The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
Before proceeding to a description of the Chakras it is, firstly, necessary to describe more fully the constituents of the body—that is, the Tattvas mentioned, extending from Prakriti to Prithivī. It is of these Tattvas that the Chakras are centres. Secondly, an explanation is required of the doctrine of “Sound” (Shabda), which exists in the body in the three inner states (Parā, Pashyantī, Madhyamā), and is expressed in uttered speech (Vaikharī). This will help the reader to an understanding of the meaning of Mantra or manifested Shabda, and of the “Garland of Letters” which is distributed throughout the six bodily centres.
III
EMBODIED CONSCIOUSNESS (JĪVĀTMĀ)
THE Transcendental Consciousness is called the Supreme Self or Ātmā. The consciousness which is either in fact embodied or liable to be embodied is the Jīvātmā. These are but names for differing aspects of the same Self or Ātmā. In the first case Consciousness is liberated from, and in the second it is with, form. As Consciousness is in itself formless, form is derivable from its power (Shakti). This power is Prakriti Shakti—that is, the immediate source and the constituent of Mind and Matter. The corresponding consciousness-aspect of the same power is called Purusha. This term is sometimes applied to the Supreme, as in the name Brahmapurusha.¹ Here is meant a limited consciousness—limited by the associated Prakriti and Her products of Mind and Matter. In this sense the term Purusha does not mean merely a human being, or indeed any animal, but all beings and things which are centres of expressed or hidden consciousness. In this sense an atom of sand is a Purusha—that is, a consciousness identifying itself with that particular form of solid matter faintly showing such consciousness in atomic memory and in its response to stimuli. For with that with which man identifies himself that he becomes. This is from the philosophical aspect. More popularly by Purusha, as by
1 So it is said Purushān na parang kinchit sā kāshthā sā pārā gatih.
Jīva, is meant sentient being with body and senses—that is, organic life.¹ Man is a microcosm (Kshudrabrahmānda).² The world is the macrocosm (Brahmānda). There are numberless worlds, each of which is governed by its own Lords, though there is but one great Mother of all whom these Lords themselves worship, placing on their heads the dust of Her feet. In everything there is all that is in anything else. There is thus nothing in the universe which is not in the human body. There is no need to throw one’s eyes into the heavens to find God. He is within, being known as the “Ruler within” (Antaryāmin) or “Inner self” (Antarātmā).³ All else is His power as Mind and Matter. Whatever of Mind or Matter exists in the universe exists in some form or manner in the human body. So as already stated it is said in the Vishvasāra Tantra: “What is here is there. What is not here is nowhere.”⁴ In the body there are the Supreme Shiva- Shakti who pervade all things. In the body is Prakriti Shakti and all Her products. In fact, the body is a vast magazine of power (Shakti). The object of the Tantric
1 Dehendriyādiyuktah chetano jīvah. The Kulārnava Tantra, I. 7-9, describes the Jīvas as parts of Shiva enveloped in Māyā (which gives them the false notion of separation from Him), like sparks issuing from fire—an old Vedāntic idea. As, however, Jīva in Māyāvāda Vedānta is really Brahman (jīvo brahmaiva nāparah) there is according to such doctrine in reality no independent category called Jīva (Na hī jīvo nāma kashchit svatantrah padārthah). Ātmā is called Jīva when with upādhi —that is, body, etc. Philosophically, all Ātmā with upādhi (attribute) is Jīva.
2 “Little egg (spheroid) of Brahmā.”
3 The Jnānārnava Tantra (XXI. 10) says that “antah” means secret and subtle, for the Ātmā, fine like an atom, is within everything. This is the bird Hangsah which disports in the Lake of Ignorance. On dissolution, when it is Sanghārarūpī, Ātmā is revealed. The Mother is the Antaryāmin of the Devatās also, such as the five Shivas, Brahmā, etc.; for She is Parabrahmānandarūpā, Paraprakāsharūpā, Sadrūpā, and Chidrūpā, and thus directs them (Trishatī, II. 47).
4 Yad ihāsti tad anyatra yan nehāsti na tat kvachit—an Indian version of the Hermetic maxim, “As above, so below”.
Before proceeding to a description of the Chakras it is, firstly, necessary to describe more fully the constituents of the body—that is, the Tattvas mentioned, extending from Prakriti to Prithivī. It is of these Tattvas that the Chakras are centres. Secondly, an explanation is required of the doctrine of “Sound” (Shabda), which exists in the body in the three inner states (Parā, Pashyantī, Madhyamā), and is expressed in uttered speech (Vaikharī). This will help the reader to an understanding of the meaning of Mantra or manifested Shabda, and of the “Garland of Letters” which is distributed throughout the six bodily centres.
III
EMBODIED CONSCIOUSNESS (JĪVĀTMĀ)
THE Transcendental Consciousness is called the Supreme Self or Ātmā. The consciousness which is either in fact embodied or liable to be embodied is the Jīvātmā. These are but names for differing aspects of the same Self or Ātmā. In the first case Consciousness is liberated from, and in the second it is with, form. As Consciousness is in itself formless, form is derivable from its power (Shakti). This power is Prakriti Shakti—that is, the immediate source and the constituent of Mind and Matter. The corresponding consciousness-aspect of the same power is called Purusha. This term is sometimes applied to the Supreme, as in the name Brahmapurusha.¹ Here is meant a limited consciousness—limited by the associated Prakriti and Her products of Mind and Matter. In this sense the term Purusha does not mean merely a human being, or indeed any animal, but all beings and things which are centres of expressed or hidden consciousness. In this sense an atom of sand is a Purusha—that is, a consciousness identifying itself with that particular form of solid matter faintly showing such consciousness in atomic memory and in its response to stimuli. For with that with which man identifies himself that he becomes. This is from the philosophical aspect. More popularly by Purusha, as by
1 So it is said Purushān na parang kinchit sā kāshthā sā pārā gatih.
Jīva, is meant sentient being with body and senses—that is, organic life.¹ Man is a microcosm (Kshudrabrahmānda).² The world is the macrocosm (Brahmānda). There are numberless worlds, each of which is governed by its own Lords, though there is but one great Mother of all whom these Lords themselves worship, placing on their heads the dust of Her feet. In everything there is all that is in anything else. There is thus nothing in the universe which is not in the human body. There is no need to throw one’s eyes into the heavens to find God. He is within, being known as the “Ruler within” (Antaryāmin) or “Inner self” (Antarātmā).³ All else is His power as Mind and Matter. Whatever of Mind or Matter exists in the universe exists in some form or manner in the human body. So as already stated it is said in the Vishvasāra Tantra: “What is here is there. What is not here is nowhere.”⁴ In the body there are the Supreme Shiva- Shakti who pervade all things. In the body is Prakriti Shakti and all Her products. In fact, the body is a vast magazine of power (Shakti). The object of the Tantric
1 Dehendriyādiyuktah chetano jīvah. The Kulārnava Tantra, I. 7-9, describes the Jīvas as parts of Shiva enveloped in Māyā (which gives them the false notion of separation from Him), like sparks issuing from fire—an old Vedāntic idea. As, however, Jīva in Māyāvāda Vedānta is really Brahman (jīvo brahmaiva nāparah) there is according to such doctrine in reality no independent category called Jīva (Na hī jīvo nāma kashchit svatantrah padārthah). Ātmā is called Jīva when with upādhi —that is, body, etc. Philosophically, all Ātmā with upādhi (attribute) is Jīva.
2 “Little egg (spheroid) of Brahmā.”
3 The Jnānārnava Tantra (XXI. 10) says that “antah” means secret and subtle, for the Ātmā, fine like an atom, is within everything. This is the bird Hangsah which disports in the Lake of Ignorance. On dissolution, when it is Sanghārarūpī, Ātmā is revealed. The Mother is the Antaryāmin of the Devatās also, such as the five Shivas, Brahmā, etc.; for She is Parabrahmānandarūpā, Paraprakāsharūpā, Sadrūpā, and Chidrūpā, and thus directs them (Trishatī, II. 47).
4 Yad ihāsti tad anyatra yan nehāsti na tat kvachit—an Indian version of the Hermetic maxim, “As above, so below”.
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