It is important to understand that the described hierarchy is hidden from the eyes of an inattentive observer. More or less adequately, a person is capable of perceiving the vibrations of three levels: their evolutionary chakra and (with difficulty) the two adjacent ones; the other streams are, for them, in the realm of fairy tales, fantasies, legends, or travelers' tales about the lives of the indigenous peoples of Central Africa. For people whose evolutionary levels differ by two chakras (for example, a person of Manipura and a person of Vishuddha), it is very difficult to find common ground. In reality, there is only one type of contact possible between them: high spiritual mentorship, where one represents for the other a miraculously materialized ideal, which can only be approached with the greatest reverence, occasionally and not at too close a distance. Such relationships are not accepted in modern Western civilization, which greatly impoverishes it and hinders its development, as high spiritual mentorship and discipleship are inherent to human nature, and generally, high teaching alone is not enough for a person—they also need a living teacher.

The evolutionary difference in chakras gives a couple the opportunity for mutual understanding, provided that both individuals are always aware of it and keep it in mind. In fact, this represents a relationship of practical spiritual mentorship, whether the partners want to acknowledge it or not. Attempts to ignore the difference in evolutionary levels by at least one of them quickly lead to lamentable results. Here, the leading egregores clearly distribute roles, and people have no choice but to submit. Otherwise, they enter into a conflict not only (and not so much) with each other but also with the will of both egregores.

Now let's consider the characteristic vibrations of different planes. They determine the ethos, or the main content of a person's (or system's) life and activities.

The Muladhara plane provides the ethos of holding onto what has just been achieved, of fighting against enemies who attempt to take it away and throw the person back from the positions they have conquered with such difficulty and deprivation. This is particularly the ethos of revolution. The main content of the Muladhara plane — the first plane of the new chakra — is the struggle against forces (external and internal) trying to pull the person back to the level of the preceding chakra. For example, when transitioning from Svadhisthana to Manipura, at the Manipura-Muladhara level, a person struggles with their own laziness, idleness, and lazy parasitism; and when transitioning from Manipura to Anahata, at the Anahata-Muladhara level, their main temptations are rigidity, intolerance, and aggression.

The Svadhisthana plane embodies the ethos of stable self-sustaining life, reaping the fruits of the previous plane's success. Abundance, joy, and the mastery of freely received inheritance characterize it. Here, efforts quickly yield results, and the focus is clearly on this, rather than on preliminary work. Thus, the children of revolutionaries and nouveaux riches have a very poor understanding of their parents, being able to turn anything into a celebration while transforming the real sufferings and hard labor of the previous generation into a beautiful legend, into which the genuine participants with their obsessive memories fit quite poorly.

The Manipura plane provides the ethos of strengthening, creating a stable structure or management system that supports achievements, which can even be said to be the flourishing of life on the preceding plane, which was, of course, largely chaotic and unorganized. However, this stable structure tends toward some rigidity and, over time, begins to threaten the very life for the greater prosperity of which it was created, and to some extent, it starts to parasitize on it. Regarding this stage of development, it has been said: «What you fought for, you have stumbled upon».

The Anahata plane embodies the ethos of elevated love, as a person understands it, of enlightenment and purity: here, quality is clearly preferred over quantity (this distinguishes Anahata from Svadhisthana). At this level, it becomes clear that without God's blessing, nothing good comes to fruition, and a person instinctively begins to seek this blessing and engage only in what they receive it for. At this level, the structures of the Manipura plane partially die off, while the others transform and acquire completely different meanings and functions than when they were created.

The Vishuddha plane has the ethos of perfect embodiment of reality, intuitively perceived on the preceding Anahata plane. These can be impeccable technologies, tools, theories, or movements, but in any case, they are quite real (that is, they exist at the vibrations of the corresponding body) and create the impression of a miracle, which in some sense they are. For example, on the Svadhisthana-Vishuddha level, there are high-quality artisanal products; on the Manipura-Vishuddha level, there is a perfect system of regulating a capitalist economy; and on the Anahata-Vishuddha level, there is an amateur musician.

The Ajna plane embodies the ethos of unification, striving for the synthesis of disparate currents, groups, and the like, which have achieved perfect manifestation on the Vishuddha plane. Now they feel cramped and bored within their egregores, and they want to enrich themselves through mutual external deceptions, and then unite by finding some common point of assembly. The Svadhisthana-Ajna level represents the unification of fragmented feudal estates for economic reasons. The Manipura-Ajna level represents the unification of countries into military blocs for political reasons, as well as the ecumenical movement of churches (at the level of Manipura).

The Sahasrara plane provides the ethos of immersion into a single encompassing reality: exploitation, applying theory to practice, integrating an element into a system. The Svadhisthana-Sahasrara level sees small principalities uniting under a religious or national aegis to form a state that harmoniously integrates into the global community.

And finally, the subplanes. They determine the style and means, that is, the way of shaping a person's life and efforts, which are by no means indifferent to evolution. Each person must apply their efforts in the style of their evolutionary subplane, which is often not understood or acknowledged by those around them, parents, and generally rigid, "non-humanistic" social structures.

The Muladhara subplane — is the style of fighting for something or against something; maintaining a level in difficult conditions; methods of threats, suppression, hunger strikes, "elbows" at the Manipura level, and asceticism at the Anahata level of strict independence.

The Svadhisthana subplane — is the style of a beautiful life with excesses, methods of bribery and corruption (which is much more pleasant than Muladhara-style blackmail), "hands," acceptance and giving of help and charity, expanding opportunities at someone else's expense or for other people.

The Manipura subplane — is the style of pressure, coercion, using auxiliary means (tools), and intermediate chains, that is, mediation, as well as various structuring as a method of solving tasks.

The Anahata subplane — is the style of unobtrusiveness, non-interference, a priori benevolent attitude, politeness as a desire to adequately perceive the other and communicate with them correctly in a language they understand. It may give the impression of amorphousness to an inattentive observer, especially if the prevailing style in society is that of the Manipura subplane. Methods of mutual concessions, reasonable compromises, seeking "peace without annexations and contributions." Where Manipura demands, Anahata asks, often with greater effect.

The Vishuddha subplane — is a brilliant style; methods perfected to perfection. Key words are efficiency, accuracy, adequacy, and impeccability.

The Ajna subplane — involves methods of combining the most disparate objects. A comprehensive, synthetic approach, "from the world a thread," searching for unexpected combinations, fundamentally new perspectives, positions, and solutions. A "scientific" or anti-dogmatic approach.

The Sahasrara subplane — is the style of immersion in reality and improvisation, integrating a previously isolated object into the encompassing system. In this process, some problems are dismissed as insignificant, while others are transformed; however, systemic difficulties arise that must be resolved. This includes, for example, learning by immersion, group psychotherapy according to Carl Rogers. Thus, parents send a complexed teenager to a summer labor camp: live on your own, and God help you.

One of the problems of evolutionary development is breakdowns. Natural development consists of working through subplanes one after another, and if a person attempts to transition to the next subplane without having worked through the current one, they are usually quickly and smoothly brought back, and this does not cause significant stress. However, sometimes a prepared transition to the next subplane leads to a breakdown down to an entire plane or even a chakra, which can be perceived by the person as a fall or collapse. Such situations, however, are quite typical, as real evolutionary development occurs unevenly. A person learns what comes their way and masters what God sends, but, unfortunately, not everything that He sends. Thus, while working through, for example, the astral Manipura-Svadhisthana, one may skip its Manipura subplane, which can go unnoticed for quite a while, for instance, until they successfully reach the astral Anahata-Svadhisthana. After working through its Svadhisthana subplane and believing their emotions to be completely stable and Anahata-pure, a person steps into the astral Anahata-Svadhisthana-Manipura, and suddenly—gray hair in the beard, a demon, and Svadhisthana in the ribs. In short, they slip back, but not to a subplane, but to a chakra, falling back to Manipura-Svadhisthana-Manipura: they fall in love like a boy, completely grounded, ecstatic, and selfish.

However, even before such a breakdown, a person will feel their internal inconsistency and unpreparedness for what is happening to them. Nevertheless, the right humility and effort will call upon forces that can help a person cope with the seemingly insurmountable task laid upon them and, so to speak, in the background, work through past "tails," without descending for long to lower levels. This is the path of strong individuals. A weak person, at some point, loses courage and gives up resistance, landing safely on a plane or chakra below the level that is too heavy for them, as offered by karma. However, let us not judge. Firstly, in such matters, a person is accountable only to their higher "Self" and the karmic egregore, and secondly, who knows: perhaps the current breakdown and slip down to a plane with careful subsequent work will save them from falling to a chakra, or even two, which would be accompanied by much stronger splashes and whirlwinds of the flow of world karma. Unfortunately, it is not so simple, and there are very serious reasons why the path of a weak person is a direct route to suffering, albeit delayed, but even greater than those that fall to the lot of the strong.

The opposite of breakdown situations are meditative ascents to a plane, sometimes to a chakra or even more. This is how a person is shown their evolutionary future and given sensory landmarks that seem unattainable to them (and when the difference is more than a chakra, sometimes not particularly attractive). Most often, meditative ascents occur through the inversion of planes and subplanes, levels and planes, or levels and subplanes: for example, a person at the Manipura-Anahata-Ajna level can meditative rise to Manipura-Ajna-Anahata, Anahata-Manipura-Ajna, or, much more rarely and very briefly, to Ajna-Anahata-Manipura. Sometimes, however, such inversions pass almost unnoticed by the person and those around them, and it is important not to make a mistake here.

Thus, a technical university teacher, a person who is generally strict but always outwardly correct, will be at the Manipura-Manipura-Anahata level. However, relating to students benevolently and at the same time feeling that due to their somewhat anarchic Svadhisthana disorganization, characteristic of youth, they need a firm organizing hand, in his classes he meditatively (but steadily) rises to the Manipura-Anahata-Manipura level, for which his students love him very much, although their feelings are poorly understood by our hero's family, who are accustomed to his Manipura-Manipura nature (and essence). But a couple of times in his life, in moments of strong ascents, he has risen to the Anahata-Manipura-Manipura level, and those memories—the bright, powerful light of love in space—have forever remained in his memory.