effect of the rousing of this force, which is accomplished by will power (Yogabala), is said to exalt the physical consciousness through the ascending planes to the “heaven world.” To use the Hindu expression, the object and aim of Shatchakrabheda is Yoga. This is ultimately union with the Paramātmā; but it is obvious that, as the body in its natural state is already, though unconsciously, in Yoga, otherwise it would not exist, each conscious step upwards is Yoga, and there are many stages of such before complete or Kaivalya Mukti is attained. This and, indeed, many of the preceding stages are far beyond the “heaven world” of which the author speaks. Yogīs are not concerned with the “heaven world,” but seek to surpass it; otherwise they are not Yogīs at all. What, according to this theory, manifested force apparently does is this: it enhances the mental and moral qualities of the self operator as they existed at the time of its discovery. But if this be so, such enhancement may be as little desirable as the original state. Apart from the necessity for the possession of health and strength, the thought, will, and morality, which it is proposed to subject to its influence must be first purified and strengthened before they are intensified by the vivifying influence of the aroused force. Further, as I have elsewhere pointed out,{109} the Yogīs say that the piercing of the Brahmagranthi sometimes involves considerable pain, physical disorder, and even disease, as is not unlikely to follow from concentration on such a center as the navel (Nābhipadma).
To use Hindu terms, the Sādhaka must be competent (Adhikārī), a matter to be determined by his Guru, from whom alone the actual method of Yoga can be learned. The incidental dangers, however, stated by Mr. Leadbeater go beyond any mentioned to me by Indians themselves, who seems to be in general unaware of the subject of “phallic sorcery,” to which reference is made by Mr. Leadbeater, who speaks of Schools of (apparently Western) “Black Magic” which are said to use Kundalinī for the purpose of stimulating the sexual center.{110} It is possible that perverse or misguided concentration on sexual and connected centers may have the effect alluded to. I have, however, never heard Indians refer to this matter, probably because, by reason of the antecedent discipline required of those who would undertake this Yoga, the nature of their practice, and the aim they have in view, such a possibility does not come under consideration. The Indian who practices this or any other kind of spiritual Yoga ordinarily does so not on account of a curious interest in occultism or with a desire to gain “astral” or similar experiences.{111} His attitude in this as in all other matters is essentially a religious one, based on a firm faith in Brahman (Sthiranishthā), and inspired by a desire for union with It which is liberation. What is competency for Tantra (Tantrashāstrādhikāra) is described in the second chapter of the Gandharva Tantra as follows: The aspirant must be intelligent (Daksha), with senses controlled (Jitendriyah), abstaining from injury to all beings (Sarvahingsāvinirmuktah), ever doing good to all (Sarvaprānihite ratah), pure (Shuchi); a believer in Veda (Āstika), whose faith and refuge is in Brahman (Brahmishthah, Brahmavādī, Brāhmī, Brahmaparāyana), and who is a non-dualist (Dvaitahīna). “Such a one is competent in this Scripture, otherwise he is no Sādhaka” (So’smin Shāstredhikārīsyāt tadanyatra na sādhakah). With such an attitude it is possible that, as pointed out by an Indian writer (p. 28 ante), concentration on the lower centers associated with the passions may, so far from rousing, quiet them. It is quite possible, on the other hand, that another attitude, practice, and purpose, may produce another result. To speak, however, of concentration on the sexual center is itself misleading, for the Chakras are not in the gross body, and concentration is done upon the subtle center, with its presiding consciousness, even though such centers may have ultimate relation with gross physical function. Doubtless, also, there is a relationship and correspondence between the Shaktis of the mental and sexual centers, and the force of the latter, if directed upwards, extraordinarily heightens all mental and physical functioning. In fact, those who are “centered” know how to make all their forces converge upon the object of their will, and train and then use all such forces and neglect none. The experienced followers of this method, however, as I have stated, allow that this method is liable to be accompanied by certain inconveniences or dangers, and it is therefore considered inadvisable except for the fully competent (Adhikārī).
There are, on the other hand, many substantial points of difference between the account which has been summarized and the theory which underlies the form of Yoga with which this work deals. The terminology and classification adopted by that account may be termed “Theosophical;”{112} and though it may be possible for those who are familiar both with this and the Indian terminology to establish points of correspondence between the two systems, it must by no means be assumed that the connotation even in such cases is always exactly the same. For though “Theosophical” teaching is largely inspired by Indian ideas, the meaning which it attributes to the Indian terms which it employs is not always that given to these terms by Indians themselves. This is sometimes confusing and misleading, a result which would have been avoided had the writers of this school adopted in all cases their own nomenclature and definitions.{113} Though for the visualization of our conceptions the term “planes” is a convenient one, and I here employ it, the division by “principles” more nearly adumbrates the truth. It is not easy to correlate with complete accuracy the Indian and Theosophical theories as to man’s principles. It has, however, been stated{114} that the physical body has two divisions, the “dense” and “etheric” body; that these correspond to the Annamaya and Prānamayakoshas, and that the “astral” body corresponds to the Kāmik side of the Manomayakosha. Assuming for argument the alleged correspondence, then the “etheric centers” or Chakra of Mr. Leadbeater’s account appear to be centers of energy of the Prāna vāyu. The lotuses are also this and centers of the universal consciousness. Kundalinī is the static form of the creative energy in bodies which is the source of all energies, including Prāna. According to Mr. Leadbeater’s theory, Kundalinī is some force which is distinct from Prāna, understanding this term to mean vitality or the life principle, which on entrance into the body shows itself in various manifestations of life which are the minor Prānas, of which inspiration is called by the general name of the force itself (Prāna). Verses 10 and 11 say of Kundalinī: “It is She who maintains all the beings (that is, Jīva-jīvātman) of the world by means of inspiration and expiration.” She is thus the Prāna Devatā, but, as She is (Comm., vv. 10 and 11) Srishti-sthitilayātmikā, all forces therefore are in Her. She is, in fact, the Shabdabrahman or “Logos” in bodies. The theory discussed appears to diverge from that of the Yogīs when we consider the nature of the Chakras and the question of their vivification. According to Mr. Leadbeater’s account, the Chakras are all vortices of “etheric matter,” apparently of the same kind and subject to the same external influence of the inrushing sevenfold force of the “Logos,” but differing in this, that in each of the Chakras one or other of their sevenfold forces is predominant. Again, if, as has been stated, the astral body corresponds with the Manomayakosha, then the vivification of the Chakras appears to be, according to Mr. Leadbeater, a rousing of the Kāmik side of the mental sheath. According to the Hindu doctrine, these Chakras are differing centers of consciousness, vitality, and Tāttvik energy. Each of the five lower Chakras is the center of energy of a gross Tattva—that is, of that form of Tattvik activity or Tanmātra which manifests the Mahābhūta or sensible matter. The sixth is the center of the subtle mental Tattva, and the Sahasrāra is not called a Chakra at all. Nor, as stated, is the splenic center included among the six Chakras which are dealt with in this account.
In the Indian system the total number of the petals corresponds with the number of the letters of the Sanskrit Alphabet; and the number of the petals of any specific lotus is determined by the disposition of the Nādīs around it. These petals, further, bear subtle sound-powers, and are fifty in number, as are the letters of the Sanskrit Alphabet, which as representing all words and language is that by which all the ideation which creates the world manifests itself.
This work also describes certain things which are gained by contemplation on each of the Chakras. Some of them are of a general character, such as long life, freedom from desire and sin, control of the senses, knowledge, power of speech, and fame. Some of these and other qualities are results common to concentration on more than one Chakra. Others are stated in connection with the contemplation upon one center only. But all such statements seem to be made, not with the intention of accurately recording the specific result, if any, which follows upon concentration upon a particular center, but by way of praise for