The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
aimed. Chit exists within these sounds, which are its Shaktis, and by union with Nāda the self-effulgent Chaitanya (Consciousness) is said to be attained. As long as sound is heard the Ātmā is with Shakti. The Laya state is soundless.¹ There are also other methods² by which Laya is achieved, such as Mantrayoga, or the recitation of Mantras according to a particular method.
Layayoga is the third and higher form of Hathayoga, which, in connection with other auxiliary Hatha processes, is the subject-matter of the works here translated. Both Sachchidānanda or Shiva and Sachchidānandā or Shakti are present in the body, and Layayoga consists in the control of Chittavritti by merging the Prakriti Shakti in the Purusha Shakti according to the laws which govern the Pinda (individual—Vyashti) and Brahmānda (cosmic— Samashti) bodies, and thereby gaining Liberation (Moksha).
As in the case of the preceding systems, Layayoga has special features of its own.³ Speaking in a general way, ordinary Hathayoga is specially, though not exclusively, concerned with the physical body, its power and functions; and affects the subtle body through the gross body. Mantrayoga is specially, though not exclusively, concerned with the forces and powers at work outside, though affecting the body. Layayoga deals with the supersensible Pīthas (seats or centres) and the supersensible forces and functions of the inner world of the body. These Pīthas, or seats of the Devatās, are the Chakras already described, ranging from the Sahasrāra, the abode of the unattached (Nirlipta) Sachchidānandamaya Paramātmā, to the Mūlā- dhāra, the seat of Prakriti-Shakti, called Kulakundalinī in the Yoga Shāstras. The object of this Yoga is therefore to take and merge this Shakti in Purusha when Samādhi is attained. In Hathayoga the contemplation of “Light” is in particular prescribed, though, as already stated, its Dhyāna is threefold. In Mantrayoga the material forms in which Spirit clothes Itself are contemplated. After Prakriti-Shakti in the form of Kulakundalinī has according to this method of Layayoga been roused by constant practice, its reflection is manifested as a Light between the eyebrows, which when it is fixed by practice and contemplation becomes the subject of Bindudhyāna. Kundalī is aroused by various Hatha and other processes hereafter described. Methods are followed which are common to all the systems, such as Yama, Niyama, Āsana, though only a limited number of these and of the Mudrās of Hathayoga are used. These belong to the physical processes (Sthūlā Kriyā), and are followed by Prānāyāma,¹ Pratyāhāra, Dhāranā, Dhyāna (on Bindu), which are superphysical exercises (Sūkshmā Kriyā). In addition to these are certain features peculiar to this Yoga. There are, besides those already noted, Svarodaya, or the science relating to the Nādīs; Panchatattva Chakra, Sūkshmaprāna, and the like inner forces of nature; and the Layakriyā, leading through Nāda and Bindu to the Samādhi, which is called Mahālaya.
1 Hathayogapradīpikā, Ch. IV, vv. 65—102.
2 Amritanāda-Upanishad, Ch. IV, v. 66, says that Shiva has given out a quarter of a crore (2,500,000) of ways for the attainment of Laya, though Nāda is the best of them all.
3 See Dharma Prachāra Series, 9.
The hearing of the Nāda sounds is included under Pratyāhāra, and under Dhāranā the rousing of Kundalī. As Japa, or recitation of Mantra, is the chief element in Mantrayoga, and Prānāyāma in the ordinary Hathayoga, so Dhāranā is, with the last as a preliminary, the most important part of Layayoga. It is to be observed, however, that Prānāyāma is only a preliminary method to secure mastery of the breath. It is the lower door at
1 Of the several forms of Prānāyāma given in Hathayoga, it is said that only two are employed in Layayoga.
which the already perfect in this matter need not enter. Some processes described are for practice (Sādhanā) only. An expert (Siddha) can raise and lower Kundalī Shakti within an hour.
It is said that as Ananta, the Lord of Serpents, supports the whole universe, so is Kundalinī, “by whom the body is supported,”¹ the support of all Yoga practice,² and that “as one forces open a door with a key,” so the Yogī should force open the door of liberation (Moksha) by the aid of Kundalinī³ (the coiled one), who is known by various names, such as the Shakti, Īshvarī (Sovereign Lady), Kutilāngī (the crooked one), Bhujanggī (serpent), Arundhatī (unstayable helper to good action).³ This Shakti is the Supreme Shakti (Parashakti) in the human body, embodying all powers and assuming all forms. Thus the sexual force is one of such powers and is utilised. Instead, however, of descending into gross seminal fluid, it is conserved as a form of subtle energy, and rises to Shiva along with Prāna. It is thus made a source of spiritual life instead of one of the causes of physical death. With the extinction of sexual desire, mind is released of its most powerful bond.⁴
aimed. Chit exists within these sounds, which are its Shaktis, and by union with Nāda the self-effulgent Chaitanya (Consciousness) is said to be attained. As long as sound is heard the Ātmā is with Shakti. The Laya state is soundless.¹ There are also other methods² by which Laya is achieved, such as Mantrayoga, or the recitation of Mantras according to a particular method.
Layayoga is the third and higher form of Hathayoga, which, in connection with other auxiliary Hatha processes, is the subject-matter of the works here translated. Both Sachchidānanda or Shiva and Sachchidānandā or Shakti are present in the body, and Layayoga consists in the control of Chittavritti by merging the Prakriti Shakti in the Purusha Shakti according to the laws which govern the Pinda (individual—Vyashti) and Brahmānda (cosmic— Samashti) bodies, and thereby gaining Liberation (Moksha).
As in the case of the preceding systems, Layayoga has special features of its own.³ Speaking in a general way, ordinary Hathayoga is specially, though not exclusively, concerned with the physical body, its power and functions; and affects the subtle body through the gross body. Mantrayoga is specially, though not exclusively, concerned with the forces and powers at work outside, though affecting the body. Layayoga deals with the supersensible Pīthas (seats or centres) and the supersensible forces and functions of the inner world of the body. These Pīthas, or seats of the Devatās, are the Chakras already described, ranging from the Sahasrāra, the abode of the unattached (Nirlipta) Sachchidānandamaya Paramātmā, to the Mūlā- dhāra, the seat of Prakriti-Shakti, called Kulakundalinī in the Yoga Shāstras. The object of this Yoga is therefore to take and merge this Shakti in Purusha when Samādhi is attained. In Hathayoga the contemplation of “Light” is in particular prescribed, though, as already stated, its Dhyāna is threefold. In Mantrayoga the material forms in which Spirit clothes Itself are contemplated. After Prakriti-Shakti in the form of Kulakundalinī has according to this method of Layayoga been roused by constant practice, its reflection is manifested as a Light between the eyebrows, which when it is fixed by practice and contemplation becomes the subject of Bindudhyāna. Kundalī is aroused by various Hatha and other processes hereafter described. Methods are followed which are common to all the systems, such as Yama, Niyama, Āsana, though only a limited number of these and of the Mudrās of Hathayoga are used. These belong to the physical processes (Sthūlā Kriyā), and are followed by Prānāyāma,¹ Pratyāhāra, Dhāranā, Dhyāna (on Bindu), which are superphysical exercises (Sūkshmā Kriyā). In addition to these are certain features peculiar to this Yoga. There are, besides those already noted, Svarodaya, or the science relating to the Nādīs; Panchatattva Chakra, Sūkshmaprāna, and the like inner forces of nature; and the Layakriyā, leading through Nāda and Bindu to the Samādhi, which is called Mahālaya.
1 Hathayogapradīpikā, Ch. IV, vv. 65—102.
2 Amritanāda-Upanishad, Ch. IV, v. 66, says that Shiva has given out a quarter of a crore (2,500,000) of ways for the attainment of Laya, though Nāda is the best of them all.
3 See Dharma Prachāra Series, 9.
The hearing of the Nāda sounds is included under Pratyāhāra, and under Dhāranā the rousing of Kundalī. As Japa, or recitation of Mantra, is the chief element in Mantrayoga, and Prānāyāma in the ordinary Hathayoga, so Dhāranā is, with the last as a preliminary, the most important part of Layayoga. It is to be observed, however, that Prānāyāma is only a preliminary method to secure mastery of the breath. It is the lower door at
1 Of the several forms of Prānāyāma given in Hathayoga, it is said that only two are employed in Layayoga.
which the already perfect in this matter need not enter. Some processes described are for practice (Sādhanā) only. An expert (Siddha) can raise and lower Kundalī Shakti within an hour.
It is said that as Ananta, the Lord of Serpents, supports the whole universe, so is Kundalinī, “by whom the body is supported,”¹ the support of all Yoga practice,² and that “as one forces open a door with a key,” so the Yogī should force open the door of liberation (Moksha) by the aid of Kundalinī³ (the coiled one), who is known by various names, such as the Shakti, Īshvarī (Sovereign Lady), Kutilāngī (the crooked one), Bhujanggī (serpent), Arundhatī (unstayable helper to good action).³ This Shakti is the Supreme Shakti (Parashakti) in the human body, embodying all powers and assuming all forms. Thus the sexual force is one of such powers and is utilised. Instead, however, of descending into gross seminal fluid, it is conserved as a form of subtle energy, and rises to Shiva along with Prāna. It is thus made a source of spiritual life instead of one of the causes of physical death. With the extinction of sexual desire, mind is released of its most powerful bond.⁴
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