THE WEB OF LIFE

by John Davidson

Part 2
The Chakras, The Tattvas and the Neuroendocrine Connection
The Muladhara Chakra and the Prithvi Tattwa

This series of articles is derived from the authors book,

The Web of Life, (publ. C.W. Daniel, 1988)

John Davidson is the author of a series of five books on

Science and Mysticism which look at the natural world from a mystical perspective.

The author is a Cambridge science graduate with a

life-long interest in mysticism.
8 Copyright 1988, 2014
John Davidson
www.johndavidson.org

The Muladhara Chakra and the Prithvi Tattwa

Starting from the base, the first chakra or centre is the Muladhara or rectal centre. The
pranic vibration, working within the prithvi or earthy tattwa of this level, forms four petals
or energy aspects, seen with a reddish or crimson hue when perceived with the subtle sight
developed by certain yogic practices. Spinning out from this four-petalled, organizational
centre are the extensions of its intelligence network in the form of those nadis constituting
that part of the cohering, subtle matrix by means of which the finer details of earthy
administration within the body is performed.
The chakras and nadis are formed by the life-directed vibrations of prana, as centres of
administration and organizational resonance. Thus, when prana is withdrawn at the time of
death, the centres cease to exist and, like the pranas themselves, evaporate or disappear, like
the ripples from a pond, when the wind or breath of life subsides.
In yogic practice, there are certain mantras or mental repetitions which are made with the
attention fixed within at each centre. The thought-shapes of these mantras approximate to
harmonics of the energy vibrations of each chakra and, by means of resonance together
with persistent and determined practice over the course of many years, they permit the
practitioner to focus his attention upon and enter into the consciousness of each centre and
effectively become the ruler of the energies administered there. This we all do
unconsciously all the time, the pranic intelligence reflecting outwardly as the unconscious
bodily control mechanisms. These are the autonomic nervous system, the endocrine
system, the biochemical control network whose cellular intelligence stems from the nucleus

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of each cell, plus other energetic control systems within the body, the bioelectric,
biomagnetic and crystalline nature of which modern physiology is only now gaining an
awareness.
Through conscious effort and mental exertion, it is possible to gain limited control over
some autonomic functions, especially those already closest to our awareness, such as heart
rate. In fact, modern understanding and medical research involving simple forms of
meditation have actually observed that meditators are able to exercise some degree of
conscious control over bodily functions normally considered autonomic or unconscious.
From this realization that mental and emotional energy patterns are reflected in the gross
physical body, therapeutic techniques involving positive inner visualizations and the use of
mental energy to correct energy imbalances and disease within the body are increasingly
being added to even conventional medical practice. Biofeedback equipment, for example,
trains the user to develop a relaxed state of mind by monitoring brain wave patterns that
indicate to him his degree of relaxation.
This process is also the mechanism by which psychosomatic afflictions take root, through
the pranic energy imprinted with our mental and emotional patterns, spreading throughout
the body via the chakras and nadis and, in a very real sense, placing a harmonic, reflecting
the vibrations of our personality, within every atom and cell of our body.
The prithvi tattwa of this first centre, roughly translated as earth, is the lowest and most
tamasik of all vibrations within the body, creating coherence and obstruction in energy
fields to the degree that we experience its outward manifestations as being solid, despite the
fact that modern physics tells us that solids, too, are mostly space and in fact consist of
vibrating or oscillating energy patterns. Remember that the tattwa itself, in blueprint form,
possesses a subtle aspect to its nature, though also manifesting outwardly as the earth or
solid with which we are familiar.
Thus, the solid aspects of the body are maintained by the subtle matrix from the earthy
energies distributed through or patterned by this centre. The pranic current at this level is
known as Apana, the downward breath, which governs the excretory and eliminatory
processes. Thus the bones, flesh, skin, hair and solid aspects of body tissues take their basal
controlling energy and existence from this chakra, tattwa and pranic vibrational
administration area.
Our conscious human experience of the prithvi tattwa is manifested through odour and the
earthy sense indriya of smell, its gross physical link being located in the olfactory tissues of
the nose. Our sense of smell is thus the outward expression of direct earthy perception and
the functions of elimination and excretion, through the rectum and anus in particular are
this chakras most outward site of action. Sluggish activity of the earthy element leads to an
unclean colon and constipation, resulting in a spread of uneliminated toxins throughout the
body. The breath takes on an odour from within the stomach and intestines, while the sense
of smell may itself be dulled.
The bodys major outward organs of final elimination and excretion are the colon/rectum,
the kidney, the skin and - for airy respiratory waste products - the lungs. Both water and
earthy tattwas are fundamentally involved in these former processes, the most earthy being
the eliminative functions of the colon and rectum, the skin and kidneys both requiring
greater activity of the watery element for the excretion of solids in solution. Dr Stone also
comments that overall control of the kidneys is a function of the intricate nature of the airy
tattwa. Earth by its solid and dense nature can impede the flow of the other elements and in
an unbalanced condition leads to the multitudinous conditions of tissue thickening and loss
of mobility - arthritis, tumours, arterio-sclerosis and heart disease.

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In Ayurvedic medicine, the essential tattwas active within each part of the body are
carefully studied and monitored. For by use of herbs and other natural methods, including
hatha yoga, the balance may be restored in these underlying energy fields, thereby
permitting any diseased or disharmonized tissues to re-arrange themselves into a
harmonious or healthful condition, even resulting in the disappearance of pathological
symptoms. This is true of all healing - the higher up within the vertical energy spectrum one
can work, then the less energy is required to create a greater effect at the lower, physical (or
emotional and mental) ends.

Psychological Aspects of the Earthy Tattwa

Emotionally, the balanced human instinct associated with earth is that of possession. We
need to possess clothing, shelter and food for the easy continuance of physical life. We
dont want to have to find or build a new shelter every day. In its unbalanced, unconscious
aspect, this natural human characteristic becomes a sense of personal attachment to our
possessions, including our body and the fear of their loss. It is through the solid property
that surrounds us that our attachment goes out. Very few of us lay personal claim of
ownership to fluids and atmospheric gases. If we wish to do so, they must first be encased
in solid surroundings - bottles, canisters and so on. Generally, therefore, our attachments to
physical things, in their most obvious form, relate to solid, earthy objects.
Attachment is, of course, linked to weakness in the emotional activity of the other tattwas.
The motor indriya and balanced manifestation of air, for example, is that of grasping or
getting hold of things. And out of balance, it becomes the grasping nature, avarice or
getting hold of more and more under the influence of personal desire or ego.
Weakness, however, lies in the mind, not in the mere possesion of material goods, and a
man may be quite detached though surrounded by his possessions, whilst another may be
deeply attached to very little or to his inward desire for more and more.
Psychologically, the earthy tattwa manifests as a strong material perception, underlying the
astrological signs of capricorn, taurus and virgo. Earthy natures readily understand how to
work with physical energies. Often people of their senses, they are governed by pragmatism
and practicalities, with idealism only being infused into their nature from an admixture of
the airy element, in particular. They are people whose material needs are of considerable
importance to them and they will hold on with great persistence to their physical
possessions.
Convention, habit, ritual and the outer forms of social life are woven into the solid fabric of
their lives and in spiritual people of earthy disposition, the tendency towards disciplined
and habitual behaviour is a common experience and can be of considerable advantage to
them.
Earthy natures are usually efficient, sometimes obsessively so, and whilst they are not
necessarily assertive, they will act quite pragmatically to ensure that the fruits of their
endeavours are not lost. They are dependable and like time to think before they act,
something that an airy, more spontaneous nature might find annoying and difficult to
tolerate. Earthy natures, for their part may view the flights of airy personalities with some
reserve and even suspicion, being dubious of the lively and the imaginative. Similarly, the
drive of fiery natures may be experienced by earthy types as drying or parching, resulting in
a feeling of being drained. Watery characteristics on the other hand, with their sensitivity
and emotional understanding, give energy to the earth signs, permitting them to flourish
within the context of their own nature. For the emotions of water will themselves feel
contained by the presence of good and solid earth, without the threat to freedom that such

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solidity may engender in air or the earthy blocking of expansive energies experienced by
fire.
No-one, however, has the qualities of just one tattwa influencing their nature, and the
variable combinations are apparent in the different characteristics we all display. For into
our natures, too, worked into the tattvic play, is woven the patterning of our karmas which
make us do what we do, make us go where we go and meet the experiences within both the
outer and inner fields of the tattwas, that we are predestined to experience.
Overactivity of the earth tattwa can lead to a heavy and overly practical approach to life in
which imagination and flair cannot gain expression, while excessive stubbornness, without
feeling for the emotions of others, accompanied by a narrowness of outlook, can result in a
cynical attitude, in the absence of airy mental ideals.
Earth in combination with air can lead to the inventive and imaginative approach to
physical problems, making such people excellent scientists or industrial designers as well as
good administrators, where a further admixture of water will infuse into their personality
the sensitivity to others that is required for kindly personell management and leadership.
Watery natures in combination with earth alone are, in their most negative aspect, the
bearers of burdens, both physical and mental. This is the kapha constitution of Ayurveda,
characteristically manifesting itself as well-developed, even heavy or overweight
individuals, whose skin is oily, but cool and lacking colour, and with thick, soft wavy hair.
Kapha people are described as slow, sleeping a lot and possessing plenty of stamina and
staying power. Mentally, comprehension may be dull, but their memory is retentive.
Without the activity of air and fire, water and earth in combination can become obsessively
conscious of their own needs, above all else. Frustrated in their need to fly, to move and to
enjoy adventure in their life, they can, at worst, become miserly, manipulative and greedy
in an indrawn manner. At their best, they are well-grounded in their perception and
understanding of everyday happenings, facing events with great fortitude and strength of
purpose.
An understanding of the tattwas predominating in our make-up can be an invaluable aid to
improving ones relationships with others and comprehending ones own characteristics.
We all have a tendency to mistrust those qualities in others that are alien to us, so an
appreciation of the manner in which our different characteristics come into being can be of
great help, for we would no more feel intolerant of water for being wet that we should of
watery types for being sensitive and emotional. The problem is, of course, that the
patterning of our life has devolved upon us according to our karmas and its meaning is only
apparent as it relates to our struggle towards spiritual perfection, whilst still encased in the
vibrations of the tattvic energy fields. We are thus constrained to act according to our inner
nature. So it is not, as they say, what we do - it is the way we do it.

Endocrine Aspects
One of the most central control and coordinating systems in the body is found in the
hormonal or endocrine centres, and it is interesting to note that there is an endocrine centre
associated functionally, with each chakra/tattwa. Hormones are chemical messengers
formed and released from particular glands, acting upon, often quite distant, sites. In many
cases, the effects are ubiquitous, throughout the body.
It is the adrenal glands, situated atop the kidneys, which are associated with the earthy
muladhara chakra. Earth is the base upon which the body structure rests. It represents the
grossest point of contact with the physical universe, with responsibility for the maintenance

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of existence on the physical plane. In Sanskrit writings, it is sometimes given the symbolic
shape of a square - the solid foundation into which all other structures may be fitted.
Similarly, the ruling deity of this centre is said to be Ganesh, seated on the elephant
Airavat, the symbol of solidity, of being firmly anchored in physical life.
The adrenal glands, too, whose hormones take their biochemical vibration or form from this
chakra, are an essential part of the bodys life maintenance mechanism, often described as
the fight or flight mechanism. Adrenaline, noradrenaline, cortisol and other steroid
hormones are produced by the adrenal glands, all of which are associated with the basic
survival needs of the physical organism.

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