Prana is pure vitality, the life-giving energy of the sun. Without prana nothing on this earth could exist. When observed clairvoyantly, prana may be described as minuscule shining globules of white or golden light. These globules are made up of seven forms of vitality, each with its own colour and field of activity. All living matter on earth in some way or another absorbs prana and draws from it the vitality it requires for its very existence. Human beings absorb prana physically by the act of breathing: Via our lungs a portion of the pranic energy is absorbed into the blood stream and distributed to every cell in our body. In the etheric and astral planes, prana is primarily absorbed by the chakra connected to the pancreas, which divides the sevenfold vitality into its constituent forms, each with its own colour. These are then diverted to the corresponding chakras so that vitality can be absorbed by our whole system.

Thought power influences the absorption and usage of prana. This is equally true in the celebration of the Holy Eucharist, where life force is bundled using thought power, joy, devotion and "tuning in". Breathing in and out in the physical and spiritual space of the service, the inhaling of incense –which vitalises and purifies, also as regards the removal of spent energy from our body- and the singing, all increase the attraction and absorption of prana. By directing our attention to the "Lord the Sun", the great life-giver of our field of creation, the stream of vitality increases immensely and makes it suitable to draw in for later distribution.

A second force that is essential in the Holy Eucharist is the kundalini energy. Kundalini is often thought of in terms of the serpent fire that awakens in the base chakra. This threefold serpent fire –drawing through the chakras of the properly prepared human via the Ida, Pingala and Sushumna- is but one of the functions of the complete sevenfold kundalini. Kundalini is one of the permanent forces present in all things. It is a creative power, the power of spiritual fire, of glowing activation of substance. It is the "solar-power" in the earth, active in structure and form. The glowing white nucleus in the middle of the earth is an immense kundalini force, constantly busy in the generation of new life forms on our planet. Often kundalini is referred to as being feminine, being the sustaining and form-creative energy of the earth. It is also a spiritualised force that leaves a fiery trace in each life directed to higher purposes. It may be perceived during and after the service as a warm glow in the body. This is a manifestation of the spiritual fire of kundalini, which, during the Holy Eucharist, flows though us in greater intensity than it normally does. That kundalini force active within each of us –always entering the body via the base chakra- is safely activated and enlarged during the service. By connecting with the Great Mother and feeling ourselves sustained by her, the life-giving kundalini forces may be activated in a balanced way in the Holy Eucharist.

The third energy invoked in the Holy Eucharist is fohat. Simply put, fohat is cosmic electricity, often symbolised by a hissing snake travelling across the universe. Fohat is creative force of the Divine Will, the divine thought power that forms, builds and orders. In every atom it is this organising fohat force operating under Divine Will that expresses the plan of the One life manifesting in diversity. In human beings fohat manifests itself in the higher consciousness, in our grail of the golden augoeides. In this cup this pure light is poured and gradually enlightens our divine knowledge. Fohat works in a different fashion to prana and kundalini. Whilst prana gives life force and kundalini provides the conditions in which life exists, purifying it by fire, fohat provides the divine inspiration and insight and the power of the pure intellect. By directing our personality-consciousness towards our golden augoeides, we connect our consciousness to the light of fohat. In the Holy Eucharist, after the Absolution, the portals to fohat are opened and during the consecration we are able to transcend this and touch the transcendent Being of the One within us. We touch the divine spark that is a pure expression of the power from which fohat emanates.

When the time is right for the kundalini fire to awaken the sleeping serpents of wisdom in the individual, fohat is able to manifest itself completely. Then the power of fohat, which filled the golden grail of the soul with spiritual life and gradually awakened it, is poured out in its entirety in the personality-consciousness. In the Holy Eucharist we touch the fohat force by inspiration, raised thoughts and feelings and we are able to dimly sense the spiritual intellect in ourselves and in the world.

These three forces, prana, kundalini and fohat, are expressions of the life which manifests in our solar system. In the Holy Eucharist directed devotion and ceremonial magic intensify them. There are, however, several other forces that contribute thereto and in turn provide new elements. Without dealing with them in detail, they are included below for the sake of completeness:

The rainbow bridge through the seven chakras
Let us now consider the structure of the Holy Eucharist from the perspective of the seven human chakras through which these forces flow. Chakras are essential portals for energy in the etheric and astral body of every human being. When the chakras, each with a living and shining colour spectrum, are fully activated, spiritual energy may be completed assimilated by us. The rainbow bridge may then be viewed as a connection between the personal life, via the soul consciousness to the divine. The path of the rainbow bridge may be symbolised in differing qualities and levels of activity in the Holy Eucharist.

In a number of differing studies such as the Science of the Sacraments and A Work of Transformation the structure of the Holy Eucharist is divided into sections. Connected to this one might discover a structure corresponding to modern literature on the subject of the chakras. Viewing the Holy Eucharist from the point of view of the seven chakras, we find a correspondence as follows:

The first chakra –red-orange base chakra– is connected with earthing, making the point of contact with the kundalini power within us. It is the foundation, the manifestation of the physical space. A motto for this quality is "the earth is my heaven". In the Holy Eucharist this is expressed in the preparation. From the placing in readiness of the required attributes to the lighting of the candles, the procession and hymn, up to and including the Canticle. The emphasis is placed on the importance of the proper physical conditions required for the sacred in the tangible form of manifestation.

The qualities of the second chakra –the glowing orange abdominal chakra- are connected to movement and connections, it is the portal for pranic vitality. A motto is "I know creation in matter and my place therein". This is expressed beautifully in the Confiteor, the Absolution, the Introit and the Kyrie. In this we find pure surrender and the aspiration to create a mirror in the material revelation of the personality to be able to mirror the divine. The purification of the emotions plays an important role in this phase.

The third chakra –the yellow and reed-green solar plexus- has energy and transformation as its qualities. Devotion to higher things, reverence for the indwelling force, the ignition of the inner fire and inspiration and the quickening of action and thought are addressed here. As motto one could use "I am one with life". The portion of the Holy Eucharist belonging to this includes the Gloria, the Collects and the Epistle.

The fourth chakra -the shining golden-green heart chakra—has love and compassion as qualities. It represents the energy of harmony, of "tuning in" to others, of building an inner grail of brotherhood. It is also the pivot between the three lower chakras and the three higher chakras. So too in the Holy Eucharist we find a corresponding pivot to the actual celebration of the mysteries of transformation. The Gradual, Munda cor Meum, Gospel, Sermon and offertory hymn are the corresponding elements of the service, with a motto of "I love".

The fifth chakra –the shining silver-blue throat chakra- is one of creativity and inspiration. It is the creative force in the human being, the creative power through which the voice of the divine will speaks and the intuition of the golden augoeides that shines and spreads beauty abroad. The motto is "I create" and the corresponding part of the Holy Eucharist contains the Offertorium, the Preface, in which we as humans tune in to the angels in a new manner and the Sanctus, in which we worship the Divine as the "Lord of Creative Force".

The sixth chakra –the violet-blue and yellow-rose chakra between the eyes- is that of insight and illumination. It is the energy of inner vision and knowing, the shining light of the divine intellect, the fohat in the human being. Using this quality one senses the unity of all existence. The motto is "I am one" and the corresponding part of the Holy Eucharist is the Prayer of Consecration and the Consecration itself, in which in all kinds of way this unity of all that is manifested is emphasised and ratified.

The seventh chakra –the shining spectrum violet-white crown chakra- is a point of pure knowledge and being. The motto is "I am" and it corresponds to the Consecration, Adoro Te and Adeste Fideles in which we express our unconfined joy with the Life and the Love of Our Lord the Christ. In his ineffable power we live and move and have our being. The rainbow bridge is complete. We are now able to cross over this bridge to enter into the deepest fulfilment of our being, a truly absolving deed.

We now approach a transcendental mystical dimension in the service. We leave our sevenfold system of the chakras and touch a higher level. After having sung the Adeste Fideles we offer everything that we have received up to that point to the absolute ineffable existence, the infinite and unknown source of everything. In the ensuing silence, during which the celebrant momentarily genuflects before continuing with the Commemoration of the Saints, the One Whose Name May Not Be Spoken, the Absolute, in the Indian tradition referred to stammeringly as "THAT", is briefly felt. This is the apotheosis of the Holy Eucharist, a moment of complete silence to allow this most sacred of moments to be. In effect we touch the very mystery of utter offering in which everything we have dissolves without leaving a trace. It is a great moment of liberation, a true spiritual absolution that flows into the indescribable and beautiful connection to everything that expresses THAT in which the One is broken into the Many and yet remains One and indivisible.

The way back
In the same way that we ascend along the sevenfold path into the transcendent being on the "other side", we return to implant this great vision in our consciousness, thought, emotion and deed. The path of return is rapid as the way has been smoothed by treading it in upward direction. At the Salutation of Peace we are in direct contact with the seventh plane and when receiving Communion it is the pure atmic expression of the Lord the Christ which touches us on the sixth plane.

During the ablutions and the prayer "Under the veil of earthly things", during which the inspirational image of being "made like unto him" as the Lord of Light comes to the fore, and the Communio which follows thereon, the light of the One descends into our intuition. The fourth plane is reached at the Postcommunio, the third at the versicles "Ite, missa est" and the second plane at the Benediction and First Ray Benediction. We conclude with the retrocessional hymn, the procession and the extinguishing of the candles, bringing us back to the first plane. With both feet firmly on mother earth we now allow the spiritual light to shine through us in our personal lives and in the world around us.

In this manner the mystery of transformation has been effected by and through us using the activity of prana, kundalini and fohat. Linked to the various spiritual forces, this process goes via the way of the rainbow bridge of consciousness levels in the chakras. When we know our place in this important process as active, pliant and conscious elements, we are builders of the rainbow bridge between heaven and earth, so that the divine blessing and golden light may be spread abroad across the world, which is in such need of this grace.