Âtmavedî Part I - Chapter 3
S'rî Chakra - the universal archetype
The jîva is the fundamental, eternal life unit of every evolving being and hence a very important object of study for anyone who is interested in improving the quality and quantity of his or her life. If the jîva is eternal and the core of our individual life, why do we not have a much greater awareness of the jîva? Why do we only live for a few years? What happens to us after we die? Are we reborn in another body? Why is life so difficult to bear at times, even unbearable, and at other times so joyful? Knowledge of the jîva will provide the answers to these questions and many more.
Even though a jîva is made of nothing but consciousness, it has a very specific structure based on the S’rî Chakra, the universal jîva archetype. The S’rî Chakra is a geometrical knowledge construct. A geometrical knowledge construct is a precisely configured collection of fundamental geometrical patterns that completely define a specific realm of knowledge.
Most of us are not used to thinking in terms of knowledge contained in a geometric pattern. We might normally think about knowledge as a thought or collection of words. However, primordial knowledge that forms the basis of everything is in the form of precise, three-dimensional geometric patterns. These three-dimensional patterns arise in the medium of consciousness, like ripples on the surface of a still lake.
Like ripples in water, the primordial geometric knowledge constructs fade away if not refreshed. To refresh a primordial geometric knowledge construct, one must only bring it to mind and think about it. Whatever we put our attention on will be reinforced and grow stronger because attention infuses s’aktî into the object of attention. This is due to the spontaneous natural functioning of consciousness.
The three primordial geometric patterns are the sphere, tetrahedron, and pyramid. Each of these forms is associated with a property of individual consciousness like this:
Sphere Ahamkara Ego
Tetrahedron Bûddhi Intellect
Pyramid Manas Mind
The precise combination of these forms creates the primordial S’rî Chakra knowledge construct, which is the structure of the jîva. The S’rî Chakra is formed in a specific manner when the jîva initially breaks away to begin its sojourn into the realm of evolution. In this chapter we will explore how the S’rî Chakra initially forms to become the vehicle of the jîva.
The S’rî Chakra is a complex three-dimensional structure. However, it is very useful, for simplicity, to first study it in a two-dimensional representation. The following drawings illustrate the formation of the S’rî Chakra in a two-dimensional representation as it begins to form immediately after the moment of the initial pragya-aparadh when the intellect of the jîva first creates an illusory difference between jîva and S’îva/Krishna.
The distinction that forms between jîva and S’îva/Krishna is the first sprouting of the ego. The ego or ahamkara is a spherical primordial geometric structure that is the first part of the S’rî Chakra to arise. Within the ahamkara the bûddhi (intellect) begins to form with the appearance of the first tetrahedron, as illustrated in the drawings above.
The first tetrahedron (shown as a triangle in the drawing above) of the bûddhi resonates with the primordial sound structure of the 1st mandala of the Rik Veda. The Rik Veda is the totality of all knowledge in the form of primordial sound in which the seed value of the total potential of Natural Law is found. Each of the 10 mandalas resonates with a particular value of Natural Law.
Sound, which is vibration, is the mechanism by which consciousness manifests and appears to take on a concrete form. The primordial geometric structures of sphere, tetrahedron and pyramid arise from the flow of s’aktî that accompanies the intention of the rishî. This flow, while vibratory in nature, is subtler than sound and provides the structure for the reverberation of sound. The first tetrahedron of the bûddhi provides the structure for the reverberation of the 1st mandala of the Rik Veda. This mandala contains the essence of the entire Rik Veda; the whole of the Rik Veda can be found to come out of this mandala. More information on these primordial elements will be presented in a later chapter.
The next tetrahedron of the bûddhi aspect of the S’rî Chakra forms to resonate with the 10th mandala of the Rik Veda. The 10th mandala is the subtlest of the mandalas and generates the purûsha value. The purûsha is the rishî or silent witness, which resides in the ahamkara (ego). On the following pages is a sequence of drawings that illustrate how the other eight mandalas form the remaining tetrahedral structure of the bûddhi.
For simplicity, bûddhi is shown not only in two-dimensions, but also static. However, the tetrahedrons are spinning about a central axis. More details about this and other features of the S’rî Chakra will be presented later.
After bûddhi forms, encapsulated within the ahamkara sphere, manas (mind) forms as two pyramids arise which surround bûddhi and the ahamkara. The drawing below illustrates this step in the development of the S’rî Chakra. This is a two-dimensional top view showing the top pyramid only.
As the jîva begins its long cycle of evolution through the realm of avidya (darkness or without knowledge), the ahamkara replicates 10 times for a total of 11 ahamkara spheres. The finished S’rî Chakra has 10 interlocking tetrahedrons that form bûddhi, two pyramids that form manas, and 11 spheres that form ahamkara.
The drawings below depict the S’rî Chakra in three different two-dimensional views. The front view, as it would appear surrounding the human body, front view with the ahamkara spheres in place, and a top view with the ahamkara spheres. The S’rî Chakra that surrounds the human body is proportionately sized such that the bûddhi tetrahedron complex is approximately 10% higher than the top of the head.
In the first drawing on the next page, the two-dimensional front view is presented with a human figure in the center.
In consciousness it is possible to experience the three-dimensional form of the S’rî Chakra and explore its minute detail. From these experiences we have constructed a series of three-dimensional drawings that will help you to visualize the full structure.
The second set of drawings on the next page shows a three-dimensional view of the bûddhi tetrahedron structure. Two of the tetrahedrons have been colored to show detail better. Also we show both the top and front views. In the previous series of two-dimensional drawings, mostly the top view was shown.
The reason we say there is a “top” and “front” view is because this structure actually exists around the physical body and has these orientations relative to the body. In the subsequent chapters of this book the relationship between the S’rî Chakra and the human body is fully illustrated.
The final illustration in this series, on the next page shows a sequence of three views of the full S’rî Chakra knowledge structure as it appears surrounding the human physical body with the ahamkara spheres showing. The manas pyramid and bûddhi tetrahedron structure is “inside” the set of ahamkara spheres and not visible.
The S’rî Chakra that is initially provided to the jîva is an unmanifest knowledge structure that is potentially capable of resonating Bliss consciousness, however it is not populated by devas so it is non-functional. Devas are packets of s’aktî that have a specific realm of functionality related to a specific knowledge structure. They arise spontaneously from consciousness in response to the intention of the rishî. If the intention of the rishî is in resonance with the S’rî Chakra, the deva will take up “residence” at the appropriate location within the structure of the S’rî Chakra, like a bird resting on a tree branch. If the intention is not in resonance, the deva will be ungrounded and hence a detractor from the holistic functionality of the S’rî Chakra. Ungrounded energies eventually become kârmas – see the next chapter for more information about kârma.
The S’rî Chakra has innumerable “residence locations” for specific devas, each according to its functionality. For example, each syllable of the Rik Veda generates a resonance value for a specific deva. Both the ahamkara spheres and the bûddhi tetrahedrons are associated with the mandalas of the Rik Veda, so it is possible to map out exactly what devas should be present in the S’rî Chakra, and where these devas should be located in the structure. This knowledge is the basis of an important technique in the S’rî Chakra Mahâ-videhâ Program that leads to Brahman Consciousness. More information on the S’rî Chakra Mahâ-videhâ Program will be given in subsequent chapters. When the S’rî Chakra is fully populated with devas, and free of ungrounded energies, kârmas, and vâsanâs, Brahman Consciousness may be granted.
The S’rî Chakra is a fascinating structure with extraordinary detail related to all the primordial elements of the universe. It is a universal knowledge archetype that resonates with Pure Consciousness and the Mind of Brahma, the creator of our universe. One of its functions is to provide a communications link to the mind of Brahma, for the purpose of allowing the jîva to know the content of this mind, and therefore have access to all knowledge that is knowable in the universe.
If everyone has this S’rî Chakra knowledge construct as standard equipment, why are we not aware of it and the mind of Brahma? The answer to this question is found by taking a deeper look into the S’rî Chakra as it now appears in the jîvas of this age. We will find that the S’rî Chakra is:
- underdeveloped with numerous missing devas,
- distorted by vâsanâs, and
- further rendered dysfunctional due to the accumulation of eons of kârmas and ungrounded energies.
In the next chapter we will see how kârma is generated, what it does to the S’rî Chakra, and what we can do about it.