The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
1 In the first edition of my Mahānirvāna Tantra, CXXIV.
2 There are three “knots” which have to be pierced or centres where the force of Māyā is particularly strong.
3 “The Apocalypse Unsealed,” p. 62.
Her upwards to the Highest Centre which is the object of Yoga seeking super-worldly bliss. Of such, a Sanskrit verse runs “they are the true prostitutes”. I have, however, never heard Indians refer to this matter, probably because, it does not belong to Yoga in its ordinary sense, as also by reason of the antecedent discipline required of those who would undertake this Yoga, the nature of their practice, and the aim they have in view, such a possibility does not come under consideration. The Indian who practises this or any other kind of spiritual Yoga ordinarily does so not on account of a curious interest in occultism or with a desire to gain “astral” or similar experiences.¹ His attitude in this as in all other matters is essentially a religious one, based on a firm faith in Brahman (Sthiranishthā), and inspired by a desire for union with It which is liberation.
What is competency for Tantra (Tantrashāstrādhikāra) is described in the second chapter of the Gandharva Tantra as follows: The aspirant must be intelligent (Daksha), with senses controlled (Jitendriya), abstaining from injury to all beings (Sarvahingsāvinirmuktah), ever doing good to all (Sarvaprānihite ratah), pure (Shuchi); a believer in Veda (Āstika), whose faith and refuge is in Brahman (Brahmishthah, Brahmavādī, Brāhmī, Brahmaparāyana), and who is a non-dualist (Dvaitahīna). “Such a one is competent in this Scripture, otherwise he is no Sādhaka” (So’smin Shāstredhikārī syāt tadanyatra na sādhakah). With such an attitude it is possible that, as pointed out by an Indian writer (Ch. VII post), concentration on the lower centres associated with the
1 Those who do practise magic of the kind mentioned work only in the lowest centre, have recourse to the Prayoga, which leads to Nāyikā Siddhi, whereby commerce is had with female spirits and the like. The process in this work described is one upon the path of liberation and has nothing to do with sexual black magic.
passions may, so far from rousing, quiet them. It is quite possible, on the other hand, that another attitude, practice, and purpose, may produce another result. To speak, however, of concentration on the sexual centre is itself misleading, for the Chakras are not in the gross body, and concentration is done upon the subtle centre, with its presiding Consciousness, even though such centres may have ultimate relation with gross physical function. Doubtless, also, there is a relationship and correspondence between the Shaktis of the mental and sexual centres, and the force of the latter, if directed upwards, extraordinarily heightens all mental and physical functioning.¹ In fact those who are “centred” know how to make all their forces converge upon the object of their will, and train and then use all such forces and neglect none. The experienced followers of this method, however, as I have stated, allow that this method is liable to be accompanied by certain inconveniences or dangers, and it is therefore considered inadvisable except for the fully competent (Adhikārī).
There are, on the other hand, many substantial points of difference between the account which has been summarised and the theory which underlies the form of Yoga with which this work deals. The terminology and classification adopted by that account may be termed “Theosophical”;² and though it may be possible for those who are familiar both with this and the Indian terminology to establish points of correspondence between the two systems,
1 Mind, Breath and Sexual function are interconnected. The aim of the Yogī is to carry “his seed high” to be Urddhvaretas as it is called. For this purpose the Viparīta Mudras are designed.
1 In the first edition of my Mahānirvāna Tantra, CXXIV.
2 There are three “knots” which have to be pierced or centres where the force of Māyā is particularly strong.
3 “The Apocalypse Unsealed,” p. 62.
Her upwards to the Highest Centre which is the object of Yoga seeking super-worldly bliss. Of such, a Sanskrit verse runs “they are the true prostitutes”. I have, however, never heard Indians refer to this matter, probably because, it does not belong to Yoga in its ordinary sense, as also by reason of the antecedent discipline required of those who would undertake this Yoga, the nature of their practice, and the aim they have in view, such a possibility does not come under consideration. The Indian who practises this or any other kind of spiritual Yoga ordinarily does so not on account of a curious interest in occultism or with a desire to gain “astral” or similar experiences.¹ His attitude in this as in all other matters is essentially a religious one, based on a firm faith in Brahman (Sthiranishthā), and inspired by a desire for union with It which is liberation.
What is competency for Tantra (Tantrashāstrādhikāra) is described in the second chapter of the Gandharva Tantra as follows: The aspirant must be intelligent (Daksha), with senses controlled (Jitendriya), abstaining from injury to all beings (Sarvahingsāvinirmuktah), ever doing good to all (Sarvaprānihite ratah), pure (Shuchi); a believer in Veda (Āstika), whose faith and refuge is in Brahman (Brahmishthah, Brahmavādī, Brāhmī, Brahmaparāyana), and who is a non-dualist (Dvaitahīna). “Such a one is competent in this Scripture, otherwise he is no Sādhaka” (So’smin Shāstredhikārī syāt tadanyatra na sādhakah). With such an attitude it is possible that, as pointed out by an Indian writer (Ch. VII post), concentration on the lower centres associated with the
1 Those who do practise magic of the kind mentioned work only in the lowest centre, have recourse to the Prayoga, which leads to Nāyikā Siddhi, whereby commerce is had with female spirits and the like. The process in this work described is one upon the path of liberation and has nothing to do with sexual black magic.
passions may, so far from rousing, quiet them. It is quite possible, on the other hand, that another attitude, practice, and purpose, may produce another result. To speak, however, of concentration on the sexual centre is itself misleading, for the Chakras are not in the gross body, and concentration is done upon the subtle centre, with its presiding Consciousness, even though such centres may have ultimate relation with gross physical function. Doubtless, also, there is a relationship and correspondence between the Shaktis of the mental and sexual centres, and the force of the latter, if directed upwards, extraordinarily heightens all mental and physical functioning.¹ In fact those who are “centred” know how to make all their forces converge upon the object of their will, and train and then use all such forces and neglect none. The experienced followers of this method, however, as I have stated, allow that this method is liable to be accompanied by certain inconveniences or dangers, and it is therefore considered inadvisable except for the fully competent (Adhikārī).
There are, on the other hand, many substantial points of difference between the account which has been summarised and the theory which underlies the form of Yoga with which this work deals. The terminology and classification adopted by that account may be termed “Theosophical”;² and though it may be possible for those who are familiar both with this and the Indian terminology to establish points of correspondence between the two systems,
1 Mind, Breath and Sexual function are interconnected. The aim of the Yogī is to carry “his seed high” to be Urddhvaretas as it is called. For this purpose the Viparīta Mudras are designed.
No commentary for this page.