60

2-10 瑜伽的脈和輪──無上瑜伽、拙火瑜伽和昆達利尼瑜伽

現時社會對瑜伽的中脈和左右兩脈有時有些濫用，因修練不同，中脈和左右脈位置就不

同。另外，這些輪和脈祗能在氣功或冥想下才能產生。

正如以下的討論：

1.密宗或無上瑜伽，中脈是在體內前面，這中脈是沒有輪的。

2.拙火瑜伽（內靈熱修）的修練中脈是在無上瑜伽中脈後面，這中脈含有四輪。

3.祕密靈熱修練中脈是在體內脊椎的前面，和神經叢有密切的關係，這中脈由頭頂至會

陰，共有七個輪。註：昆達利尼瑜伽

4.「頗哇」轉識修練有中脈，無左右脈，脊椎中共有二十一個輪。這功法可以開頂，可

以天人合一。

所以中脈這名詞比較含糊。以上所說的每種功法，都有它們自己的中脈。而前三種修

練以熱能為主，是自己本身熱能，不能天人合一，只有最後在脊髓中的中脈，才可以天人合

一。

2-10-1 運 途徑

Tao or Yoga Energy Pathway

2-10-2 密宗或無上瑜伽

Tibetan Tantricism

61

2-10 Yogi’s Nerves and Chakras – Tantricism,Candali and Kundalini

In recent times, the median nerve is widely and loosely described. However, depending on the

practice techniques and expertise of the practitioner, the median-nerve and its right and left Nadi can

vary in locations. Furthermore, the chakras and nerves and Nadi are only existed during Qi- Gong

practice or during meditation.

It is evident from the following discussions:

1.In Tibetan tantricism, the median nerve is in the front part of the body cavity. It has no chakra

but has right and left Nadi.

2.In Candali-Yoga, the median nerve is behind the median nerve in Tantricism. It has four chakras

plus the right and left Nadi.

3.In Kundalini Yoga, the median nerve is behind the Candali Yoga median- nerve. But it is in front

of the spine. This median- nerve has close relationship with the body nerve plexuses. It extends from the

top of head to the perineum. It has seven chakras of different color. It also has left and right Nadi.

4.The Phowa or the practice of transference, is in the spine. It has 21 chakras but no left and right

Nadi. The practice of the phowa can open the frontanelle, and body Prana can merge with universal

Prana.

2-10-3 拙火瑜伽

Candail Yoga

62

表2-10-1 脈輪的葉和脈輪的枝數比較

拙火瑜伽 無上瑜伽

三脈四輪 輪 三脈七輪

輪枝和小枝 葉蓮台

32（8枝，每枝分4小枝） 頂 千＞1,000

眉 2

16（4枝，每枝分4小枝） 喉 16

8（4枝，每枝分2小枝） 心 12

64（16枝，每枝分4小枝） 臍 10

生殖 6

海底 4

2-10-4 內靈熱修練

Channels, Chakras and Mantric Syllables

for the inner Heat Yoga

2-10-5 七輪圖

Chakras

63

From the above discussion, it is clear that the location of the median-nerve can be mbiguous.

Every practice establishes its own median-nerve. The former three discussions above deal with heat

energy, and cannot achieve union with nature. Only the last practice, after the opening of the frontanelle,

then man and nature can communicate with each other.

Table2-10-1 Chakras, Branches and Leares

Candili Kundalini

Three Nerves and Four Chakras Chakras

Three Nerves and Seven Chakras

Chakra and Branches Lotus Leaf

Eight large branches and each comprise four small branches

Head 千＞1,000

Eye 2

Four large branches and each has four small branch-es

Throat 16

Four large branches and each has two small branch-es

Heart 12

Sixteen large branches and each has four small branches

Abdomen or Navel 10

Reproducing Drgan 6

Bac 4

2-10-6 二十一個脊骨輪

21Spine Chakra(Vertebral)

64

2-11 情緒腦

冥想－腦室和邊緣系統－道與瑜伽

隨著電信的發達和人們的言論自由，氣功和瑜伽的練習已成為西方社會的一種風氣，兩

者的修練皆需要各種體能、智力和靈性方面的培養。

氣功和瑜伽都有其神祕和奧妙的見解，它們的多元性和複雜性，不是一般人能理解的。

在這種迷惑的路途上，前人提出了很多理論，有的是正確的，有的只是一種推論或假設。以

下是一些舉例：

1.傳統來說，腦下垂是分泌荷爾蒙的垂體，而松果體是人的第三眼。最近，在〈愉悅與

共鳴〉一文中，他們提倡垂體和松果體是同一體，這兩者間的協調是很重要。松果體

是含有陽性的能量（是神聖的），而垂體是屬於陰性的能源（是世間性的）。（圖

2-11-1）

2.Hoang Van Duc醫學教授在《思想、身體和靈魂的生物技術》的研究，他鼓吹第三腦

室冥想的活動。（圖2-11-2）

3.Siddhanath氏在《白天鵝途徑》一文中提及：「人腦內的側腦室是像一隻展翼向後飛的

天鵝，它用超光速飛向將來。」（圖2-11-2）

2-11-1 松果體與垂體

Pineal and Pituitary Glands

65

2-11 Emotional Brain

Meditation – Ventricles and Limbic System – Dao and Yoga

Shuang Yan Guan Zhu

The advent of tele-communication and the freedom of expression “Yoga” and “Qi Gong” practices

become prevalent in the western culture. Both practice require physical, mental and even spiritual

training.

Due to the diversity, the complexity and even their abstruse doctrines of these esoteric or exoteric

teachings baffle a lot of our minds.

In these avenues of labyrinths a lot of theories are put forth. Some are real and some are

conjectural. Some examples are listed below:

1.Traditionally, the pituitary gland is viewed as a gland for hormone secretion and the pineal gland

is known as the third eye. Recently in “Resonate with Joy”, they advocate the harmonization of the

divine/pineal （Yang） energies and the earth/pituitary （Yin） energies. （Figure 2-11-1）

2.Dr. Rev. Doang Van Duc, M.D. in The Life Technology for Mind, Body and Soul, he advocates the

third ventricle meditation. （Figure 2-11-2）

2-11-2 腦室

Ventricles of the Brain

66

4.Richard Brown教授曾寫了多篇文章關於瑜伽呼吸法，他認為：「當丘腦平靜了腦的皮

層時，邊沿系統就會驚醒過來。」（圖2-11-3）

註：就是瑜伽呼吸法和邊沿系統有密切的關係。

其它方面，還有各種的意向，如腦脊髓液（營養），交感神經和副交感神經、神經受

體、縮氨酸（或胜肽）、香味療法等等。

總之，我們的神經系統能隨機應變的。

註：有人已報導，「嗅球雖然不是 沿神經系統的一部分，但邊沿神經系統和嗅覺腦部

區有重疊的關係，就是這原因，所以嗅覺可以影響情緒，又許多時出現過去事情聯想的現

象。」（Antranik）

在《黃庭經》第七章，至道「泥丸九真皆有房，方圓一寸處此中。」在《洞真太上道君

元丹上經》又說：「頭中有九宮，兩眉間上卻入一寸為明堂宮，卻入二寸為洞房宮，卻入三

寸為丹田宮……」。（圖2-11-4）

從以上第一段，我們認為泥丸宮是第三腦室的一部分，而不是傳統泥丸是松果體的說

法。從第二段，我們認為，明堂、洞房、泥丸等宮是第三腦室的不同部分。最有趣的是（本

文沒有提及），傳統說法有九宮，這是不是指其他腦的側室呢？（圖2-11-5）

註：在側腦室和第三腦室都有脈絡叢，這些叢和「血到氣到」的說法，有沒有關係呢？

從我們的經驗，如果修行者不能控制氣的升降開合，而用腦冥想，氣在腦中而走不出

來，是對個人健康或精神是有害的。

從我個人二十多年的研究，Prana或炁（氣）能進入腦內，大概有兩大途徑：途徑一為鼻

腦途徑，途徑二為尾脊骨途徑。

瑜伽訓練大概多用途徑一，而道家和昆達利尼瑜伽大致著重於途徑二。

2-11-3 邊緣系統

Limbic System

67

3.Yogiraj Gurunath Siddhanath in Way of the White Swan, he says that “In the human brain exists

the lateral ventricles in the shape of a swan poised in flight with its wings thrust forward and head

pointing to the back as though flying back to the future, faster than light.”（Figure 2-11-2）

4.Richard Brown has published many papers on pranayama. He asserts that 「When the thalamus

quiets the cortex and rouses the limbic system.」（Figure 2-11-3）

There are other claims including, cerebral spinal fluid （for nourishment）, sympathetic and

parasympathetic systems, neuro-receptors, peptides, aroma therapy and on and on.

In short, our central nervous system is actually very flexible and dynamic.

Note: It was reported,“ Olfactory bulb---while not an actual part of the limbic system, the limbic

system does overlap the entire rhinencephalon which is why smell trigger feelings and often times

associations from the distant past. ”（ Antranik ）.

In the book Huang Ting Jing, article 7 （Zhi Dao-The True Dao） , each of the nine Daoist

spirituals in Ni Wan have their own quarter. In the middle, there is an one inch radius of space.

The book by Dong Zhen Daoist （洞真太上道君元丹上經）, says that in the head, there are

nine palaces. One inch into the glabella is the palace of Ming Tang. Two inches in is called the Dong

Fang Palace and at three inches depth is the palace of Dan Tian. （Figure 2-11-4）

2-11-4 泥丸三宮

Three Palaces of Ni Wan (The Third Ventricle?)

68

途徑一：鼻腦途徑

嗅（覺）神經和視（眼）神經都是唯一屬於中樞神經系統的二條神經線，眼神經與腦

室沒有關係，所以不在我們的討論範圍內，但嗅神經、側腦室、第三腦室、邊沿神經系統和

Prana或氣都有關係。

再者，所有細分子，或不同的立體性質，化學性質或電性質的物體都可以直接激發嗅覺

受體而生電導性而傳入嗅球，然後再傳入神經系統而產生各種氣體或Prana的變化。這種傳

導，在腦中有三個停留站，而又有三種回旋方向。（圖2-11-6）

停留站一

電導性能（氣或Prana）從嗅球到第三腦室，然後由第三腦室照無上瑜伽路線，再進入身

體。

停留站二

炁（氣）或Prana到側腦室，然後由拙火瑜伽路線回到身體。

停留站三

炁（氣）或Prana到了扣帶回之上，再從這裡跟著昆達利尼瑜伽的中脈或左右脈回到體

內。

註：雙鼻呼吸，氣和Prana的回程是各中脈，用左或右鼻呼吸，氣或Prana的回路條是各

左脈或右脈。

2-11-5 九宮

Nine Palaces(?) – (Ventricles)

69

In the two above abstracts, the first is Ni Wan which should be part of the third ventricle and not

the pineal gland as claimed by some. The second abstract, perhaps, summarizes the different part of the

third ventricle. It is interesting to note that the other part of the article （not mention here） may reflect

the lateral ventricles. （Head has nine palaces） （Figure 2-11-5）

Note: The Choroid plexus in the lateral and third ventricles are important. It is because the Chinese

associate Qi with blood vessel where there is blood, there is Qi.

2-11-6 鼻腦途徑

Rhino-Cranial Pathway

70

途徑二：尾脊骨途徑

這個途徑要修行者對瑜伽或氣功有高度的認識。這個途徑的巡迴有二種：（圖2-11-7）

2-11-7 尾脊骨途徑

Coccygeal-Spinal Pathway

71

In my search for Qi or Prana Practices, I discouraged beginners to meditate within the cerebral

hemisphere until they can master the flow of Qi or Prana in all directions （expand, contract, move up

or down）.

In my twenty five years of search, I can divide the Qi or Prana entrance to the brain by two major

pathways. Pathway one is the Rhino-Cranial pathway and pathway two is the Coccygeal-Spinal pathway.

The former is mostly related to Yoga practices and the later is used predomimantly by the Daoist

practitioners and also by Kundalini Yogi.

Pathway one – Rhino-Cranial pathwayTechnically, the optic nerve and the olfactory nerve should be part of the central nervous system.

However, in Qi and Prana Meditation, the Qi and Prana circulate around the ventricles and the limbic

system but not the optic tracts. Furthermore, the small molecules of different spatial, chemical and

electrical properties can stimulate the olfactory receptors directly. These direct interactions can

transduce into electrical activity in the olfactory bulb and transmit directly into the central nervous

systems. There are three major stops and three major return mechanisms. （Figure 2-11-6）

（1）Stop one – at the third ventricle. Here it can descend back to the abdomen via the Tantric

yoga meridians.

（2）Stop two – at the lateral ventricle and the return route is the Candali yoga Prana meridians.

（3）Stop three – above the limbic system and the return route is through the sushumna and left

and right nadi as in Kundalini Yoga.

Note: Breathing with both nose will trigger the main meridian and breathing through each nose

（left or right） give rise to left and right nadi.

72

路線一：昆達利尼途徑。

這個修練Prana或氣是已經集中到會陰，然後Prana或氣進入八豂穴，再沿著脊髓直上到

腦部，停留在腦中央（百會），在扣帶回之上，然後從這裡入中脈，再下降體內。

路線二：小周天

這氣（炁）走的途徑和以上一樣，但炁過了顱骨大孔以後，炁進入扣帶回，到了第三腦

室（泥丹地方），再迴轉出來，從腦幹入迷走神經，沿任脈到丹田，完成了小周天。

註：如果修練有方，修行者有無數短時間的極樂（支－佛），像禪定一樣，這是不是與

邊沿神經線有關嗎？在這裡，我們強辯一般呼吸的訓練是培養氣（ ）或Prana進入腦部，

而不是為了多些氧氣到肺部或身體，呼吸的訓練亦可以影響集中力。

雖然本文沒有提及眼和氣（炁）的關係，如果讀者有興趣，可以參考《大手印瑜伽文

章》。

最後，在卯酉周天，眼球的轉動是受動眼神經（Ⅲ），滑車神經（Ⅳ）和展神經（Ⅵ）

控制的，這些神經線是直接出自腦幹。（圖2-11-8）

如果讀者能成功修練以上的各種途徑，修練者一定可以進入禪定和免除不少疾病的痛

苦。

2-11-8 或prana走向受眼控制

Qi or Prana Controlled by Eye Movement

73

Pathway Two – Coccygeal-Spinal pathwayThis pathway consists of two returning routes: either routes require the practitioners to be proficient

in Qi or yoga techniques. （Figure 2-11-7）

（1）Route I: Kundalini route

The practice of this route, the Prana is concentrated at the perineum, and enters the Coccygeal

foramen （eight of them） and then up the spinal tract and ends above the Cingular Gyrus in the region

of the aperture of Brahma （fontanelle） where the Prana enters the Sushumna-Nadi and descends

back as described in Kundalini Yoga.

（2）Route II: Micro-Cosmic Circulation

This route is the same as above, except when the Qi passes through the foramen magnum. The Qi

enters into the brain through the Cingular Gyrus. The Qi travels along the Cingular Gyrus and enters

into the third ventricle. At the chamber near the pineal gland, the Qi turns around and down the brain

stem into the Vagus nerve and back to the lower Dan Tian. This is called the micro cosmic circulation.

Note: if one practices Qi or Prana, eventually one experiences innumerable conditions of

blissfulness of and exhaustible sort. Is this due to the phenomena of the limbic system or not？

It is important to note that breathing exercises are to induce Qi or Prana to the brain and not for

increase oxygen to the lung. In a minor degree, breathing exercises are for practice of concentration.

Though the optic nerves are not involved in most of the Qi or Prana practice, it is important in yoga

of the great symbol which is beyond the present discussion.

However, the movement of the eyes are important in Mao You Cosmic Circulation. The eye

movements are innervated by cranial nerves III, IV and VI. （The oculomotor III nerve, the trochlear IV

nerve and the abducens VI nerve） （Figure 2-11-8）

If the above practices can be achieved, one can reach profound meditation or Dhyana and immune

to diseases.

74

2-12 輪、脈和經絡──道、無上、拙火和昆達利尼瑜伽

本人對炁的認識已有二十多年，最近對生命能（帕拉那－－prana）感到興趣，我覺得炁

和生命能沒有分別。道家打坐是讓炁的產生，然後用炁打通任督兩脈，再修練三丹田。瑜伽

（昆達利尼）的修練，是利用生命能通過三脈七輪來完成修練。

道家說人體最少有三萬多條經絡，而瑜伽說體內有七萬多條大小的脈，但兩者來說，重

要的，為數不多。從中英藏印（度）各種文獻，我們發覺文獻中有數種嚴重的問題。

1.尤其是印度和西藏瑜伽，在脈（輪）的命名上混亂令人難以捉摸。

2.從文獻中可以看到許多作者對解剖和人體生理認識膚淺。

3.有些作者對道或瑜伽的修練不深。

炁的主要通路是脈和丹田，而生命能的渠道是脈和輪，而炁和生命能（統稱炁能）的輸

送是有線或無線。用有線的輸送包括皮膚、肌肉、筋、脊骨或脊髓、腦至各種器官、內分泌

系統、循環系統等等。無線的輸送，包括道家的中脈和丹田，而瑜伽卻有中脈和左右兩脈。

冥想練炁可分為兩種主要途徑：

1.腦鞘膜途徑：用於道家和昆達利尼瑜伽。

2.體腔途徑：用於無上瑜伽和拙火瑜伽。

起初炁能的產生是有為法，以後有各種無為和有為的轉替階段。

上層的炁能修練，應該是獨身禁欲，在修練途中，修練者會經歷各種現象，如震盪、聲

音、幻光和各種感覺。相反有埃及瑜伽，埃及瑜伽認為性高潮是人需要的並可保持健康。古

埃及認為在適當的情景時高潮可以直接帶來永生（由於控制性電流的原因）。

炁能亦有各種層次，起初是氣體的感覺，後來變作液體的感覺（如道家的玉液階段），

道家的修練更可以到固體（金液）的階段，以至仙胎的形成。

在人體，有三種不同的神經系統，第一是神經中樞，第二是交感神經，它有左右之分，

第三是副交感神經（主要是迷走神經亦應分左右）。交感和副交感神經對同一器官作用相互

拮抗而又相互統一，通常交感神經活動加強時，副交感神經側減弱，即是副交感神經與之相

反。所以它們相互相成，保持心體的平衡。左右的交感神經線可以互相組成各種神經圈，而

左右副交感神經線亦可以組成神經圈，兩者之間亦可以組成這些神經圈，當許多神經圈聚在

一起時便成為神經叢，這些神經叢是炁能的中心，瑜伽稱它們為輪。所以中脈和左右脈與三

種神經系統有關。所有炁能輪和脈在普通人體內是休眠著，要在修練者體內才能活躍起來。

75

2-12 Chakras, Nadis and Meridians– Dao, Tantric,Candali and Kundalini

Shuang Yan Guan Zhu

I practice Qi for a quarter century. Recently, I also get interested in prana. The nature of both is

the same. The Chinese Dao meditation focuses on Qi, and the Qi passes through the meridian of Du,

the meridian of Ren and the three Dan Tians. The yoga, especially Kundalini, focuses on prana, and the

prana passes through the three Nadis and the seven chakras.

It is interesting to note that there are over thirty thousand meridian channels, and over seventy

thousand Nadis. However, only those major meridians and major Nadis are important.

By reading a number of books, from Indian, Tibet, China and also U.S., it comes to my attention

that there are several major problems. First, the nomenclature and terminology in Indian Yoga and

Tibetan yoga are confusing. Second, most of the books review that most authors lack knowledge in

anatomy and physiology. Third, it is also apparent that most modern authors are not adept in yoga or Qi

or Dao meditation.

Qi and prana move through meridians and Nadis including Dan Tians and chakras respectively in

the body in two ways – wire and wireless.

The way by wire includes the skin, the muscle, the tendon, the bone, the spine, the brain, different

organs, endocrine systems, circulatory systems and so on.

The wireless way includes Dan Tians and medium channel in Dao （Qi） meditation, and Ida,

Pingala and chakras in yoga meditation.

Two major pathways for meditation:

1.Intra thecal – e.g. Dao and Kundalini

2.Intra coelomic – Tantric and Candali or Tummo.

Initially, the generation of Qi or prana is voluntary. After the aspirant is proficient, he will go

through cycles of voluntary or involuntary maneuvers.

In advance meditation, celibacy is a must. The adept can experience all kinds of phenomena,

including motion, sound, light and multiple sensations.

However, the Egyptians believed that orgasm is healthy and necessary. They even believe that

under the right condition, the orgasm will directly lead to eternal life （through the control of “sexual

currents”）.

Qi or prana can be transform into fluid-like Qi （jade elixir） or prana. In Dao, Qi can be

transformed into forms （golden elixir） – immortal fetus.

In the human body, there are three types of nervous systems. The first one is the central nervous

76

脊髓或脊背──瑜伽或道家脈

在S. Narayanananda所寫的《昆達利尼的創造力》一書內，他提到：

「中脈是在肛門之後，依附著脊骨，也就是說中脈在脊骨內（即脊髓）……，從海底輪

開始，在中脈兩旁有左右脈，……，在身前與中脈相對的有智慧脈，與左脈相對的有薩拉斯

瓦蒂脈，而右脈相對的是拉克什米脈，……，這些脈亦是平行上升的。」

他又強辯圖解是沒有用的，而且令人誤解。

而M. Seidman在他寫的《炁輪的平衡》一書內，將S. Narayanananda所說的脈輪用成以

下的各種圖。（圖2-12-1）

以上兩本書已明顯地說明中脈的位置，可惜他們形容左右四脈（Ida, Pingala, Lakshmi

和Saraswati）是在腹腔外而不是在腹腔內，這是錯誤的。我們更認為圖的描述對修行者會有

很大的幫助。

2-12-1 中脈位置

Important Nadis

77

system, the second one is sympathetic nervous system, which has a left and a right side, and the

third one is the parasympathetic nervous system （also has left and right run-off from vagus nerves

and others）. The sympathetic nervous system is excitatory and the parasympathetic is inhibitory.

Thus, there are check and balance. Loops are formed between left and right sympathetic nerve fibres.

Similarly, the parasympathetic nerve fibres also form loops among themselves and with the sympathetic

nerve fibres.

These loops give rise to nerve plexuses. These plexuses are energy centers and are known as

chakras. Similarly, the Ida, Pingala and Sushumna are related to the three types of nervous systems. All

Nadis and chakras are dormant in ordinary people or novice, but become active in adept.

The Spine – Nadi or Meridian（Yoga or Dao）

In an excellent book The Primal Power in Man or The Kundalini Shakti by Swami Narayanananda,

he said:“Sushumna is situated at the back side of the anus and it is attached to the spinal column, i.e.,

it is situated in the interior of the cerebro-spinal column…..Ida and Pingala which start from muladhara

are the two nadis on either side of the sushumna. Ida is on the left side of the Sushumna nadi, and

pingala, on the right side…..Corresponding to Sushumna nadi in front side of the body, is situated the

Medha nadi…….Saraswati nadi is the corresponding nadi to Ida. It is in front side of the body…..

Lakshmi nadi is the corresponding Nadi to pingala. It is in front of the body and runs upwards parallel.”

He also said: “In this book, I have purposely avoided diagrams, depicting the different Chakras

（Centres） and their Lotuses. No doubt, it helps some, but with many it has created and it creates

grave misunderstanding and doubt. The Lotuses & the different Chakras are the mental visions. As

such, they are very subtle tings. And people in bringing these subtle visions into gross forms, in the form

of diagrams, often have committed and commit blunders. In order to avoid all these confusions, I have

omitted all sorts of diagrams.

I am not giving mere book knowledge here. What I have ventured to write, is my own little

experience of the subject. And I would request my readers not to believe me blindly, but to carry on

experiments, and then to test and see the validity of the facts stated here. This will clear all doubts.”

The book Balancing the Chakras by Maruti Seidman depicted the following diagrams: （Figure

2-12-1）

The above two books, clearly establish the cutaneous of the Sushumna. Unfortunately, both authors

stress too much on the cutaneous manifestation of other nadis （Ida, Pingala, Lakshmi and Saraswati

nadis） rather than their visceral revelation.

We also feel that diagrams and figures are upmost importance to convey ideas to the aspirants.

78

以下兩本書亦對中脈提出他們的意見：

1.Sri Swami Sivananda在他所寫的《昆達利尼瑜伽》一書內說：「當我們考察脊髓和中

脈的結構，位置和功能，我們認為瑜伽所說的中脈就是脊髓。」

2.另外，Harish Johari 的《輪：蛻變的能量中心》的一書內，他說：「Sushumna（中

脈）坐落正中，它是唯一串過Meru Danda（脊柱）的脈。」

從以上各種書籍的討論，Sushumna Nadi（中脈）最終的位置應該是在脊髓內。中脈可

以看作一條空管，裡面還密集其它三條管，一條比前一條精微，這些管其特性如下：（圖

2-12-2）

中脈的結構

Sushumna（中脈）：代表Tamas（塔瑪斯──純度），有黑暗或無知的品質。

Vajrini（跋折里尼）：代表Rajas（拉杰斯──活躍性）有激情或活躍的品質。

Chitrini（叱特里尼）：代表Sattva（薩特瓦──堅定性），有純潔和德性的品質。

Brahmanadi（布拉曼阿迪）：代表意識，有覺悟的品質。

註：修練昆達利尼所產生的高層次的意識，是要通過布拉曼阿迪脈的。

2-12-2 中脈的結構

The Nadis

79

Fu r t h e r m o r e , S r i S w a m i

S i v a n a n d a s a i d i n h i s b o o k

Kundalini Yoga:

“ W h e n w e s t u d y t h e

construction, location and fuction of

the spinal cord and the Sushumna

nadi, we can readily say that the

spinal cord was called Sushumna

Nadi by the Yogins”.

Similarly, in the book Chakras:

Energy Centers of Transformation by Harish Johari said :

“The Sushumna is centrally situated and is the only Nadi that passes through the Meru Danda

（spinal column）”.

From the above discussion, the ultimate place for the Sushumna Nadi is the spinal cord. The

Sushumna Nadi is regarded as a hollow tube in which there are three more concentric tubes, each being

progressively more subtle than the previous one. The tubes or Nadis are as follows: （Figure 2-12-2）

Composition of The Central Nadi

Sushumna – Signifying tamas, with quality （Gunas） or force of darkness, or ignorance, etc.

Vajrini – Signifying rajas, with quality of passion and activity.

Chitrini – Signifying sattva, with quality of purity and goodness.

Brahma – Signifying consciousness with quality of enlightenment.

Note: The higher congciousness created by Kundalini passes through Brahma Nadi.

In the spinal cord, the center canal （very fine and minute） is known as Canalis Centralis. This

canal remnant is the remnant of the central cavity of the neural tube. Similarly, the book Dai Cheng Yao

Dao Mi Ji by Fasiba （1235 ~ 1280 A.D.） states that the spine has two nadis, the coarse Avadhuti

within which is the fine （small） Avadhuti （spinal canal）. （Figure 2-12-4）

This canal is known as Brahmanadi through which Kundalini, when awakened, passes from

Muladhara to Sahasrara Chakra. In this centre exist all the six chakras （Lotuses, viz Muladhara,

Svadhishthana, Manipura, Anahata, Vishuddha and Ajna）.

2-12-3 脊髓橫截面

Spinal Cord – Cross Section

脊椎管（Spinal Canals）

白質（White matter）

灰質（Grey matter）

80

在脊髓中心有一道管（卡納利斯）叫中央管，這個管是胚胎時中央管的中央腔的殘餘。

同樣在（元代）巴思巴大師所著的《大乘要道密集》內說：

「問：云何是阿斡寧六脈帝耶？答：即有兩種：粗阿斡寧六帝脈于脊骨內上下充直，有

一道脈是粗阿斡寧六帝脈也。二細阿斡寧六帝脈于粗阿斡寧六帝脈中，一毛分作百分之量，

至堅至微一道白色脈，是名細阿斡寧六帝脈，亦名法爾阿斡寧六帝脈，亦名法爾體，亦名無

生真智法體。」

這個中央管就是布拉曼阿迪，當昆達利尼喚醒後，炁能就能從海底輪直達頂輪，換句話

說，所有的六個輪（炁輪）都是從這裡出口。（圖2-12-4）

有趣的是，在古埃及有同樣的記載：

「Horus的煉金術──莭德（Djed）是神聖輪的通道，它是由脊椎底開始，經過脊柱最後

到達頭部。另外有一支路從會陰直到頭頂，又叫中柱。」

在古埃及，有一個概念，他們認為在奧妙的脊中有七個漩渦，它的名字為Sephek Ba Ra

（Ra的七個靈魂）。

古埃及人又認為靈體的結構有各種奧密的渠道，這些渠道是靈能的變壓器，三個主要渠

道可以用希臘墨丘利（赫耳墨斯）的節杖來代表。這三個主道，沿著脊神經索行走，這些主

道控制身體能量的分配。其中主道位在背後中間，其它兩副渠道在左右，像蛇（兩）一樣圈

著中間的主道。（圖2-12-5）

另在伊文思溫慈博士纂集的《六成就法》有以下的

一段：

「第二節上師本尊瑜伽轉識法

依於作修上師本尊瑜伽之『頗哇』轉識法者，如偈

教云：

先作彼壺式，風息三七反。

著力提識種，經脊椎上行。

於三七靈輪，一一輪提升。

上升復下降，相應誦真言。

此所誦真言，有全半兩聲。

誦真言之聲，令著力高響。

導能知識種，趣入淨樂界。

「正是時」一至，轉識頓成就。（謹按︰此「正是

時」者，即臨終時也。）」

從以上一段可以看出人體有三十四節脊骨，而有

二十一個輪，這是第一次文獻說骨有輪，而炁能亦可以

通過骨節。另外說脊椎骨有輪和脊髓的輪是不同的。

（圖2-12-6）2-12-4 脊椎管

Spinal canals

脊椎管Spinal Canals

81

It is interesting to notice in ancient Egypt:

Alchemies of Horus said that:

“The djed or sacred pathway of the chakras begins at the base of the spine and goes up through the

spine and into the head. There is a secondary djed pathway that moves from the perineum directly up to

the crown called the Central Column or Central Pillar.”

Furthermore, in ancient Egypt there existed a concept of seven vortices of energy in the subtle

spine called Sephek Ba Ra （seven souls of Ra）. In India, they called chakras.

They believed that the spiritual body is composed of subtle channels which act as transformers of

spiritual energies. The three main ones are symbolized like a caduceus. These subtle channels are said

to be located alongside the physical spinal cord and control energy distribution to the physical body. The

central channel is in the center of the back. The other two channels, represented as the serpents, are

coiled around the central channel. （Figure 2-12-5）

It is interesting to note that in Tibentan Yoga and Secret Doctrines edited by W.Y. Evans-Wentz, has

the following description:

“Part II. The transference of the consciousness by meditating upon the guru”

（6） The Pho-wa called the Transference of the Consciousness by Meditating upon the Guru, is

now to follow.

2-12-5 埃及瑜伽圖

Egyptian – Sephek Ba Ra (Seven Souls of Ra)

82

道和冥想

在炁功的訓練，小周天是指氣在人體皮下行走，如圖2-12-7，但真正道家的小周天，氣

的行走是經過脊髓的（圖2-12-8），所以道家的任督兩脈是不同的，道家的督脈是脊髓，而

任脈，我們認為是和體腔內的迷走神經有關。

從以上的討論，很明顯知道道與瑜伽的冥想的步驟是有相同之處。道與瑜伽兩者的初步

修練都是從體腔開始訓練，然後進入腦鞘膜途徑：

1.道家：道家修練的開始，就是用各種方法在丹田內練炁，然後將炁轉移到會陰，再由

會陰將炁打通脊髓（束）。

2.瑜伽（昆達利尼）：瑜伽初步的訓練，有不同的方法，如無上、拙火和昆達利尼瑜伽

等，它們都是從體腔開始，當修練者修練有素後，炁能就會在海底輪處上升，喚醒昆

達利尼，打通脊髓。

註：埃及瑜伽亦從體腔開始。

2-12-6 在脊椎骨的輪

Chakras of the Vetebral Column

2-12-7 氣功任督二脈

Superficial Micro - Circulation

83

（7） It hath been described thus:

Having first formed the “Pot-shaped”

By means of twenty-one breathings,

Forcibly draw from its place the consciousness,

Up through the lotuses of the spinal column,

By visualizing twenty-one chakra.

Let the process be chakra by chakra,

Both in the up-going and the down-going of the mantra syllables.

The syllables to be used are the one-syllable and the half-syllable.

By uttering the sounds of the syllable loudly,

Direct the “Knower” towards Devachan.

Then, when the right moment cometh, the transference is accomplished.

From the script, it is apparent that the spinal column （bony vertebra） has thirty-four vertebrae

and only twenty-one chakras. The prana can pass through the bones.

Dao and Meditation

In Qi Gong, the microcosmic circulation refers to the subcutaneous

Qi movement （Figure 2-12-7）, and in Dao meditation, the micro-cosmic

circulation involves the spine, as shown in （Figure 2-12-8）. So the

meridian of Du is the spinal cord and the meridian of Ren, in our opinion,

equivalent to the Vagus nerve in the abdomen.

It is apparent from the above discussion that both the Dao or Yoga

meditation start with the intracoelomic approach and advance to the

intrathecal approach.

1.In Dao – the practitioners use various methods to generate Qi in the

lower Dan Tian. Finally, they concentrate the Qi at the perineum to open up

the spinal tract.

2.In Yoga （Kundalini） – Various practice methods are used, such as

those by Tantric, Candali and Kundalini. They all involve the intracoelomic

approach. Once the aspirant is proficient, Kundalini will be waken up.

Note: The Egyptians also use the intracoelomic approach2-12-8 道家小周天

Dao Micro - Circulation

84

黃庭內景經和瑜伽

1.黃庭

《黃庭內景經》說：「黃庭內人服錦衣，紫華飛裙雲炁羅，丹青綠修翠靈柯。」以上可

以用圖2-12-9來代表，不是像瑜伽觀外粗身空和觀內細身空嗎？（圖2-12-9）

【參考】

《黃庭經》中提到：

「黃庭章第四

黃庭內人服錦衣，紫華飛裙雲氣羅，丹青綠條翠靈柯。

七蕤玉籥閉兩扉，重扉金關密樞機。玄泉幽闕高崔巍，

三田之中精氣微。嬌女窈窕翳霄暉，重堂煥煥明八威。

天庭地關列斧斤，靈台盤固永不衰。」

從以上可以看到，《黃庭經》的黃庭章和觀內細身空，都是說體腔內的炁澎脹的現象和

位置。　

2-12-9 黃庭內人

The Courtier of the Yellow Palace

85

Yellow Court Classic and Yoga

1.Yellow CourtYellow Court Internal Scenery Scripture

In this text, it says:

“The inner people of the yellow court are clothed in silk brocade

The purple flying robe resembles the clouds of Qi

Its red and green seams look like boughs of the tree”

【From Classic: Chapter 2, Section 04 （1,2,3）】

The above description is represented by Figure 2-12-9. From the Figure, it is evident that there is a

similarity between Tummo Yoga （1） visualizing the psychic nerve-system as being vacuous and （2）

visualizing the physical body as being vacuous, as compares to the Yellow Court Classic.（Figure 2-12-

9）

【Reference】

The Chinese Yellow Court Classic states that:

Chapter 2.4 （translated by Imios Archangelis）

Courtiers of the Yellow Castle are all clothed in silk brocade,

A splendid purple flying robe that has been woven with cloud Qi.

Its red and green seams are numinous boughs of the Spirit.（Figure 2-12-9）

A jade wedge with seven flowers （holes） keeps secured the two-wing door. （Figure 2-12-10）

The gold panels seal the windows of the castle halls.

The walls around profound spring are strong and powerful,

In order to guard the sublimation of the essence flowing through the centers of the three fields.

Delicate beauty shines through a screen of clouds.

Internal halls glow, illuminated by the eight powers.

The arms are aligned in order, from the heavenly court to the earthly fortification.

The castle of the soul doesn’t weaken and stays solid forever.

From E. W.’s book:

Yoga of the Psychic-Heat

【Preliminary Exercise 2: VISUALIZING THE PSYCHIC NERVE-SYSTEM AS BEING

VACUOUS】

86

六成就法有以下一段：

「第二段觀內細身空

觀內細身空者，為靈識脈道觀。其法先觀自身變成金剛瑜祇尼佛母，體如常人之量，其

內有備具如下四相之靈識中脈道，下抵密處，上抵梵穴。四相者，為紅如渥丹之色，明如酥

由之燈，直如芭蕉之幹，空如紙捲之筒。脈管之大，不過箭桿，觀其漸大，如棍如柱如舍如

山，乃至全宇宙之萬相皆可包羅之。同時自體亦觀其漸漸大至無外，舉體全空。惟此中樞靈

識脈道，即手指足趾之甲尖，亦具為之充滿貫達。旋復觀其如上法，漸漸收小，至較極小芝

麻而尤細，乃至觀此脈管小至有若一毫毛百分之一尚不能比之微，此如教所云：

觀身內空細，細至不能描。

觀身內空細，細至不能見。

觀身內空細，細至不能住。」

2-12-10 黃庭內經七蕤玉籥

The Seven Holes of the Yellow Court Classic

87

（17） In the second of the preliminary exercises, Visualizing the Psychic Nerve-System as being

Vacuous, proceed according to the practices which now follow.

（18） As extending through the centre of the body （from the perineum to the Aperture of

Brahma on the crown of the head）, the body visualized as being the body of the Divine Yogini, of

normal size, imagine the median-nerve as possessing the follow four characteristics: redness like that

of a solution of lac, brighteness like that of the flame of a sesamumoil lamp, straightness like that of the

inner core of the plantain plant, and hollowness like that of a hollow tube of paper. Let this visualization

be about the size of a medium0sized arrow-reed.

（19） Then, when that hath been done, expand the visualization to the size of a staff, then to the

size of a pillar, then to the size of a house, then to the size of a hill, and finally, make it vast enough to

contain the Universe.

（20） Meditate upon the median-nerve as pervading every part of the visualized body, even to the

tips of the figers.

（21） When the visualization is the size of a sesamum seed, meditate upon the median-nerve

pervading it as being in thickness the one-hundredth part of the diameter of a hair （and hollow）.

（22） It hath been said, Create （or visualize） vacuity in that which is not clearly defined

（because so minute）;

Create vacuity in that which cannot be caught hold of （by the eye, because invisible）;

Create vacuity in that which doth not rest （or is transitory）.

From the Yellow Court Classic and the above psychic-heat discussion, we feel that there are

similarities. Both are dealing with Qi or prana expansions in the body （and perhaps also the

locations）.

2.Tantric YogaThe following astract from E.W.’s book clearly describes the Tantric approach for the formation of

median nerve, the left and right nerves.

“Preliminary exercise 4: Training the Psychic Nerve-Paths”

（34） In the fourth of the preliminary exercises, the training of the Psychic Nerve-Paths （or

Nerve-Channels）, proceed according to the practices which now follow.

（35） Visualize, to the right of the median-nerve, the psychic-nerve of the right side of the body,

and, to the left, the psychic-nerve of the left side of the body, each extending from the tip of the nose up

to and over the brain （thence round the sides of the head and down the sides of the body）, the lower

termination being at the base of the generative organ （i.e. in the perineum）.

（36） Visualize both these nerves as being hollow; and in the left-side one these letters: A, A; I, I;

U, U; RI, RI; LI, LI; E, EI; O; OU; ANG, A;

88

2.無上瑜伽

在伊文思溫慈（伊博士）的書，對無上瑜伽的中脈和左右脈有以下的說法：

「第四段靈息之訓練

靈息之訓練者，於中樞靈脈道之兩側，觀有兩徬脈道上，自左右兩鼻孔通入，上行入

腦，繞頂及後腦，分循中脈兩側，下行均抵近密處，以與中脈會合。此左右兩徬脈，亦各中

空，於其左徬脈管之空腔中，觀有依序鋪疊之十六母音藏文字母之字珠，於右道脈中，觀有

三十四父音字母。

觀各其筆畫，細於藕絲，俱作紅色，依次平舖，疊成一串，連續隨息出入。惟出由鼻

孔，入由密處，如是一心專注，觀此左右兩道真言字珠串，循環交替，出入於體，同時左右

替換，呼吸其息，以相應之。此猶先治溝渠，而後乃使水流無礙，是為以真言字母，加持左

右靈脈到之要妙修習。」

在《大乘要道密集》有以下的說法：

「然風息歸心於拙火外，亦別有三種師要劑門︰一者觀眉間明點風息歸心劑門，所謂

其修習人於寂靜處軟穩氈上端坐其身，結三昧印，眼觀鼻尖，舌拄上顎，不搖不動，儼然而

住。自己眉間三角骨內想一豆，量風息與心識相應為一光明燦然白色明點，專心觀彼明點，

若覺疲倦心散亂時，則止息一晌。止息既已，復觀明點，如是周而複始，眉間三角骨內入明

點定。經七晝夜，其彼明點分分明明，定心堅固之時，其彼明點而令上升至於淨梵竅內。如

依前例，專觀明點分分明明，定心堅固之時，其彼明點由如流星而降入阿斡帝脈中，出大鳴

響至於臍下流出杵中，必生大樂，如是周而複始，入定風息歸心覺生大樂，是名觀眉間明點

風息歸心劑門。

二者觀杵尖明點風息歸心劑門者，其修習人於寂靜宮內軟穩氈上端身而坐，結三昧印，

眼視鼻尖，舌拄上顎，不動不搖，儼然而住。自己杵頭上想一豆，量風息心識相融為一光明

燦爛白色明點，專心觀彼，若覺疲倦心散亂則止息一晌。既止息已，復觀明點，如是周而複

始，杵尖上明點定，經七晝夜，其彼明點分分明明，定心堅固之時，其彼明點而令上升至於

眉間三角骨內，其眉間三角骨內依如前例，專觀明點分分明明，定心堅固之時，其彼明點而

令上升至淨梵竅，入阿斡帝脈中，而令下降至於臍下流出杵中，如是周而複始，上升下降入

定七次，必生大樂者，是名觀杵尖明點風息歸心劑門。

三者觀帝明點風息歸心劑門者，所謂其修習人於寂靜處軟穩氈上端身而坐，結三昧印，

眼視鼻尖，舌拄上齶，不動不搖，儼然而住。自己頂上淨梵竅內想一豆，量風息與心識相融

為一光明燦爛白色明點，專心觀彼明點，若覺疲倦心散亂則止息一晌，既止息已，復觀明

點，如是周而複始，淨梵竅內入明點定分分明明，定心堅固之時，從頂至臍下阿斡帝脈想如

饑羊腸，即便吹脹，其彼淨梵竅內明點與鳴響聲入於阿斡帝脈中，鳴鳴響響而令下降至於臍

下流出杵中，如是周而複始，阿斡帝脈鳴鳴響響下降明點者，是名觀帝明點風息歸心劑門。

此三種內人隨修一種，不過多日，風息歸心，覺受大樂，所聞所見，皆覺大樂。」

89

（37） And in the right-side one these letters:KA, KHA, GA, GHA, NGA; CHA, CHHA, JA, JHA,

NYA; TA, THA, DA, DHA, NA （hard, as dentals）; TA, THA, DA, DHA, NA （soft, as palatals）; PA,

PHA, BA, BHA, MA; YA, RA, LA VA; SHA, KSHA, SA HA KSHYA.

（38） Visualize the outline of these letters to be as fine as the fibre of a lotus; and all of them as

being red of colour and arranged in a perpendicular line, one above the other. Then, as the expiration

goeth out, meditate upon these letters as going out with it, one after another; and, as the inspiration

cometh in, as coming in with it, but entering the body through the orifice of the generative organ.

（39） Continue the meditation, concentrating the mind upon this rosary of letters, each thus

following the other like fairy-fires, and keep up the twofold breathing process （i.e. breathing through

the fight and left nostril alternately）.

（40） These practices, being like the making of a water-course prior to the bringing of the water,

constitute a very important art.

In Fasiba’s book, it also mentions that when one meditates on the Bindu between both eyes, the

median nerve is formed, and prana flows downwards to the navel area and exits at the reproductive

organ. However, there is no mention of the chakras.

This is consistent with Figure 2-12-11. From the descriptions by the two books above, there are no

mention of chakras. Both above exercises are exercises for arousing for the formation of nadis and not

chakras. In short, early exercises in Tantric Yoga do not involve chakras’ formation.

3.Candali YogaIn the following paragraph, E.W.’s book describes the Candali yoga with three nadis and four

chakras. The chakra is in form of “like the ribs of a parasol” or “ like the spokes in the wheel of a

chariot”.

“Internal Psychic-Heat”

（66） of the second, the Internal Psychic-Heat, it hath been said:

Meditate upon the four wheels;

Each shaped like an umbrella,

Or like the wheel of a chariot.

（67） In other words, visualize at the centre of the vacuous, filmy body, the vacuous median-

nerve, the vacuousness sysbolizing Reality in its ture nature （as Voidness）; its colour red, symbolical

of Bliss; transparently bright, because its psychic functioning dissipateth the obscurations of Ignorance;

and in its perpendicular straightness symbolical of the trunk of the Tree of Life. Visualize it, endowed

with these four characteristics, as extending from the Aperture of Brahma, （on the crown of the head）,

to a place （i.e. the Muladhara-chakra） four ringers below the navel; its two ends flat and even; and

to the right and left of it, the right and left psychic-nerves, （i.e. the pingala-nadi and the ida-nadi）,

90

以上兩書所說，祇提及中、左右脈，但沒有提及輪，所以

像我們的圖2-12-11，其兩書的功法，是修練脈而不是修練輪，

所以初步無上瑜伽的修練是沒有輪的。

3.拙火瑜伽

在伊博士的書內說，拙火瑜伽四輪，各輪像傘蓋之骨，或

如輪盤之輻，其詳說如下：

「二內靈熱者，訣云：

專注觀想於四輪，由如車輪或傘蓋。

釋之曰：謂行者所觀習於上述之皮囊空體，其中脈穴道亦

中空者，乃表「法爾」一大實相之如實空也。其紅色者，表大

安樂也。其透明者，以其妙明無染，能豁破無明重障也。其體

直者，表「生木」之樹幹也。

註：中脈為一切靈脈之大本營，在此脈道中，近命門處，

有為生命本原。識種初植之「穆拉達囉」基本靈火輪。中脈由

此而發生，五官百骸亦由之長養而成，瑜伽行人，由此修習，

得解脫之果。

行人須觀想具此四德之中樞靈識脈道，上達梵穴（即頂

門），下達臍下四指之處（即命門），有穆拉達玀輪。又觀此中脈，上下端皆平頭，靠近中

脈兩傍，有「以達鞘底」之左脈道，及「丙嘎拉納底」之右脈道，如瘦小羊腸之大。上行繞

腦巔，由前腦下折，通住兩鼻孔下端，與中脈道會合之前，各挽一圈，如藏文字之字形。又

三脈道並通於腦巔之處，謂之「灑哈沙囉（頂）洽格囉（輪）」，亦名千葉蓮臺。此處有依

止中脈為軸之三十二支脈道，向下俯張。於喉際有「為素達洽格囉」之喉輪，亦有依中脈為

軸之十六支脈道，向上仰張於心際。有「阿那哈達洽格囉」之心輪，有八支脈，向下俯張。

於臍際有「嘛尼補囉洽格囉」之臍輪，有六十四支脈，向上仰張。凡諸輪處之各小支脈，觀

其如傘蓋之骨，或如輪盤之輻，依中央之中脈，為柄為軸，及其傍脈為聯貴，而繫聚者。行

人須依是觀想，了了分明。」

又《大乘要道密集》又有以下的說法：

「依觀

三道脈入拙火定。言三道脈者，一中央阿斡寧六帝脈，二右畔辣囉捺脈，三左畔辣麻捺

脈，是名三道脈。或依四輪入拙火定。言四輪者，一臍化輪，內八道脈，外具六十四道脈。

二心間法輪，內具四道脈，外具八道脈。三喉中報輪，內具八道脈，外具十六道脈。四頂上

大樂輪，內具八道脈，外具三十二道脈，是名四輪道脈也」

以上兩書的說法，證明拙火瑜伽的輪是枝狀形的，不是傳統的蓮花瓣形狀的，我們認為

拙火瑜伽的三脈四輪與昆達利尼的三脈七輪是在身體不同的位置，如圖2-12-12。

2-12-11 無上瑜伽途徑

Tantric Pathway

91

like the intestines of a lean sheep, extending over the top of the brain and thence down to the front of the

face, and there ending in the two nasal apertures. Visualize the lower end of these two subsidiary nerves

as entering into the lower end of the median-nerve with a complete circular turn like that of the bottom

of the letter cha.

（68） From the place, （ the Sahasrara-chakra）, wherein these three psychic-nerves meet, on

the crown of the head, （ at the three psychic-nerves meet, on the crown of the head, （at the Aperture

of Brahma, imagine thirty-two subsidiary psychic-nerves radiating downward. Imagine sixteen radiating

upward from the throat psychic-centre, （the Visuddha-chakra）. Imagine eight radiating downward

from the heart psychic-centre, （the Anahata-chakra）. Imagine sixty-four radiating upward from

the navel psychic-centre, （the Manipura-chakra）. Each group of these subsidiary nerves is to be

visualized as appearing like the ribs of a parasol, or like the spokes in the wheel of a chariot, of which

the connecting parts are the median-nerve and the right and left psychic-nerves.

（69） In these ways carry on the meditation.

Similarly, in Fasiba’s book says:

There are three nadies, the center one is called Avadhuti, the right is called Rosana and the left is

called the Lalana. There are four chakras:

1.Navel chakra, with eight inner spokes and sixty four outer spokes.

2.Heart chakra, with four inner spokes and eight outer spokes.

3.Throat chakra, with eight inner spokes and sixteen outer spokes.

4.Brain chakra with eight inner spokes and thirty two outer spokes.

The abstracts from the above two books clearly demonstrate that in Candali yoga, the petals in

a specific chakra, is in the form of spoks of a wheel, and not leaves of a lotus. It is our opinion, the

three nadis and four chakras in Candali yoga are different from the three nadis and seven chakras in

Kundalini yoga. They are in different positions in the body cavity. （Figure 2-12-12）

4.Kundalini YogaIn E.W.’s book, though the three nadis and the seven chakras are not well delineated. However,

from the explanation and the word petals, one can infer the existence of seven chakras and three nerves.

It is interesting. The words of median-nerve, left and right psychic nerves are used but no mention of

Sashumna, Ida nor Pingala. （Figure 2-12-13）

“Secret Psychic-Heat”

（70） Of the third, the Secret Psychic-Heat, it hath been said:

In the use of the one-half of the letter A

As the object upon which to meditate,

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4.昆達利尼瑜伽

在伊博士書內，沒有詳細說明三脈七輪，但從下面的一段，可以知道輪是蓮花瓣狀的，

又可以看出心輪、頂輪、臍輪、喉輪的存在，所以我們可以肯定書內所說的是三脈七輪，如

圖2-12-13。

以下是書內所說的一段：

「三祕密靈熱者──訣云：

阿字半體為觀點，發生靈熱祕密法。

於臍下四指，左右脈與中脈會合處，觀想半「阿」字，細如毫毛，長僅半指，色棕紅，

飄動，發如風吹繩索之蹦蹦聲，有熱觸。又於頂輪千葉蓮臺處之中脈內，觀想「涵」字，白

色，如欲降滴甘露之狀。於是引入風息，而攝靈力入於左右脈道中。此靈力下行膨脹，由中

脈底端鼓入，上觸細如毫毛之半阿字，令其不惟加粗，且熾然轉為鮮明之紅色。此之觀想，

須與均息之法相應而作。

2-12-13 昆達利尼途徑

Kundalini Pathway

2-12-12 拙火瑜伽途徑

Candali Pathway

93

Lieth the art of producing the Psychic-heat.

（71） Accordingly, visualize at the point where the right and left psychic-nerves meet with the

median-nerve, four fingers below the navel, the half-A, in hair-like outline, floating, and half a finger in

height, of reddish brown colour, hot to the touch, undulating and emitting like a cord moved by the wind

the sound of Phem!Phen!”

（72） Then clearly visualize a letter HAM, white of colour, inside the median-nerve at the crown

of the head, （within the Thousand-Petalled Lotus）, and as if it were about to drop nectar.

（73） Thereupon, by drawing in breath, the vital-corce entereth into the right and left psychic-

nerves.

（74） These expand, as if distened with air; and thence the vital-force passeth into the median-

nerve and striking against the hair-like short-A （or half-A）, filleth it out into its fully shaped red form.

（75） While the :filling” and the “equalizing” are thus going on, concentrate thy mind upon the

processes.

（76） While exhaling, imagine that the breath is going out of the median-nerve, in a bluish

stream. Actually, however, the breath hath its exit through the nostrils.

（77） Having arrived at mental concentration upon these visualizations, then, in a second course

of exercises, holding to the same manner of breathing, think that, from the hair-like short-A, a flame of

fire, half a finger in length and very sharp-pointed, flareth up.

（78） Think that the flame is endowed with the four characteristics, （of the median-nerve

as visualized, namely, perpendicularity, transparent brightness, redness, and vacuity）; and that it

resembleth a revolving spindle.

（79） Think that with each such breathing the flame riseth up half a finger higher;and that by

eight such breathings it reacheth the navel nerve-centre.

（80） With ten such breathings, all the petals of the psychic-nerves of the navel nerve-centre will

have been filled with psychic-fire.

（81） With ten more breathings, the fire moveth downward and filleth all the lower parts of the

body, even to the ends of the toes.

（82） From there, with ten more breathings, it burneth upward and filleth all the body up to the

heart psychic-centre.

（83） With ten more breathings, the fire passeth up to the throat psychic-centre.

（84） With ten more breathings, it reacheth the crown of the head （i.e. the Thousand-Petalled

Lotus）.

94

當呼息出時，雖實際由鼻孔出息，然同時須觀中脈道中，迴出有藍色「靈力流」，與息

俱出。又於保持住息時，觀想由紅色半阿字體，發生火焰，半指長，上端尖銳，熾然上澆，

此火焰同賦有如中脈道之四德。即直、明、紅、空。且此火焰，速速轉動，如紡椎之不停。

又每一吸息入體後，此火焰即上升半指。經入息後，即升至臍輪處。又經十息，則凡由臍輪

中脈分出之各各支脈道中，皆充滿靈熱。又經十息，此靈熱燄下轉，令下體各部，無不充滿

靈熱，即足趾尖端，亦皆貫到。又經十息，靈燄復上熾，達於心輪處。又經十息，達喉輪。

又經十息，達頂輪。如是遞上，遂至於如訣所云：『漸得神牛降聖乳』之妙境。」

從以上的討論，無上、拙火和昆達利尼各有不同的中脈、左和右脈，因此看各種文獻有

不同的說法，我們用以下的圖和表來協助讀者或修行者。因為有各種中、左和右脈，又有不

同位置的輪，我們在表2-12-1提議它們暫用的名稱。

表2-12-1 各種不同脈的名稱

脈

昆達利尼拙火 無上 道

中脈 阿代都帝（阿斡六寧帝脈） 中 中脈

左脈 拉拉納稅（辣羅嘛脈） 左

右脈 辣薩捺脈 右

表2-12-2 拙火瑜伽輪

傘輪 道脈 位置 中心形 顏色

頂傘（大樂輪） 32（向下） 頭部 三角 白

眉傘（受用輪） 16（向上） 喉部

圓紅

心傘（萬象輪） 8（向下） 心部 圓 白

臍傘（變化輪） 64（向上） 腹部 三角 紅

95

（85） In this way meditate.

（86） It hath been said:

Gradually milk the “Chow of the Heavens”.

From the above discussion, the three nadis in Tantric, Candali and Kundalini are all different.

Hence, different books or scripts have different nomenclatures, terms and names. We list different

tables and charts below to clarify the confusion, so that the readers or aspirants can understand different

descriptions at present or in the past easily. （Table 2-12-1）

Since there are multiple locations for medium, left and right psychic nerves. Table 2-12-6 is our

proposed nomenclature or terminology.

Table2-12-1 Different Names for Nadis

NadiKundalini Candali Tantra Chinese Dao

Sushumna （Vajra, Chitrin and Brahma） Avadhuti Middle Zhong Mai

IDA Lalana Left

Pingala Rasana Right

Table2-12-2 Candali Yoga Chakras

Chakra Spokes（Petals Lotus） Location Shape of Center Colour

Mahasukha 32 Head Swabhavikakaya Triangular （Red）

Sambhoga 16 Throat Circular Red

Dharma 8 Heart Circular White

Nirmana 64 Navel Triangular Red

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表2-12-3 昆達利尼瑜伽輪

查克拉（輪） 瓣 位置 中心形 顏色

頂輪 >1000 頭頂 圓 紫

眉輪 2 眉心 三角 靛

喉輪 16 喉部 三角圓 藍

心輪 12 （心）胸部 六角 綠

臍輪 10 腹部 三角圓 黃

生殖輪 6 尾閭 月圓 橙

海底輪 4 會陰 四方（三角） 紅

表2-12-4 丹田

輪 丹田 形 顏色

眉 上 圓 白

心 中 圓

臍輪 下 圓 黃

表2-12-5 各種輪的比較

Candali Kundalini

三脈四輪* 輪 三脈七輪

輪枝和小枝 葉蓮臺

32（8枝，每枝分4小枝） 頂 千＞1,000

眉 2

16（4枝，每枝分4小枝） 喉 16

8（4枝，每枝分2小枝） 心 12

64（16枝，每枝分4小枝） 臍 10

生殖 6

海底 4

註：*大乘要道密集有不同枝數的說法

97

Table2-12-3 Kundalini Yoga - Chakras

Chakra Lotus/Petals Location Shape of Center Colour

Sahasrara > 1000 Crown Round violet

Ajna 2 Forehead Triangular Indigo

Vishuddha 16 Throat Circle in triangle Blue

Anahata 12 Heart Hexa Gram Green

Manipura 10 Solarplexus Triangle Yellow

Swadhistana 6 Splenic Plexus （1st Lambar） Crescent moon Orange

Muladhara 4 Genitals（Coccygeal）4th sacral Square （triangle） Red

Table2-12-4 Dan Tians

Chakra Dan Tians Shape Colour

Ajna Upper Dan Tian Circular White

Solar Plers Middle Circular

Sea of Chi （Navel） Lower Circular Yellow

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表2-12-6 各種脈的新名稱

Location

Kundalini Candali Tantric

SpineAbdominac

cavityAbdominac cavity Abdominac cavity

Middle Sushumna S Sushumna A Avadhuti C （Sushumna C） Avadhuti T （Sushumna T）

Left IDA S IDA ALalana C

（IDA C）

Lalana T

（IDA T）

Right Pingala S Pingala A Rosana C （Pingala C） Rosana T （Pingala T）

Chakra ＞7 ＞7 4 0

S – Spine　A – Abdomen　C – Candali　T – Tantric

從以上各種討論，我們完成圖2-12-14和圖2-12-15。又從下上二圖，我們可作下面的結

論：

（1）脊髓

①是道家的督脈。

②脊髓和椎管是代表昆達利尼的中脈。

（2）交感和副交感神經終端的神經鍵是可以代表無上瑜伽的中脈或表面的任脈。

（3）交感神經叢。不同的交感神經叢是和昆達利尼瑜伽輪是有關係的。

（4）副交感神經。不同的副交感神經叢是和拙火瑜伽的輪有關。

（5）迷走神經是與道家任脈有聯繫的關係。

（6）肚臍部分是黃庭經所說的中池。

（7）丹田。在胸部和腹部。丹田的位置是在交感神經干和同位置的交感神經叢間。

（8）黃庭經的七孔（七蕤玉籥）是在脊椎和自主神經（交感神經）之間。

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Table2-12-5 Chakras Comparision

Candali* Kundalini

Three Nerves and Four Chakras Chakras Three Nerves and Seven Chakras

Chakra and Branches Lotus Leaf

32 Eight large branches and each comprise four small branches Head > 1,000

Eye 2

16 Four large branches and each has four small branches Throat 16

8 Four large branches and each has two small branches Heart 12

64 Sixteen large branches and each has four small branches Abdomen or Navel 10

Reporducing Organ 6

Bac 4 4

Note: *In Fasiba’s book has slight different description.

Table2-12-6 New Nomenclature for Nadis

Location

Kundalini Candali Tantric

Spine Abdominac cavity Abdominac cavity Abdominac cavity

Middle Sushumna S Sushumna A Avadhuti C（Sushumna C）

Avadhuti T（Sushumna T）

Left IDA S IDA A Lalana C （IDA C）

Lalana T （IDA T）

Right Pingala S Pingala A Rosana C （Pingala C）

Rosana T （Pingala T）

Chakra >7 >7 4 0

S – Spine A – Abdomen C – Candali T – Tantric

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神智學對輪的理論

C.W. Leadbeater和Alice Baily認為輪與內分泌腺和交感神經的節和叢是有關係的；理念

認為身體的輪的動用是和各種腺和神經叢的活動有關。近日有人認為某輪的位置與某一個脊

骨位置是有連帶的淵源，圖2-12-16指出脊椎骨節和輪的關係。

2-12-14 輪、脈和神經系統

Chakras, Nadis and Nervous Systems

脊椎Kundalini Spine

督脈Du Meridian

自主神經 副自主神經

丹田

七蕤玉籥

督脈

任脈

無上

昆達利尼脊

昆達利尼輪

拙火輪

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2-12-15 輪、脈和神經系統（側面）

Chakra, Nadis and Nervous System （Side View）

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以上明顯地指出一個有道行的修練者，可以將炁能引入骨或脊椎。但七輪的位置是在體

腔還是在脊椎內，有時還是讓人捉摸不著。我們認為，似七輪是在體腔中脈內，但真正的七

輪是在腦髓和腦內。當修練者能將炁能穿過骨的時候，在體腔內的似七輪可以通過骨而成為

真七輪，最後七輪就是在脊骨了。（圖2-12-17）

結論

從以上的討論，腦和脊髓是冥想修練必須的系統，但對初練者，最危險的就是炁能困在

這兩個系統內。所以瑜伽師或道長都建議初步功夫要從外圍（如體腔）開始，待功夫能運炁

自如，才開使練腦鞘膜途徑。

炁的澎脹和收縮，如伊博士的書：

⊙觀外粗身空

⊙觀內細身空

⊙觀身擁護輪

1.初步無上瑜伽的訓練，是訓練中脈和左右脈而沒有輪（交感和副交感神經的連鏈）。

如伊博士所說：「靈息之訓練」。註：三脈的訓練

2-12-16 輪、脊脈和內分泌腺

Chakras, Spinal Nerves and Endocrine Glands

脊髓管 Brahmanadi（Canalis Centralis）

脊骨，骨輪 Chakras of the vertebral column

輪（體腔)）Chakras

2-12-17 脊髓的輪

Chakras of the Spine

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Based on the above discussion, we formulate Figure 2-12-14 and Figure 2-12-15.

The explanations are as follows:

（1）Spine –

①The spine represents the Du meridian in Dao meditation

②The spine with the spinal canal represents the Sushumna in Kundalini yoga.

（2）Terminal synapses between sympathetic and parasympathetic nerve endings represents the

Tantric center meridian or the superficial Ren meridian.

（3）Sympathetic plexuses – the different sympathetic plexus corresponds to the different chakras

in Kundalini yoga.

（4）Parasympathetic plexuses – the different sympathetic plexus corresponds to the different

chakra in Candali yoga.

（5）The Vagus nerve – it is postulated to be the real Ren meridian in Dao meditation.

（6）The navel area is the same as the middle pool in Yellow Court Classic.

（7）The Dan Tians in the thorax and the abdomen are situated between the sympathetic chains

and the respective plexuses.

（8）The seven holes chakras in yellow court classic are situated between the spine and the

sympathetic chain of the autonomic system.

The Theosophical Theory of Chakras

C.W. Leadbeater and later from Alice Bailey – they propose that each of the chakras is associated

with particular endocrine glands and ganglions or plexuses in the sympathetic nervous system; The

idea being that the subtle workings of the chakras are related and repeated in the physical body through

the activity of the various glands and nerve plexuses. Locating the chakras at specific vertebrae is a

relatively recent idea. Figure 2-12-16 shows the relationship of vertebrae with chakras.

It is evident from above, a proficient adept either in yoga or in Dao, can bring prana or Qi into the

bone or the spine. There is also confusion whether the seven chakras （at least four） locate inside

the abdomen or in the spine. It is our postulate that the quasi – seven chakras are at the abdominal

sushumna and the real seven chakras are developed in the spinal cord and the brain.

When the aspirant can build up enough Qi or prana to penetrate the bones, the Quasi seven

chakras will penetrate the bones and become the true chakras and three nadis. That means the seven

chakras reside at the region of the spine. （Figure 2-12-17）

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2-12-18 道與瑜伽其修練步驟和層次

Steps or Levels, Nadis, and Chakras in Meditation

2.拙火瑜伽的訓練（副交感神經），這修練是培養三脈四輪，如伊博士所說的「內靈」

熱者。

3.昆達利尼瑜伽（交感神經）的修練是訓練三脈七輪，伊博士祇是略提於在祕密靈熱的

一段。

4.瑜伽和道的體內最終的修練，是脊髓或脊柱。（圖2-12-18）

5.瑜伽在布拉曼阿迪（Brahmanadi）的靈修，可以啟發智慧。

6.道的脊髓修練是從炁到玉液還丹，再到金液還丹，最後意守下丹田而練聖胎。

Ashby所寫的《埃及瑜伽──覺悟的哲學》說：「目的是要喚醒在胃坑內的生命能（力）

（請參考丹田，身體和能量中心，或第三輪）；當生命能『熱』起來（喚醒），這生命能就

會從脊底昇上去。」所以埃及瑜伽的修練最後亦是在脊柱內。

Qi

Jade Elixir

Golden Elixir

Step1

Step2

Step3

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Conclusion

It is evident from the above discussion that the spinal cord and the brain are essential in

meditation. However, it is equally dangerous for novice to get his Qi or prana trapped in the spinal

cord or the brain. It is the advice of the Guru or Dao master that meditative process should start at

the peripheral （ intracoelomic） and only centrally （ intrathecal） when after the practitioner is

proficiency in peripheral Qi or prana practice.

The basic meditative approaches are breathing exercises （Pranayama）, visualization, gestures

（Mudras）, sound （Mantra） and body position （Asana）. As evident from professor Evan Wentz’s

book, the practice of tummo starts with breathing and visualization. Tummo practice takes the peripheral

routes （intracoelmic）. There are multiple steps. They are in increasing difficulties, and are as follows:

1.Preparatory – the generation of Qi or prana is normally held secret by the Gurus or Dao masters.

2.Expansion or contraction of Qi – it is evident from E. W’s book

a.Visualizing the physical body as being vacuous.

b.Visualizing the psychic nerve-system as being vacuous.

c.Visualizing the protective circle.

3.The tantric meditation to build the right, the left psychic nerves and the median nerve but no

chakras （sympathetic and parasympathetic） – this is evident in E.W’s book – the training the

psychic nerve paths.

4.The Candali meditation to build chakras （parasympathetic） and the median, right and left

nerves – this is the practice of “internal psychic-heat” in E.W’s book.

5.The Kundalini meditation to build chakras （sympathetic）, Sushumna, Ida and Pingala – this

is briefly mention in E.W’s book as “secret psychic heat”.

6.The spinal cord – ultimate for yoga and Dao.（Figure 2-12-18）

a.Yoga – meditation at the Brahmanadi leads to enlightenment.

b.Dao – meditation at the spinal cord generates jade elixir and finally golden elixir. The return of

golden elixir to the lower Dan Tian to form immortal fetus.

c.Egyptian yoga: the philosophy of enlightenment by Muata, Ashby said: “the goal is to arouse

（life force） which is said to reside in the pit of the stomach （see also lower Dan Tien,

energy centers in the body: Chakra 3）, and when ‘warmed’ （aroused）, rises from the base

of spine.”

From above, it is clear Egyptian yoga also involves the spine.