A Brief History

In the endocrine system at the center of the brain lies a tiny, pinecone shaped organ known as the pineal gland. The first descriptions of this organ can be found in Greek literature in the works of the medical doctor and philosopher Galen.

Galen proclaims that the pineal gland is primarily used to support the movement of blood through the blood vessels of the body. This theory flew in the face of mainstream opinion at the time, which was that the pineal gland was responsible for governing the flow of psychic pneuma into the brain (air necessary for the functioning of the vital organs and therefore the spirit). Because Galen had already performed numerous autopsies and gained a working knowledge of human physiology he knew that it would be impossible for the pineal gland to serve this function, as it was actually attached to the outside of the brain.

By the Middle Ages other ancient academics like Avicenna had built upon these ideas and had begun to posit the pineal gland as some sort of gateway to the imagination. According to 10^th century physician Qusta ibn Luqa, the organ’s primary use was in the recollection or banishment of memories based on the position of the individual’s head and eyes. By the later medieval period, scholars had settled upon the idea that the pineal gland was responsible for governing the entry of spirits into the brain.

Human understanding of anatomy had advanced a great deal by the Renaissance era; enough that the idea of the brain being populated by empty chambers containing vaporous spirits had been thoroughly debunked.  Despite this progress in medical knowledge, the most renowned literature published about the pineal gland at the time, was based on a completely erroneous understanding of basic physiology and anatomy.  The book was called Treatise of Man; the author was famed philosopher Descartes.

Culling together disproven theories from mystical literature, Descartes once again made the claim that the pineal gland contained the keys to imagination, memory and bodily movements. He also claimed that the organ held fiery animal spirits, which swirled about the ventricles of the brain. Descartes went on to describe the pineal gland as the principal seat of the rational soul. While Descarte’s theories were soundly rejected in the spirit of 18^th century rationalism, they later found a home in the teachings of Madame Blavatsky, who we’ve spoken about many times in these analyses.  Seizing upon Descarte’s ideas, Blavatsky allied them with mystical Hindu beliefs about the organ of spiritual vision, concluding that the pineal gland was simply the