It is therefore of great importance that Ganapati has to be worshiped in some way before a “safe” awakening of Kundalini is possible. In Yoga the ganas are also both metaphorically and practically representations of the various kinds of sense inputs that are processed by the organism. So Ganapati is the Devata who has supreme control over these inputs, and as needed, can increase or decrease the sensory experiences or balance them to an optimum state which is most conducive for awakening the sleeping Kundalini shakti in the adhara – mind-body complex. Also, equally, being at the very root of the system of nadis, worship of Ganapati can ensure a balance between the material and the spiritual realms. That is why there is no ritual worship in Hinduism which does not start with an invocation of the Lord of Ganas, without whose favor it becomes difficult if not impossible, initiate this process. There are other and more detailed areas which pertain to sadhana of Ganapati, but that is not related to the idea of Kundalini, and so will avoid those for the present.
tanmatra is shabda (hearing), the tattwa is Akasha. The beeja of this chakra is “ham”. In the normal condition this chakra represents the externalized mind and the ability to speak, therefore the importance of placing all the vowels in this chakra. But when Kundalini passes through this completely and purifies the chakra, one enters a state where any mundane speech becomes impossible. Nothing other than spiritual discussions attracts the sadhaka. Lying becomes an impossibility. A authority over words and language, poesy etc can come to the seeker if he so desires. Also and more importantly, as the Akasha Tattwa predominates in the sadhaka he will gain a capacity for harmonizing contrary ideas easily. Of the panchamahabhutas, or five great elements, Akasha is the subtlest, every present and always in perfect harmony. And also the most difficult to be realize permanently.