The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
Gāyatrī-Mantra commenced from below at the lowest centre. There was a good reason for this, for thereby the senses (Indriya) were controlled. Without such control purity of disposition (Bhāva) cannot be attained. If such purity be not gained, then the mind (Chitta) cannot find its place in the heart; and if the Chitta be not in the heart there can be no union with the Parātmā. The first thing, therefore, which a Sādhaka has to do is to control the senses. Those who achieved this without fixing their minds on the Lord (Īshvara)¹ had to go through many difficult and painful practices (such as the Mudrās, Bandhas, etc., mentioned later) which were necessary for the control of the Indriyas and of the action of the Gunas. All this is unnecessary in the Gāyatrī Sādhanā or method. It is true that the senses should be controlled in the three lower centres (Chakras)—this is, cupidity (Lobha) in the Mūlā- dhāra, lust (Kāma) in the Svādhishthāna at the root of the genitals, and anger (Krodha) at the navel. These three passions are the chief to set the senses in motion, and are the main doors to Hell. The way, however, in which control should be effected is to place the Chitta (mind) on Sattā (existence) of Paramātmā in these Chakras. The Chitta should be taken to each of these three lowest centres and controlled, whereby these passions which have their respective places at those centres are controlled. Whenever, therefore, the senses (Indriya) get out of control, fix the Chitta (mind) on the Paramātmā in the particular Chakra.”
[To give the above an English turn of thought: if, say, anger is to be controlled, carry the mind to the navel, and there meditate upon the existence of the Supreme One (Paramātmā) in this centre, not merely as the Supreme without the body and within the body, but as embodied in that particular part of it; for that is Its manifestation. The result is that the passionate activity of this centre is subdued; for its functioning is attuned to the state of the Ātmā which informs it, and both the body and mind attain the peace of the Ātmā on which the self is centred.¹]
1 This observation suggests a line of thought which is of value, Some pursue the path of devotion (Bhakti), but what of those who have it not or in less degree?
“Having thus controlled the senses, the Gāyatrī Sā- dhanā commences, not at the lowest, but at the highest, of the six centres—namely, the Ājnā between the eyebrows. There is no necessity for the difficult and painful process of piercing the Chakras from below.² Fix the mind on the Lord (Īshvara) in the highest centre. For the ether (Ākāsha) there is the existence (Sattā) of the Supreme Ātmā. There and in the two lower centres (Vishuddha and Anāhata) enjoyment is had with Īshvara. The union between Jīva and Prakriti is called Honey (Madhu) in the Upanishads. By Sādhanā of the Ājnā centre (Chakra) purity of being (Bhāvashuddhi) is attained, and purity of speech follows on the attainment of such Bhāva. Yoga with the Supreme Devatā who is all-knowing is had here. He who is freed from all disturbing conditions of body and mind reaches the state which is beyond the Gunas (Gunātīta), which is that of the Supreme Brahman.”
We many conclude these two criticisms with the true Indian saying somewhat inconsistently quoted in the first: “To dispute the religion (Dharma) of another is the mark of a narrow mind. O Lord! O Great Magician! with whatsoever faith or feeling we call on Thee, Thou art pleased.”
1 The paragraph in brackets is mine.—A. A.
2 This observation shows a misunderstanding of the specific character of the Yoga. If it is desired to rouse Kundalī, then operation must I am told commence at the lowest centre. There are, however, other forms of Yoga in which Kundalī is not aroused.—A. A.
Whatsoever difference there has been, or may be, as to forms and methods, whether in Upāsanā or Yoga, yet all Indian worshippers of the ancient type seek a common end in unity with Light of Consciousness, which is beyond the regions of Sun, Moon, and Fire.
It will now be asked what are the general principles which underlie the Yoga practice above described. How is it that the rousing of Kundalinī Shakti and Her union with Shiva effects the state of ecstatic union (Samādhi) and spiritual experience which is alleged? The reader who has understood the general principles recorded in the previous sections should, if he have not already divined it, readily appreciate the answer here given.
Gāyatrī-Mantra commenced from below at the lowest centre. There was a good reason for this, for thereby the senses (Indriya) were controlled. Without such control purity of disposition (Bhāva) cannot be attained. If such purity be not gained, then the mind (Chitta) cannot find its place in the heart; and if the Chitta be not in the heart there can be no union with the Parātmā. The first thing, therefore, which a Sādhaka has to do is to control the senses. Those who achieved this without fixing their minds on the Lord (Īshvara)¹ had to go through many difficult and painful practices (such as the Mudrās, Bandhas, etc., mentioned later) which were necessary for the control of the Indriyas and of the action of the Gunas. All this is unnecessary in the Gāyatrī Sādhanā or method. It is true that the senses should be controlled in the three lower centres (Chakras)—this is, cupidity (Lobha) in the Mūlā- dhāra, lust (Kāma) in the Svādhishthāna at the root of the genitals, and anger (Krodha) at the navel. These three passions are the chief to set the senses in motion, and are the main doors to Hell. The way, however, in which control should be effected is to place the Chitta (mind) on Sattā (existence) of Paramātmā in these Chakras. The Chitta should be taken to each of these three lowest centres and controlled, whereby these passions which have their respective places at those centres are controlled. Whenever, therefore, the senses (Indriya) get out of control, fix the Chitta (mind) on the Paramātmā in the particular Chakra.”
[To give the above an English turn of thought: if, say, anger is to be controlled, carry the mind to the navel, and there meditate upon the existence of the Supreme One (Paramātmā) in this centre, not merely as the Supreme without the body and within the body, but as embodied in that particular part of it; for that is Its manifestation. The result is that the passionate activity of this centre is subdued; for its functioning is attuned to the state of the Ātmā which informs it, and both the body and mind attain the peace of the Ātmā on which the self is centred.¹]
1 This observation suggests a line of thought which is of value, Some pursue the path of devotion (Bhakti), but what of those who have it not or in less degree?
“Having thus controlled the senses, the Gāyatrī Sā- dhanā commences, not at the lowest, but at the highest, of the six centres—namely, the Ājnā between the eyebrows. There is no necessity for the difficult and painful process of piercing the Chakras from below.² Fix the mind on the Lord (Īshvara) in the highest centre. For the ether (Ākāsha) there is the existence (Sattā) of the Supreme Ātmā. There and in the two lower centres (Vishuddha and Anāhata) enjoyment is had with Īshvara. The union between Jīva and Prakriti is called Honey (Madhu) in the Upanishads. By Sādhanā of the Ājnā centre (Chakra) purity of being (Bhāvashuddhi) is attained, and purity of speech follows on the attainment of such Bhāva. Yoga with the Supreme Devatā who is all-knowing is had here. He who is freed from all disturbing conditions of body and mind reaches the state which is beyond the Gunas (Gunātīta), which is that of the Supreme Brahman.”
We many conclude these two criticisms with the true Indian saying somewhat inconsistently quoted in the first: “To dispute the religion (Dharma) of another is the mark of a narrow mind. O Lord! O Great Magician! with whatsoever faith or feeling we call on Thee, Thou art pleased.”
1 The paragraph in brackets is mine.—A. A.
2 This observation shows a misunderstanding of the specific character of the Yoga. If it is desired to rouse Kundalī, then operation must I am told commence at the lowest centre. There are, however, other forms of Yoga in which Kundalī is not aroused.—A. A.
Whatsoever difference there has been, or may be, as to forms and methods, whether in Upāsanā or Yoga, yet all Indian worshippers of the ancient type seek a common end in unity with Light of Consciousness, which is beyond the regions of Sun, Moon, and Fire.
It will now be asked what are the general principles which underlie the Yoga practice above described. How is it that the rousing of Kundalinī Shakti and Her union with Shiva effects the state of ecstatic union (Samādhi) and spiritual experience which is alleged? The reader who has understood the general principles recorded in the previous sections should, if he have not already divined it, readily appreciate the answer here given.
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