The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
3 As the text here translated says, the Ājnā is so called because here is received the command of the Guru from above.—A. A.
4 See last note but three, ante.
and which may have suggested to him some features of his account. There are firstly seven centres, which with one exception correspond with the Chakras described. The author says that there are three other lower centres, but that concentration on them is full of danger. What these are is not stated. There is no centre lower, that I am aware of, than the Mūlādhāra (as the name “root-centre” itself implies), and the only centre near to it which is excluded, in the above-mentioned account, is the Apas Tattva centre, or Svādhishthāna. Next there is the Force “the Serpent Fire,” which the Hindus call Kundalinī, in the lowest centre, the Mūlādhāra. Lastly, the effect of the rousing of this force, which is accomplished by will power (Yogabala),¹ is said to exalt the physical consciousness through the ascending planes to the “heaven world”. To use the Hindu expression, the object and aim of Shatchakrabheda is Yoga. This is ultimately union with the Supreme Self or Paramātmā; but it is obvious that, as the body in its natural state is already, though unconsciously, in Yoga, otherwise it would not exist, each conscious step upwards is Yoga, and there are many stages of such before complete or Kaivalya Mukti is attained. This and, indeed, many of the preceding stages are far beyond the “heaven world” of which the author speaks. Yogīs are not concerned with the “heaven world,” but seek to surpass it; otherwise they are not Yogīs at all. What, according to this theory, manifested force apparently does is this: it enhances the mental and moral qualities of the self-operator as they existed at the time of its discovery. But if this be so, such enhancement may be as little desirable as the original state. Apart from the necessity for the possession of health and strength, the thought, will, and morality, which it is proposed to subject to its influence must be first purified and strengthened before they are intensified by the vivifying influence of the aroused force. Further, as I have elsewhere pointed out,¹ the Yogīs say that the piercing of the Brahmagranthi or “knot”² sometimes involves considerable pain, physical disorder, and even disease, as is not unlikely to follow from concentration on such a centre as the navel (Nābhipadma).
1 With the aid of bodily purification, certain Āsanas and Mudrās (v. post).
To use Hindu terms, the Sādhaka must be competent (Adhikārī), a matter to be determined by his Guru, from whom alone the actual method of Yoga can be learned. The incidental dangers, however, stated by Mr. Leadbeater go beyond any mentioned to me by Indians themselves, who seem to be in general unaware of the subject of “phallic sorcery,” to which reference is made by Mr. Leadbeater, who speaks of Schools of (apparently Western) “Black Magic” which are said to use Kundalinī for the purpose of stimulating the sexual centre. Another author says:³ “The mere dabbler in the pseudo-occult will only degrade his intellect with the puerilities of psychism, become the prey of the evil influence of the phantasmal world, or ruin his soul by the foul practices of phallic sorcery—as thousands of misguided people are doing even in this age.” Is this so? It is possible that perverse or misguided concentration on sexual and connected centres may have the effect alluded to. And it may be that the Commentator Lakshmīdara alludes to this when he speaks of Uttara Kaulas who arouse Kundalinī in the Mūlādhāra to satisfy their desire for world-enjoyment and do not attempt to lead
3 As the text here translated says, the Ājnā is so called because here is received the command of the Guru from above.—A. A.
4 See last note but three, ante.
and which may have suggested to him some features of his account. There are firstly seven centres, which with one exception correspond with the Chakras described. The author says that there are three other lower centres, but that concentration on them is full of danger. What these are is not stated. There is no centre lower, that I am aware of, than the Mūlādhāra (as the name “root-centre” itself implies), and the only centre near to it which is excluded, in the above-mentioned account, is the Apas Tattva centre, or Svādhishthāna. Next there is the Force “the Serpent Fire,” which the Hindus call Kundalinī, in the lowest centre, the Mūlādhāra. Lastly, the effect of the rousing of this force, which is accomplished by will power (Yogabala),¹ is said to exalt the physical consciousness through the ascending planes to the “heaven world”. To use the Hindu expression, the object and aim of Shatchakrabheda is Yoga. This is ultimately union with the Supreme Self or Paramātmā; but it is obvious that, as the body in its natural state is already, though unconsciously, in Yoga, otherwise it would not exist, each conscious step upwards is Yoga, and there are many stages of such before complete or Kaivalya Mukti is attained. This and, indeed, many of the preceding stages are far beyond the “heaven world” of which the author speaks. Yogīs are not concerned with the “heaven world,” but seek to surpass it; otherwise they are not Yogīs at all. What, according to this theory, manifested force apparently does is this: it enhances the mental and moral qualities of the self-operator as they existed at the time of its discovery. But if this be so, such enhancement may be as little desirable as the original state. Apart from the necessity for the possession of health and strength, the thought, will, and morality, which it is proposed to subject to its influence must be first purified and strengthened before they are intensified by the vivifying influence of the aroused force. Further, as I have elsewhere pointed out,¹ the Yogīs say that the piercing of the Brahmagranthi or “knot”² sometimes involves considerable pain, physical disorder, and even disease, as is not unlikely to follow from concentration on such a centre as the navel (Nābhipadma).
1 With the aid of bodily purification, certain Āsanas and Mudrās (v. post).
To use Hindu terms, the Sādhaka must be competent (Adhikārī), a matter to be determined by his Guru, from whom alone the actual method of Yoga can be learned. The incidental dangers, however, stated by Mr. Leadbeater go beyond any mentioned to me by Indians themselves, who seem to be in general unaware of the subject of “phallic sorcery,” to which reference is made by Mr. Leadbeater, who speaks of Schools of (apparently Western) “Black Magic” which are said to use Kundalinī for the purpose of stimulating the sexual centre. Another author says:³ “The mere dabbler in the pseudo-occult will only degrade his intellect with the puerilities of psychism, become the prey of the evil influence of the phantasmal world, or ruin his soul by the foul practices of phallic sorcery—as thousands of misguided people are doing even in this age.” Is this so? It is possible that perverse or misguided concentration on sexual and connected centres may have the effect alluded to. And it may be that the Commentator Lakshmīdara alludes to this when he speaks of Uttara Kaulas who arouse Kundalinī in the Mūlādhāra to satisfy their desire for world-enjoyment and do not attempt to lead
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