The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
1 This grand concept, therefore, is a name for all those laws (of which religion is but one) which hold the universe together. It is the inherent law of all manifested being. It is thus the Law of Form, which is beyond that is beyond both Dharma or Adharma. As pain follows wrong-doing, the Vaisheshika Darshana describes Dharma as “that by which happiness is attained in this and the next world, and birth and suffering are brought to an end (Mokshadharma)”.
To use theological language, only those who follow Dharma can go to its Lord. The disorder of an immoral life is not a foundation on which such a Yoga can be based. I do not use the term “immorality” in the absurdly limited meaning which ordinary English parlance gives it, but as the infringement of all forms of moral law. All such infringements are founded on selfishness. As the object of Yoga is the destruction of the limited self even in its more ordered manifestation, its doctrines clearly presuppose the absence of a state disordered by the selfishness which is the grossest obstacle to its attainment. The aim of Yoga is the achievement of complete detachment from the world. In a life governed by Dharma, there is that natural attachment to worldly objects and sense of separateness even in acts of merit which must exist until by the destruction of Manas the Unmanī state is attained. Where, however, there is unrighteousness (Adharma), attachment (Rāga) exists in its worst and most injurious form, and the sense of separateness (Dvaitabhāva) which Yoga seeks to overcome is predominantly present in sin. The body is poisoned by the secretion of passions’ poisons, and vitality or Prāna is lessened and injured. The mind under the influence of anger,¹ lust, malice, and other passions, is first distracted, and then, on the principle what a man thinks that he “becomes,” is centred on, and is permanently moulded into and becomes, the expression of Adharma (unrighteousness) itself. In such a case the Jīva is not merely bound to the world by the Māyā which affects both him and the virtuous Sakāma Sādhaka, but suffers Hell (Naraka), and “goes down” in the scale of Being.
Dharma in its devotional aspect is also necessary. Desire to achieve the highest aim of Yoga can only spring from a religious disposition, and such a disposition and practice (Sādhanā) furthers the acquisition of those qualities which Yoga requires. Indeed, by persevering devotion to the Mother, Samādhi may be achieved.
1 According to Indian notions, anger is the worst of sins.
Therefore is it that the Commentator in v. 50 of the first of these works says:
“He alone whose nature has been purified by the practice of Yama and Niyama and the like (referring to the Sādhanā hereinafter described) will learn from the mouth of the Guru the means whereby the way to the great Liberation is discovered.”
He adds, however, that the practice of Yama and the like is only necessary for those whose minds are disturbed by anger, lust, and other evil propensities. If, however, a man through merit acquired in previous births is by good fortune of a nature which is free of these and other vices, then he is competent for Yoga without this preliminary preparation.
All forms of Yoga, whether Mantra, Hatha, or Rāja, have the same eight limbs (Ashtāngga) or preparatory subservients: Yama, Niyama, Āsana, Prānāyāma, Pratyāhāra, Dhāranā, Dhyāna, and Samādhi.¹ Yama is of ten kinds: Avoidance of injury to all living creatures (Ahingsā); truthfulness (Satyam); restraint from taking what belongs to another, or covetousness (Āsteyam); sexual continence in mind, speech, or body (Brahmacharyya);² forbearance,
1 Varāha Up., Ch. V. The preliminaries are necessary only for those who have not attained. For those who have, Niyama, Āsana, and the like, are needless. Kulārnava Tantra, XI, 28, 29.
2 As the Hathayogapradīpikā says: “He who knows Yoga should preserve his semen. For the expenditure of the latter tends to death, but there is life for him who preserves it.”
Evang sangrakshayet bindung mrityung jayati yogavit
Maranang bindupātena jīvanang bindudhāranāt.
See also Yogatattva Up., which says that Hathayoga secures such personal beauty to the Yogī that all women will desire him, but they must be resisted. And see also v. 90, which shows the connection between semen, mind, and life. In the early stages of Hathayoga the bearing patiently of all things pleasant or unpleasant (Kshamā); fortitude in happiness or unhappiness (Dhriti); mercy, kindliness (Dayā); simplicity (Ārjavam); moderation¹ in and regulation² of diet (Mītāhāra), suited to the development of the Sattvaguna; and purity of body and mind (Shaucham). The first form of purity is the external cleansing of the body, particularly dealt with by Hathayoga (v. post); and the second is gained through the science of self (Adhyātmavidyā).³
Niyama is also of ten kinds: Austerities, such as fasts and the like, in the nature of purificatory actions (Tapah); contentment with that which one has unasked (Santosha); belief in Veda (Āstikyam) charity (Dānam)—that is gifts to the deserving of what one has lawfully acquired; worship of the Lord or Mother (Īshvarapūjanam) according to His or Her various forms; hearing of Shāstric conclusions, as by study of the Vedānta (Siddhāntavākyashravanam); modesty and shame felt in the doing of wrong actions (Hrī); a mind rightly directed towards knowledge revealed and practice enjoined by the Shāstra (Mati); recitation of Mantra (Japa);⁴ and Homa sacrifice
Sādhanā the heat goes upwards, the penis shrinks, and sexual powers are largely lost. Coition with emission of semen at this stage is likely to prove fatal. But a Siddha regains his sexual power and can exercise it. For if fire and the other elements cannot hurt him, what can a woman do? Presumably, however, the dictum cited applies, for continence must in all cases tend to strength and longevity. It may, however, be that the physical perfection assumed negatives the ill effects observed in ordinary men.
1 Yogiyājnavalkya (Ch. I) says: “32 mouthfuls for a householder,
16 for a forest recluse, and 8 for a Muni.”
2 For foods detrimental to Yoga, see Yogatattva Up., Yogakundalī
Up.
3 Shāndilya Up., Ch. I; see also Mandalabrāhmana Up.
4 Which is either spoken (which, again, is loud or soft) or mental
(Shāndilya Up.).
(Hutam)¹—that is, religious observances in general (Vrata). The Pātanjala Sūtra mentions only five Yamas—the first four and freedom from covetousness (Parigraha). Ahingsā is the root of those which follows. Shaucham, or cleanliness, is included among the Niyama. Five of the latter are stated—namely, cleanliness (Shaucham), contentment (Santosha), purificatory action (Tapah), study of the Scriptures leading to liberation (Svādhyāya), and devotion to the Lord (Īshvarapranidhāna).²
The statement of such obvious truths would hardly be necessary were it not that there are still some who see in Yoga mere “Shamanism,” feats of breathing, “acrobatic posturing,” and so forth. On the contrary, no country since the Middle Ages and until our own has laid greater stress on the necessity of the association of morality and religion with all forms of human activity, than India has done.³
1 This grand concept, therefore, is a name for all those laws (of which religion is but one) which hold the universe together. It is the inherent law of all manifested being. It is thus the Law of Form, which is beyond that is beyond both Dharma or Adharma. As pain follows wrong-doing, the Vaisheshika Darshana describes Dharma as “that by which happiness is attained in this and the next world, and birth and suffering are brought to an end (Mokshadharma)”.
To use theological language, only those who follow Dharma can go to its Lord. The disorder of an immoral life is not a foundation on which such a Yoga can be based. I do not use the term “immorality” in the absurdly limited meaning which ordinary English parlance gives it, but as the infringement of all forms of moral law. All such infringements are founded on selfishness. As the object of Yoga is the destruction of the limited self even in its more ordered manifestation, its doctrines clearly presuppose the absence of a state disordered by the selfishness which is the grossest obstacle to its attainment. The aim of Yoga is the achievement of complete detachment from the world. In a life governed by Dharma, there is that natural attachment to worldly objects and sense of separateness even in acts of merit which must exist until by the destruction of Manas the Unmanī state is attained. Where, however, there is unrighteousness (Adharma), attachment (Rāga) exists in its worst and most injurious form, and the sense of separateness (Dvaitabhāva) which Yoga seeks to overcome is predominantly present in sin. The body is poisoned by the secretion of passions’ poisons, and vitality or Prāna is lessened and injured. The mind under the influence of anger,¹ lust, malice, and other passions, is first distracted, and then, on the principle what a man thinks that he “becomes,” is centred on, and is permanently moulded into and becomes, the expression of Adharma (unrighteousness) itself. In such a case the Jīva is not merely bound to the world by the Māyā which affects both him and the virtuous Sakāma Sādhaka, but suffers Hell (Naraka), and “goes down” in the scale of Being.
Dharma in its devotional aspect is also necessary. Desire to achieve the highest aim of Yoga can only spring from a religious disposition, and such a disposition and practice (Sādhanā) furthers the acquisition of those qualities which Yoga requires. Indeed, by persevering devotion to the Mother, Samādhi may be achieved.
1 According to Indian notions, anger is the worst of sins.
Therefore is it that the Commentator in v. 50 of the first of these works says:
“He alone whose nature has been purified by the practice of Yama and Niyama and the like (referring to the Sādhanā hereinafter described) will learn from the mouth of the Guru the means whereby the way to the great Liberation is discovered.”
He adds, however, that the practice of Yama and the like is only necessary for those whose minds are disturbed by anger, lust, and other evil propensities. If, however, a man through merit acquired in previous births is by good fortune of a nature which is free of these and other vices, then he is competent for Yoga without this preliminary preparation.
All forms of Yoga, whether Mantra, Hatha, or Rāja, have the same eight limbs (Ashtāngga) or preparatory subservients: Yama, Niyama, Āsana, Prānāyāma, Pratyāhāra, Dhāranā, Dhyāna, and Samādhi.¹ Yama is of ten kinds: Avoidance of injury to all living creatures (Ahingsā); truthfulness (Satyam); restraint from taking what belongs to another, or covetousness (Āsteyam); sexual continence in mind, speech, or body (Brahmacharyya);² forbearance,
1 Varāha Up., Ch. V. The preliminaries are necessary only for those who have not attained. For those who have, Niyama, Āsana, and the like, are needless. Kulārnava Tantra, XI, 28, 29.
2 As the Hathayogapradīpikā says: “He who knows Yoga should preserve his semen. For the expenditure of the latter tends to death, but there is life for him who preserves it.”
Evang sangrakshayet bindung mrityung jayati yogavit
Maranang bindupātena jīvanang bindudhāranāt.
See also Yogatattva Up., which says that Hathayoga secures such personal beauty to the Yogī that all women will desire him, but they must be resisted. And see also v. 90, which shows the connection between semen, mind, and life. In the early stages of Hathayoga the bearing patiently of all things pleasant or unpleasant (Kshamā); fortitude in happiness or unhappiness (Dhriti); mercy, kindliness (Dayā); simplicity (Ārjavam); moderation¹ in and regulation² of diet (Mītāhāra), suited to the development of the Sattvaguna; and purity of body and mind (Shaucham). The first form of purity is the external cleansing of the body, particularly dealt with by Hathayoga (v. post); and the second is gained through the science of self (Adhyātmavidyā).³
Niyama is also of ten kinds: Austerities, such as fasts and the like, in the nature of purificatory actions (Tapah); contentment with that which one has unasked (Santosha); belief in Veda (Āstikyam) charity (Dānam)—that is gifts to the deserving of what one has lawfully acquired; worship of the Lord or Mother (Īshvarapūjanam) according to His or Her various forms; hearing of Shāstric conclusions, as by study of the Vedānta (Siddhāntavākyashravanam); modesty and shame felt in the doing of wrong actions (Hrī); a mind rightly directed towards knowledge revealed and practice enjoined by the Shāstra (Mati); recitation of Mantra (Japa);⁴ and Homa sacrifice
Sādhanā the heat goes upwards, the penis shrinks, and sexual powers are largely lost. Coition with emission of semen at this stage is likely to prove fatal. But a Siddha regains his sexual power and can exercise it. For if fire and the other elements cannot hurt him, what can a woman do? Presumably, however, the dictum cited applies, for continence must in all cases tend to strength and longevity. It may, however, be that the physical perfection assumed negatives the ill effects observed in ordinary men.
1 Yogiyājnavalkya (Ch. I) says: “32 mouthfuls for a householder,
16 for a forest recluse, and 8 for a Muni.”
2 For foods detrimental to Yoga, see Yogatattva Up., Yogakundalī
Up.
3 Shāndilya Up., Ch. I; see also Mandalabrāhmana Up.
4 Which is either spoken (which, again, is loud or soft) or mental
(Shāndilya Up.).
(Hutam)¹—that is, religious observances in general (Vrata). The Pātanjala Sūtra mentions only five Yamas—the first four and freedom from covetousness (Parigraha). Ahingsā is the root of those which follows. Shaucham, or cleanliness, is included among the Niyama. Five of the latter are stated—namely, cleanliness (Shaucham), contentment (Santosha), purificatory action (Tapah), study of the Scriptures leading to liberation (Svādhyāya), and devotion to the Lord (Īshvarapranidhāna).²
The statement of such obvious truths would hardly be necessary were it not that there are still some who see in Yoga mere “Shamanism,” feats of breathing, “acrobatic posturing,” and so forth. On the contrary, no country since the Middle Ages and until our own has laid greater stress on the necessity of the association of morality and religion with all forms of human activity, than India has done.³
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