The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
“We learn from the Commentators that this whole subject of Shakti-worship is treated of in detail in the ‘Taittarīya Āranyaka’ (1st chapter). Some of them even quote from that ‘Āranyaka’ in support of their explanations. This subject is vast and a very difficult one. It is not possible for one to go into the intricacies of the subject should always be tested. This is not to say that some practices may be blameworthy.
1 The Pandit here apparently adopts the opinion of Lakshmīdhara, a follower of the so-called Samaya school, and an opponent of the Kaulas. If (as is probably the case) “inhuman” is the Pandit’s phraseology it is inapt. The practices apparently referred to—namely, the worship, so little understood, with wine, meat, woman—is, in part, a continuance of the most ancient Vaidik usages in differing forms (see my “Shakti and Shākta”). It may be admitted that some forms of Sādhanā are dangerous or blameworthy, and that some details of the ritual will be generally considered repellent, as will also be (I may add by way of example) the Vaidik “horse-sacrifice” (Ashvamedha)—at any rate, as Mahīdhara and others interpret it. The worst charge which can be successfully maintained against some of the lower order of the class referred to is black magic proper, through improper use of the Shatkarma. As Shiva in the Kulārnava Samhitā (not the generally known Tantra) says, “In Kali all men are lustful for money, and will even destroy beings to gain it. But I will destroy all such as does fire dry grass.” The abuses of some of the followers are not to be laid to the charge of the true Shāstra. It must also not be forgotten that there have been different communities with very differing views and practice, e.g., a Brahma Kaula and a Kāpālika.
unless one be a great Guru of vast learning and much personal experience;¹ great works have been written on even single points in the ascent of the aspirant up the psychic centres.”²
“The followers of the Samaya group are prohibited from worshipping Devī in the Macrocosm. They should worship Her in any of the Chakras in the human body, choosing that centre which their practice and ability permits them to reach. They should contemplate on Devī and Her Lord Shiva as (1) having the same abode (Adhishthānasāmya), (2) occupying the same position (Avasthānasāmya), (3) performing the same functions (Anushthānasāmya), (4) having the same form (Rūpa), and (5) as having the same name (Nāma). Thus, in worshipping Devī in the Ādhārachakra, Shiva and Shakti (1) have Mūlādhāra for their seat, (2) both of them occupy the position of dancers, (3) both together perform the function of creating the universe, (4) both are red in colour, (5) Shiva is called Bhairava, and Shakti Bhairavī.
“Similarly for other Chakras mentioned in the preceding Shlokas. This is the way how beginners have to practise. Advanced students worship Devī in the Sahasrā- ra, and not in the lower centres. How is the worship to be carried on in Sahasrāra?
“The worshipper should fix his attention on Baindava, which is the locality where the ever-existing 26th Tattva— the union of Shiva and Shakti—resides. It lies above all the 25 Tattvas, and is situated in Chandramandala (the sphere of the moon) in Sahasrāra. He should contemplate on the said union and identify himself with it. This shows that those who carry on Bāhya Pūjā, or worship in the external world, do not belong to the Samaya School. As regards the identification of oneself with the union of Shiva and Shakti at Baindava just spoken of, there are two ways of realising it; one is known as the fourfold path, and the other the sixfold path. These should be learnt from the Guru.
1 Here I wholeheartedly agree with my friend the Pandit.
2 See his edition, Ānandalaharī, pp. 8—13.
“A novitiate in the Samaya school has to go through the following course:
“(1) He should cherish the utmost regard for and confidence in his Guru. (2) He should receive the Panchadashī Mantra from his Guru, and chant the same according to instructions, with a knowledge of its seer (Rishi), metre (Chhandas), and the Deity (Devatā).¹ (3) On the eighth day in the bright fortnight of Āshvayuja month, Mahānavamī, he should at midnight prostrate himself at his Guru’s feet, when the latter will be pleased to initiate him in some Mantra and the real nature of the six Chakras and of the sixfold path of identification.
“After he is thus qualified, Lord Mahādeva² gives him the knowledge or capacity to see his inner soul. . . . Then the Kundalinī awakes, and, going up suddenly to Manipūra, becomes visible to the devotee-practitioner. Thence he has to take Her slowly to the higher Chakras one after another, and there performs the prescribed worship, and She will appear to him more and more clearly. When the Ājnāchakra is crossed, the Kundalinī quickly darts away like a flash of lightning to Sahasrāra, and enters the Island of Gems surrounded by the Kalpa trees in the Ocean of Nectar, unites with Sadāshiva there, and enjoys with Him.
1 The Rishi of the Mantra is he to whom it was first revealed; the metre is that in which it was first uttered by Shiva; and the Devatā is the Artha of the Mantra as Shabda. The Artha is fivefold as Devatā, Adhidevatā, Pratyadhidevatā, Varnādhidevatā, Mantrādhidevatā.
2 Shiva initiates him in the knowledge of Brahman. Thus, Shiva is considered the Teacher of all spiritual Gurus (Ādinātha).
“The practitioner should now wait outside the veil¹ until Kundalinī returns to Her own place, and on Her return continue the process until She is joined for ever with Sadāshiva in the Sahasrāra, and never returns.
“We learn from the Commentators that this whole subject of Shakti-worship is treated of in detail in the ‘Taittarīya Āranyaka’ (1st chapter). Some of them even quote from that ‘Āranyaka’ in support of their explanations. This subject is vast and a very difficult one. It is not possible for one to go into the intricacies of the subject should always be tested. This is not to say that some practices may be blameworthy.
1 The Pandit here apparently adopts the opinion of Lakshmīdhara, a follower of the so-called Samaya school, and an opponent of the Kaulas. If (as is probably the case) “inhuman” is the Pandit’s phraseology it is inapt. The practices apparently referred to—namely, the worship, so little understood, with wine, meat, woman—is, in part, a continuance of the most ancient Vaidik usages in differing forms (see my “Shakti and Shākta”). It may be admitted that some forms of Sādhanā are dangerous or blameworthy, and that some details of the ritual will be generally considered repellent, as will also be (I may add by way of example) the Vaidik “horse-sacrifice” (Ashvamedha)—at any rate, as Mahīdhara and others interpret it. The worst charge which can be successfully maintained against some of the lower order of the class referred to is black magic proper, through improper use of the Shatkarma. As Shiva in the Kulārnava Samhitā (not the generally known Tantra) says, “In Kali all men are lustful for money, and will even destroy beings to gain it. But I will destroy all such as does fire dry grass.” The abuses of some of the followers are not to be laid to the charge of the true Shāstra. It must also not be forgotten that there have been different communities with very differing views and practice, e.g., a Brahma Kaula and a Kāpālika.
unless one be a great Guru of vast learning and much personal experience;¹ great works have been written on even single points in the ascent of the aspirant up the psychic centres.”²
“The followers of the Samaya group are prohibited from worshipping Devī in the Macrocosm. They should worship Her in any of the Chakras in the human body, choosing that centre which their practice and ability permits them to reach. They should contemplate on Devī and Her Lord Shiva as (1) having the same abode (Adhishthānasāmya), (2) occupying the same position (Avasthānasāmya), (3) performing the same functions (Anushthānasāmya), (4) having the same form (Rūpa), and (5) as having the same name (Nāma). Thus, in worshipping Devī in the Ādhārachakra, Shiva and Shakti (1) have Mūlādhāra for their seat, (2) both of them occupy the position of dancers, (3) both together perform the function of creating the universe, (4) both are red in colour, (5) Shiva is called Bhairava, and Shakti Bhairavī.
“Similarly for other Chakras mentioned in the preceding Shlokas. This is the way how beginners have to practise. Advanced students worship Devī in the Sahasrā- ra, and not in the lower centres. How is the worship to be carried on in Sahasrāra?
“The worshipper should fix his attention on Baindava, which is the locality where the ever-existing 26th Tattva— the union of Shiva and Shakti—resides. It lies above all the 25 Tattvas, and is situated in Chandramandala (the sphere of the moon) in Sahasrāra. He should contemplate on the said union and identify himself with it. This shows that those who carry on Bāhya Pūjā, or worship in the external world, do not belong to the Samaya School. As regards the identification of oneself with the union of Shiva and Shakti at Baindava just spoken of, there are two ways of realising it; one is known as the fourfold path, and the other the sixfold path. These should be learnt from the Guru.
1 Here I wholeheartedly agree with my friend the Pandit.
2 See his edition, Ānandalaharī, pp. 8—13.
“A novitiate in the Samaya school has to go through the following course:
“(1) He should cherish the utmost regard for and confidence in his Guru. (2) He should receive the Panchadashī Mantra from his Guru, and chant the same according to instructions, with a knowledge of its seer (Rishi), metre (Chhandas), and the Deity (Devatā).¹ (3) On the eighth day in the bright fortnight of Āshvayuja month, Mahānavamī, he should at midnight prostrate himself at his Guru’s feet, when the latter will be pleased to initiate him in some Mantra and the real nature of the six Chakras and of the sixfold path of identification.
“After he is thus qualified, Lord Mahādeva² gives him the knowledge or capacity to see his inner soul. . . . Then the Kundalinī awakes, and, going up suddenly to Manipūra, becomes visible to the devotee-practitioner. Thence he has to take Her slowly to the higher Chakras one after another, and there performs the prescribed worship, and She will appear to him more and more clearly. When the Ājnāchakra is crossed, the Kundalinī quickly darts away like a flash of lightning to Sahasrāra, and enters the Island of Gems surrounded by the Kalpa trees in the Ocean of Nectar, unites with Sadāshiva there, and enjoys with Him.
1 The Rishi of the Mantra is he to whom it was first revealed; the metre is that in which it was first uttered by Shiva; and the Devatā is the Artha of the Mantra as Shabda. The Artha is fivefold as Devatā, Adhidevatā, Pratyadhidevatā, Varnādhidevatā, Mantrādhidevatā.
2 Shiva initiates him in the knowledge of Brahman. Thus, Shiva is considered the Teacher of all spiritual Gurus (Ādinātha).
“The practitioner should now wait outside the veil¹ until Kundalinī returns to Her own place, and on Her return continue the process until She is joined for ever with Sadāshiva in the Sahasrāra, and never returns.
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