The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
3 “The Deva of the unawakened (Aprabuddha) is in Images; of the Vipras in Fire; of the wise in the Heart. The Deva of those who know the Ātmā is everywhere” (Kulārnava Tantra, IX, 44). “O Beautiful- Eyed! Not in Kailāsa, Meru, or Mandara, do I dwell. I am there where the knowers of Kula doctrine are” (ib., v. 94).
4 See Introduction, Mahānirvāna Tantra.
5 Ib. These ritual Mudrās are not to be confused with the Yoga
Mudrās later described.
6 See Introduction, Mahānirvāna Tantra.
of the various Saguna forms, Devas and Devīs, which thereafter appeared when Prakriti entered the Vaishamyā- vasthā state. In Mantrayoga the state of Samādhi is called Mahābhāva. This is the simplest form of Yoga practice, suited for those whose powers and capacities are not such as to qualify them for either of the other methods.
Hathayoga comprises those Sādhanās, or prescribed methods of exercise and practice, which are concerned primarily with the gross or physical body (Sthūla Sharīra). As the latter is connected with the superphysical or subtle body (Sūkshma Sharīra), of which it is the outer sheath, control of the gross body affects the subtle body with its intellection, feelings, and passions. In fact, the Sthūla Sharīra is expressly designed to enable the Sūkshma Sharīra to work out the Karma it has incurred. As the former is constructed according to the nature of the latter, and both are united and interdependent, it follows that operation in and upon the gross body affects the subtle body; the physical processes of this Yoga have been prescribed for particular temperaments, in order that, the physical body being first mastered, the subtle body with its mental functioning may be brought under control.¹ These merely physical processes are auxiliary to others. As the Kulārnava Tantra says:² “Neither the lotus seat nor fixing the gaze on the tip of the nose are Yoga. It is the identity of Jīvātmā and Paramātmā, which is Yoga.” The special features of this Yoga may be first contrasted with Mantra Yoga. In the latter there is concern with things outside the physical body, and special attention is given to outward observances of ceremonials. Due regard must be paid to the laws of the caste and stages of life (Varnāshrama
1 See the short summary of the Hathayoga Sanghitā given in the
Dharma Prachāra Series (Shrī Bhāratadharmamahāmandala, Benares).
2 IX, 30.
Dharma), and the respective duties of men and women (Kula Dharma). So the Mantra which is given to the male initiate may not be given to a woman. Nor is the Mantra given to a Brāhmana suitable for a Shūdra. The objects of contemplation are Devas and Devīs in their various manifestations and concrete symbols, and the Samādhi called Mahābhāva is attained by contemplation of and by means of Nāmarūpa. In Hathayoga, on the other hand, the question of the fitness or otherwise of a novice is determined from the physical point of view, and rules are prescribed to procure and increase health and to free the body of disease. In Hathayoga contemplation is on the “Light,” and the Samādhi called Mahābodha is attained by the aid of control of breath and other vital Vāyus (Prānāyāma), whereby the mind is also controlled. As already observed, Āsana and Prānāyāma, which are parts of Hathayoga, are also parts of Mantrayoga. Those who practise the latter will derive benefit from taking advantage of some of the other exercises of Hathayoga, just as the followers of the latter system will be helped by the exercises of Mantrayoga.
The word Hatha is composed of the syllables Ha and Tha, which mean the “Sun” and “Moon”—that is, the Prāna and Apāna Vāyus. In v. 8 of the Shatchakranirūpana it is said that the Prāna (which dwells in the heart draws Apāna (which dwells in the Mūlādhāra), and Apāna draws Prāna, just as a falcon attached by a string is drawn back again when he attempts to fly away. These two by their disagreement prevent each other from leaving the body, but when they are in accord they leave it. Both their union or Yoga in the Sushumnā and the process leading thereto is called Prānāyāma. Hathayoga or Hathavidyā is therefore the science of the Life-Principle,¹ using that word in the sense of the various forms of vital Vāyu into which Prāna is divided. Prāna in the body of the individual is a part of the Universal Breath (Prāna), or the “Great Breath”. An attempt, therefore, is first made to harmonise the individual breath, known as Pinda or Vyashti Prāna, with the cosmic or collective breath, or the Brahmānda or Samashti Prāna. Strength and health are thereby attained. The regulation of the harmonised breath helps to the regulation and steadiness of mind, and therefore concentration.
1 In my volume on “Life”.
In correspondence with the threefold division Adhyātma, Adhidaiva, Adhibhūta, Mind (Manas), Prāna (vitality), and Vīryya (semen), are one. Therefore the subjection of Manas causes the subjection of Prāna or Vāyu and Vīryya. Similarly, by controlling Prāna, Manas and Vīryya are automatically controlled. Again, if the Vīrya is controlled, and the substance which under the influence of sexual desire develops into gross seed,¹ is made to flow upwards (Ūrddhvaretas), control is had over both Manas and Prāna. With Prānāyāma the semen (Shukra) dries up. The seminal force ascends and comes back as the nectar (Amrita) of Shiva-Shakti.
Prānāyāma is recognised as one of the “limbs” of all the (Ashtāngga) forms of Yoga. But whereas it is used in Mantra, Laya and Rāja Yoga, as an auxiliary, the Hathayogī as such regards this regulation and Yoga of breath as the chief means productive of that result
3 “The Deva of the unawakened (Aprabuddha) is in Images; of the Vipras in Fire; of the wise in the Heart. The Deva of those who know the Ātmā is everywhere” (Kulārnava Tantra, IX, 44). “O Beautiful- Eyed! Not in Kailāsa, Meru, or Mandara, do I dwell. I am there where the knowers of Kula doctrine are” (ib., v. 94).
4 See Introduction, Mahānirvāna Tantra.
5 Ib. These ritual Mudrās are not to be confused with the Yoga
Mudrās later described.
6 See Introduction, Mahānirvāna Tantra.
of the various Saguna forms, Devas and Devīs, which thereafter appeared when Prakriti entered the Vaishamyā- vasthā state. In Mantrayoga the state of Samādhi is called Mahābhāva. This is the simplest form of Yoga practice, suited for those whose powers and capacities are not such as to qualify them for either of the other methods.
Hathayoga comprises those Sādhanās, or prescribed methods of exercise and practice, which are concerned primarily with the gross or physical body (Sthūla Sharīra). As the latter is connected with the superphysical or subtle body (Sūkshma Sharīra), of which it is the outer sheath, control of the gross body affects the subtle body with its intellection, feelings, and passions. In fact, the Sthūla Sharīra is expressly designed to enable the Sūkshma Sharīra to work out the Karma it has incurred. As the former is constructed according to the nature of the latter, and both are united and interdependent, it follows that operation in and upon the gross body affects the subtle body; the physical processes of this Yoga have been prescribed for particular temperaments, in order that, the physical body being first mastered, the subtle body with its mental functioning may be brought under control.¹ These merely physical processes are auxiliary to others. As the Kulārnava Tantra says:² “Neither the lotus seat nor fixing the gaze on the tip of the nose are Yoga. It is the identity of Jīvātmā and Paramātmā, which is Yoga.” The special features of this Yoga may be first contrasted with Mantra Yoga. In the latter there is concern with things outside the physical body, and special attention is given to outward observances of ceremonials. Due regard must be paid to the laws of the caste and stages of life (Varnāshrama
1 See the short summary of the Hathayoga Sanghitā given in the
Dharma Prachāra Series (Shrī Bhāratadharmamahāmandala, Benares).
2 IX, 30.
Dharma), and the respective duties of men and women (Kula Dharma). So the Mantra which is given to the male initiate may not be given to a woman. Nor is the Mantra given to a Brāhmana suitable for a Shūdra. The objects of contemplation are Devas and Devīs in their various manifestations and concrete symbols, and the Samādhi called Mahābhāva is attained by contemplation of and by means of Nāmarūpa. In Hathayoga, on the other hand, the question of the fitness or otherwise of a novice is determined from the physical point of view, and rules are prescribed to procure and increase health and to free the body of disease. In Hathayoga contemplation is on the “Light,” and the Samādhi called Mahābodha is attained by the aid of control of breath and other vital Vāyus (Prānāyāma), whereby the mind is also controlled. As already observed, Āsana and Prānāyāma, which are parts of Hathayoga, are also parts of Mantrayoga. Those who practise the latter will derive benefit from taking advantage of some of the other exercises of Hathayoga, just as the followers of the latter system will be helped by the exercises of Mantrayoga.
The word Hatha is composed of the syllables Ha and Tha, which mean the “Sun” and “Moon”—that is, the Prāna and Apāna Vāyus. In v. 8 of the Shatchakranirūpana it is said that the Prāna (which dwells in the heart draws Apāna (which dwells in the Mūlādhāra), and Apāna draws Prāna, just as a falcon attached by a string is drawn back again when he attempts to fly away. These two by their disagreement prevent each other from leaving the body, but when they are in accord they leave it. Both their union or Yoga in the Sushumnā and the process leading thereto is called Prānāyāma. Hathayoga or Hathavidyā is therefore the science of the Life-Principle,¹ using that word in the sense of the various forms of vital Vāyu into which Prāna is divided. Prāna in the body of the individual is a part of the Universal Breath (Prāna), or the “Great Breath”. An attempt, therefore, is first made to harmonise the individual breath, known as Pinda or Vyashti Prāna, with the cosmic or collective breath, or the Brahmānda or Samashti Prāna. Strength and health are thereby attained. The regulation of the harmonised breath helps to the regulation and steadiness of mind, and therefore concentration.
1 In my volume on “Life”.
In correspondence with the threefold division Adhyātma, Adhidaiva, Adhibhūta, Mind (Manas), Prāna (vitality), and Vīryya (semen), are one. Therefore the subjection of Manas causes the subjection of Prāna or Vāyu and Vīryya. Similarly, by controlling Prāna, Manas and Vīryya are automatically controlled. Again, if the Vīrya is controlled, and the substance which under the influence of sexual desire develops into gross seed,¹ is made to flow upwards (Ūrddhvaretas), control is had over both Manas and Prāna. With Prānāyāma the semen (Shukra) dries up. The seminal force ascends and comes back as the nectar (Amrita) of Shiva-Shakti.
Prānāyāma is recognised as one of the “limbs” of all the (Ashtāngga) forms of Yoga. But whereas it is used in Mantra, Laya and Rāja Yoga, as an auxiliary, the Hathayogī as such regards this regulation and Yoga of breath as the chief means productive of that result
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