Kundalini Chakras Science

Dhal Bahadur Khatri

Abstract

The value of awakening Chakras and Kundalini is that as the inner and outer worlds connect,
we become aligned- spiritually, mentally, emotionally, and physically. Kundalini has the
ability to activate and unite oneself with the whole cosmos. The research focuses on the
consequences of arising Kundalini Shakti the dynamic power consciousness residing as the
form of sleeping dormant rising from Muladhar Chakras in the base of spinal column the
place of Shakti to meet the static pure consciousness in the Sahasrar Chakra in the skull the
place of Shiva. The pranic energy in our body enters and exists through ida nadi, pingala
nadi and sushupna nadi. Ida represents the moon and pingala represents the sun. When we in
hail oxygen through left nostril, we get cool air where as when we in hail oxygen through
right nostril, we get hot air. As we equally breathe from both nostrils, our sushumna nadi
activates. With the complete practice of yoga: yogic jugging, pranayama, asana, yoganidra
and meditation/dhyan, Kundalini Shakti moves to manifest itself, it becomes dynamic.
Key Words: Kundalini Chakra, Yoga, Muladhar, Swadhisthan, Manipura, Anahat,
Visudhi, anjan, Vindu, Sahashrar, Ida, Pingala, susumna.
Introduction
This research explores Chakras and Kundalini Yoga analytically with the reference of
different critics. Swami Ramdev quotes from Atharwaved in his book Pranayam
Rahasya:"Astachakra nawadhyara devanam purayodhya/Tasyam hirnyayah koshah
swargojyotisawritah" (Ramdev, 2002:105).
Our body is the form of Ayodhya city where it consists of eight chakras and nine
entrances, in which lies a divine hiranya kosha that is a complete form of peace, prosperity,
love, affection, and blissful state. It can be awakened through yogic activities. Aroubindo
defines," Chakras are conscious centres and sources of all dynamic powers of our being
organizing their actions through the plexuses and arranged in an ascending series from the
lowest physical to highest mind centre,"(Aroubindo,1952:50). Similarly, Anodea Judith
defines "A chakra is a center of organization that receives, assimilates, and expresses life
force energy,"(Judith, 2004:4). For him Chakras are the sources of energy. The word Chakra
literally translates as 'wheel' or 'disk' and refers to a spinning sphere of bioenergetics activity

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emanating from the spinal column. Judith compares Chakras with disks," In modern times,
disks are the common storage unit of programmed information. We can use this analogy and
think of Chakras as floppy disks that contain vital programs"(Judith, 2004:8). In this analogy
a computer disk contains a large numbers of data. Similarly chakras in our body consist up
various daily activities and programs for sexuality, power, love and communication.
All the special objectives of the universe consist up in a human body with energy
centers. In the yogic context a better translation of the Sanskrit word Shakti or energy and
they are visualized and experienced as circular movements of energy at particular rates of
vibration. Anodea Judith states," The value of the chakra system is that as the inner and outer
worlds connect; we become aligned specially, mentally, emotionally, and physically"(Judith,
2004:ix). As chakras get awakened a man's inner world sushupna comes to be known to the
existing outer world. It is believed that here are seventy two thousands nadis in human body.
Among these nadis: Ida, pingala, and susumna are the main. With the arousal of there will
be activated all the chakras, Judith further remarks that "Chakra patterns are programmed
deep in the core of the mind-body interface and have a strong relationship with our physical
functioning"(Judith, 2004:5). Although they are not appeared physically, their functions bring
vast change in physical and mental parts of our body.
The nadis emerge from each chakra carries prana/ energy in both directions. There is
a forward and backward respiratory motion in the nadis, which is analogous to the flow of
alternating current in electrical wires. The outgoing communication and the incoming
reaction enter and leave the chakra in the form of this respiratory flow in the corresponding
nadis. Based on their location in the body, the chakras have become associated with various
states of consciousness, archetypal elements and philosophical constructs. The lower chakras,
for example, which are physically closer to earth, are related to the more practical matters of
our lives- survival, movement, and action. They are ruled by physical and social law.
The upper chakras represent mental realms and work on a symbolic level through
words, images, and concepts. Each of the seven chakras has also come to represent a major
area of human psychological health, which is related to survival, sexuality, power, love,
communication, intuition, and consciousness. Paraphrasing Judith's illustration
metaphorically; the chakras relate to the following archetypal elements: Muladhar symbolies
the earth, Swadhisthana as water, Manipura as fire, Anahata as air, Visudhi as sound, Anjan
as light and Sahashrar as thought, (Judith,2004).
Swami Satyananda maintains:

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 Muladhara is the most basic, fundamental chakra from where our evolution is
completed. As we evolve towards Sahasrara, outer experiences come our way
in life, and inner experiences come to us in meditation, as different capacities
and centers awaken progressively within the nervous system. This occurs as
energy flows at higher voltages and rates of vibration through the different
nadis in the psychic body. (Satyananda, 2012:119).
The first chakra is Muladhara which means "root support". It is situated in the pelvic
floor and corresponds to the congeal plexus of nerves. In the masculine body it lies between
the urinary and excretory openings, in the feminine body it is situated inside the posterior
surface of the cervix. With the domination of Muladhar Chakra a human being seeks for food
and sleep. Muladhar is the first chakra in spiritual evolution, where one goes beyond animal
consciousness and starts to be a real human being. It is said that from Muladhar Chakra right
down to the heels there are other lower chakras which are responsible for the development of
the animal and human qualities of instinct and intellect.
From Muladhara Chakra upwards lie the chakras which are concerned with
illumination and evolution of the higher or superman. Muladhara Chakra has control over the
entire range of human excretory and sexual functions. Satyananda says in his book
Meditatation from the Tantras, "Muladhar is associated with the earth element in nature, and
is the seat of the primal energy in man known as Kundalini Shakti or sexual/ spiritual
energy"(Satyananda, 2013:41).When our earth is intact, subsequent work proceeds in a more
coherent fashion and strengthens the ground.
The second chakra is Swadhisthana, meaning "sweetness", located at the lowest point
or termination of the spinal cord. It corresponds to the sacral plexus of nerves and controls
the unconscious. It is the centre of the most primitive and deep-rooted instinct, that animals
drive which cause modern man so much pain and confusion. Ajit Mookerjee states,
"Swadhisthan Chakra governs the principle of taste, and the vital breath prana,"(Mookerjee,
1986:40). Regarding the second chakra Anodea Judith in his book Eastern Body Western
Mind maintains:
As we enter the second chakra, we encounter the watery realm of
emotions and sexuality. Where we have worked for grounding and
stability in the first chakra, we now cultivate feelings and movement;
where we have been concerned with survival and structure, we now
focus on sexuality and pleasure. Our associated element has shifted

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 from earth to water, from solid to liquid. In this transmutation we
encounter change. (Judith, 2004:108).
A balanced second chakra has a deep emotional core that is grounded enough to be
contained and open enough to flow and connect. Analogous to the water element of this
chakra, we need to be moved by the currents but not drown in them. It is water that makes
things grow, move, and change. Water makes life juicy.
The third chakra is Manipur, meaning "lustrous gems", situated in the spinal column
exactly at the level of the navel. It corresponds to the solar plexus and controls entire
processes of digestion, assimilation and temperature regulation in the body. It helps for doing
business and other things. It is associated with vitality and energy. Mookerjee quotes from
Patanjali's Yoga sutras, "Contemplation of this chakra leads to knowledge of the physical
organism and functions, because this chakra is of the life force,"(Mookerjee, 1986:40). As
this chakra is associated with the element fire, it activities digestive system to born all the
food particles.
The fourth chakra is Anahata, meaning "unstruck, lies in the vertebral column behind
the base of the heart. It corresponds to the cardiac plexus of nerves, and also controls the
functions of the heart, the lungs, the diaphragm and other organs in this region of the body. It
is concerned to creative aspects of human beings. Ajit Mookerjee remarks, "This chakra is
associated with the element air and the principle of touch," (Mookerjee, 1986:42). Anahat is
in the heart centre, root of all emotions; where love for God and man can become divine. In
this connection, Anodea Judith quotes Rollo May's statement, "To love means to open
ourselves to the negative as well as the positive-to grief, sorrow, and disappointment as well
as to joy, fulfillment and an intensity of consciousness we did not know was possible before"
(Judith, 2004:241). Through love we are able to expose our instinctual core and evolve to the
next step of expressing our truth. Showing kindness and love we are able to embrace and
heal the larger world around us. Anahata chakra brings us to a place of acceptance and
openness that allows the spirit inside to be still and find peace and stability without
constriction. In this connection Judith quotes Stephen Levine's statement, "love is not what
we become but who we already are"(Judith, 2004:283).
The fifth chakra is Vishudhi, meaning 'pure' lies at the level of the throat pit in the
vertebral column. This chakra corresponds to the cervical plexus of nerves and controls the
thyroid complex and also some systems of articulation, the upper palate and the epiglottis. It
is believed that the person with domination of Visudhi chakra becomes powerful in every
sector. Ajit Mookerjee states, "Visudhi chakra is associated with the element ether and

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controls the principle of sound related to the sense of hearing,” (Mookerjee, 1986:42). In this
connection Anodea Judith quotes Ajit Mookerjee's statements," all sounds known through the
Sanskrit alphabet are identified as the vocables sprung from the cosmic sound is the paradigm
of creation, and its dissolution is re-absorption into its source"(Mukharji, 1986:291).With the
awakening of this chakra the person's voice, sound in the vocal cord becomes very much
appealing.. The sensation which is related to this Chakra is that of cold, sweet drops of nectar
dropping down into it from above, causing a feeling of blissful intoxication.
Ajna meaning "to perceive and command," is the sixth and most important chakra
which corresponds to the pineal gland, lying in the midline of the brain directly above the
spinal column. This chakra controls the muscles and the onset of sexual activity. Ajna
Chakra deals with intellectual faculties of our mind. Anodea Judith maintains," In the sixth
chakra we move into our archetypal identity. This identity is gained through the recognition
of images and symbols that appear in our lives the dreams, imagination, art, relationships, or
situations," (Judith, 2004:349). At the same time Judith further quotes C.G. Jung's statement,"
Psychologically…the archetype as an image of instinct is a spiritual goal toward which the
whole nature of man strives," (Judith,2004:347). Arising Ajna Chakra in human body, the
person becomes calm and enlightened.
This chakra serves as switches for turning on different parts of the brain. The
awakening which is brought about in the chakras is conducted to the higher centers in the
brain via the nadis. For this Satyananda adds that, "It is the famous eye of intuition, through
which one who is psychically awakened can view all events on both the physical and psychic
planes,"(Satyananda, 2013:44). In expansion of consciousness, Ajna Chakra takes us to a
beautiful world of colors and symbols, dreams and fantasy, archetypes and images. The
possibilities expand through imagination, which stimulates creativity.
There are also two higher centers in the brain which are commonly referred to in
Kundalini yoga: Bindu and Sahasrara. Bindu is located at the top back of the head, where
Hindu Brahmins keep a tuft of hair. This is the point where oneness first divides itself into
many. Bindu feeds the whole optic system and is also the seat of nectar/amrit. Sahasrara,
meaning "thousand fold" is supreme; it is the final culmination of Kundalini Shakti. It is the
seat of higher awareness. Sahasrara is situated at the top of the head and is physically
correlated to the pituitary gland, which controls each and every gland and system of the body.
Ajit Mookerjee maintains:
All the chakras are to be understood as situated, not in the gross body, but in
the subtle or etheric body. Muladhara and Svadhisthana, around the prostatic

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 plexus, Manipura, around the navel, Anahata, near the heart, Visuddhi behind
the throat, and Ajna-between the eye brows, Sahasrara-above the top of the
head. The Sahasrara Chakra is said to be the region of Shiva, Pure
Consciousness, while the Muladhara chakra is the seat of Shakti, whose form
here is power consciousness Kundalini. (Mookerjee, 1986:11).
Chakras do not appear in human body as physical entities. Their presence are
eternalized, felt and experienced through our consciousness. This center is known as
Muladhar chakra and it is actually a physical structure. It is a small gland which one can
even take out and press it; it will not explode like a bomb. Although there are varying views
about Kundalini, one thing is certainthat Kundalini has the ability to activate of oneness with
the whole cosmos.
Methods: Secondary data has been used to justify Kundalini Chakras in Yoga Darshan.
Qualitative research method is the main part of this research paper.

Discussion
The human consciousness a person can develop in such a way that his or her the most
beneficial qualities, can center a much more intimate relationship with nature and can become
aware of oneness with the whole cosmos. Ajit Mookerjee remarks, "Kundalini-yoga is an
experience of the actualization of human potentialities. A deeper understanding of the
awakening of this cosmic energy can only be felt when one decides to become actively
involved in it," (Mookerjee,1986:7). This means that a human being can feel and show divine
power that is innate quality which overcomes through regular practice of yoga. Ajit
Mookerjee briefly summaries multiple dimensions of Yoga in which union of human soul and
super soul take place vividly:
Yoga means the union or combination of body and mind, soul and super soul,
static purusha and dynamic prakriti. In bhakti yoga, union takes place through
love and devotion; raja-yoga is path of realization through meditation; karma-
yoga is the way of salvation through works; jnana-yoga leads to union through
discernment, while hatha-yoga develops psychosomatic forces towards the
ultimate goal. (Mookerjee,1986:9).
Mookerjee sums up the types of yoga in the given lines. He further states, "The divine
power, Kundalini, shines like the stem of a young lotus; like a snake, coiled round upon her.
She holds her tail in her mouth and lies resting half asleep at the base of the body,"

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(Mookerjee, 1986:10). With the complete practice of yoga: yogic jugging, pranayama, asana,
yoganidra and meditation, Kundalini Shakti moves to manifest itself, it becomes dynamic.
Mookerjee adds, "The one Consciousness is polarized into static Shiva/pure consciousness
and dynamic Shakti/power consciousness aspects for the purpose of manifestation
"(Mookerjee, 1986:10).
Kundalini –Yaga is the resolution of this duality into unity again.To bring the unity in
reality, an aspirant should take yoga practice as their everyday life. Judith states, "The chakra
system is an evolutionary program and can be used to reprogram our lives. If we can learn
this on an individual level, perhaps we can apply the same methods to our culture and
environment,"(Judith, 2004:9). Paraphrasing Judith's idea regarding Chakras is that each of
the seven Chakras has also come to represent a major area of human psychological health,
which can be briefly summarized as follows: I. Muladhar chakra symbolizes for the earth
and survival, II. Swadhisthan chakra represents water and sexuality, III. Manipur chakra
reflects fire and power, IV. Anahat chakra symbolizes air and love, V. Vishudhi chakra refers
to sound and communication, VI. Anjan chakra reflects light and intuition, and VII. Vindu
and Sahashrara chakra symbolizes thought and Consciousness.
The chakras have become associated with various states of consciousness, archetypal
elements, and philosophical constructs. The lower Chakras are closer to the earth and related
to more practical matters of our lives such as survival, movement, action. The upper Chakras
represent mental realms and perform the action on symbolic level with words, images,
concepts. All the five elements of the universe such as the earth, the water, the fire, the air
and the ether are reflection of our chakra system, which can be activated, awakened and
generated by applying yogic techniques. Pointing out the consequences of awakening
Kundalini Ajit Mookerjee remarks:
When Kundalini awakens, the aspirant listens to cosmic sound. When the
Kundalini leaves Muladhara, he hears the chirping of a cricket. When she
crosses to Svadhisthana, the tinkling of an anklet; in the Manipura, the sound
of a bell; at the Anahata, the music of a flute, and finally, when kundalini
crosses to Visuddha, the cosmic sound Om, the first manifestation of Shiva-
Shakti as sonic consciousness leads the attainment of supreme consciousness.
(Mookerjee,1986:30).
Awakening of the chakras is a very important event in human evolution. It should not
be misunderstood for mysticism or occultism, because with the awakening of the chakras, our
consciousness and our mind undergo changes. These changes have significant relevance and

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relationship with our day to day life. Our present state of mind is not capable of handling all
the affairs of life. Our love and hatred, our relationships with people, are the consequences of
the quality of our present mind.
It appears that our sufferings, our agonies and frustrations are not so much due to the
circumstances of life, but more to the responses of our mind. Therefore, the purpose of
awakening the chakras, sushumna and Kundalini should be related to our day to day life. For
Mookerjee an aspirant can feel through his/her experience based on yogic techniques and
practice. The Sadhaka/ aspirant whose mind is purified by the practice of ethical disciplines-
Yama and ethical observances-Niyama and other forms of spiritual discipline, learns from his
guru the way to the discovery of the great liberation. In this connection, Ajit Mookerjee
further deals with arousal of Kundalini:
The ascent of Kundalini as it pierces through the chakras is manifested in certain
physical and psychic signs. Yogis have described the trembling of the body which
passes like a current through the Sushumna. During Kundalini's ascent inner sounds
are heard, resembling a waterfall, the humming of bees, the sound of a bell, a flute,
the tinkling of ornaments, and so on. The head may start to feel giddy and the mouth
fill with saliva, but the yogi goes on until he can hear the innermost, the most subtle,
the unstruck' sound (anahata nad). In his closed-eye perception the yogi visualizes a
variety of forms, such as dots of light, flames, geometrical shapes that in the final
state of illumination dissolve into an inner radiance of intensely bright, pure light.
(Mookerjee, 1986:71).
Kundalini awakening includes ones awaken consciousness to the universal nature of
the soul and ones spirituality. It pierces through the chakras manifested in certain physical
and psychic signs. It combines yogic techniques including mantras, sadhana, posture
practice, meditation, devotion and prayer.
Ajit Mookerjee quotes the statements from The Yoga Upanishad that:
the organization of the chakras embracing the whole body starting with the feet: from
the feet to the knees is the region of earth element; from the feet to the anus, the water
element; from the anus to the heart, the fire element; from heart to the middle of the
eyebrows to the top of the head, the ether element where it is circular in shape,
smoky-white in color, and vibrating with the letter Ha-Shakti. (Mookerjee, 1986:84).
In our life enlightenment comes in pieces. It happens a little bit every day. Each time
we have even a small insight, we have an expression of consciousness that can be applied
wherever it is needed. Each time a feeling comes to consciousness, an image communicates

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meaning, a relationship gives us a lesson, or a success or failure gives us feedback about our
actions, we gain a piece of wisdom that we can bring down through our chakras.
Anodea Judith quotes Lao Tzu's lines that "He who knows others is wise, but he who
knows himself is enlightened,"(Judith, 2004:431). It is more challenging to study oneself.
Only yogi and enlightened person can eternalize his/her capacities and inabilities. Realization
comes from their mind and heart which will be more authentic, more accurate, more credible
and much with balance. To know others, to point out others' faults, to evaluate others will be
done by wise and critic. Jitendra Dhoj Khand, in his book Supreme God explains:
Kundaliniis said to "rise" upward – piercing the various centers until reaching
the crown of the head, resulting in union with the divine. The system is called
Nada yoga. It is a path of exploration of consciousness through sounds. The
aim of the advanced state of Nada yoga is to purify and harmonize the gross
and subtle fields of body energy – and bring them in alignment with their
natural vibration. It is the opening of a door on the level of highest awareness
– when consciousness becomes conscious of itself. It is from that state that the
transformation and healing begin in a most natural way. All our experiences of
love, joy, peace, health, and happiness are arranged by consciousness from
that field of unified state for our birthright to enjoy. (Khand, 2016:424).
Nada yoga is useful medicine to all. It gives direct realization about our mind and
body. It's the use of sound vibrations and tones are also used to pursue painkilling special
effects on various problematic psychological and spiritual conditions. It is also employed to
raise the level of awareness of the suggested energy centers through chakras. Nada is the
soundless sound, wherever there is motion and creating a set of vibrations.
Upendra Baxi presents his analysis in the world Yoga Convention in 2013 regarding
Divya dristi:
As a process, Yoga often speaks of insight. Insight is a sight beyond sight. We may,
and not entirely playfully, speak of the distinction between insight and outsight.
Often, the sighted do not see what the insightful do not perceive. Insight takes one to
that which is beyond sight. Divya dristi is difficult to define, although it may safely be
said that it includes more than sight and that it’s different from mere sight, insight, far
sight or outsight. Divya dristi is more akin to vision, but it is also more than
envisioning. Bhakti Yoga with viveka leads to divya dristi; jnana yoga often does not.
It is only Hindu religious theory that guides us more fully towards divya dristi.(Baxi,
2014:83).

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 Defining Yoga from point of view of as a means of transforming the people, Rishi
Vivekananda, an Australian consultant psychiatrist and yogi, defines Yoga in his presentation
in the World Yoga convention 2013:
Yoga is an ancient system of philosophy, lifestyle and techniques, that evolves
the whole person: the physicality, the vitality, the mind, the emotions, wisdom,
ethics, a higher quality of relationships and the realization of the spiritual
reality within each of us. The important word here, of course, is 'evolves'.
Evolves meaning changing something from a lesser form to a greater form, or
from a worse form to a better form; it is changing something. The greatest
thing you can do for another human being is to teach them yoga. One of the
great beauties of yoga is that you always have it. (Vivekananda, 216).
He says that we can grow in to level of wisdom through yoga practice. Yoga leads us
to the higher quality of relationships with every human being. It changes our ongoing mind
and attitudinal state, it also changes our brain, it changes our genetic activities and it might
well change the life of our offspring.
Annamaya kosha, the food body, is the physical body of blood, bone, fat and skin,
which is perceived through the senses. Pranmaya kosha, the pranic body, is the underlying
energy network of the human structure, which consists of awareness here takes place
physiological function e.g. digestion and circulation. Manamaya kosh or the mental body, is
the layer of conscious operation within the sphere of the mind. Awareness here is of the
mental and emotional process. Vijnanamaya kosha, the psychic body, is the dimension of our
personality that is operating on the astral plane. We experience during dreaming, other
various types of psychic phenomena. Anandamaya, the bliss body, is the transcendental
dimension of human personality existing in total dimension of human personality existing in
total absence of pleasure or pain. In Anandamaya kosha, the most subtle body of all, there is
experience. The instrument of experience has been totally transcended.
Psychological Impact of Kundalini
Awakened Kundalini Shakti directly impacts in our psychology. Our conscious,
subconscious and unconscious levels of mind will be influenced, by the result there takes
place positive transformation.
C.G. Jung explains Kundalini Yoga and Chakras with various ways in his lectures
given in the seminar in 1932:
The center of emotions is localized in the plexus Solaris, or the center of the
abdomen. I have told you that my first discovery about the Kundalini Yoga

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 was that these chakras really are concerned with what are called psychical
localization that is within our conscious psychical experience. Desire, passion
and the whole emotional world breaks loose. Sex, power, and every devil in
our nature gets loose when we become acquainted with the conscious. Then
you will suddenly see a new picture of yourself. That is why people are afraid
and say there is no unconscious, like children playing hide- and-seek. A child
goes behind a door and says, "Nobody is behind this door, don't look here!"
(Jung, 1996:33-34)
Unconscious is considered to be the storehouse of our all our unfulfilled desire,
passion and emotions. The demarcation between conscious and unconscious will be solved
with the awakening of chakras through Kundalini Yoga.
Awakened Chakras psychologically transform eradicating all the negative moods; the
aspirant will assimilate oneself with the other selves. Humanitarian feeling arises within him
or her life becomes meaningful. KundaliniYoga is one of the best gift of God to bring out our
inner dynamic energy.
Regarding psychological impact of yogic techniques and awakened Kundalini
Chakras Sri Aurobindo highlights:
A new humanity would then be a race of mental beings on the earth and in the
earthly body, but delivered from its present conditions in the region of the
cosmic ignorance so far as to posse of a perfected mind, a mind of light which
could even be a subordinate action of the super mind or truth conscious.
(Aurobindu, 1952:86).
Swami Satyananda quotes from Hatha Yoga Pradipika in his book Kundalini Tantra:
As one opens the door with a key, so the yogi should open the gate to
liberation with the kundalini. The great goddess sleeps, closing with her
mouth, the opening through which one can ascend to the bramarandhra… to
that place where there is neither pain nor suffering. The Kundalini sleeps
above the kunda… she gives liberation to the yogi and bondage to the fool. He
who knows kundalini, knows yoga. (Satyananda, 2012:324).
He further states explaining on the importance of psychic energy:
Modern Science has been able to ascertain that psychic energy is a real and
physical- based phenomenon. Though it does not fall into the known
categories of modern science, its effects can be experienced and recorded
repeatedly. No one really doubts its existence. What it is and how it functions,

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 its relationship to our body and mind and its potential use as an evolutionary
tool require further research from scientist who will find guidelines in the
perspectives and experiences of dedicated yogis. (Satyananda, 2012:329).
Practicing yogic techniques to awaken Kundalini Chakras not only brings change
physical aspect of human body but it also plays significant role to transfer psychological
change. The aspirant becomes enlightened more than to be wise. Alan Watts states,
"Enlightenment or awakening is not the creation of affairs but the recognition of what already
is,"(qtd. in Judith, 2004:438). Thus, we have all the essential sources within us which we
recognize and utilize rather than creating something new out of our horizon.

Conclusion
Returning to the cosmic axis of the self, the aspirant passes upwards: the graduated
planes of conscious, subconscious and unconscious experience open like flowers, yielding
under pressure of this charge that mounts from that which is veiled and restricted to a sense
of being that is progressively more open, unrestricted heightened. Each psychic blockage that
binds the individual to common order of knowledge or action must be served in the ascent to
truth. A dynamization, transformation and sublimation of the physical, mental and spiritual
state is only possible with the arousal of the Kundalini Shakti and her reorientation from
down ward to upward movement as she rises to unite with Shiva. The aspirant raises
himself/herself from the grosser body element/ sthul sharir to the subtler /sukshamasharir to
realize, in a transcendental experience, then union of Shiva and Shakti as a cosmic man.
Ida, Pingala and Sushumna are three types of nadis or flow of consciousness like
electric current, known as pranic force, mental force and spiritual force. Ida nadi represents
as the Moon, controls all the mental process. Pingala nadi symbolizes the Sun, controls all
the ital process. Sushumna nadi is the channel for awakening of spiritual consciousness.
Though Ida and Pingala nadis separate from the Sushumna channel at the Muladhara
Chakra, they meet the Sushumna in the region of Anahata Chakra, and then again they
separate, running into the left and right nostril.
The psychic body is a deeper aspect of the subtle body and the causal body, or the
subconscious and the unconscious. The subconscious area is known as the subtle body and
the unconscious as the causal body. The approximate borderline zone between the
subconscious and unconscious is known as the psychic body. The four states of
consciousness: gross, subtle, causal and transcendental, are known as the two experience of
Yoga. Gross and subtle represent the external experiences of mind where as causal and

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transcendental represent inner experiences of mind or consciousness. The psychic body is the
zone where both the inner and outer experiences are visualized and experienced.
The psychic body becomes the link between the external, physical and mental
experiences and the deep, internal vibratory levels of our total personality. The whole theory
of Kundalini, is based on the experiences of the psychic body. Thus the chakras are known as
psychic centres. Muladhara,Swadhisthana, Manipura, and Anahata are the four psychic
centres which belong to the realm of our outer experience both gross and subtle. Vishudhi,
Ajna, Bindu and Sahasrara belong to the inner dimension. Muladhara represents self-identity
and security; Swadhisthana deep samskaras; Manipura-external or manifesting dynamism;
and Anahata –emotions and feelings. These four Chakras deal with the outer experience.
Going beyond them to the aspect of transcendence, purity, expansiveness and
openness is Vishuddhi. The intuitive faculty, pulling something from the unknown and
translating it in terms of the known, is Ajna. In Bindu there is awareness the source, the point
where the macrocosmic and microcosmic experiences merge into one. Finally, in Sahasrar
there is illumination. These four Chakras belong to the inner experience. All these
experiences take place in the psychic field, which is made up of different forms of vibration.
These vibrations have been given a sound which can be understood by the lower mind manas,
buddhi, chitta, and ahankar. To internalize positive transformation and psychological impact
of awakening Kundalini through Chakras in human body; we need higher mind divya dristi
with Bhakti and vivek. Yoga teaches us to awaken our Kundalini Chakras to develop the
energy within ourselves so that we can attain a much greater, fuller and much unified
existence.

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APPENDIX

These pictures are downloaded from Internet, www. Google. com.

Symbolic representations of chakras: Muladhar as base, survival and stability; Swadhisthan

as sacral, sexuality, pleaure and manging emotions, Manipur as power, solar plexus, will and
strength of will; Anahata as heat, love and compassion; Vishuddhi as communication and
purity of sound, Ajan as intuition and imagination; Sahasrar as awareness and wisdom.

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Kundalini shakti arising from Muladhara Chakra to Sahasrar upwards.

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Awakening of Kundalini Chakras in human body while doing Yoga Nidra practice.
Inner visualization of different chakras in meditation.

Kundalini Shakti in Serpent form.

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Padmasana pose with dhyana mudra or jnan mudra visualizing chakras.

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Locaton of kundalini,chakras, nadis and atma in human body.

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Locations of chakras with the numbers of petals of lotus such as Muladhar with 4 petala,
Swadhisthana with 6 petals, Manipura with 10 petals, Anahata with 12 petals, Vhishudhi
with 6 petals, Ajnawith 2 petals and Sahasrar with 1000 petals.

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Color and sound representations of Chakras in human body.

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Locations of Chakras and Nadis in human body.

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The six Shati Nadis: Saraswati, Laxmi, Sushumna,Vajrani, Chitrini and Brhma Nadi

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Locationof Nadis : Ida, Pingala and Sushumna

Sahasrar Chakra

Ajan Chakra

Vishudhi Chakra

Anahat Chakra

Manipur Chakra

Swadhisthan
Chakra
Muladhar Chakra
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Chakras located in human body.
Serpent Power / Kundalini Shakti

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Location of Chakras and Nadis in spinal column

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Surya Namaskar with Om dhyan.

The Mystical Tree with the root in the brain and trunk and branches in spinal column.

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Swami Ramdev involving in the twelve poses of Surya Namaskarwith Om Dhyan. 1 Om
Mitraya Namaha, 2 Om Ravaya Namaha, 3 Om Suryaya Namaha, 4 Om Bhanave Namaha,
5 Om Khagaya Namaha, 6 Om Pushne Namaha, 7 Om Hirnya Garbhaya Namaha, 8 Om
Marichaye Namaha, 9 Om Adityaya Namaha, 10Om Savitre Namaha, 11 Om Arkya Namaha,
12 Om Bhaskaraya Namaha.

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Poses of different Asanas : Dhrubasana, Padmasana, Tadasana, Nataraj Asana

Location of Chakras in spinal column.

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Meditation/dhyana of Kundalini Yoga with Gayatri Mantra

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Yogic Practice to awaken the chakras in human body.

Residing the serpent power/kundalini Shakti in the base of spinal column.

Pranayamas/ breathing techniques such as vashrika, kapalbhati, anulombilom, , bhramari

and udhgridh.

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Yogic jugging and exercises to warm up and prepare for pranayam.

Psychologically and symbolically representation of Chakras: Muladhara as to be here means

I am; Swadhisthana as to want means I feel; Manipura as to act means I do; Anahata as to
love meaning I love; Vishudha as to spek/hear meaning I speak; Ajna as to see meaning I see;
Sahasrar to know meaning I understand.

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Location of the seven Chakras: Muadhara, Swadhisthana, Manipura, Anahata, Vishudhi,
Ajana, Bindu and Sahasrar in human body and their symbolic as well psychological impacts.

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