The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
adorable Shakti Dākinī. O Daughter of the Mountain, O Queen of the Ganas,¹ O Mother, all these should be led into Prithivī.”
Also: “Then, O Great Queen, the blessed Prithivī should be absorbed into Gandha, and then, O Daughter of the Mountain King, the Jīvātmā should be drawn (from the heart) with the Pranava (Mantra), and the Sādhaka should lead Prāna,² Gandha,³ and Kundalinī, into Svādhishtāna with the Mantra So’ham.”
And also: “In its (Svādhishthāna) pericarp should Varuna and Hari⁴ be meditated upon. And, O Beauteous One, after meditating on Rākinī⁵ all these and Gandha (smell) should be absorbed into Rasa (taste), and Jīvātmā, Kundalinī, and Rasa, should be moved into Manipūra.”
And again: “O thou of beautiful hips⁶ (Sushroni), in its⁷ pericarp the Sādhaka should meditate upon Fire, and also on Rudra, who is the destroyer of all, as being in company with the Shakti Lākinī and beautiful to behold. And, O Shivā, let him next meditate on the lustrous sense of vision, and absorb all these and Rasa (taste) into Rūpa (Sight), and thereafter lead Jīvātmā, Kundalinī, and Rūpa, into Anāhata.”
And again: “Let him meditate in its⁸ pericarp on Vāyu, who dwells in the region of Jīva, as also on the Yoni-Mandala, which is made beauteous by the presence of the Bāna-Liṁga. Let him there also meditate on Vāyu⁹ as united with Rākinī and touch (Tvagindriya or Sparsha), and there, O Thou who purifiest, Jīva, Kundalinī, and Rūpa, should be placed in Sparsha (Touch), and then Jīva, Kundalinī, and Sparsha, should be placed in the Vishuddha.”
1 Attendant (Upadevatā) on Shiva, of whom Ganesha is the
Lord.
2 Sic in text: Quaere Ghrāna or Prāna in sense of Hangsa.
3 i.e., Gandha Tanmātra.
4 i.e., Vishnu.
5 Purānakārinī—one of her names.
6 i.e., one who has a beautiful figure, the part being selected for the whole.
7 “Its”—i.e., of Manipūra padma.
8 “Its”—i.e., of Anāhatapadma.
9 Vāyu here is Īsha the Lord of Air.
And again: “Let him meditate in its¹ pericarp on the Ethereal region,² and on Shiva accompanied by Shākinī; and having placed Speech (Vāk), and Hearing (Shrotra), in Ether, let him, O daughter of the Mountain, place all these and Sparsha in Shabda (Sound), and place Jīva, Kundalinī, and Shabda, in the Ājnā Chakra.”
The above passages are from Kangkālamālinī Tantra.
“Triangle” in the above is the Triangle in the Mūlādhāra, from which the commencement is made. Lang-kāra should be meditated upon as within this Triangle. Leading of Jīva with the use of the Pranava is a variant practice. “Visarga-nāshakāminī”: By Visarga is meant the agitation caused by an access of Kāma (desire). The compound word means She who is striving to satisfy Her desire (Kāma). The bringing of Jīva by the Hangsa Mantra is according to the teaching of some. “Place of her husband” (Patyau pade): This is the Bindu, the Shiva in the Lotus of a thousand petals. Sādhaka should lead Her there.
The Bīja Lang, Brahmā, Kāmadeva, Dākinī-Shakti, and the sense of smell (Ghrānendriya)—all these are absorbed into Prithivī, and Prithivī is absorbed into the Gandha-tattva. Jīvātmā, Kundalinī, and Gandha-tattva, are drawn upward by the Pranava, and brought into the Svādhishthāna by the So’ham Mantra. This is the process to be applied right through. After leading Jīva, Kundalinī, and Shabda-tattva, into Ājnā Chakra, Shabda-tattva should be absorbed into Ahangkāra which is there, and Ahangkāra into Mahat-tattva, and Mahat-tattva into Sūkshma-prakriti, whose name is Hiranya-garbha, and Prakriti again into Para-bindu.
The Mantra-tantra-prakāsha says: “Let Vyoma (Ether) be absorbed into Ahangkāra, and the latter with Shabda into Mahat, and Mahat, again, into the unmanifest (Avyakta) supreme (Para) Cause (Kārana) of all the Shaktis. Let the Sādhaka think attentively that all things beginning with Prithivī are absorbed into Vishnu,³ the Cause who is Sat, Chit, and Ānanda.”
1 Vishuddhapadma.
2 Ākāsha.
3 Vishnu is specified by this particular Tantra, but it may be any other Devatā who is the Ishtadevatā of the Sādhaka (see p. 151).
adorable Shakti Dākinī. O Daughter of the Mountain, O Queen of the Ganas,¹ O Mother, all these should be led into Prithivī.”
Also: “Then, O Great Queen, the blessed Prithivī should be absorbed into Gandha, and then, O Daughter of the Mountain King, the Jīvātmā should be drawn (from the heart) with the Pranava (Mantra), and the Sādhaka should lead Prāna,² Gandha,³ and Kundalinī, into Svādhishtāna with the Mantra So’ham.”
And also: “In its (Svādhishthāna) pericarp should Varuna and Hari⁴ be meditated upon. And, O Beauteous One, after meditating on Rākinī⁵ all these and Gandha (smell) should be absorbed into Rasa (taste), and Jīvātmā, Kundalinī, and Rasa, should be moved into Manipūra.”
And again: “O thou of beautiful hips⁶ (Sushroni), in its⁷ pericarp the Sādhaka should meditate upon Fire, and also on Rudra, who is the destroyer of all, as being in company with the Shakti Lākinī and beautiful to behold. And, O Shivā, let him next meditate on the lustrous sense of vision, and absorb all these and Rasa (taste) into Rūpa (Sight), and thereafter lead Jīvātmā, Kundalinī, and Rūpa, into Anāhata.”
And again: “Let him meditate in its⁸ pericarp on Vāyu, who dwells in the region of Jīva, as also on the Yoni-Mandala, which is made beauteous by the presence of the Bāna-Liṁga. Let him there also meditate on Vāyu⁹ as united with Rākinī and touch (Tvagindriya or Sparsha), and there, O Thou who purifiest, Jīva, Kundalinī, and Rūpa, should be placed in Sparsha (Touch), and then Jīva, Kundalinī, and Sparsha, should be placed in the Vishuddha.”
1 Attendant (Upadevatā) on Shiva, of whom Ganesha is the
Lord.
2 Sic in text: Quaere Ghrāna or Prāna in sense of Hangsa.
3 i.e., Gandha Tanmātra.
4 i.e., Vishnu.
5 Purānakārinī—one of her names.
6 i.e., one who has a beautiful figure, the part being selected for the whole.
7 “Its”—i.e., of Manipūra padma.
8 “Its”—i.e., of Anāhatapadma.
9 Vāyu here is Īsha the Lord of Air.
And again: “Let him meditate in its¹ pericarp on the Ethereal region,² and on Shiva accompanied by Shākinī; and having placed Speech (Vāk), and Hearing (Shrotra), in Ether, let him, O daughter of the Mountain, place all these and Sparsha in Shabda (Sound), and place Jīva, Kundalinī, and Shabda, in the Ājnā Chakra.”
The above passages are from Kangkālamālinī Tantra.
“Triangle” in the above is the Triangle in the Mūlādhāra, from which the commencement is made. Lang-kāra should be meditated upon as within this Triangle. Leading of Jīva with the use of the Pranava is a variant practice. “Visarga-nāshakāminī”: By Visarga is meant the agitation caused by an access of Kāma (desire). The compound word means She who is striving to satisfy Her desire (Kāma). The bringing of Jīva by the Hangsa Mantra is according to the teaching of some. “Place of her husband” (Patyau pade): This is the Bindu, the Shiva in the Lotus of a thousand petals. Sādhaka should lead Her there.
The Bīja Lang, Brahmā, Kāmadeva, Dākinī-Shakti, and the sense of smell (Ghrānendriya)—all these are absorbed into Prithivī, and Prithivī is absorbed into the Gandha-tattva. Jīvātmā, Kundalinī, and Gandha-tattva, are drawn upward by the Pranava, and brought into the Svādhishthāna by the So’ham Mantra. This is the process to be applied right through. After leading Jīva, Kundalinī, and Shabda-tattva, into Ājnā Chakra, Shabda-tattva should be absorbed into Ahangkāra which is there, and Ahangkāra into Mahat-tattva, and Mahat-tattva into Sūkshma-prakriti, whose name is Hiranya-garbha, and Prakriti again into Para-bindu.
The Mantra-tantra-prakāsha says: “Let Vyoma (Ether) be absorbed into Ahangkāra, and the latter with Shabda into Mahat, and Mahat, again, into the unmanifest (Avyakta) supreme (Para) Cause (Kārana) of all the Shaktis. Let the Sādhaka think attentively that all things beginning with Prithivī are absorbed into Vishnu,³ the Cause who is Sat, Chit, and Ānanda.”
1 Vishuddhapadma.
2 Ākāsha.
3 Vishnu is specified by this particular Tantra, but it may be any other Devatā who is the Ishtadevatā of the Sādhaka (see p. 151).
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