Note: You are reading this either because your browser does not support CSS, or we have not found time to develop proper CSS for your browser yet. Please read our design notes for more details.

Welcome to Phil Hine's website. Skip straight to search box or navigation links.

Meditations on Muladhara Chakra

Muladhara can be translated as "root-support". This in itself tells us something about the nature of this chakra. It is the "root" as in the root of a tree. Where did this root come from? Who planted it, and in what does it grow?


The following is a list of the symbols which make up the chakra - they are often given, but rarely explained.

4 Petals

8 Arrows

Yellow Square - Tattva of Earth

Presiding Deities: Red Dakini,

Animal: King of Elephants

Triangle, enclosing Lingam & Coiled Kundalini

Bija Mantra: LAM

The following verses from the "Sat-Cakra-Nirupana Tantra" give a great deal more insight into the nature of the chakra.



Now we come to the Adhara Lotus. It is attached to the mouth of the Susumna, and is placed below the genitals and above the anus. It has four petals of crimson hue. It’s head hangs downwards. On its petals are the four letters from Va to Sa, of the shining colour of gold.


In this is the square region of Prthivi, surrounded by eight shining spears. It is of a shining yellow colour and beautiful like lightning, as is also the Bija of Dhara which is within.


Ornamented with four arms and mounted on the King of Elephants, He carries on His lap the child Creator, resplendent like the young Sun, who has four lustrous arms, and the wealth of whose lotus-face is fourfold.


Here dwells the Devi Dakini by name; her four arms shine with beauty, and her eyes are brilliant red. She is resplendent like the lustre of many Suns rising at one and the same time. She is the carrier of the revelation of the ever-pure Intelligence.


Near the mouth of the Nadi called Vajra, and in the pericarp there constantly shines the beautifully luminous and soft, lightning-like triangle which is Kamarupa, and known as Traipura. There is always and everywhere the Vayu called Kandarpa, who is of a deeper red than the Bandhujiva flower, and is the Lord of Beings and resplendent like ten million suns.


Inside it is Svayambhu in His Linga-form, beautiful like molten gold, with His head downwards. He is revealed by Knowledge and Meditation; and is of the shape and colour of a new leaf. As the cool rays of the lightning and of the full moon charm, so does His beauty. The Deva who resides happily here as in Kasi is in forms like a whirlpool.


Over it shines the sleeping Kundalini, fine as the fibre of the lotus-stalk. She is the world-bewilderer, gently covering the mouth of Brahma-dvara by Her own. Like the spiral of the conch-shell, Her shining snake-like form goes three and a half times round Siva, and Her lustre is as that of a strong flash of young strong lightning. Her sweet murmur is like the indistinct hum of swarms of love-mad bees. She produces melodious poetry and Bhanda and all other compositions in prose or verse in sequence or otherwise in Samskrta, Prakrta and other languages. It is She who maintains all the beings of the world by means of inspiration and expiration, and shines in the cavity of the root Lotus like a chain of brilliant lights.



Within it reigns dominant Para, the Sri-Paramesvari, the Awakener of eternal knowledge. She is the Omnipotent Kala who is wonderfully skilful to create, and is subtler than the subtlest. She is the receptacle of that continuous stream of ambrosia which flows from the Eternal Bliss. By Her radiance it is that the whole of this Universe and this Cauldron is illumined.


By meditating thus on Her who shines within the Mula-Cakra, with the lustre of ten million Suns, a man becomes Lord of Speech and King among men, and an Adept in all kinds of learning. He becomes ever free from all diseases, and his inmost Spirit becomes full of great gladness. Pure of disposition by his deep and musical words, he serves the foremost of the Devas.


The Muladhara is a Lotus of four red petals. In the pericarp is the square dhara-mandala surrounded by 8 spears and within it and in the lower part is the Dhara-Bija (Lam) who has four arms and is seated upon the Elephant-King, Airavata. He is of yellow colour, and holds the thunderbolt (Vajra) in his hands. Inside the bindu of the Dhara-Bija is the Child-Brahma, who is red in colour and has four hands with which he holds the staff, the gourd, the rudraksa rosary, and makes the gesture which dispells fear. He has four faces. Alternatively, Ganesha may be understood as Lord of the Senses.

In the pericarp there is a Red Lotus on which is the presiding Divinity of the Chakra, Sakti Dakini. In the pericarp is also the lightning-like triangle inside which are Kama-Vayu and Kama-Bija, both of which are red. Above this is the Svayambhu-Linga, and above and around this Linga is Sakti-Kundalini coiled three and a half times.

The Muladhara reflects the principle of Solidity.


As we have seen, the symbolism of the Muladhara Chakra alone is extremely complex - I have only touched on some of the basic elements of it.

What I would like now to do is present some ideas for working with the Muladhara Chakra magically.

Firstly, there is the matter of Paying Attention to the Body.

Relaxation Exercises, breathing techniques, calm meditation, simple yoga asanas, T’ai Chi - all are useful for stilling the mind, loosing oneself from external distractions and learning to be aware of our immediate physical presence from one moment to the next.

Secondly, there is the matter of Earthly Wisdom

Ganesha can be understood as the ‘Guardian of the Threshold’ of the Chakra. As such, he can be invoked as the Guru of the Biogram.

Pete Carroll, in an early edition of Liber Null, described the Biogram as:

"....the instruction manual for the human body. Few people
trouble to consult it. It says simply that my body and everyone else's
body needs freedom from danger, food, shelter, warmth, sex and
transcendance. Transcendance, the urge to union with something greater
is variously satisfied by seeking love in a partner or in humanitarian
action or by seeking truth and knowledge in mysticism, magic, science
or the arts.
Our whole culture is shot through with logograms which, by exageration
and perversion, nullify the biogram.
In order to liberate himself the magician must first feel his way back
to the biogram for it is that which is more wise and trustworthy than
all the sages. There is more wisdom in one's body than the average


Thirdly, there is the matter of the Senses

Learning to make effective use of one’s senses is a primary requisite for magical development. The Muladhara Chakra is concerned with Earth - with our immediate physical surroundings. Just as paying attention to body sensations is important, so too is paying attention to our external environment through smell, touch, taste, hearing, sight.

Fourth, there is the matter of the Shakti of the Chakra.

Meditate upon the Red Dakini who is the Shakti of the Muladhara. Visualise her as separate to yourself. Place her within your heart. Seek union with her in whatsoever manner you choose.

The Red Dakini is the Queen, or in another sense, the ‘doorkeeper’ of this chakra - the presiding deity of this region or zone. By meditating on her, as part of Yoga practice, one acquires Knowledge of the chakra.

"Meditate on her, the red, the red-eyed Dakini in the Muladhara, who strikes terror into the hearts of the unillumined, who holds in her two right hands the Spear and Skull-staff, and in her two left hands the sword and a drinking-cup filled with wine. She is fierce in temper and shows her fierce teeth. She crushes the whole host of enemies. She is plump of body and fond of rice pudding. It is thus that she be meditated upon by those who desire immortality."

Fifth, there is the matter of the 3 principles:

To recap, these are Iccha - Will; Jnana - Knowledge; Kriya - Action.

These three are not abstract concepts but shaktis themselves, and in turn, each has their own subsidiary shaktis.

Learn to integrate the action of these shaktis within your own life.

Sixth, there is the matter of Kama - desire.

Work on mastering your desires. This is probably a lifetimes’ work in itself.

Kama is one of the Universal Principles, or Visvadevas. In the Artharva Deva, Lust or Kama is given as the supreme divinity - the impeller of creation. "Lust was born first. Neither gods nor Ancestors nor men can equal him."

Lust is said to be self-born or unborn, springing from the heart of Bramha or from the Primeval Waters. Kama is the presiding deity of the mind. He is pictured as a proud adolescent, riding a parrot. He has two or eight arms. He holds a bow made of sugar-cane, the bowstring being a line of bees; his five arrows are made of five fragrant flowers which inspire lust. On his red banner is the dolphin and he is attended by heavenly dancers, the Asparas (Essences) and celestial musicians, the gandharvas (Fragrances).

Kama is worshipped by Yogis, for he alone, when pleased, can free the mind from desire. It is not pleasure, but desire - attachment that fetters. As the Gopala-uttara-tapini-Upanisad has it: "The sage partakes of sensual pleasures as they occur, with a detached mind, and does not become addicted to desire."

Seventh, there is the Matter of Shiva.

Meditate upon Shiva in his aspect of the Great Yogi or Ascetic - self-contained and untouched by the play of the world.

Eighth, there is the matter of Kundalini-Shakti

Kundalini-Shakti is everywhere. It is not so much a matter of awakening something which lies ‘dormant’, but of becoming aware of her presence in every aspect of creation. Take enjoyment in simple pleasures.