The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
has been pointed out, the “eight-limbed” Yoga (Ashtāngayoga) includes Hatha processes, such as Āsana and Prānāyāma. What Hathayogīs have done is to develop the physical or Hatha processes and aspect. The true view of Hathavidyā recognises that it is an auxiliary of Jnāna whereby Moksha is obtained. It is also obviously true that all Bliss is not Moksha. Ānanda (Bliss) of a kind may be secured through drink or drugs, but no one supposes that this is liberating Bliss. Similarly, Hathayoga processes may secure various forms of gross or subtle bodily Bliss which are not The Bliss. There is, however, a misunderstanding of the system here described when it is described as merely materialistic. It has, like other forms of Yoga, a material side or Hatha aspect, since man is gross, subtle, and spiritual; but it has a Jnāna aspect also. In all Yoga there is mental exercise. As the Jīva is both material and spiritual, discipline and progress in both the aspects is needed. Kundalī is aroused by Mantra, which is a form of Consciousness (Chaitanya). “It is he whose being is immersed in the Brahman,” who arouses the Devī Kundalī by the Mantra Hūngkāra (v. 50). The Devī is Herself Shuddha Sattva¹ (v. 51). “The wise and excellent Yogī, wrapt in Samādhi and devoted to the Lotus Feet of his Guru, should lead Kulakundalī along with Jīva to Her Lord the Parashiva in the abode of liberation within the pure Lotus, and meditate upon Her who grants all desires as the Chaitanyarūpā Bhagavatī (that is, the Devī whose substance is Consciousness itself); and as he leads Kulakundalī he should make all things absorb in Her.” Meditation is made on every centre in which She operates. In the Ājnā centre Manas can only unite with and be absorbed into Kundalī by becoming one with the
has been pointed out, the “eight-limbed” Yoga (Ashtāngayoga) includes Hatha processes, such as Āsana and Prānāyāma. What Hathayogīs have done is to develop the physical or Hatha processes and aspect. The true view of Hathavidyā recognises that it is an auxiliary of Jnāna whereby Moksha is obtained. It is also obviously true that all Bliss is not Moksha. Ānanda (Bliss) of a kind may be secured through drink or drugs, but no one supposes that this is liberating Bliss. Similarly, Hathayoga processes may secure various forms of gross or subtle bodily Bliss which are not The Bliss. There is, however, a misunderstanding of the system here described when it is described as merely materialistic. It has, like other forms of Yoga, a material side or Hatha aspect, since man is gross, subtle, and spiritual; but it has a Jnāna aspect also. In all Yoga there is mental exercise. As the Jīva is both material and spiritual, discipline and progress in both the aspects is needed. Kundalī is aroused by Mantra, which is a form of Consciousness (Chaitanya). “It is he whose being is immersed in the Brahman,” who arouses the Devī Kundalī by the Mantra Hūngkāra (v. 50). The Devī is Herself Shuddha Sattva¹ (v. 51). “The wise and excellent Yogī, wrapt in Samādhi and devoted to the Lotus Feet of his Guru, should lead Kulakundalī along with Jīva to Her Lord the Parashiva in the abode of liberation within the pure Lotus, and meditate upon Her who grants all desires as the Chaitanyarūpā Bhagavatī (that is, the Devī whose substance is Consciousness itself); and as he leads Kulakundalī he should make all things absorb in Her.” Meditation is made on every centre in which She operates. In the Ājnā centre Manas can only unite with and be absorbed into Kundalī by becoming one with the
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