Spiritual 
THEORIES OF THE CHAKRAS 
It is an outstanding book from both the scientific and spiritual 
points of view. It is the unique record of the pioneering experiments 
which presents clear, electro-physiological evidence of the existence 
of the network of chakras and nadis which form the infra-structure 
of the subtle energies existing in the pranic and psychic dimensions, 
which underlie and activate the physical, material body of man. The 
experiments in the book successfully integrate the subjective and 
objective dimensions of knowledge, and will serve as guideposts 
and blueprints for experiments in the years ahead. The chakras 
and other components of the human energy field were largely 
brought to the attention of the Western world by clairvoyant Charles 
W. Leadbeater. His pioneering work is discussed in detail in this 
fascinating exploration of the subtle body, along with that of other 
respected seers and yogis. "This book represents a monumental effort to review and correlate much of the 
accumulated knowledge of the subtle energy systems... Such a book could only 
be written by a person who has had the life-long personal experiences which 
Dr. Motoyama so generously shares with the reader. These experiences provide 
step-by-step illustration of unfolding and expanding consciousness. The book 
is necessary reading for all serious students of the subject of consciousness." - GEORGE W. MEEK 
DR. HIROSHI MOTOYAMA holds doctorates in psychology and 
philosophy. He founded the Institute for Religion and Psychology 
and is author of over twenty books, including Karma and 
Reincarnation and Toward a Superconsciousness: Meditational Theory and 
Practice. New Age books 
New age books 
WWW.newagebooksindia.com THEORIES OF THE 
Chakras 
Bridge to Higher Consciousness 
HlROSHI MOTOYAMA 
New Age books ISBN: 978-81-7822-023-9 
Reprint: 2003, 2008 
First Indian Edition: 2001 
Published by arrangement with The 
Theosophical Publishing House, USA 
© 1981 by Hiroshi Motoyama 
All rights reserved. No part of this publication may be reproduced 
or transmitted in any form or by any means, electronic or mechanical, 
including photocopying, recording, or by any information storage and 
retrieval system, without permission in writing from the publishers. Published by 
NEW AGE BOOKS 
A-44 Naraina Phase-I 
New Delhi-110 028 (INDIA) 
Email: nab@vsnl.in 
Website, www.newagebooksindia.com 
Printed in India 
at Shri Jainendra Press 
A-45 Naraina Phase-I, New Delhi-110 028 Contents 
Foreword Swami Satyananda Saraswati 7 
Acknowledgements 17 
Introduction 19 
Chapter I The Practice of Tantra Yoga 30 
II Yoga Asanas 39 
III Pranayama and Bandhas 77 
IV The Mudras and the 
Awakening of the Chakras 95 
V The Chakras and Nadis as 
Described in the Upanishads 130 
VI A. The Chakras and Nadis as 
Described in Shat-Chakra-
Nirupana 163 
B. The Chakras and Nadis as 
Described in 
Gorakshashatakam 185 
VII The Chakras as Seen by Rev. C. W. Leadbeater 190 
VIII The Chakras and Nadis as 
Described by Swami 
Satyananda 209 
IX Experience and Experiments 
of the Chakras by 
Motoyama 238 
Summary 281 
Index 285 Foreword 
It gives me great pleasure to introduce the work of Dr. 
Hiroshi Motoyama to the scholars, scientists, and spiritual 
seekers of the English-speaking world. For those who are 
already acquainted with current investigations into yoga and 
the psychic and spiritual sciences, Dr. Motoyama will need 
no introduction. His preeminence and reputation as a scien­
tist are well known, for he is foremost amongst researchers 
in this field at the present time. His pioneering discoveries 
during the last ten years have carried orthodox science to the 
threshold of the spiritual dimension, and will serve as a basis 
for future investigations into the greater potentials inherent 
within the framework of the human body-mind. The prac­
tices of yoga and tantra which will awaken those greater 
potentials will become the quest of scientists during this cen­
tury. This present book - Theories of the Chakras: Bridge to 
Higher Consciousness - is an outstanding document from both 
the scientific and spiritual points of view. In the first place, it 
presents a unique and authentic record of the spiritual ex­
periences of an adept in whom the kundalini has been 
awakened by yogic practices. And second, it is the unique 
record of the pioneering experiments conducted at the In-
7 8 
stitute for Religious Psychology, Tokyo, which presents 
clear, electro-physiological evidence of the existence of the 
network of chakras and nadis which form the infra-structure 
of the subtle energies existing in the pranic and psychic 
dimensions, which underlie and activate the physical, 
material body of man. Dr. Motoyama's experiments successfully integrate the 
subjective and objective dimensions of knowledge, and will 
serve as guideposts and blueprints for experiments in the 
years ahead. If secrets of the universe are to be revealed, the 
spiritual dimension must first be breached and science must 
emerge from its present limitations of the material dimen­
sion. In this respect, Dr. Motoyama's experiments are uniquely 
valuable. The awakenipg of kundalini is the most monu­
mental experience an individual can undergo in life, which 
brings into operation another dimension of awareness. At 
the physical level, kundalini manifests as a higher voltage of 
energy conducted through the nervous system, resulting in a 
wider range of activity of the various systems of the physical 
body, and heightened awareness and capabilities. The altered states of physiological functioning associated 
with awakening of each chakra are quite distinct from 
disease conditions, although they may produce a variety of 
physical and mental symptoms which may temporarily im­
itate them. This fact must become clear to physicians, scien­
tists, and healers. Dr. Motoyama has himself experienced the 
awakening of kundalini and has presented an analytical 
record of that transition in the state of awareness. Further­
more, he has devised laboratory equipment so as to 
demonstrate the psycho-physiological parameters of an 
awakened kundalini in experimental subjects, thus paving 
the way for scientists of the future. The awakening of kundalini is an experience which ac­
celerates an individual toward the conscious fulfillment of 9 
his purpose and role in life. Through scientific means, Dr. 
Motoyama has clarified the knowledge and experience of 
kundalini so that others may be able to understand. His 
remarkable contribution elevates the status of kundalini 
from that of a religious or mystical myth into a psychological 
and electro-physiological event which can be demonstrated 
and recorded by scientific evaluation. Scientists, and 
humanity as a whole, are indeed fortunate that he has under­
taken such a formidable task. I believe this present work to be the most revolutionary 
scientific discovery since the relativity theory superseded 
Newton's model of the universe. Due to the genius of an 
enlightened mystic of science, Dr. Albert Einstein, the world 
has entered the nuclear era. Dr. Einstein projected his 
awareness into the subjective realms in order to conduct his 
famous "thought experiments" on the nature of light, and as 
a result, the orthodox model of the universe was modified 
and revised. At that time, as scientists strained to grasp the 
implications unlocked by the equation E = mc2, a fantastic 
vision of the transformation of matter and the liberation of 
energy which underlies the manifested created world was 
awakened. Yet today the same concepts of nuclear fission 
and fusion are grasped by children of ten or twelve years of 
age in their elementary science classes at school. What better 
example can be cited as evidence of the evolving awareness 
or consciousness of man? Man now stands at the doorway of the spiritual dimension. Within the next few years many scientists will validate the 
theory of kundalini and the chakras. Dr. Motoyama is a vi­
sionary scientist of Einstein's calibre. Just as Einstein 
unlocked the vision of the pranic dimension to reveal the 
energy underlying material creation, so too Dr. Motoyama's 
investigations have clarified the next step in the evolutionary 
transformation of the awareness of mankind as a whole. In­
sight into the dimension of spiritual energy is now only a 10 
step away from scientists who already can detect the activity 
of kundalini through their laboratory experiments and in­
struments, due to Dr. Motoyama's far-reaching contribution. Entering the spiritual dimension 
The kundalini is awakening in man and it is imperative 
that the scientists recognize and record this transformation 
in the structure and function of the human nervous system. The awakening of the higher human faculties and capacities 
can no longer be denied or disregarded by scientific or­
thodoxy. Man is standing in the upper echelon of the evolu­
tionary pyramid. Those at the pinnacle possess an array of 
"supernormal" mental and psychic capacities of which the 
average man has little or no comprehension. They are 
devoting themselves to hastening the evolution of humanity 
which is suffering from physical, mental, and psychic ills. It 
is the destiny of mankind in the cosmic scheme to take the 
leap into the spiritual dimension, just as it was once the 
destiny of primitive life forms to emerge from the ocean onto 
the earth's surface. Our predecessors - animals - are simi­
larly destined to rise up and assume an upright posture. Without that tremendous evolutionary step, man could never 
have become a cultivator or herdsman, he could have never 
mastered fire or language, and he would never have acquired 
color vision. A similar situation exists today, and we have to reconsider 
human evolution in this light. Darwin's evolutionary theory 
is sound, but why aren't its logical conclusions recognized 
today? We have yet to become the 'supermen' of tomorrow, 
but unless we know how to speed up the process it can still 
take very many more lifetimes and maybe a few million more 
years. In the past, man's vision was clouded by the restric­
tive religious, cultural, and social concepts. Even today, this 
conditioning continues to influence our ideas of what we are 
and the role we play in hastening our evolutionary destiny. 11 
Irrespective of their academic standing, scientists, 
psychologists, and physiologists have no more idea about 
their ultimate purpose or destiny, nor do they know how to 
realize it. As a whole, mankind as yet remains virtually 
unaware of its evolutionary potentials and possibilities. Within each one of us there exists an animal, a human, and 
a divine being; these are the three dimensions of our ex­
istence. Our present state is not the ultimate one; we stand at 
an intermediate stage or platform. For centuries man has 
been living in one restricted frame of mind and because of 
this limitation evolution came virtually to a standstill. Only 
now are the Western cultures emerging from an extended 
period of darkness in which their men of vision and genius 
were executed or persecuted for heretical religious or 
political reasons, and in that climate of distrust, fear, and 
violence the spiritual knowledge was suppressed. Now the 
veil is lifting and man is once again exploring the 
possibilities of expanding his consciousness. The climate is 
changing, and mankind has become more receptive to new 
ideas. Although at the present time we may not really know 
which way to go, as a whole, we are now definitely aware of 
something that is existing beyond the mind. Although we 
may not know how to realize or develop that perception, yet 
we have reached the conclusion that this mind cannot be the 
ultimate vehicle of knowledge. One thing is clear - man has 
to make a transition. We are not the first, nor are we the last 
expression in the evolutionary process. Perhaps we are stand­
ing at the crossroads. Perhaps this human life cycle can be 
made to serve as a springboard for the leap out of the evolu­
tionary cycle. Today there are great scholars, but their 
statements are limited by their finite minds. There are 
brilliant philosophers, but their philosophy is subject to the 
limitations of their minds. If man can jump over his mind, he will experience an ab­
solutely new dimension of existence and his thinking about 12 
creation, the purpose of life, and so on. What appear to be 
true definitions today may be challenged in the future and 
fall in the light of newer discoveries. What is the assurance 
that we know the truth today? How can we know that our 
present concepts of man and creation are correct? If our vi­
sion is to be complete and truthful, we must have the re­
quisite eyes - the eyes of intuition, of higher consciousness. There are faculties in man which he has not been able to ex­
press as yet; yet, these potentials lie dormant in every person. How can they be awakened? For an ignorant man, the mind 
is ultimate; but for a wise man, mind is a stage between and 
it is possible to transcend mind altogether and simultaneous­
ly give forth the finest expression of his creative energy. Man 
can exist without a mind, provided he has discovered 
another mind behind this mind. Not only in this century, but for ages past man has been ex­
ploring the possibilities of expanding the frontiers of his con­
sciousness. Not everyone is aware of the limitations of the 
personal mind, and there are millions of people even today 
who are not at all aware. Nevertheless, there have always 
been those who have tried to go beyond its confines. That 
process, that experience, has always been with man and is 
known in India as tantra. In order to understand tantra, the concept of mind has to 
be defined. In everyday life, mind has come to mean the 
means by which man thinks and feels. Psychology has also 
similarly defined the mind. In tantra and yoga, however, 
mind means something quite different. Here, mind is termed 
as chitta which literally means awareness, and this term en­
compasses awareness on all the different levels of existence. The objective awareness is one of these levels; subjective 
awareness is another; absence of awareness is another. Mind is not thought, emotion, or memory as is commonly 
believed. Individual mind is part of the universal mind, a 
part of what we know as total mind. What is this total mind? It is composed of a type of proto-matter and has two opposite 13 
poles known as time and space. Time and space are actually 
only categories of the mind. It is only in the orthodox or con­
ventional way of thinking that time and space are considered 
to have a separate existence, different from the universal 
mind. Every form of matter has a nucleus, and so also has the 
mind. On the material plane scientists have managed to liberate 
energy from the nucleus of matter by a process of fission. In 
the same way, yogis and spiritual adepts have been exploring 
ways similarly to liberate the energy from the nucleus of the 
mind and the material body. So long as time and space re­
main separated, nothing can emerge from the universal 
mind, but when time and space come close to each other, 
then the universal mind becomes a creative force. Although 
the individual mind is a part of the universal mind, never­
theless it still preserves its own nucleus. When this is explod­
ed the individual attains enlightenment. Tantra and yoga 
have been practiced in India for aeons, in order to explode 
this nucleus and directly experience the universal mind. The re-emergence of tantra 
The subject matter of consciousness, its investigation and 
discovery, is known as tantra. It is a vast science in which 
every method of expanding the conscious experience has 
been explored. It has always been with man, ever since he 
began to probe the mysteries of his own existence. Tantra is 
not an Indian philosophy. There was a time when tantra was 
the spiritual practice of men and women of every continent. Evidence exists that prior to the Atlantean civilization, tan­
tra was practiced in order to gain a greater vision and ex­
perience of reality. Tantra is the ancient spiritual heritage of 
mankind. Through accidents of history, civilization lost 
touch with the tantric tradition during the dark ages of the 
kali yuga. Now the Western civilizations are emerging from 
several hundred years of darkness, when a climate of 14 
distrust, fear, and hatred prevailed and during which tantra 
was suppressed. Now the religious and political climate is 
changing and tantra is re-emerging around the world. Tantra has survived the tests of time and history because it 
is not a philosophy but a scientific system whereby man can 
improve the structure and quality of his body and mind, and 
through which he can transform his ailing personality. Although the system of tantra is most controversial and has 
been widely misrepresented, this great and sublime science 
has not been truly and accurately presented. It is necessary 
to explain how tantra brings about a metamorphosis in the 
entire structure of the personal consciousness. What is expansion of consciousness? Expansion means the 
breaking down of the limitations of the individual mind. The 
senses provide the stimuli and the mind functions on the 
basis of their stimuli. This is the limitation of the ordinary 
human consciousness, because the sense perceptions are 
dependent on the quality of the sensory nervous system. Is 
cognition a quality of the mind or is it dependent on the 
stimuli that are sent to the brain? According to tantra, con­
sciousness is considered a homogeneous entity. Even 
without the association of the senses it is possible to have 
knowledge, cognition, and perception. Normally, we don't 
possess this supersensory perception because our con­
sciousness is not given the opportunity to experience its 
homogeneous nature. The mind, the consciousness, is 
homogeneous, but the whole consciousness is not function­
ing. If we know how to activate the silent areas of con­
sciousness, the homogeneous state of the universal mind can 
be experienced and we can achieve total awareness. Within this physical body there is a mundane source of 
energy through which the brain, the body, and mind func­
tion. In addition to this, there is a transcendental source of 
energy known as kundalini. In tantra, kundalini yoga is prac­
ticed in order to liberate this energy and illumine the entire 
consciousness. It is a system which activates the entire 15 
psychophysiological structure. Dr. Motoyama's experiments 
clearly define the existence of the chakras which act as 
switches for the higher centres in the brain. Call to scientists 
Today kundalini is being discussed in every society, 
language, and country in the world. Young scientists 
especially should dedicate themselves to recognizing and 
understanding the effects of kundalini - in themselves and 
in others. The scientists and medical men must form a bridge 
between the subjective inner dimension of spiritual 
awareness and the empirical dimension of science as Ein­
stein, Itzhak Bentov, and Dr. Motoyama have done. Now it is 
time to step boldly forward and investigate scientifically the 
experience of kundalini. Its awakening is a psycho­
physiological event as well as a spiritual reality. Investiga­
tion into its vast potential is the newest frontier of science. Imagine the far-ranging benefits in the treatment of diseases 
when it is scientifically revealed that specific sounds and 
forms (mantras and yantras) can activate the physiological 
and physical body systems. Scientific experiments to evaluate and determine the ef­
fects of the practices of tantra and yoga will vastly accelerate 
man's evolution. 1 have absolute conviction and faith in the 
far-ranging effects of yoga to heal man's sick body and refine 
his personality and transform his level of conscious aware­
ness. Dr. Motoyama has bridged the gap and demonstrated 
the scientific reality of kundalini and the resulting boon for 
mankind. Yoga will emerge as a mighty world power and will change 
the course of world events. Hari Om Tat Sat. Swami Satyananda Saraswati, 
Founder, Bihar School of Yoga, 
Monghyr (Bihar), India 
30 June 1981 Acknowledgements 
I am truly grateful that this book is now appearing in 
English, published by the Theosophical Publishing House. In the United States, material civilization has reached a 
highly developed state, perhaps the most advanced in the 
world; now it is time for Americans to realize the importance 
of spiritual advancement, to cultivate true spiritual growth. It is my fervent wish that this book will help further this goal, 
in America and throughout the English-speaking world. This book could not have been written without the work of 
my predecessors - Arthur Avalon, C. W. Leadbeater, and 
others who first presented the chakras to the reading public. I am especially grateful to Ganesh and Company of Madras, 
India for their kind permission to quote from Avalon's The 
Serpent Power, and to Swami Satyananda Saraswati, whose 
Bihar School of Yoga publications form the basis of the 
chapters of Yoga practice, and also Chapter VIII. The manuscript was completed through the cooperation of 
many people. I would like to thank especially Dr. Toshiaki 
Harada, ex-staff researcher, and Miss Kiyomi Kuratani, the 
Head of the Translation Department at the Institute, for 
preparing the original translation, and also the latter for her 
diligent editorial help; Mr. Arthur H. Thornhill III of Har-
17 18 
vard University, who delayed work on his doctoral disserta­
tion to rewrite the manuscript; and Mrs. Rande Brown 
Ouchi, who assisted in the rewriting and made many 
valuable suggestions. I would also like to express gratitude 
for her efforts in presenting my work to Western readers in 
Science and the Evolution of Consciousness, published by 
Autumn Press, 1978. Finally, special thanks to Ms. 
Rosemarie Stewart of the Theosophical Publishing House for 
her editorial services and helpful advice. Hiroshi Motoyama 
Institute for Religious Psychology, Tokyo 
July, 1981 Introduction 
This introduction is intended primarily for those approach­
ing the subject matter of this book for the first time, in the 
hope that it will help clarify the content of what follows. In India, the techniques and practices of Tantra Yoga - an 
esoteric branch of yoga - have been handed down for thou­
sands of years. Among them, there is a group of methods for 
awakening the Kundalini and the chakras. Through this 
awakening, the practitioner is said to be able to transcend or­
dinary human limitations and to evolve into a free and 
immortal being fully aware of the world and of an existence 
where there is no death. In the course of Indian history, a 
number of great saints have appeared who have attained this 
highest stage of spirital enlightenment through the methods 
of Tantric Yoga or their equivalents (Shakyamuni Buddha, 
for instance). It is precisely these methods that this book at­
tempts to describe and elucidate. This introduction will give 
a general description of what is meant by "exoteric" and 
"esoteric," by "chakra" and "nadi," and by "the body" and 
"the mind". 19 20 
The Esoteric and the Exoteric: Yin and Yang 
Everything has two aspects; a surface aspect, which is ex­
posed to light, and an interior, hidden aspect which is not so 
exposed. A plant, for example, has above the ground a stem, 
branches, and leaves which are warmed and lit by the sun, 
whereas its roots are underground, untouched by any beam 
of sunlight. In winter, the portion above ground may appear 
to have died: but as spring brings its warmth, the branches 
burst with life, fresh green leaves appear, and buds open. None of this could happen were it not for the roots, the hid­
den part of the plant. It is the unexposed roots that supply the 
energy to sustain the portion that lives out in the snow, rain, 
wind, and sun, and it is thanks to the roots that this part 
returns from its wintry state to life. The latent, dark, unex­
posed aspect of things is known in Chinese philosophy as 
"yin", while "yang" is the name given to the patent, the 
bright, the exposed. Similarly, all religions have both a yang aspect and a yin 
aspect. The yang aspect, that which is open, public, and 
generally known, is called the exoteric aspect. Yang/exoteric 
teachings speak of God, Buddha, or the Absolute in terms of 
their relationship to this world, the world of concrete forms. God, Buddha, and other deities are presented in ways com­
prehensible to the average man. Shakyamuni and Kannon 
(Avalokiteshvara) in Buddhism, God the Father in Christiani­
ty, and Amaterasu Omikami in Shintoism are just such ex­
amples. These deities are all said to be at work for man's 
salvation and the maintenance of peace in the world. The 
exoteric part of religion, therefore, represents man's faith 
and devotion to deities working in close proximity to the 
physical world. It is religion centered on the world of human 
beings. In contrast, the yin aspect of religion, that is, the inner, hid­
den part, is what we term the esoteric. This phase of religion 21 
is centered on the world of deities rather than ordinary 
humans. The ultimate goal of esoteric teachings is to elevate 
human beings to a state where they are no longer merely 
human, but have become transcendent beings themselves. In 
the esoteric branches of religion, methods designed specific­
ally for the transformation of human beings into greater be­
ings are taught and practiced under the strict supervision of 
qualified teachers. In Christianity, then, it is possible to regard Protestantism 
as the exoteric teaching and the sacraments of Catholicism 
as the esoteric. In Japanese Buddhism, the Jodo and Shin 
sects can be considered exoteric and Shingon Buddhism 
esoteric. In the yogic tradition, hatha yoga and kriya yoga, 
both of which emphasize control of the physical body, are 
exoteric, and tantra yoga, the hidden core of all the different 
types of yoga, is esoteric. The Three Bodies and The Three Minds of 
Tantra Yoga 
The legend behind the existence of tantra yoga is that it 
was created and taught to mankind by the Lord Shiva. Lord 
Shiva, known as the Destroyer, ranks with Lord Brahma, the 
Creator, and Lord Vishnu, the Maintainer, as one of the three 
great Gods of Indian religious teaching. The tantra yoga 
given by Shiva provides the means whereby a man can trans­
cend himself and attain a state of being unified with and 
equal to that of God, the Absolute, Himself. According to the teachings of tantra yoga, man has three 
bodies and three associated minds, one in each of the three 
major dimensions of being. During spiritual growth, a man 
must ascend the evolutionary ladder through these dimen­
sions step by step, gradually increasing his awareness of the 
higher realms. In this way man can liberate himself from the 
limitations of the three bodies and their corresponding 22 
minds, finally entering the kingdom of God. Specifically, the three bodies and the three minds are: 
a) the physical body and its mind, i.e., the consciousness 
that operates in association with the physical body; 
b) the astral (subtle) body and its mind, i.e., the con­
sciousness that we experience primarily as emotions and 
feelings; and 
c) the causal body and its mind, i.e., the consciousness that 
is expressed mainly as intelligence and wisdom. Of these three, the physical body and its mind exist and 
work in the tangible world. This set, then, might be termed 
yang in relation to the other two, those that cannot be known 
by either the physical senses or the thinking rooted in 
physical sensations. This yang part, however, is in fact sus­
tained and kept alive by the hidden yin aspects - the astral 
and the causal. The Chakras and Nadis 
The three body/mind sets exist and operate in different 
dimensions, each maintained by the type of prana (vital 
energy) necessary for and appropriate to that dimension. This does not mean they are separate entities, but rather that 
they are parts of an organic whole. Each body-mind has 
within itself energy centers for controlling the flow of prana 
and a system of energy channels. These channels are called 
nadis, and the centers controlling them are known as 
"chakras". In the physical body, the channels are repre­
sented by the cardio-vascular, lymphatic, and acupuncture 
meridian systems,* and the centers are represented by the 
* Acupuncture Meridian System: In acupuncture theory, developed in China, 
Ki or vital force is considered to circulate in the human body through a 
systematic network of energy channels. These channels are usually re/erred 
to as "meridians". 23 
brain, the nervous plexuses, and the acupuncture points. The 
corresponding centers and channels of all three bodies are 
closely interrelated. Besides being a control center in each dimension, a chakra 
works as a center of interchange between the physical and 
the astral, and between the astral and the causal dimensions. Through the chakras, subtle prana in the astral body can be 
transformed, for instance, into energy for the physical 
dimension, thereby providing the physical body with essen­
tial life energy. Some of the most spectacular examples of 
this particular transformation are seen in the cases of yogis 
who have been buried underground for incredible lengths of 
time and yet remained alive. This is thought to be possible 
through the action of the Vishuddhi (throat) chakra which, 
when activated, supposedly enables a person to subsist on 
astral energy in the form of "ambrosia". This energy comes 
into the physical body from the Bindu visarga (see Chap. VIII) of the astral body, and can be induced through a tech­
nique of halting respiration known as khechari-mudra. The 
astral energy is then materialized as the oxygen, protein, fat, 
etc., necessary for the maintenance of life, enabling the per­
son to survive even if buried. It is further thought that physical energy can be transformed 
into astral energy through the work of the chakras, and that 
physical energy can be converted into psychological energy 
(ojas) within the physical dimension. Thus, the chakra is seen to be an intermediary for energy 
transfer and conversion between two neighboring dimen­
sions of being, as well as a center facilitating the energy con­
version between a body and its corresponding mind. As the chakras are activated and awakened, man not only 
becomes aware of the higher realms of existence, but also 
gains the power to enter those realms, and then, in turn, to 
support and give life to the lower dimensions. 24 
The Location of the Chakras and Their 
Functions 
There are seven chakras. In the early stages of awakening, 
the chakras are usually perceived as wheels of light, or local 
auras, of various colors. The locations, colors, and physical 
functions of the chakras may be summarized as follows. Muladhara chakra: In the area of the coccyx. Perceived as 
a disc of red light. Controls the genito-urinary system. Svadhishthana chakra: 3-5 centimeters below the navel, 
usually perceived as a disc of vermillion light. Also controls 
the genito-urinary system. Manipura chakra: Around the navel. Perceived as a disc of 
blue or green light. As an aside, it is interesting to note that in acupuncture 
there is an important point located at the navel called the 
shinketsu point (shencheh, CV8). * This is thought to be the 
point where divine energy flows in and out of the body. The 
yoga teaching is similar to this. It claims that the prana for 
the entire physical body enters from higher dimensions 
through the kandasthana, a spherical region around the 
navel enclosing the manipura chakra. The prana is then con­
verted into physiological energy and distributed throughout 
the body by way of physical nadit for the maintenance of life. * In this book the Japanese name, the Chinese name and the standardized 
number for each acupuncture point are given. For example, chukan fchung-
wan, CV12) refers to the twelfth point on the conception vessel meridian, 
pronounced "chukan" in Japanese and "chung-wan" in Chinese. The exact 
location of the points may be found in any standard acupuncture reference 
work. The abbreviations for the meridians are as follows: LU, lung meri­
dian; LI, large intestine meridian; ST, stomach meridian; SP, spleen meri­
dian; HT, heart meridian, UB, urinary bladder meridian; KI, kidney meri­
dian; HC, heart constrictor meridian; TH, triple heater meridian; GB, gall 
bladder meridian; LV, Jiver meridian; GV, governor vessel meridian; and 
CV, conception vessel meridian. 25 
Anahata chakra: Near the intersection of the median line 
and a line connecting the two nipples. Also called the heart 
chakra. Perceived as a disc of intense red or golden light. Controls the heart. The corresponding acupuncture point is the danchu point 
(shanchung, CV 17) on the conception vessel meridian. Vishuddhi chakra: In the throat. Perceived as a disc of 
violet light. Controls the respiratory organs. Ajna chakra: Between the eyebrows. Commonly known as 
the third eye. Perceived as a disc of white light of great inten­
sity. This chakra controls the secretory functions of the 
pituitary gland as well as intellectual activities. It is said that 
when this chakra is awakened, one meets one's own divine 
self, i.e., the True Self. Sahasrara chakra: Located at the top of the head. This 
chakra is in overall control of every aspect of the body and 
mind. When the "Gate of Brahman" in this chakra is opened, 
one can leave the physical body and enter the realms of the 
astral or the causal. This chakra is perceived as a large disc 
of golden or rosy light. The prana absorbed at these seven chakras is distributed in 
the appropriate form and dimension throughout the three 
bodies and minds by the network of nadis. Let us now turn to 
a discussion of these channels. The Nadis in the Physical Body 
It has not yet been clearly determined just how many nadls 
exist. Some teachings speak of a total of 72,000 while others 
say there are as many as 340,000. Nevertheless, all available 26 
teachings cite ten or fourteen nadis as being more important 
than the rest. Of these, special importance is attached to the 
three major nadis - the Sushumna, the Ida, and the Pingala. Among the modern researchers engaged in physiological or 
anatomical studies of yoga, there are many who contend that 
the nadis are represented in the physical body by the nervous 
system. They theorize that the sushumna corresponds to the 
spinal cord and the ida and pingala to the sympathetic nerve 
trunks located on either side of the spinal cord. This inter­
pretation sounds plausible at first, but a study of the ancient 
expositions of the nadis in the Upanishads and other yoga 
classics makes the theory difficult to accept. According to the Upanishads and other sources, the 
sushumna lies in the central canal of the spinal cord, and has 
an opening at the Gate of Brahman. Anatomically speaking, 
the central canal of the spinal cord contains no nerve fibers, 
only cerebro-spinal fluid. It is also neurologically impossible 
for the spinal cord to have an opening at the top of the head 
for the inflow and outflow of the prana. The governor vessel meridian, as known in acupuncture, 
shows clearer correspondence within the sushumna. The en­
ergy flow in this meridian starts at the tip of the coccyx, as­
cends the spine, reaches a point at the top of the head called 
hyakue (paihui, GV20), and then courses down along the me­
dian line to a point just below the navel. The energy flowing 
in this meridian is said to be of the yang type and to control 
the whole body - which is what is said about the sushumna. Furthermore, in acupuncture theory, the Ki (Ch'i) energy of 
the cosmos is said to flow in and out through the hyakue 
point, which would seem to correspond to the Brahman gate. Thus, the sushumna shows a closer correspondence with the 
governor vessel meridian than with the spinal cord. As for the ida and pingala, the ancient writings state that 
they start at either side of the Muladhara chakra (in the 
perineum) and terminate at either nostril. This clearly differs 
from the anatomical description of sympathetic nervous 27 
trunks, which do not start or end in these locations. On the 
other hand, the second lines of the urinary bladder meridian, 
which lie on either side of the spinal column, are known to 
course by the perineum and to terminate beside the root of 
the nose. To summarize the similarities between the teachings about 
the nadis of yoga and the meridians of Chinese medicine: 
• They are both channels of vital energy, i.e., prana or 
Ki. • The courses of the energy flow in them bear a close 
mutual resemblance. • Many of the functions they perform are the same. (This will be discussed in detail in later chapters.) The nadis of the physical body and the acupuncture meri­
dians may therefore be considered essentially the same. How, then, did anyone - ancient or modern - come to 
discover the nadis and the meridians? First, the masters of 
acupuncture, moxibustion, and massage were able to 
discern intuitively the existence of meridians, or rather of 
energy flow, during treatment of patients. The color and con­
dition of the body surface, changes of body temperature, etc., 
all probably served to give hints as to the existence of the 
energy flow. Second, both yogis and acupuncturists became aware of 
the internal energy flow through a kind of extrasensory 
perception during meditation. Much is written in the 
literature to substantiate this view, specifically in The Yellow 
Emperor's Treatise on Internal Medicine (Huang Ti Nei 
Ching) and various sutras of yoga. Awakening of the Chakras 
A detailed exposition of the changes that arise in the body 
and mind when a chakra is awakened will be given in later 
chapters. Here two brief examples will be offered as sample 
illustrations. 28 
When the manipura chakra is in the process of awakening, 
the area around the navel feels filled with energy and power, 
and any digestive malfunction shows improvement. There 
may also be a sensation of tremendous heat gathering 
around the navel or inside the abdomen. At such times, a 
disc of varicolored light (e.g., red, blue, and gold) is perceiv­
ed inside the abdomen or in front of the center of the 
eyebrows. There are usually some psychological changes as 
well - the emotions are enriched, sensitivity is increased, 
and the capacity for sympathy with others and the ability to 
control the emotions develop. Prior to the awakening of the anahata chakra, as another 
instance, there may be frequent pain in the front of the chest 
or an irregular functioning of the heart, such as an ac­
celerated pulse. During meditation, a disc of deep vermillion 
or golden light is perceived in front of the heart or at the 
point between the eyebrows. Further, voices or sounds com­
ing from other worlds are heard. A buzzing sound like that of 
bees and a sound resembling that of a flute are common. An 
attitude of optimism becomes constant. No matter what kind 
of difficulty may be encountered, there is no feeling of dis­
quiet, but one of ease and confidence and the knowledge that 
the situation will somehow improve. Also, the feeling of love 
for others becomes intensified. Psychokinetic (PK) 
ability - the ability of the mind to control matter directly or to 
achieve certain objectives pictured in the imagina­
tion - begins to manifest itself, thereby making healing the 
sick possible. By activating and awakening the chakras through the right, 
methods, a person can evolve into and enjoy the higher 
realms of being. Tantra yoga offers systematic methods of 
awakening these chakras properly without danger. Detailed 
results with explanation of physiological and physical ex­
periments conducted on individuals who, through correct 
tantric yoga practice, have awakened chakras, undergone 
physical and psychological changes, and consequently 29 
developed certain paranormal abilities, will be given in the 
last chapter of this book. These experimental results imply that man can uplift 
himself and evolve to a higher state of being. It is my earnest wish that this book will enable readers to 
be correctly informed, to learn the proper methods of prac­
tice, and to awaken in themselves awareness of the existence 
of the higher dimensional worlds. There are those who may claim that it is too grandiose a 
wish for us humans to become more than human. But it must 
be stated that this wish is neither impossible nor too 
dangerous, as long as the correct practices are performed 
without error. It should also be added that the guidance of a 
qualified teacher is essential in case difficulties are en­
countered along the way. In such cases, if no other qualified 
person is available to the reader, he should feel free to in­
quire without hesitation at this institute, The Institute for 
Religious Psychology, where instruction and guidance in the 
awakening of the chakras is given on a regular basis. I 
The Practice 
of 
Tantra Yoga 
The Purpose of Yoga 
The purpose of yogic disciplines has been described in a 
great variety of ways: as the discovery of Truth, as the 
realization of the Self, as the realization of the identity of 
Brahman and Atman, as the unification of man and God. These descriptions all point to the underlying concepts of 
yoga. For the purposes of this book, however, we will use the 
following definition: yoga is a means of achieving union with 
the inner True Self, the God within. The Sanskrit word "yoga" has two meanings. The first of 
these, "union", implies harmony, unity, and stability. The 
second meaning, "yoke" (as used to link oxen drawing a 
wagon), signifies the unification of the individual self with 
the divine. This unification is possible through concentra­
tion upon a sacred symbol or entity, such as a chakra, man-
dala, or mantra, or simply upon the inner True Self. The 
realization of this goal necessitates the complete negation of 
the individual, discrete self which is an obstruction between 
the seeker and his goal of complete freedom. Only when the 
negation of individuality is attained can the aspirant begin to 
live in a higher dimension in which all things, including the 
individual self, are encompassed as one. From this union 
30 31 
springs true life, and in it lies the gateway to spiritual libera­
tion. Understood in this way, self-negation and self-
realization are in no sense contradictory. As one continues 
to elevate his or her level of existence through continued 
practice, union with God - the ultimate goal of Yoga - can 
eventually be realized. In our ordinary perception of reality, subject and object ex­
ist as distinct, discrete entities. Indeed, science is based 
upon the contradistinction of subject and object. A scientist 
attempts to observe phenomena in a precise fashion and for­
mulate laws which explain what he has observed. The 
observing subject himself, however, is not considered; the 
knowledge obtained is therefore knowledge about the object 
only, and not the subject who has recognized and perceived 
the object. In this sense science does not examine the entire 
field of observation and its knowledge is thus incomplete. In contrast, knowledge obtained through the unity of sub­
ject and object takes into account the reality of both, and the 
profound universal oneness from which they arise. This 
union of subject and object - present in the state called 
Samadhi - is a major goal of yogic practice. In scientific 
work, an object is perceived through the filter of the five sen­
sory organs. However, when the subject, which confronts 
and stands in opposition to the object, is negated and 
transcended the essential nature of the object may be 
perceived directly by the superconscious, rather than 
through the sensory organs. This form of knowing may be 
called wisdom. It is the purpose of yoga to reach the state of 
oneness of subject and object in which true wisdom exists. The activation of the chakras is an indispensable means to 
realize this goal. The techniques for chakra awakening, a 
part of tantra yoga, enhance the functions of both mind and 
body, and are the most effective way to develop "siddhis". Although commonly defined as "miraculous powers", sid­
dhis are best understood as faculties bestowed upon the 
aspirant when he experiences the divine realm of existence. 32 
Mere intellectual belief in the world of deities is empty 
theorization; we must actually experience the reality of this 
world in order to unify with the Absolute and obtain final 
liberation - Nirvana. The awakening of the chakras trans­
ports one to the divine world, the world of the True Self. The Eight Disciplines of Yoga 
Yogic practice is comprised of eight types or "limbs" of 
discipline. They were first codified by Patanjali, who com­
piled his Yoga Sutras in the fifth or sixth century B.C., based 
upon the teachings of various Yoga sects. The eight disci­
plines are: 
(l)Yama (abstention from evil conduct) 
(2)Niyama (virtuous conduct) 
(3)Asana (physical postures) 
(4)Pranayama (regulation of the breath) 
(5)Pratyahara (withdrawal of the senses) 
(6)Dharana (concentration) 
(7)Dhyana (meditation) 
(8)Samadhi (union of subject and object) 
These disciplines may be classified into five groups: 
(1) Moral training: Yama, Niyama. Purification and har­
monization of the mind. (2) Physical training: Asana, Pranayama. Regulation of vi­
tal energy and blood circulation; regulation of nervous 
and muscle functions. (3) Mental training: Pratyahara, Dharana. Breaking 
through the shell of the self through introversion and 
the control of consciousness. (4) Spiritual training: Dhyana. Attaining superconscious-
ness and contact with spiritual beings. (5) Samadhi: Oneness with the Divine, the highest stage of 
spiritual development. 33 
In actual practice, certain of these disciplines are prac­
ticed together in powerful configurations known as mudras. The mudras are very important practices which traditionally 
have been taught only to outstanding disciples. They are 
more effective than either isolated pranayama or asana prac­
tice, and thus were considered potentially dangerous for 
those not adequately prepared. However, nowadays they are 
taught openly to earnest disciples by various gurus through­
out the world, perhaps to fulfill the heightened spiritual 
needs of mankind in this age of crisis. Mudras are types of gestures which generate great psychic 
power and deeply "spiritual" emotions. Certain mudras are 
used to control involuntary, normally subconscious physio­
logical processes. They develop awareness of the flow of 
vital energy (prana) in the astral body, and allow the practi­
tioner to gain conscious control over it. Once this has been 
achieved, prana may be sent to any part of the body, or even 
transmitted to others (this is what makes psychic healing 
possible). Many of the mudras combine asana, pranayama, 
and bandha (see Chapter III) practices into one. Since each 
of the constituent parts generates its own beneficial effects, 
the cumulative effect can be tremendous. The mudras are 
important as preparation for pratyahara and dharana prac­
tices; in fact, they are the core of the techniques for awaken­
ing the chakras. At the same time, they promote physical and 
mental health. A detailed explanation of the mudras will be given in 
Chapter IV, following asana (Chapter II) and pranayama 
(Chapter III) instruction. Let us complete this chapter with a 
discussion of the beginning practices of yogic discipline, 
yama and niyama. Moral Training 
The human mind is composed of both conscious and un­
conscious elements. Normally, the conscious mind exerts a 34 
certain amount of control over the unconscious. However, 
unconscious impulsive desires such as appetite, sexual de­
sire, and emotional attachment are constantly at work, af­
fecting the consciousness; when they come to dominate a 
person's mind, he becomes a selfish, antisocial individual 
who exerts a negative influence on all those around him. Reckless motorcycle gangs are a typical example. Driven 
by the desire for speed and the need to show off, they feel no 
guilt over the annoyance they cause others. However, sooner 
or later they often suffer serious injuries or even kill them­
selves. Self-destruction is the fate of those who cannot con­
trol the blind, instinctive desires which originate in the 
unconscious. I do not mean to imply that unconscious drives generate 
only negative effects or always cause misconduct. If con­
trolled, this powerful energy can be rechanneled into a high­
er dimension and used to promote harmony. However, those 
without the requisite self-control often exhibit neurotic ten­
dencies and unstable behavior. For example, attracted by 
mutually-shared weaknesses, such persons often join to­
gether to form groups which antagonize society, as in the 
case of the motorcycle gangs. Disturbed or neurotic individuals often appear at our Insti­
tute, seeking help. Frequently we find two contributing fac­
tors present: deficient moral discipline during childhood, 
and a lack of religious worship at home. It is my belief that a 
child needs to be taught, both at home and at school, what is 
good behavior and what is not and to be praised or scolded 
accordingly. Children disciplined in this way tend to develop 
greater self-control than those who are not. Furthermore, if 
they are taught that God helps the good and punishes the 
bad, they tend to unconsciously refrain from bad conduct in 
adulthood. Only those who can exercise self-control can achieve men­
tal stability and maintain a proper balance between the con­
scious and unconscious realms of the mind. Without this bal-35 
ance, spiritual advancement through concentration and 
meditation practice is impossible. Thus, yama and niyama 
are indispensible prerequisites for advanced yoga practice. Yama 
The Yoga Sutras state that yama has five aspects: non­
violence, truthfulness, non-stealing, continence, and non-
greed. Non-violence: Violent behavior usually arises when emo­
tions such as hatred and the greed for power cannot be con­
trolled. The self-accusation and guilt that remain in the un­
conscious as a result of violent behavior disturb the balance 
of the mind and inevitably impede spiritual advancement. Furthermore, non-violence is essential for the maintenance 
of peaceful co-existence within our society. Truthfulness: Truthfulness and sincerity help generate a 
stable and tranquil mind, and contribute to harmonious so­
cial relations. Non-stealing: Stealing naturally results in social censure, 
and also has deleterious effects on the mind and body of the 
perpetrator. Continence: Next to the desire for food, sexual desire is 
the sirongest human appetite. By abstaining from sexual re­
lations for specified periods during spiritual practice, one 
may develop the ability to control instinctive desires. This 
fosters calmness. Non-greed: Acquisitiveness is one of man's strongest in­
stincts; its control contributes to both inner tranquility and a 
peaceful society. The Yoga Sutras state the observance of yama also gener­
ates certain siddhis (spiritual powers). For example, if a man 
practices non-violence, his enemies will disappear, evil men 
will abandon their weapons, and lions will pass by him with­
out attacking. One who is established in truthfulness will 
find his wishes fulfilled spontaneously. Similarly, when the 36 
wholehearted observance of non-stealing is perfected, 
wealth will spontaneously accrue from unexpected sources. Continence generates energy. After five or ten years of medi­
tation practice coupled with continence, the adept is able to 
transform sexual energy into spiritual energy (ojas). This in 
turn produces telepathic and psychokinetic powers, as well 
as enhanced mental and physical health. Finally, the com­
plete extinction of greed is said to generate the ability to per­
ceive one's past and future lives. Past, present, and future are 
clearly reflected on the mirror-like surface of a serene, im­
mutable mind. Niyama 
According to the Yoga Sutras, Niyama also has five as­
pects: purification, contentment, mortification, recitation of 
sacred sounds, and worship of divine beings. These prac­
tices are related to one's personal conduct, in contrast to the 
social morality which is the basis of the yama observances. Purification: Both mind and body should be made pure. Yogis bathe three times a day to maintain physical cleanli­
ness; for mental purification, various means are employed. One method is to rejoice when others feel joyful and to feel 
their sorrow as one's own. This gradually expands the range 
of one's emotions and makes the mind pure and free. Regu­
lating the breath through pranayama exercises is also impor­
tant. The function of the heart consequently becomes quieter 
and more relaxed, and the mind is no longer easily excited by 
external stimuli. Concentration on the anahata and ajna 
chakras is also a very effective method to purify the mind. This practice cultivates the quality of serenity (sattva). In 
yoga, three qualities of life (the "three gunas") are 
posited: Tamas (inactivity, inertia, indolence), rajas (activity, 
passion), and sattva (serenity, calmness, knowledge). When 
the sattva guna gains dominance over the other two, a 
shining white light is experienced extrasensorily, and peace 
ensues. 37 
Contentment: This is satisfaction with the basic necessi­
ties of life - the absence of desire for superfluous things. Once a person realizes that everything he has - his body, his 
mind, life itself - is granted by God, that in effect he owns 
nothing, he experiences deep gratitude. This results in un­
equalled tranquillity of mind. Mortification: The appetite, one of the strongest human 
instincts, may be overcome by fasting. A weak mind may be 
strengthened by various forms of asceticism. For example, in 
Japan water asceticism - dousing oneself with buckets of icy 
water in midwinter, or standing under a waterfall - is widely 
practiced. Fasting and water asceticism facilitate the 
emergence of the superconscious by slowing the body's 
metabolism and quieting the areas of consciousness related 
to bodily functions. The Recitation of Sacred Sounds: Chanting scriptures, 
mantras, and other sacred sounds which reveal aspects of 
the Divine is an extremely powerful practice. At first the 
practitioner is conscious of sound as it arises in his throat; as 
the awareness deepens, his consciousness becomes increas­
ingly clear and unifies to become the sound itself. The mind 
is purified and becomes tranquil. Worship of Divine Beings: This refers not to the Ultimate 
Being, but rather to divine spirits who have their own in­
dividuality. The essence of these deities is Purusha, the 
universal consciousness of True Self. In this world of karmic 
ties, purusha can only exist in a stained, impure form, but 
divine beings dwell in its pure state, enjoying complete 
freedom beyond the confines of time and space. They are the 
spiritual guides of yogis and their gurus; through their 
visualization and worship, the seeker's mind becomes calm 
and clear. Superconsciousness and psychic powers are 
bestowed, and direct encounters with divine beings become 
possible. The observance of niyama has many benefits. Through 
purification of mind and body, sattva (tranquility, peace, 38 
wisdom) pervades the devotee's being. He acquires the abili­
ty to concentrate and control his sensory organs. Moreover, 
an intuitive power is bestowed upon him enabling him to 
distinguish between higher dimensions of the mind, which 
are still subject to the laws of karma, and purusha, which 
transcends karma. Through the practice of contentment (the 
absence of material desires), one experiences the higher 
world that supports our lives, enjoying peace of mind and 
superlative happiness. Through the practice of mortification, 
psychic abilities - both physical and mental - are bestowed. Through the recitation of sacred sounds one is able to en­
counter divinity. Through the worship of omnipotent, pure, 
divine beings, one can enter the peaceful, transcendent state 
known as non-differentiated samadhi. The purpose of yama and niyama, then, is to prepare the 
mind for spiritual enlightenment. Yama stabilizes the mind 
in the realm of social behavior, and niyama purifies it by 
minimizing worldly, outer-directed activity. Although it may 
sound like conventional moralistic preaching to advocate 
good behavior and abstention from evil conduct, yama and 
niyama are actually practical necessities for one who en­
gages in spiritual practice. II 
Yoga Asanas 
Many people associate asanas with physical exercise and 
vigorous movement. This is a misunderstanding, however, 
for the actual meaning of asana is "posture" - a stationary 
pose in which mind and body are relaxed and composed. Physical exercises generate physiological effects on the 
muscles and bones, while the purpose of yoga asanas is to 
foster mental and spiritual - as well as physical - health. Certain external differences are obvious. For example, 
physical exercises often include quick, sharp movement ac­
companied by rapid, even violent breathing. Asanas, on the 
other hand, are practiced with gentle movement, deep 
respiration, and pointed concentration. They are maintained 
for several breaths before a slow return to the starting posi­
tion. Undue strain is unnecessary. Through the asanas the 
functions of the internal organs and muscular and nervous 
systems are toned and stabilized. According to tradition Lord Shiva, who is worshipped by 
yogis as the deity who releases human beings from this 
world, created yoga and the asanas. He is said to have de­
vised 8,400,000 asanas and taught them to the goddess Par-
vati, his first disciple. In the ancient tradition, the practice of 
39 40 
asanas is said to release one from the bonds of karma. Each 
person is thought to reincarnate 8,400,000 times, and the 
practice of each asana supposedly releases him from one in­
carnation. However, in reality no more than a few hundred 
asanas have come down to us after several thousand years, 
and only 84 of them are described in detail in the scriptures. The word "tantra" is derived from "tonati" (expansion) 
and "trayati" (liberation). Tantra is thus an esoteric system 
of spiritual practice which aims at expanding the conscious­
ness and liberating the mind. It is said to have originated 
from the secret body of knowledge, including the asanas, 
transmitted from Shiva to Parvati and taught in turn to her 
offspring. In practice, tantra employs asanas, pranayama 
bandhas, and mudras to purify the mind and body. * Activa­
tion of the chakras is an integral part of this system. Historically speaking, the first extant commentary of the 
asanas was recorded by the great guru Goraknath, who lived 
in the tenth century A.D. Before this time, the secrets of yoga 
science seem to have been kept hidden from all but the most 
outstanding disciples. Now, however, anyone may practice 
yoga and study its wisdom. In fact, yoga has attracted a 
worldwide following in recent decades, a phenomenon per­
haps attributable to an increasing need for mental and spiri­
tual growth. Traditionally the asanas are classified into three levels of 
difficulty - beginning, intermediate, and advanced - which 
require progressively higher levels of physical suppleness 
and strength, muscular control, harmony of breathing, and 
mental concentration. Another traditional distinction is 
* Many of the practices described in this book are also found in hatha yoga, 
mantra yoga, etc. However, they may be considered a part of tantric prac­
tice because our underlying aim is to activate the esoteric system of chakras 
and nadis and consciously control its energy flow. The inner awareness and 
conscious utiiization of this esoteric structure - in particular the controlled 
activation of shakti, the female creative cosmic force which generates all 
manifest form - is what distinguishes tantra from conventional yoga 
practice. 41 
made between dynamic and static asanas. The dynamic 
asanas resemble physical exercises, acting to remove stiff­
ness, strengthen the muscles and improve the skin, improve 
the functions of the lungs, and enhance the activity of the 
digestive and excretory organs. These are suitable for begin­
ners and include the "wind-release" asanas (pawan-
muktasana), the "salutation to the sun", leg-stretches, 
forward-bends, the "cobra" pose, etc. The static asanas are 
practiced by holding a fixed posture for several minutes or 
more while breathing quietly. They provide a mild massage 
for the internal organs, endocrine glands, and muscular and 
nervous systems, and are good preparatory exercise for 
meditation, due to their calming effect on the mind. These 
asanas are practiced with mental concentration on one area 
of the body, and include the "lion" pose, the shoulder stand, 
the lotus posture, etc. For this book, new groupings for the asanas have been 
devised which classify them by their function as preparatory 
practices for chakra awakening. The first group consists of 
asanas for increasing the absorption of prana into the body 
and mind, and for balancing its flow. These may be called 
the prana circulation asanas, and include the beginners' 
asanas and some of the dynamic asanas. Asanas of the sec­
ond group strengthen the sushumna, the central psychic 
channel which runs through the spine. They help correct a 
bent spine or displaced vertebrae, and facilitate the flow of 
prana through the sushumna. The third group is comprised 
of asanas for concentration upon the chakras. These three groups represent three progressive 
preparatory stages in the awakening of the chakras. First, the 
prana flow throughout the body must be activated and nor­
malized. Then the prana flow throughout the sushumna - the 
most important nadi - can be increased, and the passage 
purified. This facilitates the rising of kundalini, the psychic 
power said to lie dormant at the base of the spine. Kundalini 
awakening is indispensable for true chakra awakening. 42 
Finally, direct concentration on the chakras provides the 
direct stimulation which enables their full awakening. Before a detailed explanation of the asanas is presented, 
some general precautions should be noted. • Before starting asana practice, empty the bladder and in­
testines. • As the stomach must be empty, do not attempt asanas un­
til at least 3-4 hours after eating. • Do not practice after prolonged sunbathing. • In general, breathe through the nostrils, in harmony with 
the movement of the asana (details given later). • Do not practice on an air-filled or sponge mattress. A 
spread blanket may be used. • Practice in a quiet room, well ventilated with fresh air. Strong breezes or cold or dirty air should be avoided. Also, make sure that you have ample space to stretch, free 
of furniture. • Do not subject the muscles and joints to undue force or 
strain. The asanas should be practiced within the comfor­
table limits of the student's ability. • If you suffer from chronic illness such as an ulcer or her­
nia, practice only suitable asanas or none at all, following 
the advice of a qualified teacher. • The best time to practice is said to be from four to six 
o'clock in the morning. • Perform the asanas slowly with full awareness of the 
body. If slight pain or pleasure is experienced, do not 
react but simply be aware of the sensation. In this way, 
concentration and endurance will develop. • Wear loose clothing which is simple and comfortable. Remove wrist watches, jewelry, and other ornaments. • A cold shower before starting will greatly enhance the ef­
fects of asana practice. • Perform shavasana (literally, the "corpse" pose, p. 44) at 
the beginning and end of asana practice, and whenever 43 
fatigue is experienced. This relaxes and energizes the 
body, filling it with prana and balancing the flow. • If you feel excessive pain in any part of the body, stop 
practicing immediately and seek a teacher's advice. • If you have intestinal gas or excessively impure blood, do 
not practice the inverted asanas. This is to prevent toxins 
from entering the brain and causing damage. • A vegetarian diet is not essential. Eat enough food to 
satisfy your appetite, but not so much as to cause a heavy, 
lazy feeling. Group 1: 
Asanas for Promoting Prana Circulation 
According to the Ayurveda, a classic of ancient Indian 
medicine, the human body is controlled by three "humours": 
phlegm (kapha), wind (vayu), and acid or bile (pitta). Ir­
regularity in the function of any of these three upsets the 
body's metabolism, and disease will eventually develop. Vayu refers not only to gases of the gastro-intestinal tract, 
but also to a type of prana, conceived as a subtle body fluid 
that flows through the nadis.
_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:

        Spiritual 
THEORIES OF THE CHAKRAS 
It is an outstanding book from both the scientific and spiritual 
points of view. It is the unique record of the pioneering experiments 
which presents clear, electro-physiological evidence of the existence 
of the network of chakras and nadis which form the infra-structure 
of the subtle energies existing in the pranic and psychic dimensions, 
which underlie and activate the physical, material body of man. The 
experiments in the book successfully integrate the subjective and 
objective dimensions of knowledge, and will serve as guideposts 
and blueprints for experiments in the years ahead. The chakras 
and other components of the human energy field were largely 
brought to the attention of the Western world by clairvoyant Charles 
W. Leadbeater. His pioneering work is discussed in detail in this 
fascinating exploration of the subtle body, along with that of other 
respected seers and yogis. "This book represents a monumental effort to review and correlate much of the 
accumulated knowledge of the subtle energy systems. Such a book could only 
be written by a person who has had the life-long personal experiences which 
Dr. Motoyama so generously shares with the reader. These experiences provide 
step-by-step illustration of unfolding and expanding consciousness. The book 
is necessary reading for all serious students of the subject of consciousness. " - GEORGE W. MEEK 
DR. HIROSHI MOTOYAMA holds doctorates in psychology and 
philosophy. He founded the Institute for Religion and Psychology 
and is author of over twenty books, including Karma and 
Reincarnation and Toward a Superconsciousness: Meditational Theory and 
Practice. New Age books 
New age books 
WWW. newagebooksindia. com THEORIES OF THE 
Chakras 
Bridge to Higher Consciousness 
HlROSHI MOTOYAMA 
New Age books ISBN: 978-81-7822-023-9 
Reprint: 2003, 2008 
First Indian Edition: 2001 
Published by arrangement with The 
Theosophical Publishing House, USA 
© 1981 by Hiroshi Motoyama 
All rights reserved. No part of this publication may be reproduced 
or transmitted in any form or by any means, electronic or mechanical, 
including photocopying, recording, or by any information storage and 
retrieval system, without permission in writing from the publishers. Published by 
NEW AGE BOOKS 
A-44 Naraina Phase-I 
New Delhi-110 028 (INDIA) 
Email: nab@vsnl. in 
Website, www.
Hiroshi Motoyama
Who is the author of the book "Theories of the Chakras"?
To present a unique and authentic record of the author's spiritual experiences and to provide a scientific and spiritual perspective on the existence of chakras and nadis.
What is the purpose of the book "Theories of the Chakras"?
The book presents clear, electro-physiological evidence of the existence of the network of chakras and nadis, which will serve as a guide for future experiments.
What is the significance of the book "Theories of the Chakras"?
The book focuses on the awakening of the chakras and the practices of tantra yoga, including the activation of the chakras, the control of the prana flow, and the control of the physical body.
What is the primary focus of the book "Theories of the Chakras"?
The primary purpose is to awaken the chakras, which is necessary for the realization of higher states of consciousness and the attainment of spiritual growth.
What is the primary purpose of the practices of yoga, as described in the book "Theories of the Chakras"?