The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
and the bases on which it rests. I must therefore assume in the reader either this general knowledge or a desire to acquire it, and confine myself to such an exposition of general principles and leading facts as will supply the key by which the doors leading to a theoretical knowledge of the subject may be opened by those desirous of passing through and beyond them, and as will thus facilitate the understanding of the difficult texts here translated. For on the practical side I can merely reproduce the directions given in the books, together with such explanations of them as I have received orally. Those who wish to go farther, and to put into actual process this Yoga, must learn directly of a Guru who has himself been through it (Siddha). His experience alone will say whether the aspirant is capable of success. It is said that of those who attempt it one out of a thousand may have success. If the latter enters upon the path, the Guru alone can save him from attendant risks, moulding and guiding the practice as he will according to the particular capacities and needs of his disciples. Whilst, therefore, on this heading it is possible to explain some general principles, their application is dependent on the circumstances of each particular case.
It is essential Indian Monistic Doctrine that man is a microcosm (Kshudrabrahmānda), that is, everything which is in the Universe is in him. Everything which is in this world is in the other world-systems of the Universe. The doctrine is concisely expressed in the following words of the Vishvasāra Tantra—“what is here is elsewhere. What is not here is nowhere” (Yad ihāsti tad anyatra yan nehāsti na tat kvachit). Man is Spirit, Mind and Matter.¹ Spirit is set
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over against and may be contrasted with its vehicles. Spirit is one. There are no degrees or qualities of Spirit. The Spirit which is in man is the Spirit which is in everything and which is, as the object of worship, the Lord (Īshvara) or God. Mind and Matter are many and of many degrees and qualities. Ātmā or Spirit is the whole (Pūrna) without section (Akhanda). Mind and Matter are parts in that whole. They are the not whole (Apūrna) and are the section (Khanda). Spirit is infinite (Aparichchhinna) formless (Arūpa). Mind and Matter are finite (Parichchhinna) and with form (Rūpa). Ātmā is unchanged and unmoving in action. Its Power (Shakti) in the form of Mind and Matter is constantly active and changing. Pure consciousness is Chit or Samvit. Matter is the antithesis of that. And Mind too is unconscious according to Vedānta. For mind limits consciousness so as to enable man to have finite experience. Mind appears to be conscious because of its association with consciousness. There is no Mind without consciousness as its background, though the Consciousness, which is the Lord, is Mindless (amanah). Where there is no mind (amanah), as in the case of God, there is no limitation and He is therefore Perfect Experience. Consciousness does not limit consciousness but a principle of Unconsciousness does so. Man then is Pure Consciousness (Chit) vehicled in unconscious Mind and Matter.
1 Spirit is Ātmā or Self. Its vehicles are Mind or Antahkarana working with Manas and the Senses or Indriyas, and Matter, namely the five kinds of Bhūta or sensible matter.
The ultimate reality is Pure Consciousness (Chit, Samvit) from out of which by its Power (Shakti) Mind and Matter proceed. In theology this Pure Consciousness is Shiva and His Power (Shakti) which is one with Himself is the Devī, the Mother of the universe who exists in man’s body in its lowest centre just as Shiva is realised in the highest brain centre, the cerebrum or Sahasrāra Padma. Completed Yoga is the Union of Her and Him in the body of the Sādhaka. This is Laya or dissolution, thep. 27 reverse of Srishti or involution of Spirit in Mind and Matter.
and the bases on which it rests. I must therefore assume in the reader either this general knowledge or a desire to acquire it, and confine myself to such an exposition of general principles and leading facts as will supply the key by which the doors leading to a theoretical knowledge of the subject may be opened by those desirous of passing through and beyond them, and as will thus facilitate the understanding of the difficult texts here translated. For on the practical side I can merely reproduce the directions given in the books, together with such explanations of them as I have received orally. Those who wish to go farther, and to put into actual process this Yoga, must learn directly of a Guru who has himself been through it (Siddha). His experience alone will say whether the aspirant is capable of success. It is said that of those who attempt it one out of a thousand may have success. If the latter enters upon the path, the Guru alone can save him from attendant risks, moulding and guiding the practice as he will according to the particular capacities and needs of his disciples. Whilst, therefore, on this heading it is possible to explain some general principles, their application is dependent on the circumstances of each particular case.
It is essential Indian Monistic Doctrine that man is a microcosm (Kshudrabrahmānda), that is, everything which is in the Universe is in him. Everything which is in this world is in the other world-systems of the Universe. The doctrine is concisely expressed in the following words of the Vishvasāra Tantra—“what is here is elsewhere. What is not here is nowhere” (Yad ihāsti tad anyatra yan nehāsti na tat kvachit). Man is Spirit, Mind and Matter.¹ Spirit is set
p. 26
over against and may be contrasted with its vehicles. Spirit is one. There are no degrees or qualities of Spirit. The Spirit which is in man is the Spirit which is in everything and which is, as the object of worship, the Lord (Īshvara) or God. Mind and Matter are many and of many degrees and qualities. Ātmā or Spirit is the whole (Pūrna) without section (Akhanda). Mind and Matter are parts in that whole. They are the not whole (Apūrna) and are the section (Khanda). Spirit is infinite (Aparichchhinna) formless (Arūpa). Mind and Matter are finite (Parichchhinna) and with form (Rūpa). Ātmā is unchanged and unmoving in action. Its Power (Shakti) in the form of Mind and Matter is constantly active and changing. Pure consciousness is Chit or Samvit. Matter is the antithesis of that. And Mind too is unconscious according to Vedānta. For mind limits consciousness so as to enable man to have finite experience. Mind appears to be conscious because of its association with consciousness. There is no Mind without consciousness as its background, though the Consciousness, which is the Lord, is Mindless (amanah). Where there is no mind (amanah), as in the case of God, there is no limitation and He is therefore Perfect Experience. Consciousness does not limit consciousness but a principle of Unconsciousness does so. Man then is Pure Consciousness (Chit) vehicled in unconscious Mind and Matter.
1 Spirit is Ātmā or Self. Its vehicles are Mind or Antahkarana working with Manas and the Senses or Indriyas, and Matter, namely the five kinds of Bhūta or sensible matter.
The ultimate reality is Pure Consciousness (Chit, Samvit) from out of which by its Power (Shakti) Mind and Matter proceed. In theology this Pure Consciousness is Shiva and His Power (Shakti) which is one with Himself is the Devī, the Mother of the universe who exists in man’s body in its lowest centre just as Shiva is realised in the highest brain centre, the cerebrum or Sahasrāra Padma. Completed Yoga is the Union of Her and Him in the body of the Sādhaka. This is Laya or dissolution, thep. 27 reverse of Srishti or involution of Spirit in Mind and Matter.
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