force itself (Prana). Verses 10 and 11 says of Kundalini: "It is She who maintains all the beings (that is, jiva, jivatma) of the world by means of inspiration and expiration." She is thus the Prana Devata, but, as She is (Comm., vv. 10 and 11) Srishti-sthitilayatmika, all forces therefore are in Her. She is, in fact, the Shabdabrahman or "Word" in bodies. The theory discussed appears to diverge from that of the Yogis 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 Kamik side of the mental sheath. According to the Hindu doctrine, these Chakras are differing centres of consciousness, vitality, and Tattvik energy. Each of the five lower Chakras is the centre of

energy of a gross Tattva--that is, of that form of Tattvik activity or Tanmatra which manifests the Mahabhuta or sensible matter. The sixth is the centre of the subtle mental Tattva, and the Sahasrara is not called a Chakra at all. Nor, as stated, is the splenic centre 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 subtile "nerves" Nadis around it. These petals, further, bear subtile sound-powers, and are fifty in number, as are the letters of the Sanskrit Alphabet.

"This work also describes certain things which are gained by contemplation on each of the Chakras. Some of them are of 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 centre only. Such

seem to be made, not necessarily with the intention of accurately recording the specific. result, if any, which follows upon concentration upon a particular centre, but by way of praise for increased self-control, or Stuti-vada; as where it is said in v. 21 that contemplation on the Nabhi-padma gains for the Yogi power to destroy and create the world.