Published in Issue 1 of Pagan Ireland (Autumn 2021). Get a copy of this issue here: https://paganireland.com/buyissues
The following comes from my work with the image of the internal cauldrons, also called the cauldrons of poesy. While the outer geography of the land of Ireland is otherwise dealt with in other aspects of cosmology, the internal cauldrons are an image of internal energy dynamics. I, and several other people have found some correlation between the internal cauldrons described in Irish manuscript sources, and the Chakram of the Vedic people.
The work of the Chakram offers path of development by affecting the aspirant on many levels.. Perhaps the most intangible, yet arguably most important aspect of a path of initiation is the effect on the energy body of an aspirant. The postulate of an energy body is very common in many cultures, and though we might also call it an electromagnetic body, or light body, the fact remains that there is a subtle aspect of the human being which could be possible to influence.
The initiations of the Ord Thoil Eireanach* are a path of development through the qualities of the five provinces in the horizontal plane. A corresponding inner path of development is also possible in the vertical axis through the cauldrons of poesy. Cauldrons are a recurrent theme in Celtic mythology. The cauldrons of poesy are described in a 15th Century poem, attributed to Amergin which describes the development of a poem as it incubates in three internal cauldrons, before being ‘born’.
These three cauldrons are (ascending):
The Cauldron of Warming (gonads/ digestion)
The Cauldron of Vocation (heart/ lungs/ hands)
The Cauldron of Inspiration (brow/ brain)
These cauldrons are described in varying levels of activation using the image of the cauldrons being upright, overturned or on their side. The cauldrons can also be viewed in relationship to the Chakras of the Eastern Vedic system.
Before further discussing the Chakras directly I feel it would be helpful to turn to the Nadis. The occult physiology of the human being described in Vedic literature, as well as being expressed in the Chakras, expresses itself in the Nadis. The Nadis can first and foremost be seen as polarities. Examples of such polarities can be seen as light and darkness, positive and negative, Shakti and Shiva, consciousness and energy, the conscious and subconscious mind and so forth. These polarities in the energy dynamic of the human being form a circuit of force, based on polarity. An equivalent of these can be found in the polarities of the pillars of mercy and severity on the tree of life of the Qabalah.
One can see polarity in the entire organisation of the human being. In the body there is the left and right hemispheres of the brain, the sympathetic and parasympathetic nervous system, the anabolic and catabolic metabolism. In the mind the conscious and unconscious mind form a polarity. In the psychological organisation there are polarities of sympathy and antipathy, love and hate. Where polarity exists, there is a third principle. Between thesis and antithesis is synthesis; between sympathy and antipathy is empathy; between male and female is the androgyne. The expression of threefoldness can also express itself as a synthesis on a higher octave, for example conscious, subconscious and super conscious.
The yogis recognised this manifestation of a threefold circuit of force in three Nadis – Ida, Pingala and Sushumna. Nadis are not physical, but energetic circuits, though the activity is analogous to the vinous and arterial blood, and the central circuit of the central nervous system as having both polarities (sensory and motoric; sympathetic and parasympathetic). The Sushumna is intimately connected with the Chakras as a central axis. The streams of Ida and Pingala are constantly active in the human being as a matter of course. The Sushumna is activated only through spiritual practice/ activity which may include active work with the Nadis of Ida and Pingala.
Pingala, related to Prana, Chi or energy, is masculine, positive, Yang, active and dynamic. It is conscious, rational and discriminating. Ida relates to Chitta or consciousness. Ida is feminine, receptive, Yin, unconscious, intuitive and does not discriminate. Working with Ida and Pingala actively to harmonise and balance them, e.g. through pranayama, activates Sushumna. Ida and pingala are the forces which maintain the body and mind. Sushumna is the connection to higher spiritual principle – super consciousness.
In a world pervaded by a Western scientific world-view, the forces of Pingala are developed to a high degree, the intuitive Ida is often degraded and disregarded. For true enlightenment and the activation of higher vistas of human consciousness this imbalance needs to be redressed. This can be done with an awareness and work with the mystery traditions of East and West.
The Chakras post-date the Nadis by some time, first being mentioned in the 8th century CE. The word chakra means wheel or turning and describes centres of dynamic activity in the subtle energy body. In the West, and for the purposes of our discussion, we identify seven Chakras. These chakras are identified in the Hindu tantric texts, though in Tibetian tantric sources as many as ten chakras are described. The 7-fold model of the Chakras has been popularised in the West by the works of Sir John Woodroffe (AKA Arthur Avalon) who translated key texts, and through the work of the Theosophical society.
These chakras appear on the central Nadi of Sushumna and arise out of the crossing of the Nadi of Ida and Pingala. Where Ida and Pingala are constantly active, Sushumna is activated through the Chakras and the activation of the Kundalini.
These are of course very traditional descriptions, and though the language may seem archaic and foreign, what is important are the principles underlying, and the work with these principles. A theoretical framework is just that until it is experimented with, and the veracity of any claims are tested through experience.
The seven predominantly recognised chakras in the West are:
Muludhara – Root (perineum)
Swadhisthana – Aacral (prostate/ ovaries)
Manipura – Solar Plexus (just below ribcage)
Anahata - Heart
Vishuddha - Throat
Anja – Brow (forehead at level of eyebrows)
Sahasrara – Crown (above crown of the head)
The same school of cosmology that postulates these Chakras (Hindu/ Indian) speaks of the Chakras emanating from Brahman above in a manner similar to the life tree of the Qabalah, with the most material manifestation as Muludhara. The energy of creation which has passed down through the Chakras sleeps at the base of the spine. It is described as a serpent and is called Kundalini. One of the purposes of the work of the Order could be described as offering opportunities to activate the Chakras, removing blockages in all aspects of the initiate, and enabling the ascent of the serpent power.
The cauldrons of Poesy can be seen as relating to the Chakras as follows:
Cauldron Chakras Basic Correspondence
Warming Muludhara & Swadhisthana Life Forces & Regeneration
Vocation Manipura & Anahata Love and Vocation
Inspiration Anja & Vishuddha Wisdom & The Drive to Develop
The Cauldron of Warming, which is also the cauldron of incubation and regeneration is based in the pelvis and abdomen. It is seated upright and is the seat of our energy or vitality/ health. Compare this to the description of the coiled Kundalini above. This corresponds to Muludhara and Swadhisthana in the Eastern chakra system. Study of the attributes of these chakras will show they correspond well with the cauldron of warming. The cauldron of warming could be tipped to its side during a chronic or degenerative illness. At the threshold of death the cauldron of warming can be perceived as overturned, closing the circuit with the other cauldrons.
The Cauldron of Vocation, which is also the cauldron of motion is placed in the chest. It is described as on its side and it can be imagined that there is a pouring forth from this cauldron. The titles of motion and vocation give a sense of work. This is on one hand the outer work of our commitments in the world, our work and our families and friends. It also refers to inner work including self-reflection and self-development. This does not refer to the accumulation of information, but to the development of character. The cauldron of vocation corresponds to the Chakras of Manipura and Anahata, which again mirror the functions of the cauldron. Through working in a committed way with the cauldron of vocation and the associated personal development, it can be slowly turned to an upright position and begin to fill. The upturning of the cauldron of vocation also allows for the possible activation of the cauldron of inspiration/ wisdom.
The Cauldron of Inspiration is the cauldron active in initiates, Draoi and creatively active people. It is located in the head and corresponds to the Chakras of Anja and Vishuddha. This cauldron can be seen as the vessel of the wisdom of the Gods, however this vessel begins completely overturned or deactivated. It may be upturned through active spiritual work, working with the Gods and the archetypes through devotion, a receptive attitude, and more actively through invocatory magickal work.
Although I have gone to quite some measures to compare the Chakras with the cauldrons, this correlation is irrelevant beyond a correspondence because practically one needs to settle on a symbol system to use. Chakras have become a very popular reality map in recent years in the West, but here we have Western ‘whirlings’, dynamic movements that can be used in their own right, without any other context.
* The Irish Order of Thelema
Brian Breathnach is a practitioner of sorcery and self transformation. He is an initiate of several systems and traditions including Thelema, the Golden Dawn, and contemporary Druidry. Most of his work is turned inwardly toward those cells of which he is a member.