The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
As already stated, in the Indian schools the heart was considered to be the seat of the waking consciousness. The heart expands during waking, and contracts in sleep. Into it, during dreaming sleep (Svapna), the external senses are withdrawn, though the representative faculty is awake; until in dreamless sleep (Sushupti), it also is withdrawn. Reference is also made to the 72,000 Nādīs; the entry and exit of the Prāna through the Brahmarandhra (above the foramen of Monro and the middle commissure); and “upbreathing” through one of these Nādīs. These to some extent probably involve the acceptance of other elements of doctrine not expressly stated. Thus, the reference to the Brahmarandhra and the “one nerve” imply the cerebro-spinal axis with its Sushumnā, through which alone the Prāna passes to the Brahmarandhra; for which reason, apparently, the Sushumnā itself is referred to in the Shivasanghitā as the Brahmarandhra. Liberation is finally
1 For some references from the older Upanishads, see an article by Professor Rhys Davids in J.R.A.S., p. 71 (January, 1899), “Theory of Soul in Upanishads”. See also Vol. I of my “Principles of Tantra,” referring amongst others to Prashna Upanishad, III. 6, 7.
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effected by “knowledge,” which, as the ancient Aitareya Āranyaka says,¹ “is Brahman”.
The Hangsa Upanishad² opens with the statement that the knowledge therein contained should be communicated only to the Brahmachārī of peaceful mind (Shānta), self-controlled (Dānta), and devoted to the Guru (Gurubhakta). Nārāyana the Commentator, who cites amongst other works the Tantrik Compendium the Shāradā Tilaka, describes himself as “one whose sole support is Shruti”³ (Nārāyanena shrutimātropajīvinā). The Upanishad (§ 4) mentions by their names the six Chakras, as also the method of raising of Vāyu from the Mūlādhāra—that is, the Kundalinī Yoga. The Hangsa (that is, Jīva) is stated to be in the eightpetalled lotus below Anāhata⁴ (§ 7) where the Ishtadevatā is worshipped. There are eight petals, with which are associated certain Vrittis. With the Eastern petal is associated virtuous inclination (Punye matih); with the South- Eastern, sleep (Nidrā) and laziness (Ālasya); with the Southern, badness or cruelty (Krūra mati); with the South- Western, sinful inclination (Pāpe manīshā); with the Western, various inferior or bad qualities (Krīdā); with the North-Western, intention in movement or action (Gamanādau buddhih); with the Northern, attachment and pleasurable contentment (Rati and Prīti); and with the North-Eastern petal, manual appropriation of things (Dravyagrahana).⁵ In the centre of this lotus is dispassion (Vairāgya). In the filaments is the waking state (Jāgrad-avasthā); in the pericarp the sleeping state (Svapna); in the stalk the state of dreamless slumber (Sushupti). Above the lotus is “the place without support” (Nirālamba pradesha), which is the Turīya state. The Commentator Nārāyana says that the Vritti of the petals are given in the Adhyātmaviveka which assigns them to the various lotuses. In the passage cited from the Hangsopanishad, they, or a number of these, appear to be collected in the centre of meditation upon the Ishtadevatā. In § 9 ten kinds of sound (Nāda) are mentioned which have definite physical effects, such as perspiration, shaking, and the like, and by the practice of the tenth kind of Nāda the Brahmapada is said to be attained.
1 P. 236 (edited by Arthur Berriedale Keith) of “Anecdota Oxoniensia”.
2 Upanishadāng Samuchchayah: Ānandāshrama Series, Vol. XXIX, p. 593.
3 The Tantra, like every other Indian Shāstra, claims to be based on Veda.
4 This lotus is commonly confused with the Anāhata. The latter is a Chakra in the spinal column; the eight-petalled lotus is in the region of the heart (Hrid) in the body.
5 Lit., “taking of things”. The translation of this and some of the other Vrittis is tentative. It is not easy in every case to understand the precise meaning or to find an English equivalent.
The Brahma Upanishad¹ mentions in v. 2 the navel (Nābhi), heart (Hridaya), throat (Kantha), and head (Mūrdhā), as places (Sthāna) “where the four quarters of the Brahman shine”. The Commentator Nārāyana says that the Brahmopanishad, by the mention of these four, indicates that they are the centres from which the Brahman may (according to the method there prescribed) be attained.² Reference is made to the lotuses at these four places, and the mind is spoken of as the “tenth door,” the other nine apertures being the eyes, ears, nostrils, and so forth.
The Dhyānabindu Upanishad³ refers to the hearing of the Anāhata sounds by the Yogī (v. 3). The Upanishad directs that with Pūraka meditation should be done in the navel on the Great Powerful One (Mahāvīra) with four arms and of the colour of the hemp flower (i.e., Vishnu); with Kumbhaka meditate in the heart on the red Brahmā seated on a lotus; and with Rechaka think of the threeeyed one (Rudra) in the forehead. The lowest of these lotuses has eight petals; the second has its head downwards; and the third, which is compounded of all the Devatās (Sarvadevamaya), is like a plantain flower (vv. 9—12). In v. 13, meditation is directed on a hundred lotuses with a hundred petals each, and then on Sun, Moon, and Fire. It is Ātmā which rouses the lotus, and, taking the Bīja from it, goes to Moon, Fire, and Sun.
1 Ānandāshrama Series, Vol. XXIX, p. 325.
2 It will be observed that the two lower Tāmasic centres are not here mentioned.
3 Ibid., p. 262.
The Amritanāda Upanishad¹ refers to the five elements and above them Arddhamātrā—that is, Ājnā (vv. 30, 31). The elements here are those in the Chakras, for v. 26 speaks of the heart entrance as the aerial entrance (for the Vāyu Tattva is here). Above this, it is said, is the gate of Liberation (Mokshadvāra). It is stated in v. 25 that Prāna and Manas go along the way the Yogī sees (Pashyati), which the Commentator says refers to the way Prāna enters (and departs from) Mūlādhāra, and so forth. He also gives some Hatha processes.
The Kshurikā Upanishad² speaks of the 72,000 Nādīs, and of Idā, Pingalā and Sushumnā (vv. 14, 15). All these, with the exception of Sushumnā, can “be severed by Dhyāna Yoga” (ib.). Verse 8 directs the Sādhaka “to get into the white and very subtle Nāda (Quære Nādī) and to drive Prāna Vāyu through it”; and Pūraka, Rechaka, Kumbhaka, and Hatha processes are referred to. The Commentator Nārāyana, on v. 8, remarks that Kundalī should be heated by the internal fire and then placed inside the
1 Op. cit., 43. The Amritabindu Upanishad at p. 71 deals generally with Yoga.
2 Ibid., Vol. XXIX, p. 145.
As already stated, in the Indian schools the heart was considered to be the seat of the waking consciousness. The heart expands during waking, and contracts in sleep. Into it, during dreaming sleep (Svapna), the external senses are withdrawn, though the representative faculty is awake; until in dreamless sleep (Sushupti), it also is withdrawn. Reference is also made to the 72,000 Nādīs; the entry and exit of the Prāna through the Brahmarandhra (above the foramen of Monro and the middle commissure); and “upbreathing” through one of these Nādīs. These to some extent probably involve the acceptance of other elements of doctrine not expressly stated. Thus, the reference to the Brahmarandhra and the “one nerve” imply the cerebro-spinal axis with its Sushumnā, through which alone the Prāna passes to the Brahmarandhra; for which reason, apparently, the Sushumnā itself is referred to in the Shivasanghitā as the Brahmarandhra. Liberation is finally
1 For some references from the older Upanishads, see an article by Professor Rhys Davids in J.R.A.S., p. 71 (January, 1899), “Theory of Soul in Upanishads”. See also Vol. I of my “Principles of Tantra,” referring amongst others to Prashna Upanishad, III. 6, 7.
p. 263
effected by “knowledge,” which, as the ancient Aitareya Āranyaka says,¹ “is Brahman”.
The Hangsa Upanishad² opens with the statement that the knowledge therein contained should be communicated only to the Brahmachārī of peaceful mind (Shānta), self-controlled (Dānta), and devoted to the Guru (Gurubhakta). Nārāyana the Commentator, who cites amongst other works the Tantrik Compendium the Shāradā Tilaka, describes himself as “one whose sole support is Shruti”³ (Nārāyanena shrutimātropajīvinā). The Upanishad (§ 4) mentions by their names the six Chakras, as also the method of raising of Vāyu from the Mūlādhāra—that is, the Kundalinī Yoga. The Hangsa (that is, Jīva) is stated to be in the eightpetalled lotus below Anāhata⁴ (§ 7) where the Ishtadevatā is worshipped. There are eight petals, with which are associated certain Vrittis. With the Eastern petal is associated virtuous inclination (Punye matih); with the South- Eastern, sleep (Nidrā) and laziness (Ālasya); with the Southern, badness or cruelty (Krūra mati); with the South- Western, sinful inclination (Pāpe manīshā); with the Western, various inferior or bad qualities (Krīdā); with the North-Western, intention in movement or action (Gamanādau buddhih); with the Northern, attachment and pleasurable contentment (Rati and Prīti); and with the North-Eastern petal, manual appropriation of things (Dravyagrahana).⁵ In the centre of this lotus is dispassion (Vairāgya). In the filaments is the waking state (Jāgrad-avasthā); in the pericarp the sleeping state (Svapna); in the stalk the state of dreamless slumber (Sushupti). Above the lotus is “the place without support” (Nirālamba pradesha), which is the Turīya state. The Commentator Nārāyana says that the Vritti of the petals are given in the Adhyātmaviveka which assigns them to the various lotuses. In the passage cited from the Hangsopanishad, they, or a number of these, appear to be collected in the centre of meditation upon the Ishtadevatā. In § 9 ten kinds of sound (Nāda) are mentioned which have definite physical effects, such as perspiration, shaking, and the like, and by the practice of the tenth kind of Nāda the Brahmapada is said to be attained.
1 P. 236 (edited by Arthur Berriedale Keith) of “Anecdota Oxoniensia”.
2 Upanishadāng Samuchchayah: Ānandāshrama Series, Vol. XXIX, p. 593.
3 The Tantra, like every other Indian Shāstra, claims to be based on Veda.
4 This lotus is commonly confused with the Anāhata. The latter is a Chakra in the spinal column; the eight-petalled lotus is in the region of the heart (Hrid) in the body.
5 Lit., “taking of things”. The translation of this and some of the other Vrittis is tentative. It is not easy in every case to understand the precise meaning or to find an English equivalent.
The Brahma Upanishad¹ mentions in v. 2 the navel (Nābhi), heart (Hridaya), throat (Kantha), and head (Mūrdhā), as places (Sthāna) “where the four quarters of the Brahman shine”. The Commentator Nārāyana says that the Brahmopanishad, by the mention of these four, indicates that they are the centres from which the Brahman may (according to the method there prescribed) be attained.² Reference is made to the lotuses at these four places, and the mind is spoken of as the “tenth door,” the other nine apertures being the eyes, ears, nostrils, and so forth.
The Dhyānabindu Upanishad³ refers to the hearing of the Anāhata sounds by the Yogī (v. 3). The Upanishad directs that with Pūraka meditation should be done in the navel on the Great Powerful One (Mahāvīra) with four arms and of the colour of the hemp flower (i.e., Vishnu); with Kumbhaka meditate in the heart on the red Brahmā seated on a lotus; and with Rechaka think of the threeeyed one (Rudra) in the forehead. The lowest of these lotuses has eight petals; the second has its head downwards; and the third, which is compounded of all the Devatās (Sarvadevamaya), is like a plantain flower (vv. 9—12). In v. 13, meditation is directed on a hundred lotuses with a hundred petals each, and then on Sun, Moon, and Fire. It is Ātmā which rouses the lotus, and, taking the Bīja from it, goes to Moon, Fire, and Sun.
1 Ānandāshrama Series, Vol. XXIX, p. 325.
2 It will be observed that the two lower Tāmasic centres are not here mentioned.
3 Ibid., p. 262.
The Amritanāda Upanishad¹ refers to the five elements and above them Arddhamātrā—that is, Ājnā (vv. 30, 31). The elements here are those in the Chakras, for v. 26 speaks of the heart entrance as the aerial entrance (for the Vāyu Tattva is here). Above this, it is said, is the gate of Liberation (Mokshadvāra). It is stated in v. 25 that Prāna and Manas go along the way the Yogī sees (Pashyati), which the Commentator says refers to the way Prāna enters (and departs from) Mūlādhāra, and so forth. He also gives some Hatha processes.
The Kshurikā Upanishad² speaks of the 72,000 Nādīs, and of Idā, Pingalā and Sushumnā (vv. 14, 15). All these, with the exception of Sushumnā, can “be severed by Dhyāna Yoga” (ib.). Verse 8 directs the Sādhaka “to get into the white and very subtle Nāda (Quære Nādī) and to drive Prāna Vāyu through it”; and Pūraka, Rechaka, Kumbhaka, and Hatha processes are referred to. The Commentator Nārāyana, on v. 8, remarks that Kundalī should be heated by the internal fire and then placed inside the
1 Op. cit., 43. The Amritabindu Upanishad at p. 71 deals generally with Yoga.
2 Ibid., Vol. XXIX, p. 145.
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