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The Chakras


  Its principal function in connection with occult development is that, by being sent through the force-centres in the etheric body, as above described, it quickens these chakras and makes them more fully available as gates of connection between the physical and astral bodies. It is said in The Voice of the Silence that when the serpent-fire reaches the centre between the eyebrows and fully vivifies it, it confers the power of hearing the voice of the Master - which means in this case the voice of the ego or Higher Self. The reason for this statement is that when the pituitary body is brought into working order it forms a perfect link with the astral vehicle, so that through it all communications from within can be received.  




  It must be remembered that its action varies with different types of people; some, for example, would see the Higher Self rather than hear its voice. Again, this connection with the higher has many stages; for the personality it means the influence of the ego, but for the ego himself it means the power of the Monad, and for the Monad in turn it means to become a conscious expression of the Logos.  




  In the centre of the heart lotus a trikona or inverted triangle is figured. This is not a feature of all the centres, but only of the root, heart and brow chakras. There are in these three special granthis or knots, through which kundalini has to break in the course of her journey. The first is sometimes called the knot of Brahma; the second that of Vishnu; the third that of Shiva. The idea which this symbolism seems to imply is that the piercing of these chakras in some way involves a special change of state, possibly from the personality to the Higher Self and thence to the Monad - the regions over which these Aspects may be said to rule. It can, however, be only in a subordinate or secondary manner that this is true, for we have observed that the heart chakra receives impressions from the higher astral, the throat centre from the mental, and so forth. In each triangle the deity is represented as a linga, or instrument of union. The Jivatma (literally “living self”) pointing upwards “like the flame of a lamp” is the ego, represented as a steady flame probably because he is not distressed by the accidents of material life, as is the personality.