The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
There are, it is commonly said, four forms of Yoga, called Mantrayoga, Hathayoga, Layayoga, and Rājayoga.³ These are all various modes of practice (Sādhanā) whereby the feelings and intellectual activities of the mind (Chittavritti) are brought into control and the Brahman is in various ways realised (Brahmasākshātkāra). Each of these forms has the same eight subservients, which are called the “eight limbs” (Ashtāngga). Each of these has the same aim—namely, spiritual experience or realisation of Brahman; they differ, however, as to the means employed and, it is said, in degree of result. The Samādhi of the first has been described as Mahābhāva, of the second as Mahābodha, of the third as Mahālaya, and by Rājayoga and Jnānayoga, it is said, the liberation called Kaivalyamukti is obtained.
1 This is the Nirālambapurī referred to in the Text.
2 Anjana=Māyopādhi (the Upādhi, or apparently limiting condition produced by Māyā, or appearance); therefore Niranjana=destitute of that (Tadrahitam), or Shuddham (pure)—that is, the Brahman. Comm. Hathayogapradīpikā, IV, v. 1.
3 Varāha Upanishad, Ch. V, II; Yogatattva Up. A useful analysis of Yoga will be found in Rajendra Ghose’s “Shangkara and Rāmānuja”. Mention is also made of a threefold division corresponding to the three Vaidik Kāndas, viz., Karma Yoga (Karma Kānda), Bhakti Yoga (Upā- sanā Kānda), Jnāna or Rāja Yoga (Jnāna Kānda). Karma Yoga is good action without desire for its fruit. Bhakti Yoga is devotion to God.
It is to be noted, however, that in the estimation of the practitioners of Kundalī Yoga it is the highest Yoga in which a perfect Samādhi is gained by the union with Shiva of both mind and body, as hereafter described. In Rāja and Jnāna Yoga intellective processes are the predominant where they are not the sole means employed. In Mantra Yoga worship and devotion predominate. In Hathayoga there is more stress on physical methods, such as breathing. Each, however, of these Yogas employs some methods of the others. Thus, in Hatha Layayoga there is Kriyājnāna. But whereas the Jnāna Yogī attains Svarūpa Jnāna by his mental efforts without rousing Kundalī, the Hathayogī gets this Jnāna through Kundalinī Herself. For Her union with Shiva in the Sahasrāra brings, and in fact is, Svarūpa Jnāna.
It will be convenient, therefore, to deal with the general subservients (Ashtāngga) which are common to all forms of Yoga, and then follow with an account of Mantra and the lower Hatha Yogas as a preliminary to that form of Layayoga which is the subject of this work, and includes within itself elements to be found both in Mantra and such Hathayogas.
The prerequisites of all Yoga are the eight limbs or parts, Yama, Niyama, and others. Morality, religious disposition and practice, and discipline (Sādhanā), are essential prerequisites of all Yoga which has as its aim the attainment of the Supreme Experience.¹ Morality (Dharma) is the expression of the true nature of being. The word Dharma, which includes both ethics and religion, but has also a wider context, comes from the root dhri, to sustain, and is therefore both the sustainer and the act of sustaining. The Universe is sustained (Dhāryate) by Dharma, and the Lord who is its Supreme Sustainer is embodied in the eternal law and is the Bliss which its fulfilment secures. Dharma is thus the law governing the universal evolution, or the path of outgoing (Pravritti), and involution, or the path of return (Nivritti).¹ And only those can attain the liberation to which the latter path leads who by adherence to Dharma co-operate in the carrying out of the universal scheme. For this reason it is finely said, “Doing good to others is the Supreme Duty” (Paropakāro hi paramo dharmah).
1 There are forms of Yoga, such as that with the elements giving “powers” (Siddhi) over them, to which different considerations apply. This is a part of magic, and not of religion. So the uniting of Prāna with the Tejas Tattva in the navel (Āgneyīdhāranā mudrā) is said to secure immunity from fire.
In this scheme the Jīva passes from Shabdavidyā, with its Tapas involving egoism and fruit attained through the “Path of the Gods,” its Karma (rites), which are either Sakāma (with desire for fruit) or Nishkāma (disinterested), to Brahmavidyā (knowledge of the Brahman) or Theosophy as taught by the Upanishads. This transition is made through Nishkāma Karma. By Sakāma Karma is attained the “Path of the Fathers” (Pitri), Dharma, Artha (wealth), Kāma (desire and its fulfilment). But Nishkāma Karma produces that purity of mind (Chitta-shuddhi) which makes man competent for Brahmavidyā, or Theosophy, which leads to, and in its completest sense is, liberation (Moksha).
It is obvious that before the pure blissful state of the Ātmā can be attained the Jīva must first live that ordered life which is its proper expression on this plane.
There are, it is commonly said, four forms of Yoga, called Mantrayoga, Hathayoga, Layayoga, and Rājayoga.³ These are all various modes of practice (Sādhanā) whereby the feelings and intellectual activities of the mind (Chittavritti) are brought into control and the Brahman is in various ways realised (Brahmasākshātkāra). Each of these forms has the same eight subservients, which are called the “eight limbs” (Ashtāngga). Each of these has the same aim—namely, spiritual experience or realisation of Brahman; they differ, however, as to the means employed and, it is said, in degree of result. The Samādhi of the first has been described as Mahābhāva, of the second as Mahābodha, of the third as Mahālaya, and by Rājayoga and Jnānayoga, it is said, the liberation called Kaivalyamukti is obtained.
1 This is the Nirālambapurī referred to in the Text.
2 Anjana=Māyopādhi (the Upādhi, or apparently limiting condition produced by Māyā, or appearance); therefore Niranjana=destitute of that (Tadrahitam), or Shuddham (pure)—that is, the Brahman. Comm. Hathayogapradīpikā, IV, v. 1.
3 Varāha Upanishad, Ch. V, II; Yogatattva Up. A useful analysis of Yoga will be found in Rajendra Ghose’s “Shangkara and Rāmānuja”. Mention is also made of a threefold division corresponding to the three Vaidik Kāndas, viz., Karma Yoga (Karma Kānda), Bhakti Yoga (Upā- sanā Kānda), Jnāna or Rāja Yoga (Jnāna Kānda). Karma Yoga is good action without desire for its fruit. Bhakti Yoga is devotion to God.
It is to be noted, however, that in the estimation of the practitioners of Kundalī Yoga it is the highest Yoga in which a perfect Samādhi is gained by the union with Shiva of both mind and body, as hereafter described. In Rāja and Jnāna Yoga intellective processes are the predominant where they are not the sole means employed. In Mantra Yoga worship and devotion predominate. In Hathayoga there is more stress on physical methods, such as breathing. Each, however, of these Yogas employs some methods of the others. Thus, in Hatha Layayoga there is Kriyājnāna. But whereas the Jnāna Yogī attains Svarūpa Jnāna by his mental efforts without rousing Kundalī, the Hathayogī gets this Jnāna through Kundalinī Herself. For Her union with Shiva in the Sahasrāra brings, and in fact is, Svarūpa Jnāna.
It will be convenient, therefore, to deal with the general subservients (Ashtāngga) which are common to all forms of Yoga, and then follow with an account of Mantra and the lower Hatha Yogas as a preliminary to that form of Layayoga which is the subject of this work, and includes within itself elements to be found both in Mantra and such Hathayogas.
The prerequisites of all Yoga are the eight limbs or parts, Yama, Niyama, and others. Morality, religious disposition and practice, and discipline (Sādhanā), are essential prerequisites of all Yoga which has as its aim the attainment of the Supreme Experience.¹ Morality (Dharma) is the expression of the true nature of being. The word Dharma, which includes both ethics and religion, but has also a wider context, comes from the root dhri, to sustain, and is therefore both the sustainer and the act of sustaining. The Universe is sustained (Dhāryate) by Dharma, and the Lord who is its Supreme Sustainer is embodied in the eternal law and is the Bliss which its fulfilment secures. Dharma is thus the law governing the universal evolution, or the path of outgoing (Pravritti), and involution, or the path of return (Nivritti).¹ And only those can attain the liberation to which the latter path leads who by adherence to Dharma co-operate in the carrying out of the universal scheme. For this reason it is finely said, “Doing good to others is the Supreme Duty” (Paropakāro hi paramo dharmah).
1 There are forms of Yoga, such as that with the elements giving “powers” (Siddhi) over them, to which different considerations apply. This is a part of magic, and not of religion. So the uniting of Prāna with the Tejas Tattva in the navel (Āgneyīdhāranā mudrā) is said to secure immunity from fire.
In this scheme the Jīva passes from Shabdavidyā, with its Tapas involving egoism and fruit attained through the “Path of the Gods,” its Karma (rites), which are either Sakāma (with desire for fruit) or Nishkāma (disinterested), to Brahmavidyā (knowledge of the Brahman) or Theosophy as taught by the Upanishads. This transition is made through Nishkāma Karma. By Sakāma Karma is attained the “Path of the Fathers” (Pitri), Dharma, Artha (wealth), Kāma (desire and its fulfilment). But Nishkāma Karma produces that purity of mind (Chitta-shuddhi) which makes man competent for Brahmavidyā, or Theosophy, which leads to, and in its completest sense is, liberation (Moksha).
It is obvious that before the pure blissful state of the Ātmā can be attained the Jīva must first live that ordered life which is its proper expression on this plane.
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