The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
On this upward movement, Brahmā, Sāvitrī, Dākinī, the Devas, Mātrikās, and Vrittis, of the Mūlādhāra, are absorbed in Kundalinī, as is also the Mahīmandala or Prithivī, and the Prithivī Bīja “Lang” into which it passes. For these Bījas, or sound powers, express the subtle Mantra aspect of that which is dissolved in them. Thus “earth” springs from and is dissolved in its seed (Bīja), which is that particular aspect of the creative consciousness which propelled it. The uttered Mantra (Vaikharī Shabda) or “Lang” is the expression in gross sound of that.
When the Devī leaves the Mūlādhāra, that lotus, which by reason of the awakening of Kundalinī and the vivifying intensity of the Prānik current had opened and turned its flower upwards, again closes and hangs its head downwards.
As Kundalinī reaches the Svādhishthāna, that lotus opens out and lifts its flower upwards. Upon Her entrance, Vishnu, Lakshmī, Sarasvatī, Rākiṇī, Mātrikās and Vritti, Vaikunthadhāma, Goloka, and the Deva and Devī residing therein, are dissolved in the body of Kundalinī. The Prithivī or Earth Bīja “Lang” is dissolved in the Tattva water, and water converted into its Bīja “Vang” remains in the body of Kundalinī. When the Devī reaches the Manipūra Chakra or Brahmagranthi, all that is in that Chakra merges in Her. The Varuna Bīja “Vang” is dissolved in fire, which remains in Her body as the Bīja “Rang”. The Shakti next reaches the Anāhata Chakra, which is known as the Knot of Vishnu (Vishnugranthi), where also all which is therein is merged in Her. The Bīja of Fire “Rang” is sublimed in air, and air converted into its Bīja “Yang” is absorbed in Kundalinī. She then ascends to the abode of Bhāratī or Sarasvati, the Vishuddha Chakra. Upon Her entrance, Arddhanārīshvara Shiva, Shākinī, the 16 vowels, Mantra, etc., are dissolved in Her. The Bīja of Air “Yang” is dissolved in ether, which, itself being transformed into the Bīja “Hang,” is merged in the body of Kundalinī. Piercing the concealed Lalanā Chakra, the Devī reaches the Ājnā known as the “Knot of Rudra” (Rudragranthi), where Paramashiva, Siddhakālī, the Devas, and all else therein, are dissolved in Her. At length the Bīja of Vyoma (ether) or “Hang” is absorbed into the subtle Tattvas of the Ājnā, and then into the Devī. After passing through the Rudragranthi, Kundalinī unites with Paramashiva. As She proceeds upwards from the twopetalled lotus, the Nirālambapurī, Pranava, Nāda, etc., are merged in the Devī. She has thus in Her progress upwards absorbed in Herself the twenty-three Tattvas, commencing with the gross elements, and then remaining Herself Shakti, the cause of all Shaktis, unites with Paramashiva.
By this method of mental concentration, aided by the physical and other processes described, the gross is absorbed into the subtle, each dissolving into its immediate cause and all into the Chidātmā or the Ātmā which is Chit. In language borrowed from the world of human passion, which is itself but a gross reflection on our physical plane of corresponding, though more subtle, supersensual activities and bliss, the Shakti Kundalinī who has been seized by desire for Her Lord is said to make swift way to him, and, kissing the Lotus mouth of Shiva, enjoys him (S.N., v. 51). By the term Sāmarasya is meant the sense of enjoyment arising from the union (Sāmarasya) of male and female.
On this upward movement, Brahmā, Sāvitrī, Dākinī, the Devas, Mātrikās, and Vrittis, of the Mūlādhāra, are absorbed in Kundalinī, as is also the Mahīmandala or Prithivī, and the Prithivī Bīja “Lang” into which it passes. For these Bījas, or sound powers, express the subtle Mantra aspect of that which is dissolved in them. Thus “earth” springs from and is dissolved in its seed (Bīja), which is that particular aspect of the creative consciousness which propelled it. The uttered Mantra (Vaikharī Shabda) or “Lang” is the expression in gross sound of that.
When the Devī leaves the Mūlādhāra, that lotus, which by reason of the awakening of Kundalinī and the vivifying intensity of the Prānik current had opened and turned its flower upwards, again closes and hangs its head downwards.
As Kundalinī reaches the Svādhishthāna, that lotus opens out and lifts its flower upwards. Upon Her entrance, Vishnu, Lakshmī, Sarasvatī, Rākiṇī, Mātrikās and Vritti, Vaikunthadhāma, Goloka, and the Deva and Devī residing therein, are dissolved in the body of Kundalinī. The Prithivī or Earth Bīja “Lang” is dissolved in the Tattva water, and water converted into its Bīja “Vang” remains in the body of Kundalinī. When the Devī reaches the Manipūra Chakra or Brahmagranthi, all that is in that Chakra merges in Her. The Varuna Bīja “Vang” is dissolved in fire, which remains in Her body as the Bīja “Rang”. The Shakti next reaches the Anāhata Chakra, which is known as the Knot of Vishnu (Vishnugranthi), where also all which is therein is merged in Her. The Bīja of Fire “Rang” is sublimed in air, and air converted into its Bīja “Yang” is absorbed in Kundalinī. She then ascends to the abode of Bhāratī or Sarasvati, the Vishuddha Chakra. Upon Her entrance, Arddhanārīshvara Shiva, Shākinī, the 16 vowels, Mantra, etc., are dissolved in Her. The Bīja of Air “Yang” is dissolved in ether, which, itself being transformed into the Bīja “Hang,” is merged in the body of Kundalinī. Piercing the concealed Lalanā Chakra, the Devī reaches the Ājnā known as the “Knot of Rudra” (Rudragranthi), where Paramashiva, Siddhakālī, the Devas, and all else therein, are dissolved in Her. At length the Bīja of Vyoma (ether) or “Hang” is absorbed into the subtle Tattvas of the Ājnā, and then into the Devī. After passing through the Rudragranthi, Kundalinī unites with Paramashiva. As She proceeds upwards from the twopetalled lotus, the Nirālambapurī, Pranava, Nāda, etc., are merged in the Devī. She has thus in Her progress upwards absorbed in Herself the twenty-three Tattvas, commencing with the gross elements, and then remaining Herself Shakti, the cause of all Shaktis, unites with Paramashiva.
By this method of mental concentration, aided by the physical and other processes described, the gross is absorbed into the subtle, each dissolving into its immediate cause and all into the Chidātmā or the Ātmā which is Chit. In language borrowed from the world of human passion, which is itself but a gross reflection on our physical plane of corresponding, though more subtle, supersensual activities and bliss, the Shakti Kundalinī who has been seized by desire for Her Lord is said to make swift way to him, and, kissing the Lotus mouth of Shiva, enjoys him (S.N., v. 51). By the term Sāmarasya is meant the sense of enjoyment arising from the union (Sāmarasya) of male and female.
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