, 217, 241 
Shakyamuni Buddha, 19, 20 
Shandilya Upanishad, 131, 141. 144, 
147-148, 150-151, 153 
shanka prakhalana. 99 
shastras, 177 
Shat-chakra-nirupana, 131, 155, 163, 
183, 184 
shavasana (corpse pose), 42, 43-44, 
85 
Shikla, Dr. S. A., 185 
shitakari pranayama, 65 
shitalrpranayama, 65 
Shiva, 21, 39, 128, 131, 176, 213 
Shiva linga, 167, 173, 212, 214 
Shivananda, Swami, 209 
shlabasana (locust pose), 114, 115 
shoshuten (circulation of light), 143, 
253 
shoulder rotation, 51 
Shri" Jabala Darshana Upanishad, 
131, 138, 139, 143, 146, 148, 150, 
153, 155 
Shri-tattva-cintamani, 163 
shura nadi; 154 
siddha yoni asana (female accom­
plished pose), 74 
siddhasana (accomplished pose), 72, 
73, 75, 82, 86, 90, 96, 116, 132 
Siddha siddhanta paddhati, 145 
siddhis (supernatural powers), 31, 
35, 95, 163, 177, 178 
SO-HAM mantra, 123, 127-128 
spinal cord, 26, 27, 53, 54 
spiritual chakras, 193 
spleen chakra, 194, 195, 239 
spleen meridian, 118, 152, 155, 157, 
199 stomach meridian, 118, 155, 157 
surya bhedhana pranayama (vitality 
stimulating technique), 85-86 
sushumna nadi, 26, 41, 88. 105, 128, 
136. 141. 151, 152, 155, 162, 211: 
asanas for regulating, 53-71; and 
governor vessel meridian, 141. 143; 
in Shal-chakra-nirupana, 164, 165; 
in Upanishads, 141-143 
svadhisthana chakra, 24, 108; 
asanas to stimulate, 55-56, 58-60; 
and associated meridians, 242: 
aura of, 24; awakening of author's, 
241-242; diagram, 219; etymology, 
219: in Gorakshashatakam, 186; 
and human evolution, 220-223; 
method for awakening. 113; Sa-
tyananda's description. 220-223; in 
Shat-chakra-nirupana, 168-169: 
and unconscious, 220-223; in 
Upanishads, 132 
sympathetic nerve trunks, 26-27, 
138 
T 
tadasana, 54 
tamas (lethargy), 36, 97, 131 
Tantra of Kundalini Yoga, 109. 184 
tantra yoga, 19. 21, 28, 30-32: 
defined, 40 
Tebecis, Dr. A. K.„ 271 
telepathy, 36. 212, 269 
Theosophical Society. 190 
throat chakra, 196 
thyroid gland, 64, 90, 125, 232 
Tibetan tantric tradition, 221 
toe bending, 45 
Traipura, 166 
trataka (gazing at object), 118-120; 
and manipura chakra, 120 
trikonasana (triangle pose), 66 
triple heater meridian, and five 
pranas, 159 
U 
udana vayu, 158, 162, 225 
uddiyana bandha, 89, 92-93, 114, 
120, 121 
ujjayi pranayama, 84-85, 98-99, 101, 
126 291 
Upanishads, 26, 197, 256 
urinary bladder meridian, 27, 112, 
145, 146, 147, 150, 151; and ida, 
pingala nadis, 145 
V 
vajra nadi, 155, 164, 166 
Vajrasana, 107, 112, 117; and diges­
tive organs, 118; effects of, 156 
vajroli mudra, 114, 116, 236 
vama nauli, 121 
varuni nadi", 152 
Vayu, 43, 166, 172, 179; air element, 
231 
Vedanta, 178 
Vedas, 131, 234 
vegetarian diet, 43 
violet ray, 199-200 
viparita karani mudra, 33, 125-126 
Vishnu, 21, 131, 169, 178, 227; 
granthi (Knot of Vishnu), 216, 232 
vishuddhi chakra, 23, 25; asanas to 
stimulate, 60, 61, 64, 125; awaken­
ing of author's, 249, 251; diagram, 
232; etymology, 232; in Gorak-
shashatakam, 186; and hearing, 
251; and jalandhara bandha, 89-90; 
method to awaken, 124-125; and 
purification, 232; Satyananda's 
description, 232-234; in Shat-
chakra-nirupana, 173-174; in 
Upanishads, 133 
visvodari nadi 154-155 
vivaparious period, 220 
vyana vayu, 158, 162, 225 
W 
water asceticism, 37, 247-249; and 
svSdhishthana chakra, 242 
wrist-bending, 50 
wrist-rotation, 50 
Y 
yantra, 183, 215, 216, 239 
yama (five moral abstinencies), 32, 
33, 35, 38 
yashasvini nadi", 146 
Yellow Emperor's Treatise on Inter­nal Medicine (Huang Ti Nei Ching), 
27, 53 
Yin and Yang, 20 
Yoga, defined, 30-31; eight dis­
ciplines of, 32, 130 
Yoga Chudamini Upanishad, 89 
Yoga Kundalini Upanishad, 89, 133 
yoga mudra (psychic union pose], 
56 
Yoga-Shikka Upanishad, 89, 131, 
132, 133, 139, 143, 147, 152, 154, 
155 
Yoga Sutras, 32, 35, 36, 130 
Yoga Upanishads, 130 
yogic breathing, 78 
yoni, 176 
yoni mudra, 74, 105, 177. See also 
navamukhi mudra 
yu (associated) points, 144
_OceanofPDF.com_Theories_of_the_Chakras_-_Hiroshi_Motoyama.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Lanaula Yogi's ECG 
On the basis of the scientific observations described above, 
a proposition may be presented that the functional condi­
tions of the automatic nerves and the internal organs con­
trolled by them are different for yogis than for ordinary per­
sons. It seems that yogis have a much wider range of auto­
nomic activities. I also feel there are indications that this 
capacity increases as a person develops the chakras until 
finally he gains voluntary control over those internal organs 
connected with the chakras. Again, these observations sug­
gest indirect scientific support for the existence of the 
chakras in that the activation and awakening of the chakras 
may have led to activation of the autonomic nerves and the 
organs that are supposedly connected with the chakras. 268 
A variety of studies has been performed at our Institute 
with the Chakra Instrument and the AMI machine, which 
has led to some very provocative results. I would like to con­
centrate here on the results of certain studies conducted with 
subjects who had clearly displayed various types of chakra 
activity and psi-abilities. Basically, we found that the type of psi ability evidenced 
does seem to be connected to the specific chakras supposed­
ly responsible for them and that such subjects, in turn, do 
show characteristic patterns of abnormality in their meri­
dian systems. Further, we have found supportive evidence of the tradi­
tional notion that psi abilities can be classified into two 
types: the powers of reception and the powers of generation. The powers of reception seem to be linked to the lower 
chakras, the powers of generation to the higher. To aid in understanding this distinction, let us examine Sat-
yananda's explanation of which psi abilities appear when the 
lower chakras are awakened: 
The awakening of the rnuladhara chakra brings com­
plete knowledge of the kundalini (the source of life 
forces stored in this chakra) and the power to awaken 
the kundalini, thereby giving rise to abilities such as 
levitation, voluntary control of respiration, thought, 
emotion, and semen, and the ability to create desired 
fragrances. The awakening of the svadhishthana chakra 
eliminates the fear of water, sharpens the sense of taste, 
and brings the power of intuitive perception leading to 
comprehensive knowledge of the astral body, the 
energy body, and the nadis and meridians. The awakening of the manipura chakra eliminates 
the fear of fire, brings the power to discover hidden 
treasures, the power to know the condition of one's 
own body, and the power to cure disease and maintain 269 
good health by the use of the prana of this chakra. Also, 
the power to absorb energy from the sahasrara chakra 
may be obtained. We can see from the above descriptions that these three 
chakras have one principle in common. They all function to 
maintain things as given and established. In other words, 
they have little potency to independently create something in 
the outside world. On the other hand, when the anahata 
chakra is awakened, it is said that one gains the ability to ac­
tualize desires in the outside world. The principle of the 
anahata chakra is love, and it is thought to contain the power 
to create energy and to transmit this energy to others. The term ESP (extra-sensory perception) basically refers to 
the ability to perceive beyond the range of the five physical 
senses. According to our experience, those whose psi-
abilities are predominantly of the ESP type, whether con­
genital or acquired through religious training, normally ex­
cel in receiving information both of animate and inanimate 
origin, e. g. , telepathy, clairvoyance, psychometry, etc. However, they usually show little sign of the power to affect 
external objects or the minds of others and thereby to cause 
various phenomena to occur. Those with awakened anahata 
chakras, on the other hand, strongly manifest such creative 
abilities as psychokinesis and psychic healing. It has been found, as a result of repeated AMI testing, that 
those whose psi-abilities are predominantly of the ESP type 
tend to show apparent functional disorders - overactivity, 
underactivity, energy excess or deficiency - in the stomach, 
spleen (pancreas), triple heater, kidney, and the urinary blad­
der meridians. Most specifically, energy deficiency in the 
spleen-pancreas meridian is often noted. (See Fig. p. 270) 
Theoretically, these meridians are those that supply ki 
energy to the internal organs indicated by their names, 
which are, as mentioned earlier, related to the lower 
chakras. 270 
AMI data - ESP type 271 
Many subjects whose psi-abilities fall predominantly into 
the PK classification have also been tested on the AMI mach­
ine. Their AMI data tend to show energy excess and in­
stability in those meridians - the heart, heart constrictor, and 
diaphragm meridians - related to the function of the heart 
and, we think, the anahata chakra. Besides such apparent 
functional disorders in the meridian system, those who are 
predominantly of the PK type often show arrhythmia and 
patterns characteristic of angina pectoris in their electro­
cardiograms. Thus, the empirical knowledge handed down since ancient 
times and the personal accounts of modern-day yogis do 
find a degree of scientific support in the results of the AMI 
tests. In summary, those who have awakened the three lower 
chakras to some degree and have consequent ESP abilities 
do tend to show functional disorders in the meridians related 
to the digestive organs (controlled by the manipura chakra), 
and/or urogenital organs (controlled by the muladhara 
chakra and svadhishthana chakra). Those who have awak­
ened the anahata chakra and have consequent psychokinetic 
abilities do tend to show functional disorders in the heart 
and the meridians related to the function of the heart, as well 
as show evidence of the AMI patterns seemingly linked to 
the three lower chakras. Chakra instrument studies further clarify this relationship. Dr. A. K. Tebecis, a former professor at Canberra University 
who has studied yoga throughout Asia, visited our Institute 
in Tokyo. He is an earnest yogi who claims to have ex­
perienced astral projection due to the awakening of the kun-
dalini. Before being measured he told us that he had a 
chronic disorder of the digestive system and that he usually 
concentrated on the anahata chakra during meditation.
The text suggests that the activation of chakras may have a different impact on the autonomic nervous system for yogis compared to ordinary people.
According to the text, what is the relationship between the activation of the chakras and the autonomic nervous system?
The text states that the powers of reception are linked to the lower chakras.
What type of psi ability is linked to the lower chakras, according to the text?
The text explains that the anahata chakra is associated with the powers of generation and is linked to the development of psychokinetic abilities.
What is the significance of the anahata chakra in terms of the development of psi abilities?
The text does not explicitly state the purpose of these machines, but it seems that they are used to measure and analyze the activity of the chakras and meridians.
What is the purpose of the Chakra Instrument and AMI machine?
The author concludes that the existence of chakras and nadis is supported by the results of their experiments and observations.
What is the author's conclusion about the existence of chakras and nadis?