The Yogins, while recognizing the two distinct operations of the cerebro-spinal and the autonomic nervous systems consider them as one whole in which both the activities are closely interwoven. The cerebro-spinal system mainly consists of the Sahasradala (brain) and the Susumna (spinal cord) contained within the cavities of the cranium and the spinal column (Merudanda) respectively. The autonomic system is largely composed of a double chain of ganglia (Ida and Pingala situated on each side of the spine and extending from the base of the skull to the tip of the coccyx (Mulādhara).
The network of the entire nervous system is delicately interwoven by seventy-two thousand Nādis (nerves), apart from a large number of minor nerve-endings, etc. Of these, only sixty-two pairs are of some importance. Of these pairs, only fourteen have been considered by the Yogins. Great importance, however, has been attached to the activities of the three main nerves viz. the Susumna, the Ida and the Pingala which are supposed to control the voluntary and the involuntary functions of the human body and which the Yogin desires to bring under his own volition.
In the Cerebro-spinal system, the nerve which a Yogin considers most important is the Susumna. This spinal cord, in the Yoga sense, is a totality of three important formations. Thus, within the spinal cord (red matter) we notice that there is also white matter, Vajrini. Surrounded by this white matter is a very subtle nerve-substance called Citrini or the grey matter; and within this grey matter, there is the Brahmanādi (central canal) — a very minute structure which can be seen only with the aid of a microscope. This Brahmanādi or central canal which is not a nerve but merely a vacuity (Suryabhaga) traverses the entire length of the Susumna, and finally terminates into the Brahmarendra (the passage for escape of the soul) or the cavity caused by the four inter-communicating ventricles of the brain. It is through this cavity that the cerebrospinal fluid (Amrt) secreted by the Prāna from the ether-atom is constantly supplied to the entire system.
It is also interesting here to further record for future reference the fact that the spinal cord branches out into anterior and posterior parts after it reaches the level of larynx (Kantha). The anterior division of the Susumna goes towards a point in the frontal lobe of the brain controlling the movements of the voluntary muscles; while the posterior portion goes from behind the skull in the form of a bow (Dhanurvakra) to that cavity in the brain where all the specific energy-units are supposed to become centred at the time of death. This portion of the Susumna and the brain which supply sensations and stimuli to many vital organs is, normally, not under our control.
In the autonomic system, however, the two important ganglia are the Ida and the Pingala. That which is located on the left side of the spine (Ida), after being medullated (Samaslisya) reaches the right nostril; and that which is located on the right side of the spine (Pingala), after being medullated, reaches the left nostril. Thus, both these ganglia cross each other before their respective endings. Modern physiology confirming this truth adds that eighty per cent of the nerve-fibres of the left ganglion go to the right side and those of the right side go to the left. A paralyzed part on the left side, therefore, shows a corresponding disorder in the right ganglion.
The parasympathetic system is found active at the cerebral and sacral ends. The cranial fibres of the parasympathetic thus issue from a point somewhere in the mid-brain but pass through the important Triveni (medulla oblongata) which is considered the meeting place of the three afferent, efferent and reflex nerves. At the sacral end, we have the most important pelvic plexus called Mulādhara Cakra. The sympathetic trunks extend from the base of the skull to the coccyx.
Even while the three main nerves have been treated separately, the Yogins consider that the central nerve system is closely associated physiologically with the autonomic system which generally governs the processes in the body over which we have no voluntary control. Both these systems have, therefore, been considered inseparable in their ultimate significance, and a complete control over the three main nerves is considered essential for the highest achievement of life because, among other things, their control helps one to prolong life indefinitely.
The working of the Yoga nervous system can be explained in terms of an electric plan, something like that of a telephone exchange. Thus, we are told by the commentator Kalicarana that the nerve-fibres (Naditantrani) represent extremely fine tissues like those of the spider’s threads and these connect all the nerve-centres throughout the body like cobwebs. It is really interesting to further observe that the Yoga neurology did not share the early speculations of the medical authorities respecting the manner of action of nerves as tubular conduits, but held that these fine nerve-fibres are like electric cables transmitting the biomotor force through nervous impulses in a form of electric discharges (Vidyutnamalavasa).
This latter view is now endorsed as being the only correct representation of the action of nerves by the leading physiologists. Two investigators, Crehore and Williams, of New York, have recently attracted much notice by their contention that nerve-impulses are actually electric in nature. A practical demonstration somewhat of this nature was given by the author of this work at New Jersey when he was in America before a selected audience among whom was Dr. Meltzer of the Rockefeller Research Institute of New York. Thus, in a dark room, a series of electric discharges in the form of light were projected from the ten finger-tips. To show that this control was voluntary, I was asked by Dr. Rice (California) to withdraw the lights from the thumbs. This was successfully done. That this grosser form of Prāna (animal magnetism) can also be transmitted even at great distances was further demonstrated. The subject who was ushered into an adjoining hall felt a sharp pain all over the region of his spinal cord as if by a feeling of an electrical shock and reported his experiencing horripilation, just at the time when a finger was pointed by me towards his direction.
KUNDALINĪ
Of great importance, in the control of the nervous system, is the awakening of Kundalinī, a mysterious source of energy in the human body. Allusion has frequently been made by almost all the authorities on practical Yoga to this serpentine power coiled up somewhere near the lowermost end of the spinal canal. It is represented as being the most complex but extremely subtle potential energy (Prāṇaśakti) which under ordinary circumstances is not roused but when released is capable of extra-ordinary activities.
It is described in some places as a spiral valve of three and a half circles of very fine discharges consisting of extremely brilliant steady electric currents. Furthermore, it is always spoken of as Śakti or energy and most of the authorities agree to its presence in the Muladhara cakra (pelvic plexus). The pericarp of this Cakra is somewhat triangular in shape and within this triangle (supposed to be approximately in the middle), there is a Linga or phallus tapering like a new unopened leaf-bud. The Kundalini, coiling round this phallus, closes the opening to the central canal known as Brahmādwāra (the door or entrance leading to Brahman). The allegory most commonly referred to is that of a serpent, sleeping in its lethargic inertia, coiled up in three and a half circles with the mouth holding the tail in a downward presentation. Lying in this position, it blocks the opening of the passage to the Brahmarendra. Not only that but it further swallows a large portion of the Cerebro-spinal fluid secreted somewhere in the Brahmarendra and thus deprives the body of all but an insignificant share of this ambrosia (Amṛt). The Kundalini, therefore, is a great obstacle to a Yogin (in the initial stages).
NERVOUS SYSTEM: A YOGIC PERSPECTIVE
The Yogins, while recognizing the two distinct operations of the cerebro-spinal and the autonomic nervous systems consider them as one whole in which both the activities are closely interwoven. The cerebro-spinal system mainly consists of the Sahasradala (brain) and the Susumna (spinal cord) contained within the cavities of the cranium and the spinal column (Merudanda) respectively. The autonomic system is largely composed of a double chain of ganglia (Ida and Pingala situated on each side of the spine and extending from the base of the skull to the tip of the coccyx (Mulādhara).
The network of the entire nervous system is delicately interwoven by seventy-two thousand Nādis (nerves), apart from a large number of minor nerve-endings, etc. Of these, only sixty-two pairs are of some importance. Of these pairs, only fourteen have been considered by the Yogins. Great importance, however, has been attached to the activities of the three main nerves viz. the Susumna, the Ida and the Pingala which are supposed to control the voluntary and the involuntary functions of the human body and which the Yogin desires to bring under his own volition.
In the Cerebro-spinal system, the nerve which a Yogin considers most important is the Susumna. This spinal cord, in the Yoga sense, is a totality of three important formations. Thus, within the spinal cord (red matter) we notice that there is also white matter, Vajrini. Surrounded by this white matter is a very subtle nerve-substance called Citrini or the grey matter; and within this grey matter, there is the Brahmanādi (central canal) — a very minute structure which can be seen only with the aid of a microscope. This Brahmanādi or central canal which is not a nerve but merely a vacuity (Suryabhaga) traverses the entire length of the Susumna, and finally terminates into the Brahmarendra (the passage for escape of the soul) or the cavity caused by the four inter-communicating ventricles of the brain. It is through this cavity that the cerebrospinal fluid (Amrt) secreted by the Prāna from the ether-atom is constantly supplied to the entire system.
It is also interesting here to further record for future reference the fact that the spinal cord branches out into anterior and posterior parts after it reaches the level of larynx (Kantha). The anterior division of the Susumna goes towards a point in the frontal lobe of the brain controlling the movements of the voluntary muscles; while the posterior portion goes from behind the skull in the form of a bow (Dhanurvakra) to that cavity in the brain where all the specific energy-units are supposed to become centred at the time of death. This portion of the Susumna and the brain which supply sensations and stimuli to many vital organs is, normally, not under our control.
In the autonomic system, however, the two important ganglia are the Ida and the Pingala. That which is located on the left side of the spine (Ida), after being medullated (Samaslisya) reaches the right nostril; and that which is located on the right side of the spine (Pingala), after being medullated, reaches the left nostril. Thus, both these ganglia cross each other before their respective endings. Modern physiology confirming this truth adds that eighty per cent of the nerve-fibres of the left ganglion go to the right side and those of the right side go to the left. A paralyzed part on the left side, therefore, shows a corresponding disorder in the right ganglion.
The parasympathetic system is found active at the cerebral and sacral ends. The cranial fibres of the parasympathetic thus issue from a point somewhere in the mid-brain but pass through the important Triveni (medulla oblongata) which is considered the meeting place of the three afferent, efferent and reflex nerves. At the sacral end, we have the most important pelvic plexus called Mulādhara Cakra. The sympathetic trunks extend from the base of the skull to the coccyx.
Even while the three main nerves have been treated separately, the Yogins consider that the central nerve system is closely associated physiologically with the autonomic system which generally governs the processes in the body over which we have no voluntary control. Both these systems have, therefore, been considered inseparable in their ultimate significance, and a complete control over the three main nerves is considered essential for the highest achievement of life because, among other things, their control helps one to prolong life indefinitely.
The working of the Yoga nervous system can be explained in terms of an electric plan, something like that of a telephone exchange. Thus, we are told by the commentator Kalicarana that the nerve-fibres (Naditantrani) represent extremely fine tissues like those of the spider’s threads and these connect all the nerve-centres throughout the body like cobwebs. It is really interesting to further observe that the Yoga neurology did not share the early speculations of the medical authorities respecting the manner of action of nerves as tubular conduits, but held that these fine nerve-fibres are like electric cables transmitting the biomotor force through nervous impulses in a form of electric discharges (Vidyutnamalavasa).
This latter view is now endorsed as being the only correct representation of the action of nerves by the leading physiologists. Two investigators, Crehore and Williams, of New York, have recently attracted much notice by their contention that nerve-impulses are actually electric in nature. A practical demonstration somewhat of this nature was given by the author of this work at New Jersey when he was in America before a selected audience among whom was Dr. Meltzer of the Rockefeller Research Institute of New York. Thus, in a dark room, a series of electric discharges in the form of light were projected from the ten finger-tips. To show that this control was voluntary, I was asked by Dr. Rice (California) to withdraw the lights from the thumbs. This was successfully done. That this grosser form of Prāna (animal magnetism) can also be transmitted even at great distances was further demonstrated. The subject who was ushered into an adjoining hall felt a sharp pain all over the region of his spinal cord as if by a feeling of an electrical shock and reported his experiencing horripilation, just at the time when a finger was pointed by me towards his direction.
KUNDALINĪ
Of great importance, in the control of the nervous system, is the awakening of Kundalinī, a mysterious source of energy in the human body. Allusion has frequently been made by almost all the authorities on practical Yoga to this serpentine power coiled up somewhere near the lowermost end of the spinal canal. It is represented as being the most complex but extremely subtle potential energy (Prāṇaśakti) which under ordinary circumstances is not roused but when released is capable of extra-ordinary activities.
It is described in some places as a spiral valve of three and a half circles of very fine discharges consisting of extremely brilliant steady electric currents. Furthermore, it is always spoken of as Śakti or energy and most of the authorities agree to its presence in the Muladhara cakra (pelvic plexus). The pericarp of this Cakra is somewhat triangular in shape and within this triangle (supposed to be approximately in the middle), there is a Linga or phallus tapering like a new unopened leaf-bud. The Kundalini, coiling round this phallus, closes the opening to the central canal known as Brahmādwāra (the door or entrance leading to Brahman). The allegory most commonly referred to is that of a serpent, sleeping in its lethargic inertia, coiled up in three and a half circles with the mouth holding the tail in a downward presentation. Lying in this position, it blocks the opening of the passage to the Brahmarendra. Not only that but it further swallows a large portion of the Cerebro-spinal fluid secreted somewhere in the Brahmarendra and thus deprives the body of all but an insignificant share of this ambrosia (Amṛt). The Kundalini, therefore, is a great obstacle to a Yogin (in the initial stages).