Sun there are Fire and Moon.{168} It is known as Mishra Bindu, and in the form of such is not different from Paramashiva, and is Kāmakalā.{169} Kāmakalā is the triangle of divine desire formed by the three Bindus—that is, their collectivity (Samashtirūpā).{170} This Kāmakalā is the root (Mūla) of all Mantra. Moon (Soma, Chandra) is Shiva Bindu, and white (Sita Bindu); Fire (Agni) is Shaktibindu, and red (Shonabindu); Sun is a mixture of the two. Fire, Moon, and Sun are the Ichchhā, Jnāna, Kriyā Shaktis (will, knowledge, action) manifesting in the Mūlādhāra (head and heart). On the material plane the white Bindu assumes the form of semen (Shukra), and the red Bindu of menstrual fluid (Rajasphala, Shonita). Mahābindu is the state before the manifestation of Prakriti.{171} All three Bindus—that is, the Kāmakalā—are Shakti, though one may indicate predominantly the Shiva, the other the Shakti aspect. Sometimes Mishra Bindu is called Shakti Tattva, to denote the supremacy of Shakti, and sometimes Shiva Tattva, to denote the supremacy of the possessor of power (Shaktimān). It is of coupled form (Yāmalarūpa). There is no Shiva without Shakti, nor Shakti without Shiva.{172} To separate{173} them is as impossible as to separate the moving wind from the steadfast ether in which it blows. In the one Shiva-Shakti there is a union (Maithuna),{174} the thrill of which is Nāda, whence Mahābindu is born, which itself becomes threefold (Tribindu), which is Kāmakalā.{175} It is said in the Shāradā-Tilaka that on the “bursting” or differentiation of the Supreme Bindu there was unmanifested “sound” (Shabda).{176} This manifested Shabda is through action (Kriyā Shakti) the source of the manifested Shabda and Artha described later.{177} The Brahman as the source of language (Shabda) and ideas on one hand, and the objects (Artha) they denote on the other, is called Shabdabrahman, or the Logos.{178} From this differentiating Bindu in the form of Prakriti are evolved the Tattvas of mind and matter in all their various forms, as also the Lords of the Tattvas (Tattvesha)—that is, their directing intelligences—Shambhu,{179} the presiding Devatā over the Ājnā Chakra, the center of the mental faculties; and Sadāshiva, Īsha, Rudra, Vishnu, Brahmā, the Devatās of the five forms of matter, concluding with Prithivī (“earth”) in the Mūlādhāra center, wherein the creative Shakti, having finished Her work, again rests, and is called Kundalinī.
Just as the atom consists of a static center round which moving forces revolve, so in the human body Kundalī in the earth Chakra is the static center (Kendra) round which She in kinetic aspect as the forces of the body works. The whole body as Shakti is in ceaseless movement. Kundalī Shakti is the immobile support of all these operations. When She is aroused and Herself moves upwards, She withdraws with and into Herself these moving Shaktis, and then unites with Shiva in the Sahasrāra lotus. The process upward (evolution) is the reverse of the involution above described.
Before proceeding to a description of the Chakras it is, firstly, necessary to describe more fully the constituents of the body—that is, the Tattvas—mentioned, extending from Prakriti to Prithivī. It is of these Tattvas that the Chakras are centers. Secondly, an explanation is required of the doctrine of “sound” (Shabda), which exists in the body in the three inner states (Parā, Pashyantī, Madhyamā), and is expressed in uttered speech (Vaikharī) This will help the reader to an understanding of the meaning of Mantra or manifested Shabda, and of the “Garland of Letters” which is distributed throughout the six bodily centers.
III. EMBODIED CONSCIOUSNESS (JĪVĀTMĀ)
The transcendental consciousness is called the Supreme Ātmā. The consciousness which is either in fact embodied or liable to be embodied is the Jīvātmā. These are but names for differing aspects of the same Self or Ātmā. In the first case consciousness is liberated from, and in the second it is with, form. As Consciousness is in itself formless, form is derivable from its power (Shakti). This power evolves itself into Prakriti Shakti—that is, the immediate source and the constituent of mind and matter. The corresponding consciousness aspect of the same power is called Purusha. This term is sometimes applied to the Supreme, as in the name Brahmapurusha.{180} Here is meant a limited consciousness—limited by the associated Prakriti and Her products of mind and matter. In this sense the term Purusha does not mean merely a human being, or indeed any animal, but all beings and things which are centers of expressed or hidden consciousness. In this sense an atom of sand is a Purusha—that is, a consciousness identifying itself with that particular form of solid matter faintly showing its existence in atomic memory and in its response to stimuli. For with that with which we identify ourselves, that we become. This is from the philosophical aspect. More popularly by Purusha, as by Jīva, is meant sentient being with body and senses—that is, organic life.{181} Man is a microcosm (Kshudrabrahmānda).{182} The world is the macrocosm (Brahmānda). There are numberless worlds and universes, each of which is governed by its own Lords, though there is but one great Mother of all whom these Lords themselves worship, placing on their heads the dust of Her feet. In everything there is all that is in anything else. There is thus nothing in the universe which is not in the human body. There is no need to throw one’s eyes into the heavens to find God. He is within, being known as the “Ruler within” (Antaryāmin) or “Inner self” (Antarātmā).{183} All else is His power as mind and matter. Whatever of mind or matter exists in the universe exists in some form or manner in the human body. So it is said in the Vishvasāra Tantra: “What is here is there. What is not here is nowhere.”{184} In the body there are the Supreme Shiva-Shakti who pervade all things. In the body is Prakriti Shakti and all Her products. In fact, the body is a vast magazine of power (Shakti). The object of the Tantric rituals is to raise these various forms of power to their full expression. This is the work of Sādhanā. The Tantras say that it is in the power of man to accomplish all he wishes if he centers his will thereon. And this must be so, for man is in his essence one with the Supreme Lord (Īshvara), and the more he manifests spirit the greater is he endowed with its powers. The center and root of all his powers is Kundalī Shakti. The center in which the quiescent consciousness is realized is the upper brain or Sahasrāra, whence in the case of the Yogī the Prāna escapes through the Brahmarandhra at death. (See Plate VIII.) The mind and body are constituted of the products of Prakriti. Both having the same origin, each, whether mind or matter, are “material” things—that is, they are of the nature of forces,{185} and limited instruments through which Consciousness functions, and thus, though itself unlimited, appears to be limited. The light in a lantern is unaffected, but its manifestation to those without is affected by the material through which the light shines. Prakriti is not scientific matter. The latter is only its grossest product, and has no lasting existence. Prakriti is the ultimate “material” or substantive cause of both mind and matter, and the whole universe which they compose. It is the mysterious fructescent womb (Yoni) whence all is born.{186} What She is in Herself cannot be realized. She is only known by Her effects.{187} Mūla Prakriti is the noumenal cause of the phenomenal world from which creation arises.{188} Ultimately, as it is in itself (Svarūpa), Prakriti Shakti, like all else, is Consciousness.{189} Consciousness, however, assumes the form of Prakriti—that is, creative power—when evolving the universe. That form consists of the Gunas or modes of this natural principle which are called Sattva, Rajas, Tamas.{190} The general action of Shakti is to veil consciousness. Prakriti, in fact, like the materia prima of the Thomistic philosophy, is a finitising principle. To all seeming, it finitises and makes form in the infinite formless Consciousness.{191} So do all the Gunas. But one does it less and another more. The first is Sattvaguna, the function of which, relative to the other Gunas, is to reveal consciousness. The greater the presence or power of Sattvaguna, the greater the approach to the condition of pure consciousness. Similarly, the function of Tamas Guna is to suppress or veil consciousness. The function of Rajasguna is to make active—that is, it works on Tamas to suppress Sattva, or on Sattva to suppress Tamas.{192} The object and the effect of evolution, as it is of all Sādhanā, is to develop Sattvaguna. The Gunas always coexist in everything, but variously predominate. The lower descent is made in the scale of nature the more Tamasguna prevails, as in so-called “brute substance,” which has been supposed to be altogether inert. The higher ascent is made the more Sattva prevails. The truly Sāttvik man is a divine man, his temperament being called in the Tantra Divyabhāva.{193} From pure Sattva passage is made to Sat, which is Chit or pure Consciousness, by the Siddhayogī, who is identified with Pure Spirit.
Prakriti exists in two states, in one of