The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
6 Al-Biruni is said to have translated Patanjali’s work, as also the
Sāngkhya Sūtras, into Arabic at the beginning of the eleventh century.
7 The author cited, however, says: “Such methods of contemplation are quite unislamic in character, and the higher Sufis do not attach any importance to them.”
Scripture of the Zunis called the Popul Vuh.¹ My informant tells me that their “air-tube” is the Sushumnā; their “twofold air-tube” the Nādīs Idā and Pinggalā. “Hurakan,” or lightning, is Kundalinī, and the centres are depicted by animal glyphs. Similar notions have been reported to me as being held in the secret teaching of other communities. That the doctrine and practice should be widespread we might expect if it has a foundation on fact. This form of Yoga is, however, in particular associated with the Tantras or Āgamas, firstly, because these Scriptures are largely concerned therewith. In fact, such orderly descriptions in practical full detail as have been written are to be found chiefly in the Hathayoga works and Tantras which are the manuals, not only of Hindu worship, but of its occultism. Next, Yoga through action on the lowest centre seems characteristic of the Tāntrik system, the adepts of which are the custodians of the practical knowledge whereby the general directions in the books may be practically applied. The system is of a Tāntrik character also in respect of its selection of the chief centre of consciousness. Various people have in antiquity assigned to various parts of the body the seat of the “soul” or life, such as the blood,² the heart, and the breath. Generally the brain was not so regarded. The Vaidik system posits the heart as the chief centre of Consciousness—a relic of which notion we also still preserve in such phrases as “take it to heart” and to “learn by heart”. Sādhaka, which is one of the five functions of Pitta,³ and which is situated in the heart, indirectly assists in the performance of cognitive functions by keeping up the rhythmic cardiac contractions, and it has been suggested¹ that it was perhaps this view of the heart’s construction which predisposed Indian physiologists to hold it to be the seat of cognition. According to the Tantras, however, the chief centres of consciousness are to be found in the Chakras of the cerebro-spinal system and in the upper brain (Sahasrāra), which they describe, though the heart is also recognised as a seat of the Jīvātmā, or embodied spirit, in its aspect as vital principle or Prāna.² It is for the reasons mentioned that the first verse of the Shatchakranirūpana here translated speaks of the Yoga which is to be achieved “according to the Tantras” (Tantrā- nusārena)—that is, as Kālīcharana its Commentator says, “following the authority of the Tantras”.
1 A translation was, I am told, begun and not finished by the occultist James Pryse in Lucifer, the old Theosophical journal, which I have not seen.
2 Cf. the Biblical saying, “The blood is the life”.
3 See p. 12 of the Introduction to the third volume of my Tāntrik Texts (Prapanchasāra Tantra).
6 Al-Biruni is said to have translated Patanjali’s work, as also the
Sāngkhya Sūtras, into Arabic at the beginning of the eleventh century.
7 The author cited, however, says: “Such methods of contemplation are quite unislamic in character, and the higher Sufis do not attach any importance to them.”
Scripture of the Zunis called the Popul Vuh.¹ My informant tells me that their “air-tube” is the Sushumnā; their “twofold air-tube” the Nādīs Idā and Pinggalā. “Hurakan,” or lightning, is Kundalinī, and the centres are depicted by animal glyphs. Similar notions have been reported to me as being held in the secret teaching of other communities. That the doctrine and practice should be widespread we might expect if it has a foundation on fact. This form of Yoga is, however, in particular associated with the Tantras or Āgamas, firstly, because these Scriptures are largely concerned therewith. In fact, such orderly descriptions in practical full detail as have been written are to be found chiefly in the Hathayoga works and Tantras which are the manuals, not only of Hindu worship, but of its occultism. Next, Yoga through action on the lowest centre seems characteristic of the Tāntrik system, the adepts of which are the custodians of the practical knowledge whereby the general directions in the books may be practically applied. The system is of a Tāntrik character also in respect of its selection of the chief centre of consciousness. Various people have in antiquity assigned to various parts of the body the seat of the “soul” or life, such as the blood,² the heart, and the breath. Generally the brain was not so regarded. The Vaidik system posits the heart as the chief centre of Consciousness—a relic of which notion we also still preserve in such phrases as “take it to heart” and to “learn by heart”. Sādhaka, which is one of the five functions of Pitta,³ and which is situated in the heart, indirectly assists in the performance of cognitive functions by keeping up the rhythmic cardiac contractions, and it has been suggested¹ that it was perhaps this view of the heart’s construction which predisposed Indian physiologists to hold it to be the seat of cognition. According to the Tantras, however, the chief centres of consciousness are to be found in the Chakras of the cerebro-spinal system and in the upper brain (Sahasrāra), which they describe, though the heart is also recognised as a seat of the Jīvātmā, or embodied spirit, in its aspect as vital principle or Prāna.² It is for the reasons mentioned that the first verse of the Shatchakranirūpana here translated speaks of the Yoga which is to be achieved “according to the Tantras” (Tantrā- nusārena)—that is, as Kālīcharana its Commentator says, “following the authority of the Tantras”.
1 A translation was, I am told, begun and not finished by the occultist James Pryse in Lucifer, the old Theosophical journal, which I have not seen.
2 Cf. the Biblical saying, “The blood is the life”.
3 See p. 12 of the Introduction to the third volume of my Tāntrik Texts (Prapanchasāra Tantra).
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