Verse 85 
• With the gaze fixed on the tip of the nose and 
meditating on the sky (the sahasrara), on the absolute 187 
and peaceful Shiva, whose face is turned in all direc­
tions, one is freed from suffering. Such are Goraknath's descriptions of the chakras and the 
effects he associates with their awakening. For a discussion 
of the nose-gazing techniques mentioned here, see Chapt. IV 
p. 100, 111. He further describes the meditations as follows: 
Verses 86-87 
• A student of Yoga obtains mastery over it after 
meditating upon the anus (corresponding to the 
muladhara chakra), the penis (the svadhishthana 
chakra), the navel (the manipura chakra), the heart 
(the anahata chakra), the throat and the uvula (the 
vishuddhi chakra), the Over-Lord in the middle of the 
eyebrows (the ajna chakra), and the void (the 
sahasrara chakra) as identical with the Atma that is all 
pervasive, pure, space-like and shining like a mirage. Verse 88 
• These centers of meditation which have been de­
scribed, when associated with adjuncts (the letters, 
color, etc., of each chakra)* and the principle (i.e., At­
ma),* lead to the rise of the eight miraculous powers. Verse 89 
• The adjunct and the principle, these two only have 
been described - the former meaning color or letter 
while the latter means Atma. * Notes appended by original translators. 188 
Verse 90 
• The adjunct implies (i.e., gives rise to)* perverse 
knowledge, while the principle is opposite in nature. The principle by its constant meditation leads to the 
destruction of all the adjuncts. Verse 91 
• A jewel when polished shines out in its true color. So 
the soul that is freed because of the awakening of Kun-
dalini is to be preferred (because then it sounds 
liberated)* and is freed from all adjuncts. Verse 92 
• The knowers of the principle know the principle to be 
free from pain, without any support, free from diversi­
ty, having no substratum, free from suffering and void 
of form. In Verses 85-92, Goraknath seems to give us an important 
warning. To wit, if paranormal abilities are acquired by uni­
fying the adjuncts (the various iconographical details of each 
chakra), with the principle (the Atma), through meditation, 
they must be approached with extreme caution. When ac­
tivated, the adjuncts themselves have the propensity to give 
rise to "perverse" knowledge which deviates from the true 
goals of the spiritual aspirant. Only when the adjuncts have 
been finally merged with and dissolved into the absolute 
principle, Atma, can the yogi be freed from suffering and 
liberated from the concrete world of forms. •Notes appended by original translators. 189 
In the next chapter, we will turn out attention to Rev. C. W. 
Leadbeater's well-known study, The Chakras. This will prove 
quite interesting, as Leadbeater's descriptions of the chakras 
differ considerably from those contained in the material we 
have examined so far. The main point of contention is that 
Leadbeater, in his own experience of the chakras, did not 
perceive them to possess the various adjuncts described in 
the traditional Hindu literature. In fact, he contends that the 
Indian descriptions of the chakras are merely symbolic, and 
that the chakras he perceived in the form of wheels of multi­
colored light, are the true ones. Let us examine his argument 
more closely. VII 
The Chakras as Explained 
By Rev. Leadbeater 
The Reverend Charles Webster Leadbeater, author of The 
Chakras, was born in England in 1847. He worked as a vice-
rector of the Church of England, and became a member of 
the Theosophical Society in 1882. This society, founded by 
Madame Blavatsky in New York in 1875, promotes studies of 
comparative religion, philosophy and science and investi­
gates the powers latent in man. In 1884 Leadbeater went to 
India to study under the guidance of his guru, and he prac­
ticed yoga while serving the society. After years of training 
he developed his clairvoyant faculties and investigated 
superphysical realms and man's inner constitution, which 
resulted in his book, The Chakras, published in 1927. He 
traveled and taught throughout the world, finally returning 
to India where he passed away in 1934, having written ap­
proximately thirty books. * 
* For further information on Rev. Leadbeater, see How Theosophy Came to 
Me (Theosophical Publishing House, Adyar, Madras, India); also, History 
of Theosophy and the Theosophical' Society (Theosophical Society, 
Wheaton, Illinois). 190 191 
I would like to begin by presenting a summary of Lead-
beater's views on the nature of human existence. Often, says 
Leadbeater, the physical body is considered the center of the 
human being, with the soul a mere appendage. However, he 
contends that the physical body is actually the most superfi­
cial dimension of man's being: man is, in fact, a complex 
mechanism comprised of physical, etheric, astral, and causal 
bodies. These higher bodies, although invisible to the 
physical senses, play a vital role in man's existence, keeping 
his homeostasis intact and enabling him to reach higher 
spiritual realms. Theosophy postulates an invisible physical matter known 
as the "etheric" which is differentiated from the normal 
physical body. The etheric is the vehicle which allows en­
ergy streams of thought, action, and feeling to flow from the 
invisible astral body to the denser physical matter, with the 
brain cells acting as receptors. * To the clairvoyant, the 
etheric body is clearly visible as a mass of faintly luminous 
violet-grey mist, interpenetrating the denser parts of the 
body and extending very slightly beyond it. Now, the physical body becomes effete as time passes and 
requires three basic energy sources for its sustenance: food, 
air, and "innate vitality." This vitality is an invisible force 
which exists on all planes of the universe; however, in its 
physicalistic module it is most closely connected to the con­
stitution and functioning of the etheric body. It, in turn, con­
tacts the physiological body through the crucial medium of 
those invisible centers, the chakras. Existing at the surface of the etheric double, which follows 
an outline of the physical body, these force centers serve as 
channels of energy between the physical and astral bodies. In their dormant state these chakras are small circles two in-
* In my opinion, the "etheric double" corresponds to the Ki energy flow of 
Chinese medicine. ches in diameter which maintain a dull glow. However, 
when activated, as in a psychic person, they appear as blaz­
ing whirlpools of light. Figuratively speaking, the chakras resemble flowers shoot­
ing forth at intervals from a stem, which is the spine. There 
are seven major chakras perpetually rotating towards the 
primary force. This force - the above-mentioned innate 
vitality - is sevenfold in nature, and all its forms correspond­
ingly operate in each of the chakras. However, the operation 
of the centers is not uniform. For example, certain chakras 
in psychics or yogis might be awakened and functioning at a 
greater level of intensity than in an ordinary person. Now, let us summarize Leadbeater's description of the 
chakras themselves. In his view, when the divine energy of 
the cosmos enters each chakra, it sets up secondary force 
emanations at right angles. These secondary forces undulate 
in a circular motion. At the same time, the primary force 
generates straight lines, which resemble stationary spokes 
on these wheels of undulating energy. These spokes help to 
bind together the astral and etheric bodies. Each force center 
has a different number of spokes, which determine the num­
ber of waves or "petals" within. Because of this pattern, the 
ancient scriptures describe each chakra as a lotus blossom. The secondary forces move in undulations of various sizes, 
each with thousands of wave-lengths within it. These un­
dulations weave under the radiating spokes of the primary 
force, creating flower-like oscillations of varying diameters 
which swirl about the vortex. Each of the resultant "petals" 
has a distinct predominant color, and resembles the shim­
mering gleam of moonlight on placid waters. The chakras vary in size and brightness in different people. Furthermore, sometimes the distinct development of some 
chakras over the others within the same person is clearly 
visible. If an individual has certain superior traits which are 
related to a given center, that center is not only enlarged but 
also radiant, surrounded by brilliant golden rays. 193 
Leadbeater divides the chakras into lower, middle, and 
higher groups, termed the physiological, the personal, and 
the spiritual, respectively. Those in the physiological 
group - the first and second chakras - have relatively few 
spokes and serve primarily as receptors to two principle 
forces which enter the physical body. These two forces are 
the "serpent fire," which comes from the earth, and vitality, 
which emanates from the sun. The middle group consists of 
the personal chakras, the third, fourth and fifth. The third 
chakra receives forces emanating from the lower astral level 
which enters man through his personality. In the case of the 
fourth chakra, the forces come from the higher astral; in the 
case of the fifth, they enter from the lower mental realms. All 
these centers seem to be connected with certain ganglia in 
the body. The sixth and seventh centers - the "spiritual" 
chakras - are activated only after a certain degree of spiritual 
growth has been realized. Leadbeater is of the opinion that the various petals of these 
chakras are not necessarily related to the development of 
moral qualities, contrary to the view presented in the 
Dhayanabindu Upanishad. He had met persons in whom 
these centers were fully awakened even though their moral 
development was relatively low, while the centers of others 
who had attained considerable mental and spiritual develop­
ment were scarcely vitalized. To explain this seeming contradiction, Leadbeater puts 
forward a working hypothesis concerning the interrelation­
ship between moral development and heightened activity of 
the chakras. According to him, the spokes around a given 
center differ in character due to subdivisions in the incom­
ing primary force, which cause each spoke to radiate its own 
particular influence. In this process, the secondary forces 
passing through each spoke are modified by its influence and 
exhibit a variation of hue. Thus, each of the different petals 
manifests different radiations. A given moral quality may be 
indicated by a certain shade of color, which increases in 194 
luminousity and vibrational energy when that moral quality 
is strengthened. In other words, the conditions of individual 
petals, rather than the size or brilliance of the entire chakra, 
more accurately reflects moral development. Judging from 
this, the condition of each center and its constituent petals 
seems to be related to the interaction between the incoming 
primary force and the spokes it generates. Leadbeater describes the individual chakras as follows: 195 
THE FORCE-CENTRES 
ENGLISH NAME 
Root or Basic Chakra 
Spleen or Splenic Chakra 
Navel or Umbilical Chakra 
Heart or Cardiac Chakra 
Throat or Laryngeal Chakra 
Brow or Frontal Chakra 
Crown or Coronal Chakra SANSKRIT NAME 
Muladhara 
• 
Manipura 
Anahata 
Vishuddha 
Ajna 
Sahasrara SITUATION 
At the base of the spine 
Over the spleen 
At the navel, over the solar plexus 
Over the heart 
At the front of the throat 
In the space between the eyebrows 
On the top of the head 
TAHLI I 
The Root (Muladhara) Chakra 
The first chakra is located at the base of the spine. It ex­
hibits a primary force radiating in four spokes, producing the 
effect of quadrants of alternating red and orange hues. It 
becomes a fiery orange-red when strongly activated. The Spleen Chakra 
The second chakra originates in the spleen and is mainly 
concerned with the specialization, subdivision, and disper­
sion of the vitality obtained from the sun. Once absorbed, 
this vitality is again emitted in six undulations, each 
radiating a glowing color of the vital force, viz. red, orange, 
yellow, green, blue, and violet. The Navel (Manipura) Chakra 
The third center is located at the navel or solar plexus. Receiving ten radiations from the primary force, it is thus 
comprised of ten undulations. Its predominant colors are 
varying shades of red and green. This chakra is closely con­
nected with the emotions of the individual. 196 
The Heart (Anahata) Chakra 
The fourth center is located at the heart. It exhibits twelve 
spokes, and glows a golden color. The Throat (Vishuddhi) Chakra 
The fifth chakra, placed at the larynx, has sixteen spokes, 
and it displays alternating shades of blue and green, produc­
ing the effect of silvery, gleaming water. The Brow (Ajna) Chakra 
The sixth center, located between the eyebrows, is divided 
into two halves: pink mixed with yellow on one side, a 
purplish-blue on the other. Leadbeater notes that whereas 
the Indian scriptures describe the ajna chakra as having only 
two petals, he himself perceived that each half of the chakra 
is subdivided into 48 undulations, making a total of 96. In this connection, the sudden leap from the 16 spokes of 
the throat chakra to 96 here is noteworthy. Although the fac­
tors which determine the number of spokes are unknown, it 
is clear that they each represent a variation of the primal 
force. Thus, as we enter the higher spiritual realms which 
transcend the conventional bounds of human experience, we 
encounter complex, multiple manifestations of the primary 
force which cannot be easily labeled. The Crown (Sahasrara) Chakra 
The seventh center, known as the crown or coronal 
chakra, is located at the top of the head. It is usually the last 
chakra to be awakened. Normally, it is nothing but a depres­
sion in the etheric body which allows the divine force to 
enter freely. However, as a person progresses in his spiritual 
development and begins to receive divine light, the chakra 197 
reverses itself, becoming a channel of radiation rather than 
reception. It emanates swift vibrations of various prismatic 
hues, among which violet predominates. The Indian scrip­
tures describe the sahasrara as thousand-petalled; 
Leadbeater is in virtual agreement, saying that it manifests 
960 manifestations of the divine force. A unique feature of 
this chakra is a smaller whirlpool of energy at its center, 
consisting of twelve undulations of white and gold. The sahasrara chakra is often seen in Oriental representa­
tions of dieties and holy men, such as the statue of the Bud­
dha at Borobudur in Java. The chakra is also sometimes 
depicted in Christian mythology: for example, the crowns 
worn by the twenty-four elders which they forever cast down 
before the throne of God. In Leadbeater's opinion, it is not proper to identify the 
chakras with the nerve plexuses, because they are not 
physical entities in the usual sense. Rather, they act as in­
termediary conduits between the physical and astral bodies. However, each chakra is closely related to a specific nerve 
plexus. The figure p. 198 shows the location of the chakras 
in etheric double, and their corresponding positions in the 
spine ganglia. The "blossoms" exist on the surface of the 
etheric double; the stems act as channels to distribute vitali­
ty to the ganglia and spine. From these centers, vivifying 
energy circulates to the various internal organs. The table below indicates the placement of each chakra in 
relation to the ganglia. For example, the heart chakra is 
located on the surface of the etheric double over the heart; its 
spinal counterpart is at the eighth cervical, and is closely 
connected to the cardiac, pulmonary, and coronary plex­
uses. The chakra is thus closely related to the functioning of 
the lungs, as well as the heart. As we saw in Chapter V, the Upanishads state that prana, 
the vital force, is absorbed through the digestive and 
breathing processes, and is distributed throughout the body 
along the nadis. The chakras help to distribute and channel 198 
the prana along the nadi system. Furthermore, prana (or 
vayu) is traditionally subdivided into five or ten categories, 
each individual variety being associated with a specific area 
of the body. THE FORCES 
NAME OF 
CHAKRA 
Root 
Muladhara 
Spleen 
Navel 
Manipurak 
Heart 
Anahata 
Throat 
Vishuddha 
Brow 
Ajna POSITION ON 
SURFACE 
Base of spine 
Over the spleen 
Over the navel 
Over the heart 
At the throat 
On the brow APPROXIMATE 
POSITION OF 
SPINAL CHAKRA 
4th Sacral 
1st Lumbar 
8th Thoracic 
8th Cervical 
3rd Cervical 
1st Cervical SYMPATHETIC 
PLEXUS 
Coccygeal 
Splenic 
Cceliac or 
Solar 
Cardiac 
Pharyngeal 
Carotid CHIEF SUBSIDIARY 
PLEXUSES 
Hepatic, pyloric, 
gastric, mesen­
teric, etc. Pulmonary, 
coronary, etc. Cavernous, and 
cephalic gan­
glia generally 
TABLE II 199 
Leadbeater's explanation of prana, which he terms the 
"vitality globule," is as follows. The vitality globule 
originates in the sun, and radiates in all directions to 
permeate everything. In man, it is absorbed through the 
spleen chakra, where it is subdivided into streams of seven 
different colors: violet, blue, green, yellow, orange, dark red, 
and rose. These different colored streams flow to one or 
more chakras, whence they vivify the organs and other 
systems of the body. The following table, taken from 
Leadbeater's book, shows the correspondence between the 
five types of prana within the traditional Indian system, and 
his own "rays of vitality." PRANA AND 
REGION AFFECTED 
Prana; heart 
Apana; anus 
Samana; navel 
Udana; throat 
Vyana; the entire body RAY OF VITALITY 
Yellow 
Orange-red 
Green 
Violet-blue 
Rose CHAKRA CHIEFLY 
AFFECTED 
Cardiac Anahata 
Baste Muladhara 
Umbilical Manipuraka 
Laryngeal Vishuddha 
Splenic 
TABLE IV 
In my own research using the AMI device for measuring 
the acupuncture meridians (see Chapter IX), I have found 
that persons with ESP and other psychic abilities con­
sistently show an abnormal yin state (the state of absorbing 
too much energy] in the spleen meridian. This would seem 
to correspond with Leadbeater, who states that the vitality 
globule is absorbed through the spleen chakra. Leadbeater describes the seven individual rays of the 
primary force as follows: 
The violet-blue ray: The violet-blue ray naturally flows to 
the throat, dividing into two shades: a light blue, which re­
mains to vitalize the throat center, and a dark blue and violet 
which passes on to the brain. In the brain, the dark blue 200 
submerges into the lower and central parts of the brain, 
while the violet goes further up, invigorating the force 
centers at the top of the head. The green ray: Enters especially into the solar plexus, fill­
ing the abdomen and vivifying the liver, kidneys, intestines, 
and the digestive system. The yellow (golden) ray: Originally follows a pathway to 
the head, and after depositing substantial energy there, takes 
a route into the brain, directing itself mainly to the twelve-
petalled flower which is situated in the midst of the highest 
force-center. 201 
The rose-colored ray: Known as the nucleus or life-source 
of the nervous system. It is spread throughout the body in the 
entire nervous system. The unique characteristic of this ray 
is its ability to permeate and to radiate energy to other in­
dividuals. For example, a man of robust health constantly 
radiates these rose-colored atoms to the people around him, 
especially to those who are in need of this energy. Thus, cer­
tain people sometimes find themselves exhausted after spend­
ing time in close proximity to weak persons. This phenomenon is found even among flora and fauna. For example, pine and eucalyptus trees radiate an intrinsic 
amount of energy, thus facilitating higher meditative 
powers. The orange-red ray: Also containing shades of dark purple, 
this ray flows into the base of .the spine and activates the 
urogenital organs; generally, it acts as a stimulant to the 
desires of the flesh and also helps to maintain body heat. However, when an individual develops an unyielding 
defense system, this ray can be directed towards the brain 
where all three shades of the ray (orange, red, and purple) 
undergo remarkable modification. The orange changes into 
a golden yellow which activates the intellect; the dark-red 
becomes crimson, engendering an altruistic state; while the 
third shade of dark purple is transformed into a pale violet, 
enhancing spirituality. Once these higher transformations 
have been realized, impeccable powers are developed which 
enable a person to transcend mundane sensual desires. Thus, when the serpent fire is stimulated, the severe dangers 
inherent in the awakening process can be avoided. In Leadbeater's view, the centers exist in both the etheric 
and astral dimensions. The descriptions presented up to this 
point depict the centers as they exist and function in the 
etheric body. The vortices are located on the surface of the 
etheric body, and they are active in the average person to 
some extent, regulating physiological functions and helping 
him to lead a normal life. 202 
Although the astral centers often resemble the etheric 
centers in appearance and location, they are fundamentally 
different entities. Existing within the astral body, they con­
trol sensory, mental, and spiritual functions in the astral 
dimension. The awakening of these astral centers can only 
begin with the activation of kundalini - the serpent 
fire - located in the root chakra. In normal persons, this ser­
pent fire is an unconscious, inert mass, devoid of any in­
itiating or substantiating power of its own. However, when 
fully awakened it reaches unspeakable heights, enlightening 
the soul and enabling man to obtain the highest knowledge of 
the universe. When the kundalini reaches the second (spleen) chakra, a 
person is able to travel in the astral world with a vague sense 
of consciousness. When it reaches the third (manipura) 
chakra, feeling in the astral body is gradually awakened. At 
the level of the anahata chakra, the awakening of kundalini 
enables a man to comprehend and reciprocate with other 
astral entities. As the power rises to the fifth center, the 
vishuddhi chakra, one acquires the power to hear on the 
astral plane. With the awakening of the sixth chakra, the 
ajna, the power of full astral vision appears. As kundalini 
rises to the sahasrara, the seventh center, the adept acquires 
complete knowledge of astral life, endowing him with the 
perfection of all astral powers. It is sometimes noted that the pituitary gland controls both 
the sixth and seventh chakras, acting as a converging point 
between the physical and higher dimensions. However, in 
certain exceptional cases, the centers are divided - the sixth 
in connected with the pituitary gland, while the seventh con­
nects with the pineal gland - thus making possible direct 
communication from the higher planes to the lower mental 
states. In these instances, the intermediary astral planes are 
bypassed. According to Leadbeater, the astral centers act almost like 
sense organs for the astral body. However, it should be 203 
remembered that these centers differ considerably from the 
physical sense orgains. First of all, the content of astral 
perception naturally differs considerably from that of 
physical perception; it is information from the astral dimen­
sion which is received. Furthermore, the astral organs of 
reception are not clearly differentiated in the way that the 
eyes, nose, ears, etc., are. Rather, the centers respond to vi­
brational information, which can be received from all direc­
tions. Therefore, a person functioning in the astral body has 
the power to see objects in any direction without turning his 
head. I would like to add that, judging from my own ex­
perience, visual astral information can also be received 
through chakras other than the ajna. Thus, it seems that a 
given astral sense is not necessarily restricted to one astral 
center. Leadbeater states that when the centers are awakened at 
only the astral level, the physical consciousness remains ig­
norant of this process. Information can be conveyed from 
the astral to the physical only through the etheric centers; 
thus, the etheric centers must be fully awakened for man to 
acquire consciousness of the astral dimension. Each of the 
major schools of Indian yoga has its own methods to awaken 
these centers. Raja yoga emphasizes concentration and 
meditation on the chakras; in Karma yoga, the emphasis is 
on the dissolution of karma; in Jnana yoga, one attempts to 
develop prajna, or wisdom; in Laya yoga, one endeavors to 
acquire paranormal abilities and develop the interaction 
with divine beings; in Bhakti yoga, the practice is centered 
on self-redemption, love, and devotion to God; and in Man­
tra yoga, the chanting of mantras is practiced. The following is a summary of Leadbeater's views on the 
awakening of kundalini. History records many spontaneous awakenings of kun­
dalini; however, it is generally believed that it is a gradual 
process, and most people who are attempting to awaken kun­
dalini for the first time will find it difficult in the present in-204 
carnation. The chances of successful higher awakening are 
greater for those individuals who have practiced yogic 
disciplines in their previous lifetimes. During yoga practice, it is imperative to fully realize the 
value of one's Master's (or Guardian Angel's) guidance, and 
to follow it closely. Although age is no barrier to successful 
practice, good health is a prerequisite. The awakening proc­
ess is strenuous, and only those in good physical condition 
can endure it. During the spontaneous awakening of the serpent power, a 
dull glow is experienced at the coccyx, or in the abdomen or 
spine. This is followed by an excruciating pain in the spinal 
cord, the channel for the rise of kundalini. Etheric dross is 
burned up during this painful process of purification. Despite strong resistance, kundalini continues to rise, 
ultimately flashing through the head and encompassing the 
surrounding atmosphere. At this stage, except for a tem­
porary loss of consciousness and slight fatigue, no adverse 
physical effects are experienced. Once awakened, the serpent fire must be controlled 
carefully. The power must be made to move in an effective 
way, directed to the various chakras in a particular pattern. Normally, the adept concentrates upon a given chakra and 
activates it through the infusion of prana, and then the kun­
dalini is aroused and directed to the chakra. As the optimum 
pattern differs considerably from individual to individ­
ual - due to differences in constitution, personality, and 
karmic factors - the close supervision by the Guru is in-
dispensible. During the second stage of its arousal, the serpent fire con­
tacts the second etheric center. This acts as a prelude to con­
scious astral journeys which can be recalled later. * 
* An accomplished yogi is able to consciously leave his physical body and 
travel to distant places through the astral dimension. This phenomenon 
is called astral projection. However, in individuals whose kundalini is 
still dormant, dreams may act as a vehicle for astral travel. For example, 205 
When the serpent fire reaches the third chakra, the practi­
tioner experiences various kinds of astral influences in the 
physical dimension. He finds some experiences pleasant and 
others vaguely hostile - his feelings about certain places, for 
example - without any logical explanation. With the awakening of the fourth center, the individual 
naturally begins to experience the joys and sorrows of others 
as if they were his own; at a later stage this experience may 
extend to bodily suffering as well. As the serpent power reaches the fifth center, the practi­
tioner becomes clairvoyant on the etheric and astral planes, 
acquiring the ability to hear various astral suggestions. The vivification of the sixth sense enables a person to 
develop a unique faculty - a tiny etheric tube with an eye at 
its tip, stationed between the eyebrows. This tube can be ex­
panded or contracted to examine objects of various pro­
portions, in accordance with the needs of the individual. Leadbeater notes that this tube corresponds to a smali snake 
depicted on the forehead of ceremonial headressess of Egyp­
tian pharaohs. Finally, the awakening of the seventh center revitalizes the 
kundalini and enables it to pass easily through all the above-
mentioned etheric centers. Once this has been achieved, a 
person acquires the ability to transcend the physical con­
sciousness and experiences the beatitude of heaven. An interesting related phenomenon Leadbeater discusses 
is what he calls "casual clairvoyance." In the casual clair­
voyant state a person may experience glimpses of the astral 
world, despite the fact that the kundalini has not awakened. This is due to irrevocably strong infusions of prana which 
galvanize the chakras and activate them on higher levels. In­
tense inner concentration, resulting in the dharana or 
dhyana states of yoga, sometimes produces these spasmodic 
a person who often dreams of flying through the air may actually be 
traveling through the astral dimension, but because his chakras are not 
fully awakened, he can have this experience only in dreams. 206 
clairvoyant states, which are not related to the arousal of the 
serpent power. At other times, the partial awakening of kun­
dalini may be responsible for the onset of extraordinary 
psychic powers. When a person experiences these casual 
clairvoyant states, he should practice diligently to fully 
awaken the kundalini force. The prerequisite qualifications for the complete awaken­
ing of kundalini are as follows: 
1) A well-integrated, ethical, and virtuous life pattern. 2) A strong disposition to control and channel the kun­
daliniproperly. 3) A well-developed sense of equanimity to endure the 
awakening of kundalini without succumbing to injury. If an individual attempts to awaken the serpent fire before 
fulfilling these criteria, the following dangers may be en­
countered: 
1) Once awakened, the serpent power is uncontrollable. Its movement may generate excruciating pain which af­
fects the whole somatic system and sometimes death 
results. In some cases, permanent damage is sustained 
in dimensions higher than physical. 2) Instead of moving upward along the spinal cord, the 
serpent power flows downward. In such cases, the reti­
cent animal centers, located in the body's lower regions 
but unused by normal, virtuous people, are activated. * 
This results in an upsurge of the most undesirable pas­
sions. 3) The intensification of base, evil personality charac-
Leadbeater omits the names of these chakras which are said to 
predominate in animals, but in the Indian tradition they are called the 
Atala, Vitala, Sutala, Talatala, Rasatala, Hahatala, and Patala. These 
lower chakras are located between the coccyx and the heels. The 
Muladhara (the root chakra in humans) is said to be the highest of the 
chakras active in animals, while it is the lowest of the normally function­
ing human chakras. 207 
teristics may occur. The traits of ambition, jealousy, 
selfishness, etc. are intensified to an incredible degree, 
deteriorating the very nucleus of the life process. Thus, although awakening of the serpent power can lead 
the practitioner to spiritual liberation, serious dangers await 
him who is not adequately prepared. Leadbeater emphatical­
ly stresses the need to develop selfless love and to devote 
time and energy to the betterment of society before indulging 
in practice designed to awaken kundalini. Furthermore, the 
expert guidance of a guru is necessary to avoid premature 
awakening and the accompanying dangers. Leadbeater goes on to discuss the "etheric web," a single 
layer of minute physical atoms permeated by vital force 
which envelops the physical body like a sheath. This esoteric 
web acts as a strong barrier to all forces, with the exception 
of the divine force, which pass between the physical and 
astral bodies. Thus, a main function of the web is to protect 
the physical body from the influence of astral entities, while 
allowing the force of divine life to enter freely. It safeguards 
against the premature opening of the two bodies, which is 
potentially dangerous to a person whose chakras and nadis 
are not adequately purified. Because this etheric web is the 
only barrier between the astral and etheric centers, any 
damage to its subtle fabric might result in emotional and 
physical disorder. According to Leadbeater, the habitual consumption of 
alcohol, narcotics, drugs, tobacco, etc., may eventually 
weaken this protective web. These volatile stimuli harden 
the atoms so that the pulsation of the etheric web is greatly 
restricted and its growth is crippled. This leads to ossifica­
tion of the web and a breakdown in the normal influx of vital 
energy. In turn, gross materialism, brutality, animalism, a 
loss of finer emotions, lack of empathy, selfishness, anger, 
and other such qualities are likely to manifest - in short, ir­
responsible and regressive behavior may result. 208 
Leadbeater suggests that damage to the etheric web may af­
fect the astral body directly, causing injury which remains 
even after death. In such cases, an individual's astral body 
might remain paralyzed and helpless for many weeks or 
months after physical death has occurred. Thus, in order to progress spiritually within one's lifetime, 
it is important to give up all antisocial habits. The etheric 
and astral bodies must be purified, and the atomic matter of 
the etheric web kept scrupulously clean. This allows a 
natural, gradual opening of the etheric web, facilitating com­
munication between the etheric and astral bodies; at the 
same time, the undesirable influences from the lower planes 
(i.e., the animalistic centers below the muladhara chakra) are 
effectively screened out. So, the individual is able to ex­
perience spiritual awakening in the smoothest and safest 
possible manner. Leadbeater's pioneering work, then, provides precise and 
comprehensible explanations of the chakras and their func­
tions. In addition to describing the etheric centers as he 
perceived them, he elucidates their relationship with the 
nervous plexuses of the physical body, and their relation­
ship to the astral chakras. Furthermore, his descriptions of 
the function of kundalini and the etheric web are extremely 
succinct and valuable. To summarize, Leadbeater's views 
on the chakras form a pathway which leads to a basic 
understanding of esoteric knowledge. In the next chapter we will present the chakras as de­
scribed by Swami Satyananda Saraswati, an accomplished 
contemporary guru from India who has extensive knowl­
edge of both conventional and tantric yoga. VIII 
The Chakras and Nadis 
as Described by Swami 
Satyananda Saraswati 
Swami Satyananda Saraswati is a widely respected Indian 
guru who has written extensively on tantra yoga and the 
chakras. Born in the Himalayas in 1923, he became a disciple 
of Swami Shivananda in 1947. After twelve years of spiritual 
practice with his master, he spent nine years wandering 
throughout India, perfecting his sadhana. In 1964 he settled 
in Monghyr and founded the Bihar School of Yoga. Under 
his guidance, many yoga centers and ashrams have been 
established throughout the world. Swami Satyananda has distilled the essence of traditional 
yoga practice and teaches his own system of tantra geared to 
suit the needs of the modern age. Our Institute for Religious 
Psychology in Tokyo has established a mutual relationship 
with his organization, whereby we utilize his yoga teachings, 
and he has free access to our scientific research. According to Satyananda, the word chakra refers to a 
center of psychic energy in the astral body, a center which 
controls certain higher or paranormal abilities. Each chakra 
is also closely related to particular systems and organs of the 
physical body, including the brain. Many of the brain centers 
209 210 
are dormant or in a state of minimal activity in ordinary 
human beings. In the natural course of evolution these 
centers will gradually become more active and reach their 
full potential. The science of yoga, however, provides a safe 
means to shorten drastically this long process of human 
evolution - that is, the systematic development and awaken­
ing of the chakras. Satyananda emphatically states that the 
ultimate purpose of cultivating the chakras is none other 
than this acceleration of the evolutionary process. The Ajna Chakra 
Satyananda recommends that the practitioner first attempt 
to activate the ajna chakra before any other. His reason is 
that, once awakened, this chakra has the power to dissolve 
karma, thus helping to lessen any danger which might arise 
when the karma of the lower chakras is activated. The 
following is a summary of his understanding of the ajna 
chakra. Originally derived from Sanskrit roots meaning "to know" 
and "to follow", the word ajna means "to command". Thus, 
the ajna is often termed the "command center", where 
guidance is received from the guru (see below). It is located 
at the point where the three major nadis (ida, pingala, and 211 
sushumna) merge to form a single passage, which then con­
tinues up to the sahasrara chakra. Part of the combined life 
force which collects here from the three nadis flows to the 
sahasrara, while the rest is dispersed throughout the 
physical, astral, and causal bodies. At the ajna the three 
nadis form the Rudra-granthi or the "knot of Shiva", the 
third of the psychic "knots" which must be loosened for kun-
dalini to arise to the sahasrara. In the physical body, the ajna 
chakra is closely connected with the pineal gland, and the 
point between the eyebrows. The latter is usually chosen for 
concentration upon the ajna. The ajna is located at the opposite end of the sushumna 
from the muladhara chakra, and any change in one induces a 
a similar change in the other. The symbols for the two 
chakras seem to support this: both contain an inverted 
triangle, the symbol of the creative, generative force. Concentration on the ajna brings one into contact with the 
great forces housed in the ida, pingala, and sushumna nadis, 
and this leads to major psychic changes and purification of 
the mind. Once this purification has been achieved, concen­
tration on the other chakras can be practiced safely. However, if this stage is bypassed, dangerous conditions 
may arise due to the activation of karma accumulated in 
other chakras, particularly the muladhara, which is said to 
be the storehouse of karma. If the ajna has been awakened, 
the practitioner is able to remain calm and unaffected when 
these forces are unleashed. When the ajna chakra is activated, the practitioner comes 
into contact with higher consciousness by releasing the great 
store of energy latent in the pineal gland. (Note that Sat-
yananda associates the ajna with the pineal gland, while 
Leadbeater assigns it to the pituitary gland.) "Contact with 
higher consciousness" may seem a nebulous concept to 
some, and indeed it is not an easy matter to explain. One of 
its meanings is direct contact with the "inner guru" - that is, 
an innate source of deep knowledge and wisdom which 212 
resides within the individual's ajna chakra. Contact with the 
"outer guru" - one's guardian angel - also becomes possible. As the practitioner enters a state of deep concentration, self-
awareness and ego-consciousness temporarily fade, and the 
voice of the inner and outer gurus may be heard. Thus the 
ajna is called the "center of command." Telepathic com­
munications with others and clairvoyant perception also 
develops as the ajna is awakened. Within the circle of the diagram which represents the ajna 
chakra lies an inverted triangle. This symbolizes the creative, 
mother-force, material force, and manifestation. In contrast, 
the upright triangle (as found in the yantra of the anahata 
chakra, . ) represents conciousness - awareness without 
manifestation. Within the triangle, behind the letter " 
lies a pillar-shaped form, known as linga. Although the linga is 
conventionally viewed as a phallic symbol, Satyananda says 
that in tantra yoga it is primarily a symbol for the astral body, 
termed linga sharira in Sanskrit. The circle symbolizes 
shunya, the void. This is one of the three attributes of 
samadhi, the state of superconsciousness. The others are 
chaitanya (fully awakened consciousness) and ananda (bliss). The state of shunya remains inaccessible to those whose con­
sciousness is confined by the limits of space and time. The astral body can be perceived extrasensorily in three 
forms, represented by Shiva-lingas at the muladhara, ajna, and 
sahasrara chakras. At the muladhara, it is seen as a 
smokey-grey column of gas, alternately forming and dispers­
ing. As the depth of one's concentration increases, the astral 
body appears black, seen at the ajna chakra. With continued 
concentration, this Shiva-linga becomes illumined, shining 
brightly at the sahasrara. These three stages are known as 
dim, consolidated, and illumined astral consciousness, 
representing progressive purification and evolution of mind. The syllable OM, the bija mantra of the ajna chakra, is 
located within the circle. It is the symbol of super-
consciousness. Above the superimposed moon and bindu 213 
(dot) is a slight tail, representing the subtlest trace of con­
sciousness. The two petals on either side of the circle contain 
the syllables Ham and Ksham, the bija mantras of Shiva and 
Shakti, respectively. Satyananda perceives the aura of the ajna chakra as grey in 
color, although he notes that other commentators have 
described it as transparent. Leadbeater, on the other hand, 
states that the ajna emanates an aura of dark violet. These 
descriptions are similar, in that dark colors are mentioned; 
the slight difference may be attributed to the fact that Sat­
yananda is discussing the aura as it exists in the astral 
dimension, while Leadbeater describes the etheric. The Muladhara 
Chakra 
The word muladhara is derived from words meaning 
"root" (mula) and "base" (adhara); it is thus the root, the 
foundation of the seven chakras. 214 
Satyananda says that mula is best understood as mula-
prakriti, the transcendental basis of physical nature in the 
Sankhya tradition of Indian thought. (Prakriti is matter, char­
acterized as feminine, in contrast to the masculine 
purusha - spirit). Mula-prakriti is the primordial source of all 
the processes of natural evolution, the origin to which matter 
returns when it disintegrates. It is ultimately responsible for 
all aspects of man - whether physical, material, or psycho­
logical - including the conscious and unconscious minds. The muladhara is the seat of mula-prakriti, the great Shakti. Here this transcendent force lies, ready to be awakened. In the physical body, the muladhara chakra is located in 
the perineum (the area between the anus and the genitals). Directly connected to the testicles, it is associated with the 
sensory nerves which feed them. In the female body, it lies at 
the cervix. The ancient yoga scriptures associate the 
muladhara with the earth element, whose principal attribute 
is smell; thus, on the physical level the muladhara is associ­
ated with the sense of smell, and with the nose. Traditionally, the muladhara is represented by a lotus with 
four red petals, each containing a Sanskrit letter (Sam, Vam, 
Sham, and Sam); each letter represents the individual sound 
vibrations of associated nadis. The bija mantra of this chakra 
is Lam, the sound which represents the earth element. The 
presiding female diety is the red-eyed and fearsome Dakini; 
her male counterpart is Ganesha, embodied in the form of an 
elephant. * 
The inverted triangle in the diagram of the muladhara sym­
bolizes shakti, creative energy. As explained earlier, the 
Shiva-linga or phallic form within the triangle represents the 
astral body. The serpent coiled around it is the symbol of 
kundalini. Kundalini is upheld by an elephant with seven 
trunks, which signify the seven minerals indispensable for 
* In Japan, Ganesha is known as Kangiten or Shoten-sama (holy deity of joy); 
he is often portrayed as a maie and female couple embracing, each half 
human and half elephant. 215 
the maintenance of the physical body. The yellow square in­
side the pericarp which contains these symbols is the yantra 
- symbol of specialized psychic energy - of the muladhara 
chakra. This shape signifies the earth element and its par­
ticular type of energy. Satyananda explains the significance of yantras in the 
following manner. Human existence is comprised of many 
bodies, each containing various nerve centers, hemoglobin, 
oxygen, carbon, etc., so the astral body - the psychic body, 
the great unconscious - is comprised of many aspects or 
dimensions. One of these is an aggregate of geometrical sym­
bols; another is comprised of sound vibrations - the world of 
mantras. As one enters a state of deep meditation by concen­
trating on a chakra, thus transcending the ego-conscious­
ness, one actually enters a realm where the sound vibrations 
of a single mantra, and nothing else, exists. Likewise, it is 
possible to experience a dimension where there is nothing 
but geometrical pattern - the world of yantras. It is on the basis of such experience that Satyananda 
speaks of the reality of mantra and yantra. "Yan" and "tra" 
have the root meanings of "to conceive" and "to liberate," 
respectively. By concentrating upon a particular yantra, the 
individual conceives his consciousness in terms of that set 
pattern. As concentration increases, the yantra is activated 
and the consciousness gradually assumes its symbolic shape. Once total unification is experienced, the mind is liberated. Each of the seven chakras contains a yantra. By concen­
trating upon one of these, one can experience the mystical 
dimension of the personality where the yantras exist and, 
more particularly, the principle of the chakra itself. An important function of the guru is to choose the ap­
propriate chakra for the individual to concentrate upon 
which he does by chanting its mantra and visualizing the 
yantra. In my opinion, the guru, bases his choice upon the 
karmic characteristics of the individual. The karma of past 
lives creates a set pattern of physical and psychological 216 
elements. In the dimension of yantra, these patterns can be 
perceived in geometric form. The individual's karma can be 
altered and purified most effectively by activating the ap­
propriate chakra with its pervasive influence on all levels of 
being. One of the best methods for chakra activation is the 
direct stimulation of the yantric realm of consciousness 
through yantra visualization. As we have seen, kundalini lies dormant, like a coiled ser­
pent, in the muladhara chakra. Within the muladhara is a 
knot-like formation, called the Brahma granthi. When the 
knot is untied, shakti, the power of kundalini, begins to rise 
up the sushumna nadi within the spine. There are two other 
granthis along the sushumna: the Vishnu granthi in the 
anahata chakra, and the Rudra granthi in the ajna. These 
psychic knots form an impediment to the rise of kundalini, 
but once they are loosened, allowing the serpent power to 
continue its ascent, wisdom and power are bestowed upon 
the practitioner. When the kundalini awakens as the result of yoga practice 
or other spiritual disciplines, there is an explosive gushing 
forth from the realm of the unconscious. It is like an earth­
quake, in which things hidden underground are pushed to 
the surface. This emission may include the karma of many 
past incarnations, suddenly drawn out from the unconscious 
storehouse of the muladhara. Again, please remember: the 
ajna chakra should be awakened before the other chakras, so 
that these powerful unconscious forces can be safely con­
trolled. Kundalini has two contrasting qualities. While lying dor­
mant in muladhara, it exits only in an unmanifest state, 
beyond the confines of time and space. Once activated, 
however, it is transformed into something resembling a 
material force, subject to the laws of the physical dimension. The same is true of the universal mula-prakriti which, 
though it transcends time and space before the creation of 
nature, conforms increasingly to these laws as the evolu-217 
tionary process progresses. When the muladhara awakens, a number of phenomena 
occur. The first thing many practitioners experience is 
levitation of the astral body. One has the sensation of floating 
upward in space, leaving the physical body behind. This is 
due to the energy of kundalini, whose ascending momentum 
causes the astral body to disassociate from the physical and 
move upward. This phenomenon is limited to the astral and 
possibly mental dimensions, and this differs from what is 
normally called levitation - the actual displacement of the 
physical body. Besides astral levitation, one sometimes experiences 
psychic phenomena such as clairvoyance or clairaudience. Other common manifestations include movements or in­
creasing warmth in the area of the coccyx, and the sensation 
of something moving slowly up in the spinal column. These 
sensations result from the ascension of shakti, the energy of 
awakened kundalini. In most cases, when the shakti reaches the manipura 
chakra, it begins to descend back to the muladhara. Often the 
practitioner has the sensation that the energy ascends to the 
top of the head, but usually only a very small portion of the 
shakti is able to pass beyond the manipura. Repeated earnest 
attempts are necessary for the kundalini to ascend further. Ac­
cording to Satyananda, once the manipura is passed, no 
further serious obstacles are encountered. However, during 
the stage when the kundalini activates only the muladhara 
and svadhishthana chakras, many problems arise. The awakening of the muladhara chakra releases all kinds 
of repressed emotion in such an explosive manner that the 
practitioner is often rendered extremely irritable and 
psychologically unstable. One day he may sleep deeply for 
hours, another day he may wake up in the middle of the night 
to meditate or take a bath. He becomes passionate; at times 
very talkative or fond of singing, at other times so easily 
enraged that he may hurl objects at other people. During this 218 
stage of emotional and psychic instability, the guidance of a 
qualified, experienced teacher is essential. The awakening of 
the svadhishthana chakra leads to a similar explosive release 
of repressed emotion: feelings of anger, sorrow, uncertainty, 
infatuation, etc. may increase to an almost unbearable 
degree. Rather than attempting to avoid these stormy 
periods, the practitioner should pass through them under the 
supervision of his guru. They are not signs of degeneracy or 
bad character, but rather an integral part of the evolutionary 
process. If these stages are avoided or suppressed, no further 
advancement is possible. Subordinate to the muladhara are the following lower 
chakras: Atara, Vitara, Sutara, Talatara, Rasatara, Mahatara 
and Patala. Located between the coccyx and the heels, they 
control the animal instincts. Although it is on a higher plane 
than these seven, passion and animal instincts predominate 
in the muladhara as well. However, the divine shakti also 
resides there. The ordinary person may occasionally yield to 
the grip of the lower chakras, behaving instinctively like an 
animal, but it is said that he will always return to the 
muladhara or another of the higher human chakras. The prop­
er practice of kundalini yoga, however, makes it impossible 
for the kundalini to descend into these animal centers by 
transforming the shakti of the muladhara into spiritual 
energy (ojas) and causing it to ascend the sushumna. The three major nadis - ida, pingala, and sushum­
na - originate in the muladhara. These are the most impor­
tant among the reputedly 72,000 nadis in the body (one 
source gives the figure 300,000). Satyananda says that 
although the word "nadi" is often translated "nerve," it is 
derived from the root nad, "to flow." Therefore, it should be 
interpreted to mean the flow of psychic consciousness and 
not simply a physical conduit for this flow. The ida nadi starts from the left side of the muladhara 
chakra, the pingala from the right, and the sushumna from 
the center. Within the sushumna is the more subtle chitra 219 
nadi and inside that is the Brahma nadi, subtler still. The 
sushumna may therefore be considered a conduit for two 
other streams of conciousness. From the muladhara, the 
sushumna courses straight up to the ajna chakra. The ida and 
pingala wind their way up the spine in a spiral pattern, cross­
ing each other at each chakra and reversing sides in the pro­
cess. Finally, the ida enters the ajna chakra from the left and 
the pingala from the right. The ida is said to control mental 
and psychic activity, and the pingala, prana and various 
physical activities. The alternation of their relative positions 
at each chakra helps to maintain a balance between 
psychological and physical energy, ensuring harmony be­
tween the activities of the mind and body. Satyananda main­
tains that if an imbalance exists between the energy flow of 
the ida and pingala nadis, shakti cannot flow into and ascend 
the sushumna. The Svadhishthana Chakra 
The word svadhishthana literally means "one's own 
abode." This signifies that the original home of kundalini 
was in this chakra. Only later did it descend to its present 
seat in muladhara. 220 
In fact, this theory corresponds with the physical migra­
tion of the male testes during the viviparous period. During 
the first months they are located in the interior of the lower 
abdomen, and then gradually descend to settle in the groin 
area. Of course, the sexual organs have a close relationship 
to shakti energy, and this movement is very similar to the 
alleged migration of kundalini. Satyananda locates the 
svadhishthana at the coccyx, adjacent to the muladhara, and 
states that both are connected to the sacral and coccygeal 
nerve plexuses. Of particular interest is Satyananda's discussion of the 
svadhishthana and the unconscious. He states that the center 
in the brain connected to the svadhishthana controls all 
phases of the unconscious mind, in particular the collective 
unconscious. This collective unconscious is more powerful 
than individual consciousness, and it controls much of 
human behavior, although most people are virtually unaware 
of it. Every experience in daily life, whether relevant to the 
individual's self-interest or not, whether conscious or un­
conscious, is recorded in the center of the unconscious, the 
svadhishthana. Thus this center houses not only the karma of 
the individual's past lives, but all the experiences and 
associated karma which have contributed to the process of 
human evolution. Some of this karma is stored as dormant 
seeds, some is active. Whether active or inactive, the in­
dividual's conscious mind is seldom aware of his karma at 
all. However, when the awakened kundalini begins to as­
cend, triggering the process of psychic evolution, both dor­
mant and active karma are unleashed and flood into the con­
sciousness. If the individual cannot analyze or control this 
karma stored in svadhishthana, then the kundalini retreats 
back to the muladhara. In this sense, the svadhishthana chakra and the karma it 
houses are a serious impediment to human spiritual evolu­
tion. The best method to overcome this obstacle is first to 
awaken the ajna chakra. The superconsciousness housed in 221 
the ajna is fuly aware of the workings of the unconscious 
mind in the svadhishthana, and can control the unleashed 
karma. At this juncture, it may be useful to summarize Satyanan-
da's views on human evolution. Life is created when prakriti (original substance) is 
manifested, ordered by the observing consciousness of 
purusha (spirit, the True Self). As matter becomes increas­
ingly ordered, successive stages of animal evolution are 
realized and the seven minor chakras which exist in humans 
below the muladhara are gradually developed and activated. Once the muladhara is reached, animal evolution ends and 
human evolution begins. The six higher chakras represent 
the full range of possible human development. According to 
the Tibetan tantric tradition, above the sahasrara there exists 
another series of seven chakras which correspond to the 
evolution of divine beings. Thus, just as the muladhara is 
considered the highest animal but the lowest human chakra, 
the sahasrara may be viewed as the crossover point between 
human and divine evolution. In tantra, then, the infinite process of evolution from the 
Absolute - the state before creation, before the interaction of 
purusha and prakriti - through the creation of the pheno­
menal world, the animal and human realms, the dimension 
of divine beings and beyond, is described in terms of the 
chakras. This conception is grounded in the belief in the 
ongoing spiritual evolution of all created things and 
acknowledges the importance of the chakras in this process. This system underlies the esoteric traditions of yoga and 
Buddhism in India, Tibet, and Nepal. In this context, Satyananda contends that much of the 
common experience undergone during the process of animal 
evolution is stored within the muladhara chakra, in the form 
of karmic propensities and latent abilities. For example, 
most of man's physical activities - sleeping, eating, 
defecating - are functions developed during the stage of 222 
animal evolution, and they are still at work due to the activity 
of this chakra. In this sense, the karma of man's animal 
nature is active and functioning in the muladhara. In contrast, the karma of the svadhishthana is almost com­
pletely inactive without manifest form. It exists only as the 
collective unconscious, the residual karmic force of past 
evolution. In this sense it is even more basic than the 
muladhara, the original source of the latter's animal karma. The forces hidden within the svadhishthana are very power­
ful and irrational, and form a strong impediment to the fur­
ther rise of kundalini. Often the kundalini will return to its 
dormant state in the muladhara, beaten back by the im­
penetrable karma of the svadhishthana. However, when the 
latter chakra is awakened and controlled, the animal karma 
of the muladhara is subjugated, and further advancement 
becomes possible. In a broader sense, as well, it is said that whenever a higher 
chakra is activated by kundalini, its functions and scope of 
activity begin to predominate over those of the lower 
chakras. The relationship between these two lowest chakras 
is both unique and particularly close, however, and should 
be noted carefully. The traditional diagram tor the svadhishthana chakra con­
tains a crocodile residing within a crescent moon. The 
crocodile represents the forces of unconscious, formless kar­
ma. The crescent moon is formed by two circles, the larger 
with outward-turned petals, the smaller with petals facing in­
ward. The inner circle represents the phantom-like existence 
of the unconscious, carried on the back of the crocodile. The presiding deity is Brahma, the creator. He is some­
times described as the Hiranya-garba, the "golden womb" 
from which all creation issues. Satyananda equates the Hi­
ranya-garba with the collective unconscious of the svadhish­
thana. The female deity of the chakra is Sarasvati, the god­
dess of knowledge;* she also appears in the form of Rakini, 
the goddess of the vegetable kingdom. The svadhishthana 223 
chakra is closely related to the vegetable world, and the 
observance of a vegetarian diet is said to be an important 
practice to awaken it. The syllables on the chakra's six vermilion petals are Lam, 
Ram, Yam, Mam, Bam, and Bham. The governing principle 
(tattva) is water (apas); the yantra is the white crescent moon. Its bija mantra is Vam. The svadhishthana is associated with the sense of taste, 
and thus its "organ of knowledge" is the tongue. Its "organs 
of activity" are the sex organs and kidneys. It is closely con­
nected with the prostatic nervous plexus. When the svadhishthana is awakened, the following 
paranormal abilities appear: increased powers of intuition, 
knowledge of the astral body, and the ability to create taste 
sensations in oneself and others (without actually eating). The Manipura Chakra 
" In Japan she is known as Benzaiten, the goddess of learning, poetry, 
music, etc. Usually enshrined near bodies of water, she is customarily 
depicted holding a lute. 224 
Satyananda states that the manipura is located in the 
spinal cord, behind the navel. The word "manipura" carries 
the meaning "filled with jewels." In Tibet this chakra is 
known as "manipadma," meaning "jewelled lotus." (Cf. the 
well-known mantra of Avolokitesvara, the Bodhisattva of 
Compassion: OM MANI PADME HUM). In the Buddhist tra­
dition manipura is also called hara, meaning "to leave," 
because the kundalini shakti is said to leave from the man­
ipura to ascend. As we have seen, there is a strong tendency 
for the kundalini to descend after reaching the svad-
hishthana chakra; however, once manipura is reached, there 
is little chance this will happen. Accordingly, within the 
Tibetan Buddhist tradition, it is taught that the process of 
true spiritual evolution begins when kundalini is awakened 
in the manipura and begins its upward journey. In fact, the 
muladhara and svadhishthana chakras are not explicitly 
discussed, probably because they retain traces of animal life. In tantra yoga, as well, manipura is considered the starting 
point for evolution toward higher human development. The tattva of the manipura chakra is fire, an element close­
ly related to shakti and the awakening of kundalini. In the 
physical body, the manipura is said to be the center of the 
"digestive fire" which reduces food to ash (feces) and ex­
tracts vital energy. Also called the chakra of the sun, the 
manipura is related to the solar plexus. The awakening of this chakra entails both positive and 
negative aspects. As we have seen, once kundalini rises to 
manipura and establishes itself there, there is little possibili­
ty of a permanent recession back to the animal realms of con­
sciousness. Satyananda calls this "confirmed awakening." Here the consciousness of Jiva, the personal soul, awakens. Underlying conventional human consciousness, the jiva is 
the personal spiritual consciousness which pervades all 
dimensions of evolution, from the creation of the lowest 
realms of nature through to the world of divine beings. Once 
this consciousness is awakened in manipura, according to 225 
Satyananda, it will not descend to the lower animal dimen­
sions. However, in my experience, it appears that shakti does 
sometimes return to the muladhara after reaching the 
manipura. On the negative side, overstimulation of the manipura can 
shorten the practitioner's life span. This is because the ac­
tivated fire of this chakra burns up the life-supporting nectar 
which is said to be generated in the bindu - the psychic 
center at the back of the head, represented by a cool, cres­
cent moon. Normally this nectar descends to a gland deep in 
the throat (closely associated with the vishuddhi chakra) and 
udana vayu: head region, limbs 
prana vayu: chest area 
samana vayu: upper abdomen 
apana vayu: lower abdomen 
uyana vayu: entire body 226 
is stored there. However, the fire in the manipura draws and 
consumes the nectar, causing accelerated decay of the body. As described in Chapter V, prana is said to divide into five 
sub-types or "winds" (vayu) upon entering the body, each 
governing a different area, as follows: 
According to Satyananda, the conscious joining of prana 
and apana in the navel region is an important practice to 
awaken the manipura chakra. Normally, during inhalation 
prana flows from the throat to the navel, and apana moves 
downward from the navel to the anus. However, when apana 
is consciously directed upward from the muladhara during 
inhalation to meet prana at the navel (see p. 116, 157), these 
two energies collide, generating a great force. As apana is 
raised from the muladhara, it is also accompanied by kun-
dalini shakti; this shakti is energized by the union of apana 
and prana, and the resulting supercharged energy flows 
directly from the navel to the manipura in the spine. It is said that the muladhara is associated with the physical 
realm, the svadhishthana with the realm between the 
physical and the spiritual dimensions, and' the manipura 
with the spiritual world - the realm of heaven.
_OceanofPDF.com_Theories_of_the_Chakras_-_Hiroshi_Motoyama.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Verse 85 
• With the gaze fixed on the tip of the nose and 
meditating on the sky (the sahasrara), on the absolute 187 
and peaceful Shiva, whose face is turned in all direc­
tions, one is freed from suffering. Such are Goraknath's descriptions of the chakras and the 
effects he associates with their awakening. For a discussion 
of the nose-gazing techniques mentioned here, see Chapt. IV 
p. 100, 111. He further describes the meditations as follows: 
Verses 86-87 
• A student of Yoga obtains mastery over it after 
meditating upon the anus (corresponding to the 
muladhara chakra), the penis (the svadhishthana 
chakra), the navel (the manipura chakra), the heart 
(the anahata chakra), the throat and the uvula (the 
vishuddhi chakra), the Over-Lord in the middle of the 
eyebrows (the ajna chakra), and the void (the 
sahasrara chakra) as identical with the Atma that is all 
pervasive, pure, space-like and shining like a mirage. Verse 88 
• These centers of meditation which have been de­
scribed, when associated with adjuncts (the letters, 
color, etc. , of each chakra)* and the principle (i. e. , At­
ma),* lead to the rise of the eight miraculous powers. Verse 89 
• The adjunct and the principle, these two only have 
been described - the former meaning color or letter 
while the latter means Atma. * Notes appended by original translators. 188 
Verse 90 
• The adjunct implies (i.
At the base of the spine.
According to Goraknath, what is the location of the Root Chakra?
They act as sense organs for the astral body, controlling certain higher or paranormal abilities.
What is the primary function of the astral centers, according to Leadbeater?
It is the seat of the unconscious and controls all phases of the unconscious mind.
What is the primary function of the Crown Chakra, according to Satyananda?
It is the center of psychic energy and controls the flow of psychic consciousness.
What is the primary function of the Ajna Chakra, according to Satyananda?
The guru helps to choose the appropriate chakra for the individual to concentrate upon, ensuring the safe and controlled awakening of the kundalini.
What is the purpose of the guru in the process of awakening the kundalini, according to the text?