Chakras, Their Levels, Plans, and Sub-Plans - An Introduction.

Hierarchy of Chakras

It's important to understand that the described hierarchy is hidden from the inattentive observer. A person is more or less adequately able to perceive the vibrations of three levels: their own evolutionary chakra and (with difficulty) the two adjacent ones. The remaining flows exist for them in the realm of fairy tales, fantasies, legends, or travelers' tales about the lives of Central African aborigines. People differing by two chakras in their evolutionary level (for example, a Manipura person and a Vishuddha person) find it very difficult to communicate. In reality, only one type of contact is possible between them: high spiritual mentorship, where one represents for the other a miraculously materialized ideal, which can only be approached with the greatest reverence, occasionally, and not too closely. In modern Western civilization, such relationships are not accepted, which greatly impoverishes it and hinders its development, since high spiritual mentorship and discipleship are inherent in human nature, and a high teaching alone is usually not enough for a person — they also need a living teacher.

An evolutionary difference of one chakra allows for mutual understanding between a pair, but only if both individuals are always aware of it and keep it in mind. In fact, these are relationships of practical spiritual mentorship, whether the partners wish to acknowledge it or not. Attempts to ignore the difference in evolutionary level by even one of them quickly lead to deplorable results. Here, the guiding egregors distribute roles very clearly, and people have no choice but to submit. Otherwise, they enter into conflict not only (and not so much) with each other, but with the will of both egregors.

Now let's consider the characteristic vibrations of different plans. They define the pathos, or the main content of a person's (system's) life and activity.

Muladhara Plan

The Muladhara Plan imbues the pathos of holding on to what has just been achieved, of fighting against enemies trying to take it away and push a person back from positions they gained with such difficulty and hardship. This is, in particular, the pathos of revolution. The main content of the Muladhara plan — which is the first plan of a new chakra — is the struggle against forces (external and internal) trying to pull a person down to the level of the preceding chakra. For example, when transitioning from Svadhisthana to Manipura, i.e., at the Manipura-Muladhara level, a person fights against their own laziness, idleness, and lazy parasitism. When transitioning from Manipura to Anahata, i.e., at the Anahata-Muladhara level, their main temptations are rigidity, inflexibility, and aggression.

Svadhisthana Plan

The Svadhisthana Plan  is the pathos of a stable, self-sustaining life, reaping the fruits of success from the preceding plan. Abundance, joy, mastering a freely obtained inheritance. Here, efforts quickly yield results. And the emphasis is clearly on the result, not on the preliminary work. Thus, the children of revolutionaries and nouveaux riches understand their parents very poorly, being able to turn anything into a celebration, and the real sufferings and hard labor of the preceding generation into a beautiful legend, into which the genuine participants with their intrusive memories fit quite poorly.

Manipura Plan

The Manipura Plan provides the pathos of strengthening, of creating a stable structure or management system that supports achievements, one might even say, the flourishing of life on the preceding plane, which, of course, was largely chaotic and unorganized. This stable structure, however, tends towards a certain rigidity and, over time, begins to threaten the very life for whose greater success it was created, and to a certain extent, to parasitize on it. Regarding this stage of development, it was said: "What we fought for, we stumbled upon."

Anahata Plan

The Anahata Plan embodies the pathos of exalted love, as understood by the individual, of enlightenment and purity: here, quality is clearly preferred over quantity (this distinguishes Anahata from Svadhisthana). On this plan, it becomes clear that nothing good can be achieved without God's blessing, and a person instinctively begins to seek this blessing and engage only in what they receive it for. On this plan, the structures of the Manipura plan partially wither away, while others are transformed and acquire a completely different meaning and function than when they were created.

Vishuddha Plan

The Vishuddha Plan holds the pathos of the perfect embodiment of reality, intuitively perceived on the preceding Anahata plan. These can be flawless technologies, tools, theories, or movements, but in any case, they are entirely real (i.e., they vibrate at the corresponding body's frequencies) and produce the impression of a miracle, which in a sense they are. On Svadhisthana-Vishuddha, for example, one finds high-quality handcrafted items; on Manipura-Vishuddha, a perfect system for regulating a capitalist economy; on Anahata-Vishuddha, an amateur musician.

Ajna Plan

The Ajna Plan is the pathos of unification, the striving for a synthesis of disparate currents, groups, and the like, which have reached perfect manifestation on the Vishuddha plan. Now they feel cramped and bored within their own egregors, and they want to enrich themselves through mutual external deceptions, and then unite, finding some common point of assembly. Svadhisthana-Ajna: the unification of fragmented feudal estates for economic reasons. Manipura-Ajna: the unification of countries into military blocs for political reasons, also the ecumenical movement of churches (at the Manipura level).

Sahasrara Plan

The Sahasrara Plan provides the pathos of immersion into a single encompassing reality: exploitation, application of theory to practice, inclusion of an element into a system. Svadhisthana-Sahasrara: small principalities uniting under a religious or national aegis form a state that harmoniously integrates into the world community.

And finally, the sub-plans. They define the style and means, that is, the way of shaping a person's life and efforts, which are by no means indifferent to evolution. Every person must exert their efforts in the style of their evolutionary sub-plan, which is often misunderstood or unwillingly acknowledged by those around them, by parents, and by rigid, "inhumanistic" social structures in general.

Muladhara Sub-plan

The Muladhara Sub-plan — this is the style of fighting for or against something; of maintaining a level in difficult conditions; methods of threats, suppression, hunger strikes, "elbows" on Manipura, and asceticism on Anahata through extreme independence.

Svadhisthana Sub-plan

The Svadhisthana Sub-plan — the style of a beautiful life with excesses, methods of bribes and corruption (which is much more pleasant than Muladhara blackmail), "hands," receiving and giving help and charity, expanding opportunities at someone else's expense or for other people.

Manipura Sub-plan

The Manipura Sub-plan — the style of pressure, coercion, using auxiliary means (tools) and intermediate chains, meaning mediation, as well as all sorts of structuring as a method for solving problems.

Anahata Sub-plan

The Anahata Sub-plan — a style of unobtrusiveness, non-interference, a priori benevolent attitude, politeness as a desire to adequately perceive the other and to speak with them correctly and in a language they understand. To an inattentive observer, it may appear amorphous, especially if the Manipura sub-plan style is accepted in society. Methods of mutual concessions, reasonable compromises, searching for "peace without annexations or indemnities." Where Manipura demands, Anahata asks, and often with greater effect.

Vishuddha Sub-plan

The Vishuddha Sub-plan— this is a brilliant style; methods brought to perfection. Keywords: effectiveness, precision, adequacy, impeccability.

Ajna Sub-plan

The Ajna Sub-plan — methods of combining the most heterogeneous objects. A complex, synthetic approach, "a little something from everyone," the search for unexpected combinations, fundamentally new views, positions, and solutions. A "scientific" or anti-dogmatic approach.

Sahasrara Sub-plan

The Sahasrara Sub-plan — the style of immersion into reality and improvisation, of including a previously isolated object into its encompassing system. In this process, some problems are dismissed as insignificant, and others are transformed, but then systemic difficulties arise that must be resolved. This is, for example, immersion learning, or group psychotherapy by Carl Rogers. For instance, parents send a complex-ridden teenager to a summer work camp: live on your own, and God help you.

One of the problems of evolutionary development is setbacks. Natural development involves working through sub-plans one after another, and if a person, without having processed a given sub-plan, tries to move to the next, they are usually quickly and smoothly returned, and this does not cause much stress. However, sometimes a prepared transition to the next sub-plan leads to a breakdown downwards to an entire plan or even a chakra, and this can be perceived by the person as a fall or collapse. Such situations, however, are quite typical, as real evolutionary development proceeds unevenly. A person learns what comes their way and masters what God sends, but, alas, far from everything He sends. And therefore, while working through, for example, astral Manipura-Svadhisthana, they may miss its Manipura sub-plan, which can remain unnoticed for quite a long time, for instance, until they successfully reach astral Anahata-Svadhisthana. Having worked through its Svadhisthana sub-plan and considering their emotions to be completely stably Anahata-pure, the person moves onto astral Anahata-Svadhisthana-Manipura, and suddenly — gray hair in the beard, a demon and Svadhisthana in the rib. In short, they slide back, but not to a sub-plan, but to a chakra, falling to Manipura-Svadhisthana-Manipura: falling in love like a boy, absolutely earthly, ecstatic, and egoistic.

However, even before such a breakdown, the person will feel their internal inconsistency and unpreparedness for what is happening to them. Nevertheless, due humility and effort will call forth forces capable of helping the person cope with the seemingly insurmountable task placed upon them and, incidentally, so to speak, in the background, to work through past "tails" without descending for long to lower levels. This is the path of strong people. A weak person at some point loses courage and ceases resistance and safely lands on a plan or chakra below the level too heavy for them, as proposed by karma. However, let us not judge. Firstly, in such matters, a person is accountable only to their higher "Self" and the karmic egregore, and secondly, who knows: perhaps the current setback and sliding down to a plan with careful subsequent elaboration will save them in the future from falling to a chakra, or even two, which is accompanied by much stronger splashes and whirlwinds of the world karma stream. Unfortunately, it's not all that simple, and there are very serious reasons why the path of a weak person is a direct path to Gagttungr and suffering, although delayed, but even greater than those that fall to the lot of the strong.

Situations opposite to breakdowns are meditative ascensions to a plan, sometimes to a chakra or even more. Thus, a person is shown their evolutionary future and given sensory guidelines, which seem unattainable to them (and with a difference of more than a chakra, sometimes not particularly attractive). Most often, meditative ascensions are performed by inverting the plan and sub-plan, level and plan, or level and sub-plan: for example, a person at the Manipura-Anahata-Ajna level can meditativley ascend to Manipura-Ajna-Anahata, Anahata-Manipura-Ajna, or, much less frequently and very briefly, to Ajna-Anahata-Manipura. Sometimes, however, such inversions pass almost unnoticed by the person and those around them, and here it is important not to make a mistake.

For example, a technical university lecturer, a person who is fundamentally strict but externally always correct, will generally be at the Manipura-Manipura-Anahata level. However, treating students kindly while at the same time feeling that, due to their somewhat anarchic Svadhisthana disorganization inherent in youth, they need an outwardly firm organizing hand, in their classes, they meditativley (but steadily) ascend to the Manipura-Anahata-Manipura level, for which their students love them very much. However, their feelings are poorly understood by our hero's family, accustomed to his Manipura-Manipura hypostasis (and essence). But a couple of times in his life, during moments of strong ascensions, he was carried to the Anahata-Manipura-Manipura level, and these memories — a bright, powerful light of space's love — remained forever in his memory.