The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
I have only to add, without further discussion of the point, that practitioners of this Yoga claim that it is higher than any other,¹ and that the Samādhi (ecstasy) attained thereby is more perfect. The reason which they allege is this: In Dhyānayoga ecstasy takes place through detachment from the world and mental concentration, leading to vacuity of mental operation (Vritti), or the uprising of pure Consciousness unhindered by the limitations of the mind.² The degree to which this unveiling of consciousness is effected depends upon the meditative powers (Jnānashakti) of the Sādhaka and the extent of his detachment from the world. On the other hand Kundalī, who is all Shaktis, and who is therefore Jnānashakti itself, produces, when awakened by the Yogī, full
1 I do not say either that this is admitted or that it is a fact. Only he who has had both true spiritual experience and has been through this Yoga can say. I merely here state the facts. See the criticism, ante, at p. 277. Another is perhaps suggested by the distinction made in the Buddhist Tantras between natural and artificial Samādhi.
2 What, I believe, the Christian Scientist calls the “mortal mind”. In Indian doctrine mind is a temporal and limited manifestation of the unlimited eternal Consciousness. As the states are different, two terms are better than one.
Jnāna for him. Secondly, in the Samādhi of Dhyāna Yoga there is no rousing and union of Kundalī Shakti, with the accompanying bliss and acquisition of special powers (Siddhi). Further, in Kundalī Yoga there is not merely a Samādhi through meditation, but through the central power of the Jīva, a power which carries with it the forces of both body and mind. The union in that sense is claimed to be more complete than that enacted through mental methods only. Though in both cases bodily consciousness is lost, in Kundalī Yoga not only the mind, but the body in so far as it is represented by its central power (or, may be, its eject), is actually united with Shiva. This union produces an enjoyment (Bhukti) which the Dhyānayogī does not possess. Whilst both the Divya Yogī and the Vīra Sādhaka have enjoyment (Bhukti), that of the former is infinitely more intense, being an experience of Bliss itself. The enjoyment of the Vīra Sādhaka is but a reflection of it on the physical plane, a welling up of the true bliss through the deadening coverings and trammels of matter. Again, whilst it is said that both have liberation (Mukti), this word is used in Vīra Sādhanā in a figurative sense only, indicating a bliss which is the nearest approach on the physical plane to that of Mukti, and a Bhāva or feeling of momentary union of Shiva and Shakti which ripens in the higher Yoga Sādhanā into the literal liberation of the Yogī. He, in its fullest and literal sense, has both Enjoyment (Bhukti) and Liberation (Mukti). Hence its claim to be the Emperor of all Yogas.
However this may be, I leave at this point the subject, with the hope that others will continue the inquiry I have here initiated. It, and other matters in the Tantra Shāstra, seem to me (whatever be their inherent value) worthy of an investigation which they have not yet received.
A. A.
p. 5
DESCRIPTION OF THE SIX
CENTRES
(SHATCHAKRA NIRŪPANA)
PRELIMINARY VERSE
Now I speak of the first sprouting shoot (of the Yoga plant) of complete realisation of the Brahman, which is to be achieved, according to the Tantras, by means of the six Chakras and so forth in their proper order.
COMMENTARY
“He alone who has become acquainted with the wealth¹ of the six Lotuses² by Mahā-yoga is able to explain the inner principles³ thereof. Not even the most excellent among the wise, nor the oldest (in experience), is able, without the mercy of the Guru,⁴ to explain the inner principles³ relating to the six Lotuses, replete as they are with the greatness of Sha, Sa, and Ha.”⁵
Now, the very merciful Pūrnānanda Svāmī, wishful to rescue the world sunk in the mire of misery, takes that task upon himself. He does so to guide Sādhakas;¹ to impart Tattvajnāna,² which leads to Liberation; and also with the desire of speaking of the union of Kundalinī³ with the six Chakras.⁴
1 Parichita-shadambhoja-vibhava.
2 That is, the Shat-chakra; six centres, which are: Mūlādhāra Svādhishthāna, Manipūra, Anāhata, Vishuddha, and Ājnā.
3 Antas-tattva—i.e., relating to the shat-chakra.
4 Kripā-nātha, Lord of Mercyi.e., the Guru.
5 Sha, Sa, Ha. Sha=Final Liberation. Sa=Knowledge. Ha= Supreme Spirit; also Brahmā, Vishnu, and Shiva, respectively.
I have only to add, without further discussion of the point, that practitioners of this Yoga claim that it is higher than any other,¹ and that the Samādhi (ecstasy) attained thereby is more perfect. The reason which they allege is this: In Dhyānayoga ecstasy takes place through detachment from the world and mental concentration, leading to vacuity of mental operation (Vritti), or the uprising of pure Consciousness unhindered by the limitations of the mind.² The degree to which this unveiling of consciousness is effected depends upon the meditative powers (Jnānashakti) of the Sādhaka and the extent of his detachment from the world. On the other hand Kundalī, who is all Shaktis, and who is therefore Jnānashakti itself, produces, when awakened by the Yogī, full
1 I do not say either that this is admitted or that it is a fact. Only he who has had both true spiritual experience and has been through this Yoga can say. I merely here state the facts. See the criticism, ante, at p. 277. Another is perhaps suggested by the distinction made in the Buddhist Tantras between natural and artificial Samādhi.
2 What, I believe, the Christian Scientist calls the “mortal mind”. In Indian doctrine mind is a temporal and limited manifestation of the unlimited eternal Consciousness. As the states are different, two terms are better than one.
Jnāna for him. Secondly, in the Samādhi of Dhyāna Yoga there is no rousing and union of Kundalī Shakti, with the accompanying bliss and acquisition of special powers (Siddhi). Further, in Kundalī Yoga there is not merely a Samādhi through meditation, but through the central power of the Jīva, a power which carries with it the forces of both body and mind. The union in that sense is claimed to be more complete than that enacted through mental methods only. Though in both cases bodily consciousness is lost, in Kundalī Yoga not only the mind, but the body in so far as it is represented by its central power (or, may be, its eject), is actually united with Shiva. This union produces an enjoyment (Bhukti) which the Dhyānayogī does not possess. Whilst both the Divya Yogī and the Vīra Sādhaka have enjoyment (Bhukti), that of the former is infinitely more intense, being an experience of Bliss itself. The enjoyment of the Vīra Sādhaka is but a reflection of it on the physical plane, a welling up of the true bliss through the deadening coverings and trammels of matter. Again, whilst it is said that both have liberation (Mukti), this word is used in Vīra Sādhanā in a figurative sense only, indicating a bliss which is the nearest approach on the physical plane to that of Mukti, and a Bhāva or feeling of momentary union of Shiva and Shakti which ripens in the higher Yoga Sādhanā into the literal liberation of the Yogī. He, in its fullest and literal sense, has both Enjoyment (Bhukti) and Liberation (Mukti). Hence its claim to be the Emperor of all Yogas.
However this may be, I leave at this point the subject, with the hope that others will continue the inquiry I have here initiated. It, and other matters in the Tantra Shāstra, seem to me (whatever be their inherent value) worthy of an investigation which they have not yet received.
A. A.
p. 5
DESCRIPTION OF THE SIX
CENTRES
(SHATCHAKRA NIRŪPANA)
PRELIMINARY VERSE
Now I speak of the first sprouting shoot (of the Yoga plant) of complete realisation of the Brahman, which is to be achieved, according to the Tantras, by means of the six Chakras and so forth in their proper order.
COMMENTARY
“He alone who has become acquainted with the wealth¹ of the six Lotuses² by Mahā-yoga is able to explain the inner principles³ thereof. Not even the most excellent among the wise, nor the oldest (in experience), is able, without the mercy of the Guru,⁴ to explain the inner principles³ relating to the six Lotuses, replete as they are with the greatness of Sha, Sa, and Ha.”⁵
Now, the very merciful Pūrnānanda Svāmī, wishful to rescue the world sunk in the mire of misery, takes that task upon himself. He does so to guide Sādhakas;¹ to impart Tattvajnāna,² which leads to Liberation; and also with the desire of speaking of the union of Kundalinī³ with the six Chakras.⁴
1 Parichita-shadambhoja-vibhava.
2 That is, the Shat-chakra; six centres, which are: Mūlādhāra Svādhishthāna, Manipūra, Anāhata, Vishuddha, and Ājnā.
3 Antas-tattva—i.e., relating to the shat-chakra.
4 Kripā-nātha, Lord of Mercyi.e., the Guru.
5 Sha, Sa, Ha. Sha=Final Liberation. Sa=Knowledge. Ha= Supreme Spirit; also Brahmā, Vishnu, and Shiva, respectively.
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