4) Anahatham: This is said to be situated at the fleshy heart where there is only the sound of heart beat. Anahatham presupposes Ahatham. Music is of two kinds, viz., Ahatham and Anahatham. Ahatham is the music, produced by the mouth or by some other external modes. Anahatham is the unsung divine melodies heard inside the head. Plato called these Anahat melodies as the music of spheres.

The Sufis called this as the Kalam-i-Ilahi. In the yoga parlance it is the mellowed tone from the region of sushumna the neural heart divinised as Goddess Saraswathi. Her Veena is the symbol of this Anahat music. The lyre of Orpheus and the flute of Krishna are also similar symbols of Anahat music proceeding from the core of the heart. It is to this neural heart as distinguished from the fleshy heart that a reference is made in the Katopanishath as the seat of the soul.

"Angushta Mathra purusha antharatma sadha
jananam hridaye sannivistha"

(The inner soul called Purusha beams always in the heart of all persons embedded in a space small enough for the thumb tip).

Evidently the mistake made by the interpreters was that they took the fleshy heart inside the thoracic cavity as the real heart instead of the neural heart inside the head embedded in the centre of the brain.

5) Visudhi: This centre is said to be situated at the throat. This is not correct. 'Vi' means air; but not the atmospheric air. The air indicated here is the air represented by the Holy Breath of Life, an emanation from Chitakasa, the mind sky or knowledge space. Chit in essence is the mind stuff and Suddhi should be understood as the pure nature of the mind stuff. Vissudhi therefore should be understood as Chithasuddhi. 'Vi' should not be taken as a sound of negation in which case Vissudhi would mean impurity of mind. This is absurd.