Muladhara, Svadhisthana and Manipura are about the experiences we have in our physical existence and are connected to the body and experiences that are about embodiment. About physical closeness, about presence and belonging. But also about affirmation through nourishment and sexuality. Our experiences revolve around the satisfaction of the body as separated from the original whole and the participation it conveys to us through our external senses. Ideally, something we should go through without guilt or shame over the emotional flora of experiences it creates in the body. Because without them, or if we conditionally deny the influence they have on us, we will make common cause between our body experience and the mind that has nothing to do with it. Sahasrara, ajna and visudda are about our psychic existence. About the energy and the content of the experience that that energy makes conscious through insight and interactive mediation of it when we formulate it and at the same time separate it from its identification with our external senses. With the confusion that arises between sense objects and the transmitted mediation that occurs in their embodiment. Together they are united in anahata as both the physical outward force and the descending incorporating energy of the substance and content of psychic processes, which we cannot perceive or reach with our external senses. Without ajna, or the insight into reality as it is before it is formulated and given material substance for our external senses, we cannot formulate this content with its own integrity to our consciousness. Nor can we center it in a way that allows us to experience the absolutely fundamental meeting that can occur within us between body and mind because the balance and centering that anahata mediates does not occur. Initially, Sahasrara makes us loose our minds as its energy enters into our lives. It makes us visionary and even prophetic in our attempts to cope with its intensity because we try to control its power with our outer senses and reduce its scope to an already existing content in consciousness. Which consciousness cannot handle without losing its existing boundaries, resulting in an identification with its intrusive inherent energy. Sahasrara makes us experience a state that makes us go beyond our limits, become generalizing and transcend our basic human considerations with a grand attitude, if we cannot perceive it for what its function is, and what its significance is as a mediator of a greater stream of mental content behind the world as appearence which is limited to the existing content of consciousness and the conditioning that sets its limits. It is a kind of rapture of mental processes taken as a whole, of psychic intoxication. When we have lost contact with our outer senses in this way, it is referred to as cosmic energy. The very energy that science preoccupies itself with and work to define using mathematics as the medium that involves us in it. Jhanas seem to have come in handy here traditionally, to calm us down and fulfill a confirming formal function for these states that are not always easy to perceive as they end up in a volatile intellectual and experiential borderland almost indistinguishable to one and other.