Background

Rigveda, Manduka Up. and Sankhya karika illustrated Purusha as pure consciousness, formless and unchanging. Under its influence, Prakriti evolves resulting in growth and development of various living forms on this earth. Prakriti consists of Triguna and evolution causes their unrest, resulting in 24 evolutes or tattva. These form the basis of all subtle and physical manifestations of matter. The five tattvas- Prithvi (earth), Tejas (fire), Apas (water), Vayu (air), Akasha (space). Tattvas and Gunas are primordial forces that affect both the physical and astral planes. They influence all forms of life, physically, mentally and spiritually from the beginning of their earthly existence to their end.

According to the Kularnava-Tantra (ch. 1, 7-9), The transcendental consciousness is called the Paramatma. The consciousness which is embodied in mind and matter is the Jivatma. Thus, Man is a microcosm (Ksudra-Brahmanda), and the world is the macrocosm (Brahmanda). As mentioned in the Visvasara-Tantra, “What is here is elsewhere. What is not here is nowhere.” This is extremely like the Hermetic maxim: “As above, as below”. There is thus, nothing in the universe which is not in the human body. In the body, there are the supreme Shiva-Shakti (Purusha-Prakriti) who pervade all things. The body is a vast magazine of Power. The object of the Tantrik rituals is to raise these various forms of power to their full expression. The centre and root of all powers of a Jiva is the Kundalini-Shakti, which lies coiled in the Muladhara chakra. The centre in which the quiescent consciousness is realised, is the upper brain or Sahasrara chakra. (Avalon, 1974). Thus, the Chakras represent centres of certain Tattvas which a person needs to conquer to move towards liberation from the same Tattvas. 

Sarira Traya

The theory of “Sarira Traya” or “Three Bodies” has been explained in the Maitri Upanishad and Viveka-Cudamini. It is of great importance to the existence of the concept of chakras, since it helps with the basic understanding that chakras are not present on our physical body, but on our Subtle body. The theory describes 3 types of bodies that every human being possesses, namely Sthula Sarira (Gross Body), Karana Sarira (Causal Body) and Sukshma Sarira (Subtle Body). The gross body is the physical body that we erroneously think is the Self. This misidentification is due to our preoccupation with experiences of pleasure and pain, as a result of contact with gross objects. The subtle body can be understood in terms of dream consciousness. The contents of dream consciousness are subtle elements (Tanmatras), which lack physical properties, yet can influence personality and waking consciousness. The gross body is unable to understand the subtle forces of Tanmatras but the subtle body can, because it is of the same nature. Thus, Chakras, despite being invisible to the naked eye, can greatly affect our personality and consciousness. The causal body is the most complex of all. It contains the Sanskaras or the impressions of experience, which results from one’s past actions. It contains the possibilities of how a person’s particular life experiences will manifest. 

Nadis and Kundalini 

Nadis, Kundalini and Chakras are all parts of the subtle body. Nadis refer to the subtle tubes which are the conduits of Pranik force. Various texts (Bhutasudhhi Tantra, Prapancasara Tantra and Shiva-Samhita) differ on the total number of Nadis, they believe that we have. However, all the texts agree on what they feel are the most important ones: Ida, Pingala, and Sushmana. Ida and Pingala are on the left and right side respectively of the Sushmana. Whenever several nadis, that point, or center is called a plexus. Similarly, there are plexuses or centers of vital forces in the ‘Sukshma’ or subtle Nadis and these are called ‘Chakras’ or ‘Padmas’. (Avalon, 1974)

Kundalini is the divine cosmic energy in bodies. Arousing its power in the human body is done via Sat-chakra-Bheda and it results in the purification (Bhuta-Suddhi) of the elements of the body. (Avalon, 1974). The Kundalini Sakti is of the form of eight Prakritis (matter) and coils itself eight ways (Sandilya Upanishad). Lalita Sahasranama stotra from Brahmanda Purana gives the most precise description of Kundalini in just 3 verses:  

“You are the one sitting in the Muladhara, you are the one who pierce the knot of Brahma (Brahma Granthi). You are the one in the Manipura, you are the one who pierce the knot of Vishnu (Vishnu Granthi). You are the one in the Ajna Chakra, you are the one who pierce the knot of Rudra (Rudra Granthi). And reaching in the Sahasrara you rain the Nectar (Soma) / Amrita there. Bright like lightning you reach above the six chakras. You are the great energy which is subtle in nerves.” 

Muladhara chakra is at the lower end of the Spinal Column. There resides the power Kundalini coiled up. When the Kundalini awakens, it goes up through Susumna, step by step through various energy centers called chakras, and finally reaches the Crown chakra or Sahasrara. (Hamsa Upanishad). It is important to state to Kundalini is a mere energiser to the chakras and isn’t responsible for their existence. We discussed earlier how chakras are plexuses of nadis (subtle tubes) and Kundalini represents the divine energy which, when uncoiled, passed through the chakras to reach Sahasrara, purifying the body along the way. Thus, we won’t be including Kundalini within our psychological model of Chakras.

Chakras

There are six Chakras. Muladhara is in the anus; Svadhisthana is near the genital organ; Manipuraka is in the navel; Anahata is in the heart; Visuddhi is at the root of the neck and Ajna is in the head (between the two eyebrows) (KY Up Ch. 3, 9(b)- 11). However, since they exist on the Subtle body, these locations should not be considered precise. Most scriptures talk about 7 seven major chakras (Lalitha Sahasranam). However, even though the ancient scriptures mention the existence of 7 chakras, nowhere is it mentioned that there are only 7 chakras. A reference to a city with 11 gates is made in the Upanishads. Many believe that it is an allusion to the 11 chakras. (Katha Upanishad, stanza 5). The Kabalistic system believes in the concept of 11 chakras- there are 10 energy centers and 1 hidden energy center. The Vijnanabhairava (an ancient text on Yoga) mentions 12 energy centers. But let us focus on the 7 major chakras for the time being:

1. Muladhara: Also known as the base or guda chakra, and is positioned at the rectum, characterized by a four-petal lotus. 

2. Svadhishtana: Also known as the hypo gastric plexus and is positioned at the generative organ and characterized by a six-petaled lotus. 

3. Manipuraka: Also known as the solar plexus and is positioned in the central abdomen or navel and characterized by an eight-petaled lotus. 

4. Anahata: Also known as the heart plexus, and is characterized by a twelve-petaled lotus, the lotus of the un-struck sound. 

5. Vishuddha: Also known as the pharyngeal plexus or throat plexus and is characterized by a sixteen petaled lotus and great purity. 

6. Aggya: Also known as the ajna chakra or single eye, between and behind the two eyebrows, is the center of command and is characterized by a two-petaled lotus. 

7. Sahasrara: Literally, meaning a thousand petals, it is present on top of one's head.

According to the Hindu doctrine, each five of the lower chakras is the centre of energy of a gross tattva namely: Earth, Water, Fire, Air and Space (In the order). The sixth is the centre of the subtle mental tattva and the Sahasrara is not even considered as a chakra in some texts. The Yoga-tattva Upanishad describes certain things which are gained by contemplation on each of the chakras. For example, the text states that gaining control of Manipura (solar plexus chakra) gives the Yogi the power to destroy and create the world. Similarly,” functions” of other chakras have also been described: Heart chakra represents “a power to comprehend and sympathise with the vibrations of other astral entities.” Throat chakra represents “power of hearing on the astral plane.” Third eye Chakra represents “power of astral sight” and Sahasrara represents the” perfection of all faculties of astral life”. (Avalon, 1974). Based on such interpretations, there has been an attempt to develop a model on the 7 major chakras, using psychological terms to describe functioning of each:

Psychological Model of Chakras:

Given below is a visual representation of the locations of the chakras and the psychological attribute that they rule. 

Since chakras are dominated by certain tattvas (except for Agnya and Sahasrara), the effects of their balance/imbalance(s) are influenced by the nature of the tattvas too, namely: Earth, Water, Fire, Air and Space (In that order). As we see in Fig. 1, Muladhara or Root chakra, dominated by the earth tattva, has been associated with survival. Any imbalance in the functioning of the same would lead to the person becoming fearful and stubborn. This is a primordial type of fear which comes from our ancestors. The fear also binds the person’s ability to take risks. Thus, making him quite stubborn. A balanced Muladhara chakra enables a person to be fearless in his endeavours and remain grounded while still being flexible to changes. Svasdhistana or Sacral chakra, dominated by the water tattva, has been associated with creativity. Any imbalance in the functioning of the same would lead to the person becoming lethargic and neurotic. Its location helps one understand the cause of such effects: Sacral chakra is present near the generative organs, which hold the ability of creation. A balanced Svadhistana chakra enables a person to tap into his creativity and remain emotionally balanced. Manipura or Solar plexus chakra, dominated by the fire tattva, has been associated with esteem. Any imbalance in the functioning of the same leads to the person having an inflated ego. This is a result of having low self-esteem and a negative image about self. A balanced Manipura chakra enables one to remain humble while having a good level of confidence. Anahata or Heart chakra, dominated by the air tattva, has been associated with love. Any imbalance in the functioning of the same would lead to the person becoming unforgiving and mistrustful. This is due to the negative forms of love which the person experienced or observed. Such a person becomes less receptive to intimacy of any form. A balanced Anahata chakra enables a person to experience true unconditional love, thus, making him empathetic and forgiving. Vishuddha or Throat chakra, dominated by the space tattva, has been associated with expression. Any imbalance in the functioning of the same prevents a person from being able to freely express himself in a genuine manner. Such people can suffer from vocalisation issues, or they can also be great liars. A balanced Vishuddha chakra enables a person to become an effective communicator, in terms of fluency and honesty, both. Agna or Third eye chakra has been associated with Awareness. Any imbalance in the functioning of the same results in the over-reliance of logic. This chakra is where duality is meant to dissolve into unity. Moreover, an imbalanced awareness would naturally lead to a reliance on logic, to make sense about the world. Such a person can also suffer from dichotomous thinking and an inability to look at the bigger picture (foresight). A balanced Agna chakra enables a person to tap into their intuition and become wiser due to a developed foresight. Sahasrara or Crown chakra has been associated with spirituality. Any imbalance in the functioning of the same results in the person having a sense of existential dread, i.e., they do not understand their role in the universe. This also leads to a lot of attachment issues. Such people struggle to remain non-attached to things, people and situations. A balanced Sahasrara chakra enables a person to live his life with a sense of purpose, Thus, also remain non-attached.

List of Scriptures

Kularnava-Tantra (Ch. 1, 7-9)

Jnanarnava-Tantra (XXI, 10)

Visvasara-Tantra

Mandukya Upanishad

Rig veda (Hymn 10)

Sankhya karika (Verse 21)

Maitri Upanishad (Paragraph 3.2)

Viveka-Cudamini (Verses 72-110)

Bhutasudhhi Tantra

Prapancasara Tantra (Ch. 1)

Shiva Samhita (Ch. 2)

Lalita Sahasranama stotram (Verse 38-40)

Hamsa Upanishad (Ch. 3)

Katha Upanishad, stanza 5

Vijnanabhairava

References

Avalon, A. (1974). The Serpent Power. New York: Dover Publications Inc.