The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
This the most intense form of physical delight symbolises the Supreme Bliss arising from the union of Shiva and Shakti in the spiritual plane upon which it is enacted. So Daksha, the Dharmashāstrakāra, says: “The Brahman is to be known by Itself alone, and to know It is as the bliss of knowing a virgin.”¹ Similarly, the Sādhaka in Layasiddhiyoga, thinking of himself as Shakti and the Paramātmā as Purusha, feels himself in union (Sanggama) with Shiva, and enjoys with him the bliss which is Shringārarasa, the first of the nine Rasa, or the love sentiment and bliss. This Ādirasa (Shringāra) which is aroused by Sattvaguna² is impartite (Akhanda), self-illuminating (Svaprakāsha) bliss (Ānanda) whose substance is Chit (Chinmaya).³ It is so intense and all-exclusive as to render the lover unconscious of all other objects of knowledge (Vedyāntarasparsha-shūnyah), and the own brother¹ of Brahma-bliss (Brahmasvādasahodara).² But as the Brahma-bliss is known only to the Yogī, so, as the Alangkāra Shāstra last cited observes, even the true love-bliss of the mortal world “is known to a few knowers only” (Jneyah kaishchit pramātribhih), such as poets and others. Sexual as well as other forms of love are reflections or fragments of the Brahman-bliss.
1 Svasangvedyam etad brahma kumārī-strī-sukhang yathā, cited in Commentary to v. 15 of Ch. I of the Hathayogapradīpikā.
2 So all the eight Bhāvas commencing with Sveda, Stambha, including the well-known Romāncha or thrill in which the hair stands on end (Pulaka), the choking voice (Svarabhanga), pallor (Vaivarnya), and so forth, are all Sāttvik. The objection of an Indian friend, that these Bhāvas could not be Sāttvik inasmuch as Sattva was “spiritual,” is an apt instance of the disassociation from Indian thought effected by English education.
3 It is not a Tāmasik thing such as dream or madness, etc.
This union of the Shakti Kundalinī with Shiva in the body of the Sādhaka is that coition (Maithuna) of the Sāttvika Panchatattva which the Yoginī Tantra says is “the best of all unions for those who have already controlled their passions,” and are thus Yati.³ Of this the Brihat Shrīkrama (vide S.N., v. 51, post) says: “They with the eye of knowledge see the stainless Kalā, united with Chidānanda on Nāda. He is the Mahādeva, white like a pure crystal, and is the effulgent Cause (Vimbarūpanidāna), and She is the lovely woman of beauteous limbs which are listless by reason of Her great passion.” On their union nectar (Amrita) flows, which in ambrosial stream runs from the Brahmarandhra to the Mūlādhāra, flooding the Kshudrabrahmānda, or microcosm, and satisfying the Devatās of its Chakras. It is then that the Sādhaka, forgetful of all in this world, is immersed in ineffable bliss. Refreshment, increased power and enjoyment, follows upon each visit to the Well of Life.
In the Chintāmanistava, attributed to Shrī Shangkarachāryya, it is said: “This family woman (i.e., Kundalinī),
1 Sahodara—that is, brothers born of the same mother. Sexual-bliss is the reflection (faint comparatively though it be) of Brahman bliss.
2 Sāhitya Darpana, Ch. III.
3 Ch. VI:
Sahasrāropari bindau kundalyā melanam shive.
Maithunang paramang dravyang yatīnām parikīrtitam.
entering the royal road (i.e., Sushumnā), taking rest at intervals in the sacred places (i.e., Chakras), embraces the Supreme Husband (Parashiva) and makes nectar to flow (i.e., from the Sahasrāra).”
This the most intense form of physical delight symbolises the Supreme Bliss arising from the union of Shiva and Shakti in the spiritual plane upon which it is enacted. So Daksha, the Dharmashāstrakāra, says: “The Brahman is to be known by Itself alone, and to know It is as the bliss of knowing a virgin.”¹ Similarly, the Sādhaka in Layasiddhiyoga, thinking of himself as Shakti and the Paramātmā as Purusha, feels himself in union (Sanggama) with Shiva, and enjoys with him the bliss which is Shringārarasa, the first of the nine Rasa, or the love sentiment and bliss. This Ādirasa (Shringāra) which is aroused by Sattvaguna² is impartite (Akhanda), self-illuminating (Svaprakāsha) bliss (Ānanda) whose substance is Chit (Chinmaya).³ It is so intense and all-exclusive as to render the lover unconscious of all other objects of knowledge (Vedyāntarasparsha-shūnyah), and the own brother¹ of Brahma-bliss (Brahmasvādasahodara).² But as the Brahma-bliss is known only to the Yogī, so, as the Alangkāra Shāstra last cited observes, even the true love-bliss of the mortal world “is known to a few knowers only” (Jneyah kaishchit pramātribhih), such as poets and others. Sexual as well as other forms of love are reflections or fragments of the Brahman-bliss.
1 Svasangvedyam etad brahma kumārī-strī-sukhang yathā, cited in Commentary to v. 15 of Ch. I of the Hathayogapradīpikā.
2 So all the eight Bhāvas commencing with Sveda, Stambha, including the well-known Romāncha or thrill in which the hair stands on end (Pulaka), the choking voice (Svarabhanga), pallor (Vaivarnya), and so forth, are all Sāttvik. The objection of an Indian friend, that these Bhāvas could not be Sāttvik inasmuch as Sattva was “spiritual,” is an apt instance of the disassociation from Indian thought effected by English education.
3 It is not a Tāmasik thing such as dream or madness, etc.
This union of the Shakti Kundalinī with Shiva in the body of the Sādhaka is that coition (Maithuna) of the Sāttvika Panchatattva which the Yoginī Tantra says is “the best of all unions for those who have already controlled their passions,” and are thus Yati.³ Of this the Brihat Shrīkrama (vide S.N., v. 51, post) says: “They with the eye of knowledge see the stainless Kalā, united with Chidānanda on Nāda. He is the Mahādeva, white like a pure crystal, and is the effulgent Cause (Vimbarūpanidāna), and She is the lovely woman of beauteous limbs which are listless by reason of Her great passion.” On their union nectar (Amrita) flows, which in ambrosial stream runs from the Brahmarandhra to the Mūlādhāra, flooding the Kshudrabrahmānda, or microcosm, and satisfying the Devatās of its Chakras. It is then that the Sādhaka, forgetful of all in this world, is immersed in ineffable bliss. Refreshment, increased power and enjoyment, follows upon each visit to the Well of Life.
In the Chintāmanistava, attributed to Shrī Shangkarachāryya, it is said: “This family woman (i.e., Kundalinī),
1 Sahodara—that is, brothers born of the same mother. Sexual-bliss is the reflection (faint comparatively though it be) of Brahman bliss.
2 Sāhitya Darpana, Ch. III.
3 Ch. VI:
Sahasrāropari bindau kundalyā melanam shive.
Maithunang paramang dravyang yatīnām parikīrtitam.
entering the royal road (i.e., Sushumnā), taking rest at intervals in the sacred places (i.e., Chakras), embraces the Supreme Husband (Parashiva) and makes nectar to flow (i.e., from the Sahasrāra).”
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