The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
Chakras, it is not to be supposed that it is intended to absurdly affirm that the letters as written shapes, or as the uttered sounds which are heard by the ear, are there. The letters in this sense—that is, as gross things—are manifested only in speech and writing. This much is clear. But the precise significance of this statement is a matter of great difficulty. There is, in fact, no subject which presents more difficulties than Mantravidyā, whether considered generally or in relation to the particular matter in hand. In the first place, one must be constantly on guard against falling into a possible trap —namely, the taking of prescribed methods of realisation for actualities in the common sense of that term. The former are conventional, the latter are real. Doubts on this matter are increased by some variations in the descriptive accounts. Thus in some Ganesha is the Devatā of the Mūlādhāra. In the Text here translated it is Brahmā. Similarly this Text gives Dākinī in the Mūlā- dhāra as the Devatā of the Asthi Dhātu (bony substance). When sitting in the prescribed Āsana (posture), the bones are gathered up around this Chakra, and, moreover, from it as the centre of the body the bones run up and downwards. Another account, however, given to me places Devī Shākinī here.¹ Mistakes have also to be reckoned with, and can only be ascertained and rectified by a
1 This account, which may be compared with that of the Text, is as follows:
Bone (Asthidhātu): Mūlādhāra chakra; Devī Shākinī.
Fat (Medadhātu): Svādhishthāna chakra; Devī Kākinī.
Flesh (Māngsadhātu): Manipūra chakra; Devī Lākinī.
Blood (Raktadhātu): Anāhata chakra; Devi Rākinī.
Skin (Tvakdhātu): Vishuddha chakra; Devi Dākinī.
Marrow (Majjādhātu): Ājnā chakra; Devī Hākinī.
In the Sahasrāra Padma are all Dhātus beginning with Shukra
(semen).
comparison of several MSS.¹ Again, four letters are said to be on the petals of the Mūlādhāra Lotus—namely, Va, Sha, Sha, and Sa. Why are these said to be there? Various statements have been made to me. As there are certain letters which are ascribed to each form of sensible matter (Bhūta), it seems obvious to suggest that the earth letters (Pārthiva varna) are in the earth centre. But an examination on this basis does not bear the suggestion out. Next, it is said that the letters have colours, and the letters of a particular colour are allocated to the lotuses of the same colour. The Text does not support this theory. It has been said that certain letters derive from certain Devatā. But the letters produce the Devatā, for these are the Artha of the Mantra as Shabda. I have been also told that the letters are placed according to their seat of pronunciation (Uchchārana). But it is replied that the Mūlādhāra is the common source of this (Uchchāranasthāna) for all.² Again, it is said that the letters on the petals are Bījās or seedmantras of all activities (Kriyā) connected with the Tattva of the centre, each letter undergoing variations according to the vowels.³ All beings in Prithivī (Earth) Tattva, should be meditated upon in the Mūlādhāra. Here are therefore (as we might expect), the organs of feet (Pādendriya), the action of walking (Gamanakriyā), smell (Gandha), the quality of Prithivī, the sense of smell (Ghrāna), Nivritti
1 Thus in the text given me, from which I quote, the four letters of the Mūlādhāra are given as Va, Sha, Sha, and La. The latter should, according to other accounts, be undoubtedly Sa.
2 This is true, but nevertheless there may be special seats of pronunciation for each letter or class of letters. As apparently supporting this suggestion it may be noted that the vowel sounds are placed in the throat centre, and Ha and Ksha above.
3 I am informed that the subject is dealt with in detail in the Kundalinīkalpataru, and in particular in the Adhyātmasāgara, neither of which MSS. have I yet seen.
Chakras, it is not to be supposed that it is intended to absurdly affirm that the letters as written shapes, or as the uttered sounds which are heard by the ear, are there. The letters in this sense—that is, as gross things—are manifested only in speech and writing. This much is clear. But the precise significance of this statement is a matter of great difficulty. There is, in fact, no subject which presents more difficulties than Mantravidyā, whether considered generally or in relation to the particular matter in hand. In the first place, one must be constantly on guard against falling into a possible trap —namely, the taking of prescribed methods of realisation for actualities in the common sense of that term. The former are conventional, the latter are real. Doubts on this matter are increased by some variations in the descriptive accounts. Thus in some Ganesha is the Devatā of the Mūlādhāra. In the Text here translated it is Brahmā. Similarly this Text gives Dākinī in the Mūlā- dhāra as the Devatā of the Asthi Dhātu (bony substance). When sitting in the prescribed Āsana (posture), the bones are gathered up around this Chakra, and, moreover, from it as the centre of the body the bones run up and downwards. Another account, however, given to me places Devī Shākinī here.¹ Mistakes have also to be reckoned with, and can only be ascertained and rectified by a
1 This account, which may be compared with that of the Text, is as follows:
Bone (Asthidhātu): Mūlādhāra chakra; Devī Shākinī.
Fat (Medadhātu): Svādhishthāna chakra; Devī Kākinī.
Flesh (Māngsadhātu): Manipūra chakra; Devī Lākinī.
Blood (Raktadhātu): Anāhata chakra; Devi Rākinī.
Skin (Tvakdhātu): Vishuddha chakra; Devi Dākinī.
Marrow (Majjādhātu): Ājnā chakra; Devī Hākinī.
In the Sahasrāra Padma are all Dhātus beginning with Shukra
(semen).
comparison of several MSS.¹ Again, four letters are said to be on the petals of the Mūlādhāra Lotus—namely, Va, Sha, Sha, and Sa. Why are these said to be there? Various statements have been made to me. As there are certain letters which are ascribed to each form of sensible matter (Bhūta), it seems obvious to suggest that the earth letters (Pārthiva varna) are in the earth centre. But an examination on this basis does not bear the suggestion out. Next, it is said that the letters have colours, and the letters of a particular colour are allocated to the lotuses of the same colour. The Text does not support this theory. It has been said that certain letters derive from certain Devatā. But the letters produce the Devatā, for these are the Artha of the Mantra as Shabda. I have been also told that the letters are placed according to their seat of pronunciation (Uchchārana). But it is replied that the Mūlādhāra is the common source of this (Uchchāranasthāna) for all.² Again, it is said that the letters on the petals are Bījās or seedmantras of all activities (Kriyā) connected with the Tattva of the centre, each letter undergoing variations according to the vowels.³ All beings in Prithivī (Earth) Tattva, should be meditated upon in the Mūlādhāra. Here are therefore (as we might expect), the organs of feet (Pādendriya), the action of walking (Gamanakriyā), smell (Gandha), the quality of Prithivī, the sense of smell (Ghrāna), Nivritti
1 Thus in the text given me, from which I quote, the four letters of the Mūlādhāra are given as Va, Sha, Sha, and La. The latter should, according to other accounts, be undoubtedly Sa.
2 This is true, but nevertheless there may be special seats of pronunciation for each letter or class of letters. As apparently supporting this suggestion it may be noted that the vowel sounds are placed in the throat centre, and Ha and Ksha above.
3 I am informed that the subject is dealt with in detail in the Kundalinīkalpataru, and in particular in the Adhyātmasāgara, neither of which MSS. have I yet seen.
No commentary for this page.