The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
An understanding of the recondite matters in the treatise here translated is, however, only possible if we first shortly summarise some of the philosophical and religious doctrines which underlie this work, and a knowledge of which in his reader is assumed by its author.
The following sections, therefore, of this Introduction will deal firstly with the concepts of Consciousness¹ andp. 23 of Mind Matter and Life which are unconscious, and with their association in the Embodied Spirit or Jīvātmā. Nextly the kinetic aspect of Spirit, or Shakti, is considered; its creative ideation and manifestation in the evolved Macrocosm and in the human body or Microcosm (Kshudrabrahmānda), which is a replica on a small scale of the greater world. After an account of the “Word” and the letters of speech, I conclude with the method of involution, or Yoga. The latter will not be understood unless the subject of the preceding sections has been mastered.
1 For the meaning of this term as here used, see my “Shakti and Shākta”.
It is necessary to explain and understand the theory of world-evolution even in the practical matters with which this work is concerned. For as the Commentator says in v. 39, when dealing with the practice of Yoga, the rule is that things dissolve into that from which they originate, and the Yoga process here described is such dissolution (Laya). This return or dissolution process (Nivritti) in Yoga will not be understood unless the forward or creative (Pravritti) process is understood. Similar considerations apply to other matters here dealt with.
II
CONSCIOUSNESS AND ITS POWER
(SHIVA-SHAKTI)
THE bases of this Yoga are of a highly metaphysical and scientific character. For its understanding there is required a full acquaintance with Indian philosophy, religious doctrine, and ritual in general, and in particular with that presentment of these three matters which is given in the Shākta and Monistic (Advaita)¹ Shaiva Tantras. It would need more than a bulky volume to describe and explain in any detail the nature and meaning of this Yoga,
1 Kulārnava Tantra speaks of that “Monism of which Shiva speaks” (Advaitam tu Shivenoktam, I. 108). See also Mahānirvāna Tantra, Ch. II, vv. 33-44, III, 33-35, 50-64; Prapanchasāra Tantra, II, XIX, XXIX. Prapanchasāra Tantra, Ch. XIX; for the identity of Jīvātmā and Paramātmā is liberation (Mukti), which the Vedāntasāra defines to be Jīvabrahmanor aikyam. See Mahānirvāna Tantra, where they are given (VIII. 264, 265, V. 105). See also Prapanchasāra Tantra, II, where Hrīng is identified with Kundalī and Hangsah, and then with “So’ hang”. See also ib., Ch. XXIV: “That which is subtle I am” (Yah Sūkshmah So’ ham); and Jnānārnava Tantra, XXI. 10. As to Brahmāsmi, see Kulārnava Tantra, IX. 32. and ib., 41: So’ hambhāvena pūjayet. The Shākta disciple (Sādhaka) should not be a dualist. Mahārudrayāmala, I. Khanda, Ch. 15; II. Khanda, Ch. 2 Similarly, the Gandharva Tantra, Ch. 2, says that he must be devoid of dualism (Dvaitahīna). See Prānatoshinī, 108. The Seventh Sūtra of the Shakti Sūtras of Agastya runs Tat-kalpakatvam aupādhikam. (The fact of Her being creatrix is Her Upādhi.) In fact, that particular form of worship which has earned the Kaula Tantras their ill-name claims to be a practical application of Advaitavāda. Kaulāchāra is said to properly follow a full knowledge of Vedāntik doctrine. As the Shatchakra-nirūpana here translated says, the Jīvātmā or embodied spirit is the same as the Paramātmā or Supreme Spirit, and knowledge of this is the root of all wisdom (Mūlavidyā).
An understanding of the recondite matters in the treatise here translated is, however, only possible if we first shortly summarise some of the philosophical and religious doctrines which underlie this work, and a knowledge of which in his reader is assumed by its author.
The following sections, therefore, of this Introduction will deal firstly with the concepts of Consciousness¹ andp. 23 of Mind Matter and Life which are unconscious, and with their association in the Embodied Spirit or Jīvātmā. Nextly the kinetic aspect of Spirit, or Shakti, is considered; its creative ideation and manifestation in the evolved Macrocosm and in the human body or Microcosm (Kshudrabrahmānda), which is a replica on a small scale of the greater world. After an account of the “Word” and the letters of speech, I conclude with the method of involution, or Yoga. The latter will not be understood unless the subject of the preceding sections has been mastered.
1 For the meaning of this term as here used, see my “Shakti and Shākta”.
It is necessary to explain and understand the theory of world-evolution even in the practical matters with which this work is concerned. For as the Commentator says in v. 39, when dealing with the practice of Yoga, the rule is that things dissolve into that from which they originate, and the Yoga process here described is such dissolution (Laya). This return or dissolution process (Nivritti) in Yoga will not be understood unless the forward or creative (Pravritti) process is understood. Similar considerations apply to other matters here dealt with.
II
CONSCIOUSNESS AND ITS POWER
(SHIVA-SHAKTI)
THE bases of this Yoga are of a highly metaphysical and scientific character. For its understanding there is required a full acquaintance with Indian philosophy, religious doctrine, and ritual in general, and in particular with that presentment of these three matters which is given in the Shākta and Monistic (Advaita)¹ Shaiva Tantras. It would need more than a bulky volume to describe and explain in any detail the nature and meaning of this Yoga,
1 Kulārnava Tantra speaks of that “Monism of which Shiva speaks” (Advaitam tu Shivenoktam, I. 108). See also Mahānirvāna Tantra, Ch. II, vv. 33-44, III, 33-35, 50-64; Prapanchasāra Tantra, II, XIX, XXIX. Prapanchasāra Tantra, Ch. XIX; for the identity of Jīvātmā and Paramātmā is liberation (Mukti), which the Vedāntasāra defines to be Jīvabrahmanor aikyam. See Mahānirvāna Tantra, where they are given (VIII. 264, 265, V. 105). See also Prapanchasāra Tantra, II, where Hrīng is identified with Kundalī and Hangsah, and then with “So’ hang”. See also ib., Ch. XXIV: “That which is subtle I am” (Yah Sūkshmah So’ ham); and Jnānārnava Tantra, XXI. 10. As to Brahmāsmi, see Kulārnava Tantra, IX. 32. and ib., 41: So’ hambhāvena pūjayet. The Shākta disciple (Sādhaka) should not be a dualist. Mahārudrayāmala, I. Khanda, Ch. 15; II. Khanda, Ch. 2 Similarly, the Gandharva Tantra, Ch. 2, says that he must be devoid of dualism (Dvaitahīna). See Prānatoshinī, 108. The Seventh Sūtra of the Shakti Sūtras of Agastya runs Tat-kalpakatvam aupādhikam. (The fact of Her being creatrix is Her Upādhi.) In fact, that particular form of worship which has earned the Kaula Tantras their ill-name claims to be a practical application of Advaitavāda. Kaulāchāra is said to properly follow a full knowledge of Vedāntik doctrine. As the Shatchakra-nirūpana here translated says, the Jīvātmā or embodied spirit is the same as the Paramātmā or Supreme Spirit, and knowledge of this is the root of all wisdom (Mūlavidyā).
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