THE CHAKRAS - Keys to Human Potential Brief Introduction

 by Swami Nishchalananda Saraswati

This text is extracted from the introductory chapter of a book which Swami Nishchalananda is writing called ‘The Chakras – Catalysts for Human Evolution.’

The Chakras are functioning at every moment of our lives; without them we would not be alive. However, many Yoga practitioners, even Yoga teachers, don’t fully realise their importance, or even that they exist. The following illustrates this:
A man on one of our courses was writing an essay on the Chakras, even though he didn’t really believe in them, considering them to be, somehow, imaginary. At the end of his project, almost as an afterthought, he gave the following anecdote. He told us that one night, whilst driving, he had a sudden realisation that he had been overlooked and undervalued as a child (he was now aged 52). He felt that he had always been treated as second best. It was evident (at least to him) that his mother loved his elder brother more than him. His brother had always been encouraged and spoilt. This impression had marked him enormously throughout his life.

I (SwN) asked him: ‘Have you ever related this feeling, or conviction, to how the Chakras functioned in your life?’
He (A) answered: ‘No’.

SwN: ‘Can you see how this has marked your physical sense of place on the planet; your sense of physicality (that is, Mooladhara Chakra)?’
A: ‘Yes – definitely. I have never really felt ‘at home’ in my body or physically at ease’.

SwN: ‘Can you see how this has marked your sexuality (Swadhishthana Chakra)?’
A: ‘Yes, sexually, I have never been able to really connect deeply with girl friends or with my wife; it is as though I have never felt adequate.’

SwN: ‘Have you noticed how this childhood feeling of being somehow less than your brother has influenced how you act in the world (Manipura Chakra)?’
A: ‘Yes, I have always felt the need to prove myself in front of others; subconsciously I suppose, to measure up to my brother. Therefore, I have always been very aggressive in my business and social interactions. This has, of course, caused me, and others, many problems.’

SwN: ‘Have you also noticed how this childhood impression has affected your love life (Anahata Chakra)?’
A: ‘Yes. I have always had trouble in relationships because I have never considered myself worthy of being loved. This has been a constant pattern in my relationships which again, I suppose, comes my feeling of not being esteemed by my mother’.

SwN: ‘Have you also noticed how this feeling of inferiority has influenced your capacity to communicate, especially verbally (Vishuddhi Chakra)?’
A: ‘Yes. I have always felt the need to be right, to prove my point; to impose myself on others; imposing myself has always been more important than listening.’

Again this would appear to be an effort to measure up to his brother. This doesn’t mean that he is thinking of his brother every time he talks; but that there is an underlying unconscious self-comparison with his brother which influences his verbal communication (as well as his behaviour and relationship with others and the world in general).

SwN: ‘Have you noticed how this has affected your thinking (one aspect of the Agya Chakra)?’
A: ‘Yes. My thinking has always been impregnated by the feeling of inferiority.’

This person’s experience is relevant to us all. Each of us has been subjected to specific negative and positive impressions, attitudes or beliefs, laid down mostly in childhood, which set down physical, mental, energetic and emotional patterns which influence the functioning of the Chakras and therefore how we live, behave, relate, do, feel and think at every moment of our life. I’m sure many of us can relate to this man’s story, in which case, we already have some contact and understanding of the Chakras. Of course, the Chakras are much more, as we will explain.

Let us give some general background to the Chakras.

Definition. The Sanskrit word chakra means ‘wheel, circle, vortex’. The Chakras are underlying vortices or fields of energy controlling the functions of specific physical organs, emotional responses and states of mind. Together, they embrace the entire spectrum of human experience, and determine the process of human evolution.
In Yoga and Tantra, the Chakras are also known as ‘Lotuses’ (Sanskrit, padma) since they are widely symbolised by lotuses of differing numbers of petals and colours. In Western mysticism, they are known as ‘Psychic Centres’ or ‘Energy Centres’.
Energy Circuits. In the body there is energy (in fact, our body is energy that has physical form and structure). One day, we feel exuberant energy, whilst on another day, we feel flat and unmotivated to do even the simplest task. Playing our favourite sport, or doing work we enjoy, gives us abundant energy; whilst doing a boring job we have much less energy. Our level of vital energy is continually changing. This is a reflection of the Chakras.
Electricity can be directed into a bulb to give us light, into a heater to warm us, or into an electric drill to bore a hole in a steel plate. Although the electricity is the same, it produces different effects depending on the appliance through which it passes. So it is with us, as humans. We have access to vital energy which can flow through different ‘sluice gates’ in the body. It can go into work, into eating and digesting food, into sex, into sport, into talking, into anything that comprises the activities of our life. This energy can go into different emotions - into anger, into love, or into any of the shades of emotion which add colour to our self expression.
These sluice gates are the Chakras which allow vital energy to express itself in different ways according to the dictates (or whims!) of our personality and its dynamic, moment to moment, interactions with external situations. They distribute vital energy to the whole body and mind via energy circuits, functioning efficiently or inefficiently, appropriately or inappropriately, depending on the degree of blockage or fluidity.

The Six Spinal Chakras
In humans, there are six major Chakras known as the ‘Six Spinal Chakras’ since, on a physical level, they are located along the spine. From top to bottom, they are as follows:

Chakra Names

Sanskrit:	English:	Key Quality:
Agya	Third Eye	Thinking/Insight/Comprehension/ Awareness
Vishuddhi	Throat	Self-expression/ Purification
Anahata	Heart	Love and fine Sentiments/ Compassion
Manipura	Navel	Reactive Emotions/ Ambition/ Drive
Swadhishthana	Pelvic	Sexuality and Sensory Pleasure
Mooladhara	Root	Materiality

(Note: the English name is not the Sanskrit translation; this is given under the next sub-headings.)

They are also called ‘The Six Major Evolutionary Chakras’ since they map out and orchestrate human evolution. Their gradual awakening ‘opens our eyes’ to previously hidden dimensions of existence and is an indication of the evolutionary process going on in each of us.

Some of the qualities of the Chakras are as follows:

MOOLADHARA CHAKRA: (moola, root; adhara, place) - The Root Centre, representing the physical base of our personality and existence, is concerned with safeguarding physical survival by ensuring that we dedicate time and energy to seeking and fulfilling our fundamental physical needs such as food and shelter. When there is little contact with the other Chakras, a person tends to hoard or accumulate wealth and possessions as a way of finding security.
Physiologically, the Mooladhara is related to the organs of elimination, the colon and anus, and with the perineal node which provides a focal point for the muscles around the pelvis and perineum. This Chakra gives us our sense of physicality, and when it is working smoothly we can, despite the usual ups and downs of life, function well in our physical environment. We are thereby enabled to look beyond the confines of physical need, using the body as a means to explore and express our greater potential (indicated by the other Chakras). This Chakra is not (in my opinion) related to any specific hormonal gland, but rather with proprioception (the sense which allows us to identify with our physical body) and with the overall wellbeing of our body. All physical diseases relate to Mooladhara, even though the root cause may be imbalance of one or more of the other Chakras. However, specific ailments related to the Mooladhara are constipation, piles, colitis, varicose veins, lower back pain, inguinal hernia, cervical and prostate cancer.
Symbolically, the physical seat, for men, is at the perineum (between the root of the sexual organ and the anus), and for women, at the neck of the womb. (The reason it is symbolic is because physicality can obviously be sensed in the entire body.)

SWADHISHTHANA CHAKRA: (swa, ones own; adhishthana, abode) - The Centre of Ones Own Abode - the level of our being, where the subconscious realms interface with the conscious realms (hence the Sanskrit name ‘ones own abode’ – which indicates that this Chakra represents a deeper unseen level of our personality). This Chakra is concerned with sexuality, and thereby the continuation of life. When it starts to unblock, hidden aspects of our personality begin to manifest – strong desires, suppressed memories and unresolved conflicts – which, for a time, can be very disruptive and traumatic.
The Swadhishthana is the centre of sensory pleasure, whether in sex, eating or drinking. It enables us to seek and find sensory pleasure or gratification in the world.
Physiologically, it is related to the sex organs and gonad glands (male, testes; female, ovaries). It becomes balanced by resolving sexual blockages, living with our sexuality, and opening up the higher Chakras. All sexual diseases and malfunctions are associated with this Chakra.
Its physical seat is at the base of the spine, around the top of the tail bone (coccyx), and in the general pelvic region. Hence it is commonly called the Pelvic or Sacral Centre.

MANIPURA CHAKRA: (mani, jewel; pura, city) - The City of Jewels - so called because this Chakra can be compared with a city bustling with multifarious activities - each type of energy or activity like a sparkling jewel. This Chakra is the powerhouse of the human being: the centre of vitality which generates energy that vitalizes our whole body, as well as every action and thought.
Physiologically, it relates to the solar plexus (hence it is widely known as The Solar Orb), the adrenal glands, diaphragm and the entire digestive system. When it functions smoothly we are able to act effectively in the world with abundant energy and willpower. Related ailments include high blood pressure, heart problems, ulcers, digestive disorders, hepatitis and diabetes. The physical seat is around the navel and solar plexus; hence it is commonly called the Navel Centre.

ANAHATA CHAKRA: (anahata, non-vibrating, or unstruck) - The Centre of Non-Vibrational Sound - the centre through which the primordial pulse of creation manifests itself in each of us - so subtle that it seems to have no vibration (hence its Sanskrit name). It is often symbolized by an unflickering flame which represents the eternal spark of life which is in each of us.
The Anahata is regarded as the centre of each individual since it allows us to combine, blend and integrate both the physical and spiritual aspects of our existence. It is the centre of love, trust and devotion, as well as forgiveness and compassion, and is widely known as the Spiritual Heart.
Physiologically, the Anahata is related to the heart, circulatory and respiratory systems. Associated diseases include heart ailments, lung problems (including asthma) and breast cancer; these can be ameliorated or even, in some cases, eliminated by working on the quality of energy coursing through the Anahata. It also relates to the thymus gland and, in turn, with the lymphatic system. A well balanced Anahata helps the body to resist all types of infectious diseases.
The physical seat is located around the heart and the centre of the chest; hence it is commonly called the Heart Centre.

VISHUDDHI CHAKRA: (vishuddhi, purification) - The Chakra of Purification, concerned with purifying and refining all the spheres of the human structure and personality - physical, emotional and mental. When this Chakra is awakened one tends to be more and more in the ‘here and now.’ This alone purifies since we relate to existence as it is and not how we think it should be. We are enabled to take every situation, whether seemingly negative or positive, as a lesson from which greater creativity and wisdom can unfold.
Also widely known as The Chakra of Communication, it determines our capacity to communicate, especially verbally. When it awakens, our capacity to express subtle ideas and insights is enhanced, as well as our capacity to express through song and music.
Physiologically, it relates to the thyroid and parathyroid glands, the vocal cords and the larynx. Associated ailments include sore throat, throat infections such as laryngitis, thyroid problems, neck problems and throat cancer. Speech defects can be rectified by working on this Chakra.
The physical seat is in the throat, around the Adam’s apple; hence it is commonly called the Throat Centre.

AGYA CHAKRA: (agya, command) - The Command Centre - where we are able to receive, through the medium of intuition and insight, guidance or ‘commands’ from the core of our Essential Being (this may also be our Guru, or Spiritual Teacher). This Chakra is the centre of wisdom, Awareness (see next subheading) and Spiritual insight which awakens us to a vision of underlying Consciousness. Though it is considered to be the most subtle of the Chakras, it is the one which needs to awaken first of all. The reason for this is that it gives us the necessary Awareness, ‘distance’ and clarity to handle and integrate the sometimes disruptive and confrontational energies of the other Chakras.
Widely known as the Third Eye, it gives us the capacity to have ‘in-sight’ into non-physical or more subtle phenomena normally not visible to our two fleshy eyes. It controls (‘keeps an eye on’) and balances the other Chakras.
The Agya is the centre where all opposites are integrated - good/ bad, spiritual/ worldly, negative/ positive etc. It is the crossroads where all dualities, contradictions and conflicts can be resolved and integrated into a wider vision of oneself, life and existence. For this reason, the Agya is widely symbolized by a two-petalled lotus.
On a physiological level, it is related to both the pineal and pituitary glands, and to the brain in general, with all its faculties. On a psychological level, it relates to all mental processes including the intellect. On a deeper level, it relates to intuition and psychic powers. When it awakens we are enabled to maintain mental and emotional balance, even in difficult situations. Associated ailments include all kinds of brain disorders, mental and psychic stress, anxiety, depression, indecision and existential problems, such as lack of meaning. Headaches and migraine are also due to some malfunction of this Chakra.
Its physical seat is in the centre of the brain encompassing the pituitary and pineal glands, reaching forwards to the eyebrow centre.
Awareness is a fundamental quality of the Agya Chakra. It has two levels. Firstly, there is the Practice of Awareness which means cultivating an attitude of letting things happen; not resisting inner and outer processes, but ‘standing back’ and observing the activities of the personality. It means trying to be alert to whatever is going on both internally (i.e. thoughts, feelings and emotional reactions) and externally (work, play, movements, words); and trying to equanimically accept whatever is happening, even mind-games and difficulties. Cultivating this awareness is part of an ongoing process of purification that removes blockages and deepens our understanding. As we work on the Agya Chakra so this attitude becomes easier: we apply it both in our formal Yoga practice and in our moment to moment daily activities. It does not mean that we are passive, apathetic or negligent in what we do, but rather that we have trust in life’s processes. Sometimes we are pro-active, sometimes we flow with the current, but at all times we try to maintain ‘distance’, to feel as though we are a spectator, a witness, to the internal and external events of every moment. In this way, life goes on as normal, but is transformed into Yogic practice. The Practice of Awareness helps to awaken all the Chakras, including the Agya.
Secondly, with a small grain of Grace, the Practice of Awareness can lead to the State of Awareness, which is a ‘process’ in Consciousness. On an experiential level, it is where there is a conscious contact with the underlying Consciousness. There is a timeless element about it. In esoteric terms, there is osmosis between Shiva (Consciousness) and Shakti (in this context, the individual personality, including the Chakras). One is in touch with the primal Consciousness whilst acting in the world. The State of Awareness means that we are simultaneously in contact with the mundane and the primal Consciousness. It is a Meditative state which arises through the awakening of the Agya Chakra.

The Bindu and the Sahasrara
Harmony and smooth functioning of the Chakras can open us up to the Transcendental dimension, which is symbolised by the Bindu, the Transcendental Point, and the Sahasrara, the Thousand Petalled Lotus. Though often considered to be Chakras, strictly speaking, they are not, because Chakras function within the sphere of the individual, and the Bindu and Sahasrara function beyond our individuality and, indeed, beyond the Chakras. The transcendental starts at the Bindu which is the threshold between the manifest and the non-manifest. The Sahasrara is the Infinite, ineffable Reality which underlies everything including our personality and the Chakras. As our perception becomes finer so we are enabled to realise this hidden, but ever present underlying, transcendental dimension. BINDU (bindu, point or drop) the Transcendental Point which represents any point in nature acting as a central nucleus or creative focus: the atom, the molecule, the cell, the DNA molecule, the sperm and the ova. The Bindu is the individuating principle, the means by which the underlying Reality (Sahasrara) generates the myriad objects in the cosmos, both animate and inanimate. It is the seed of creation. It has been described in the following Hermetic statement: “Reality (Consciousness) is a circle whose centre (Bindu) is everywhere and circumference nowhere.” It indicates that every point in the universe is the centre of the universe. It is also the seed of our personality and our Being; as such, it indicates that, in a mystical sense, each of us is the centre of the Universe. It is the origin of individuality where the individual consciousness breaks away from the Absolute, or the supreme Consciousness. The word bindu also means ‘the drop’ - the drop of Totality. Each of us is a drop of the Whole. When we realise the nature of the Bindu in a state of Meditation, it gives us a glimpse of Reality or higher Consciousness – this is the Sahasrara.

SAHASRARA (sahasrara, thousand) - the Thousand Petalled Lotus, which is associated with spiritual Illumination. Though the word sahasrara literally means ‘a thousand’ it really implies ‘the infinite’ or ‘vast beyond limit’; it means the infinite, underlying Consciousness or Reality. In Western mystical traditions it is called ‘the Crown’, being symbolically located at the crown of the head, and is the culmination and consummation of our evolutionary journey through the Chakras; it is the source of all revelation and the crowning perfection of our Being. It is ineffable - beyond words, concepts and descriptions. It can only be hinted at or symbolised. Ramakrishna, the Bengali yogi and mystic, summed up the relationship between the Bindu and the Sahasrara as follows:

“It is not the dew drop (Bindu) that slips into the sea (Sahasrara), but rather the sea that drops into the drop”.

Both the Bindu and the Sahasrara indicate the transcendental potential that lies behind each of us. Within its womb, the Sahasrara contains All. It is That which existed before creation came forth, or in scientific terms, that which existed before the Big Bang and which will continue to exist after the Big Crunch. This is summed up in the following Chinese dictum:

‘Even before the world was, Reality IS.’

The Sahasrara represents the mystical state of Samadhi – where the ego/ personality dissolves into Consciousness. One identifies not with ones limited personality but with a wider dimension of Being, known in Yoga as the Atma or Paramatma.
In much of western mysticism they are regarded as one. That is, the Bindu is regarded as the Sahasrara in manifest form; or conversely, the Sahasrara is considered as the Bindu in its non-manifest nature. As an analogy, consider an iceberg. The tip is like the Bindu and the whole mass, seen and unseen, is like the Sahasrara. The Bindu represents the seed of our individuality as a human being acting in the world, and the Sahasrara symbolises the infinite depths of our Being which extends into the underlying substratum of Consciousness. The Bindu is regarded as a drop of salt water, and the Crown as the ocean; one is the microcosm and the other, the macrocosm.
For the purpose of Yoga practice, particularly in both Kriya Yoga and Kundalini Yoga, both the Sahasrara and the Bindu are assigned physical locations in the body in order to focus attention and energy. It does not mean that the Sahasrara and the Bindu are actually located here.

Chakras and the Flowering of Human Potential. The Chakras represent powers and energies at different levels of our Being and are catalysts for awakening and expressing the fullest potential in each one of us. They represent the mystery of life and are milestones on the evolutionary path of each human.
The Chakras determine the way in which we perceive or ‘see’ the world and our place in it. Predominance of a certain Chakra (or Chakras), binds us to a particular pattern of understanding and perception, and determines our way of relating to the world and those around us. They condition us, but at the same time, when they start to function at a higher frequency level, they are the means of liberating us from conditioning, rigid thinking and self-imposed limitations.
The purpose of working on the Chakras and releasing their potential is to extend and expand our vision, so that we can see more of the spectrum of life. We thereby become more harmonious, joyful, creative and effective in every moment and in every situation. The awakening of the higher Chakras reveals the wider perspectives of existence.
Too often, we allow the intellect and thinking processes to dominate our experience of life. Not that there is anything wrong with the intellect, but it is only one aspect of our Being and one form of understanding. The awakening of the Chakras enables a more holistic experience of both ourselves and our relationship with life, through all the senses, emotions, the intellect, the will and intuition, thereby allowing us a fuller grasp of the situation of the HERE and NOW. They are the keys to realizing our fullest potential.

Chakras in the Spectrum of our Personality. The Chakras function in all spheres of our personality. Each Chakra integrates the following elements of our personality:

• Physical
• Energetic/ Auric
• Emotional
• Psychological
• Capacity to Act/ Creativity

As an example, consider the Manipura Chakra.
On a physical level, if the Manipura is balanced then the solar plexus, adrenal glands and digestive system will function more efficiently; improving the health of the entire body.
The Manipura charges our energy body (aura, etheric body, or bioplasmic body; in Yoga, called the pranamaya kosha) with vitality so that we have abundant energy to act in the world, whether at work or play. This energy or auric field is something like the magnetic field around a magnet. Each Chakra feeds into the overall aura to give a specific ‘colour’ or frequency at any given moment in our lives. The energy body indicates good health or illness, maps out the future shape and growth of the body; furthermore, any abnormality in this field can warn of something out of balance which may result in future disease. Though invisible to most people, certain sensitives (who have an awakened Agya Chakra) can see the auric field; therefore they can ‘see’ existent disease or even disease which has not yet manifested in the physical body. So the Manipura greatly affects the health of our energy body and all the associated spheres of our life.
On an emotional level, the Manipura channels creative energy into our actions giving us the power of endurance and perseverance. If this Chakra is out of balance, then we tend to be apathetic and to procrastinate; or if we are thwarted, we tend to get angry and aggressive – always at ‘boiling point’.
Psychologically, it relates to self-confidence, self-worth and willpower which give us the capacity to put our ideas into action and live our lives creatively and joyfully. Without these qualities, we can achieve very little, certainly much less than our innate capacity.
The Manipura gives us the energy and capacity to express ourselves creatively in action. Conversely, if we don’t fulfil ourselves in relation to our work and activities, then the Manipura tends to malfunction - i.e. it gets blocked. This may lead to stress which percolates into the other spheres of our personality; we get a ‘backing up’, so to speak, of energy in the other Chakras; from which we may suffer physical problems and emotional imbalance.
The above example provides a model and an idea of the different functioning levels of each Chakra in the personality.


The Chakras - Gateways to the Transpersonal Aspects of our Being. Besides functioning in and influencing the different spheres of our personality, the Chakras also open us up to the deeper levels of our Being:

• the Psychic
• and the Spiritual

We can define the psychic realm as the wider aspects of mind which go beyond what we normally define as the personality - the deeper reaches of mind which extend out beyond the individual mind to other humans, to other beings (animals and plants) and to any part of the universe. This realm of the transpersonal mind makes so-called paranormal phenomena possible – for example, telepathy, clairvoyance and clairaudience. It is only recently that such phenomena, previously denied by science, have been scientifically verified, confirming what people who practise Yoga or who follow some similar mystical science have always known - that they are possible and ‘real’ and can be accessed by working on and opening the Chakras.
The gradual awakening of the Chakras refines our being and opens us up to an even more profound level of Being, that which is called Consciousness, the Spiritual realm that is beyond time and space.
Symbolism, Myth and Religion. Symbolism and myth concerning the Chakras are to be found in cultures as disparate as the Mayan and the Egyptian. The awakening of the Chakras, especially the so-called higher Chakras, is indispensable for a deeper or wider understanding of the esoteric or mystical elements of all religions.

The Chakras are part of the teachings of Hinduism, Buddhism, Jainism and Sikhism.
They are symbolised in the Bible, especially in Revelations and in Genesis (i.e. Jacob’s ladder - see subheading ‘Pravritti and Nivritti').
In Islam, the Chakras are symbolised by Mohammed’s night flight to heaven in which he passes through seven spheres (i.e. the six Chakras plus Sahasrara). Surely it is not without reason that pilgrims to Mecca walk seven times around the Kaaba stone! Indeed, a great deal of emphasis is given to the Anahata (Heart) Chakra - the path of devotion and surrender to the will of Allah. The Sufis call the Chakras ‘latifs’ - the subtle ones, and use them as points of focus in their practices.
In Judaism, the Star of David is a symbol of the Anahata Chakra (identical to the symbol used in Yoga and Tantra), again to indicate surrender to God. The Kabbala of Jewish mysticism is concerned with attempting to characterize and describe the qualities (called sephiroth - lights) and the changes that are required in our personality for them to express their fullest potential. These correspond to the Chakras.

Various Christian mystics refer to the Chakras. For example, St. Theresa of Avila, the medieval Spanish mystic, called the Chakras ‘the Interior Castles’. During meditation she went into what she called ‘the Seventh Mansion’ (i.e. the Sahasrara). Again, the central path of Christianity is devotion, surrender and service (Bhakti Yoga); that is, awakening the Anahata Chakra.
In Western mystical circles, the Chakras were well known. For example, in the 17th century Johann Georg Gichtel, a disciple of the mystic Jakob Boehme, published a book called the ‘Theosophia Practica’ in which he depicts pictures of the energy centres (Chakras) as he saw them clairvoyantly. In antiquity, mazes were constructed all over Europe and Asia, the basic idea of which was a return to the Centre. They were conceived and designed to depict the path of awakening of the Chakras and to symbolise the tribulations that one had to experience and pass through to reach the centre of the maze, symbolising the Bindu, which is the stepping stone to the Ineffable (Sahasrara). If you ever get the chance, go and see the maze inside Chartres Cathedral in France.
And let us not forget the Caduceus, which can be found in the myths and cultures of ancient Egyptian, Greece, Rome, Assyria and Sumeria, and is still used by today’s medical profession. Besides being the main symbol of Hatha Yoga, it represents the Chakras, their awakening and the possibility of realising ones highest potential.
Much much more could be said on the subject of symbolism, myth and religion.

Scientific Measurement of the Chakras. Over the last 40 years or so the Chakras (and the hundreds of minor Chakras called acupuncture points) have been scientifically detected, measured and located. For example, excellent work has been done by Dr. Hiroshi Motoyama, a well known scholar, scientist and Yoga practitioner from Japan.
Also, a machine called a ‘tobiscope’ was developed in the 1960s in Leningrad, Russia, which is able to detect and locate the acupuncture points (minor chakras) and the major Chakras with an accuracy of less than one-tenth of a millimetre. As scientific instruments to measure the energy patterns of the Chakras become more sophisticated so we will be able to predict many diseases before they manifest on a physical level. Moreover, Science and Yoga will work hand in hand to open up understanding of what we are on all levels of our existence.
Blockage in the Chakras. The Chakras have specific functions and energies to express. However, in some (most!) people the appropriate energy may be unable to express itself correctly. In this case, the Chakra is said to be blocked.
For example, most people, when required to deliver a speech, find themselves lost for words. This simple stage fright, or fear, is a sign of blockage of the Manipura. On the other hand, of course, the source of the problem may be a lack of verbal aptitude, which indicates blockage of the Vishuddhi. Perhaps what they say lacks conviction – which suggests blockage of the Anahata; or lack of clarity – which suggests Agya.
Our health, fixed attitudes, concepts, dogmas, fears, habits and even diet, block the flow of energy within the Chakra circuits. All of us are in a process of evolving our latent capacities. Until we have realized our fullest potential, we are all, to some extent, blocked.
Yoga and Tantra help us to overcome these blockages, so that the Chakras can manifest their greater potential; so that they are free flowing conduits of energy and perception.
Re-Direction of Energy into other Chakras. If a Chakra is blocked there is a tendency for energy to build up in that particular Chakra circuit. The energy, not being expressed appropriately, may be directed into other Chakras. That is, energy will be redirected into either higher or lower Chakras.
For example, an unfulfilled sex life at the Swadhishthana can redirect sexual energy into the Manipura, possibly resulting in a drive for power, perhaps excessively aggressive behaviour; or even ‘comfort eating’. It could also have repercussions at the Mooladhara engendering a craving for material possessions or ‘shopping therapy’ (the buying of endless items which are not really needed). If the same energy (i.e. sexual) were to be redirected into the higher Chakras it can transmute as love at the Anahata, creativity at the Vishuddhi, or psychic power or heightened perception at the Agya.
The same principle applies to the other Chakras.

Chakra Predominance. Throughout the day different Chakras will be dominant depending on our particular personality and the situations in which we find ourselves during the constant interactions with our family, friends and the environment. Also, at different periods of life, the dominance of Chakras will change, especially if we start serious Yoga practice which can bring enormous change on all levels of our being.
One person may be predominantly motivated by the need for material security (‘earthy’ Mooladhara type); another may be dominated by sex (‘sexy’ Swadhishthana type); yet another may be forceful, even aggressive, (‘competitive’ Manipura type); whilst another may express themselves predominantly from the Anahata (‘feeling’ type); others may like to communicate (‘talkative’ Vishuddhi type) and put their feelings into words; yet others may be highly intellectual or even intuitive Agya types. It depends on the individual personality and the particular issues we have to learn to deal with as we evolve towards a wider comprehension. In all these cases, the other Chakras will also function, but there will be an obvious dominance.
This dominance may be due to a blockage in another Chakra or other Chakras (see previous subheading ‘Blockage in the Chakras’); in which case, energy is channelled into the dominant Chakra, which acts as a safety valve. For example, take a person who predominantly expresses through the Manipura. That person may be full of drive, but a workaholic, to the detriment of their health. In this case, it is likely that the forceful expression of the Manipura is being fuelled by energies from another blocked Chakra, perhaps a suppressed sex drive at the Swadhishthana or fear and insecurity from the Mooladhara.
However, the energy predominantly expressed at the Manipura may be due to the need to realize one’s aims and ambitions, in which case it is probably an important aspect of the evolving personality.
It is difficult for an onlooker to speculate which is the case, but if the individual in question has sufficient Awareness (which is unlikely!), they will certainly know. If the expression through that dominant Chakra gives joy and a sense of fulfilment, then it is the natural expression of the evolving personality at that Chakra; if the expression is rather jaded, heavy and cumbersome, lacking joy, then the expression is probably due to suppression or blockage of another Chakra.
Each of us has different lessons to learn, different and unique challenges to face; we may even say that we are at different rungs of the evolutionary ladder. Each of us will, therefore, express ourselves differently through the Chakras, one or more of which will be dominant, either temporarily, or as an innate factor of our given personality.

Awakening of the Chakras. A Chakra is said to be awakened if it fulfils two criteria:
• if it expresses a greater range of energies and capacities than considered ‘normal’.
• if the Agya Chakra has been opened up to some extent so that the ‘light’ of Awareness shines into the functioning of that Chakra.
Even if a person expresses very evident abilities associated with a certain Chakra, this does not necessarily mean that that Chakra is awakened. Some people, perhaps writers or musicians, often have inherited skills, which suggests that that Chakra, the Vishuddhi in this case, is strong and developed. This does not, however, mean that they have awakened this Chakra since the Awareness of the Agya Chakra may not be apparent. One or more Chakra will be dominant and perhaps even quite developed in each of us, but it is only when it is imbued with Awareness that it is said to be awakened.
In a fully awakened Chakra there are no blockages. It is able to express its full range of energies without obstruction according to the need and necessity of a situation. This is very rare, and most of us are, more or less, blocked.
The Chakras are functioning in everyone, but very few people have awakened the Chakras to the level where they are able to express a wide range of energies in each and every Chakra, without impediment. It is the purpose of Yoga to unblock our Chakras so that we can fulfil our fullest potential as humans.
However, the Chakras do not awaken in isolation but in relation to all the other Chakras. It is not possible to have only one fully awakened Chakra.
Overall Balance of the Chakras. It is widely assumed that the higher the activity of the Chakras, the better. But this is not always true. For example, some people may have somewhat activated the higher Chakras, but have little contact with or acceptance of the lower Chakras. They may live in denial or with their ‘heads in the clouds’. Having lost contact with the more earthy aspects of their personality, they may be rather impractical in their daily affairs. In this case, for overall balance, that person would need to get in touch with their body - to get earthed - by working on the Mooladhara, Swadhishthana and Manipura. Hatha Yoga is excellent for this.
Most people in the present era have the opposite imbalance: their lower Chakras function with little or no contact with the higher Chakras. That is, they understand and express little of the vast dormant potential, represented by the Anahata, Vishuddhi and Agya. Overall balance of the Chakras is as important, if not more important, than the awakening of individual Chakras.

Complementarity. Each Chakra is in intimate relation with all the other Chakras and mirrors their interaction. Therefore working on one Chakra influences, to some degree, all the other Chakras. Conversely, working on all the Chakras helps to eliminate blockages in one of the Chakras.
Disease associated with a particular Chakra can often be treated by Yoga techniques which act firstly on the complementary Chakra at the other end of the Chakra spectrum. For example, one can work on the Mooladhara to remove nasal problems (which is usually associated with Agya). This is borne out by Acupuncture, where inserting a needle at Mooladhara often removes nasal blockage. Working on our capacity to express at the Vishuddhi can often liberate blocked energy at the Swadhishthana and Manipura Chakras; and vice versa. Therefore working on a Chakra on one end of the Chakra spectrum can have direct repercussions on a Chakra at the other end of the scale.

The Fourfold Division. The Chakras can be divided and classified into four groups according to the following modes and levels of the human personality:

Division:	Mode:	Level:	Chakras:
1. Upper	Awareness	Spiritual	Agya/ Bindu/ Sahasrara
2. Upper Middle	Rational	Human	Agya/ Vishuddhi
3. Lower Middle	Emotional	Human	Anahata/Manipura/ Swadhishthana
4. Lower	Behavioural	Instinctive	Manipura/ Swadhish./ Mooladhara

In the Lower Division (Mooladhara, Swadhishthana and Manipura), we are mainly motivated by instinctive behaviour. We tend to be self-centred and driven by personal needs and biological urges, often to the detriment of others. In the Lower Middle Division (Swadhishthana, Manipura and Anahata), we are mainly motivated by, and see everything in terms of, emotions. Emotions colour our thoughts and acts.
In the Upper Middle Division (Vishuddhi and Agya), we come under the influence of rational thinking. If the rational sphere is not mellowed by the Anahata (in the Lower Middle Division) then we can become cold and heartless. Or if the energy of the Manipura is not very active, then we can become rather listless or incapable of action (lots of ideas on paper or in the head, but nothing in practice).
This Middle Division (both Upper and Lower) is widely regarded as the human Chakra range in the sense that it is human to be emotional and rational (though some may doubt this!).
The Upper Division (Agya, Bindu and Sahasrara) is characterized by Awareness (refer to subheading on page 10). When the Agya is functioning, and when there is transparency between our being and the Bindu and Sahasrara (which, remember, are not really Chakras), our thoughts, words and deeds are permeated by ‘conscious contact’ with our Essential Nature. The spiritual dimension of existence starts to cast its light into our life. This division is the realm of the Spirit.
Of course, this fourfold division is slightly artificial – for example, all of the Chakras can be considered spiritual - but it does give us another perspective on the functioning of the Chakras.

Pravritti and Nivritti. The Chakras also represent the two processes of pravritti (creation, manifestation and expression in the world) and nivritti (aspiration to know and return to the Source).
We are conceived, or brought into manifestation, when a man (embodiment of the cosmic Male, or Consciousness) impregnates a woman (embodiment of the cosmic Female, Mother Nature). Though conception may seem to be an affair between two humans, it is actually an enactment of the cosmic process of creation and manifestation. In being born, each of us ‘descends’ from Consciousness (Sahasrara, the formless), is conceived through the Bindu (the sperm; ovum; also gateway to and from the infinite) and then nine months later we take birth. This is known as pravritti – the path or process of manifestation. Pravritti also includes our natural aspiration to express ourselves in the world, starting from the drive in children to speak and walk, and continuing throughout our entire lives. We seek satisfaction in and through the world. In pravritti, we consider the world to be reality.
In the process of nivritti, there is a reversal of our aspiration. We start to feel that the world is not as real as our senses tell us, but, rather, is a reflection of something else. We still live ‘normal’ lives, doing more or less what everyone else does, but there is a deep longing to know our causal roots. This longing becomes evident, especially when we start Yoga. This is called the path of nivritti - the process of introspection, where the Chakras start to awaken, our perception becomes more refined and we aspire to grasp the Ungraspable.
This dual process is symbolised by the biblical Jacob’s ladder:

“He (Jacob) had a dream:
a ladder was set on the earth with its top reaching the heavens:
and behold the angels of God ascending and descending on it”.

(Genesis 28:12)

The ladder symbolises the process of pravritti (taking birth, acting in the world and fulfilling ourselves in life) and nivritti (introspection and return to the Source). The angels symbolise each of us, as well as the energies of the Chakras. Each of us is an angel. Starting from the Mooladhara (the earth, in the physical body and part of material nature), the ladder represents the possibility of the individual consciousness moving upwards progressively through the Chakras, through different ego states and levels of understanding, until our Essential Nature is realised at the Sahasrara (the heavens).
And the prime purpose of Yoga, Tantra and all such mystical sciences is to help us joyfully fulfil our lives (pravritti) and, through nivritti, to realise the Ineffable.