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The Serpent Power by Woodroffe. Illustrations, Tables, Highlights and Images by Veeraswamy Krishnaraj. This PDF file contains the complete book of the. nanda Svami, a short note on whose life is given later. It forms the sixth chapter of his The Serpent Power The Serpent Power - The Secrets of Tantric and. IN my work “Shakti and Shākta " I outlined for the first time the principles of “ Kundali-Yoga" so much discussed in some quarters, but of which so little was known.

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Plate I]. The Centers or Lotuses. [Frontispiece. Page 5. Page 6. Page 7. Page 8. Page 9. Page Page Page Page Page Page Page Original source: ppti.info ppti.info Submitted by: Website Visitor. Arthur Avalon the Serpent Power - Ebook download as PDF File .pdf), Text File . txt) or read book online.

The Ancient Egyptian equivalent term to the Sanskrit word yoga is: Smai. Smai means union, and the following determinative terms give it a spiritual significance, at once equating it with the term Yoga as it is used in India.

When used in conjunction with the Ancient Egyptian symbol which means land, Ta, the term union of the two lands arises. It means Union of the two lands of Egypt, ergo Egyptian Yoga. The two lands refer to the two main districts of the country North and South. In ancient times, Egypt was divided into two sections or land areas. These were known as Lower and Upper Egypt. In Ancient Egyptian mystical philosophy, the land of Upper Egypt relates to the divinity Heru Heru , who represents the Higher Self, and the land of Lower Egypt relates to Set, the divinity of the lower self.

The lower self relates to that which is negative and uncontrolled in the human mind including worldliness, egoism, ignorance, etc. Set , while the Higher Self relates to that which is above temptations and is good in the human heart as well as in touch with transcendental consciousness Heru. Above: the main symbol of Egyptian Yoga: Sma. The Ancient Egyptian language and symbols provide the first "historical" record of Yoga Philosophy and Religious literature.

The hieroglyph Sma,? The Sema symbol refers to the Union of Upper Egypt Lotus and Lower Egypt Papyrus under one ruler, but also at a more subtle level, it refers to the union of one's Higher Self and lower self Heru and Set , as well as the control of one's breath Life Force through the union control of the lungs breathing organs.

Asar is killed by his brother Set who, out of greed and demoniac Setian tendency, craved to be the ruler of Egypt. With the help of Djehuti, the God of wisdom, Aset, the great mother and Hetheru, his consort, Heru prevailed in the battle against Set for the rulership of Kemit Egypt. Heru's struggle symbolizes the struggle of every human being to regain rulership of the Higher Self and to subdue the lower self. The most ancient writings in our historical period are from the Ancient Egyptians.

These writings are referred to as hieroglyphics. The Ancient Egyptian proverbs presented in this text are translations from the original hieroglyphic scriptures. An example of hieroglyphic text was presented above in the form of the text of Smai Taui or Egyptian Yoga.

Egyptian Philosophy may be summed up in the following proverbs, which clearly state that the soul is heavenly or divine and that the human being must awaken to the true reality, which is the Spirit, Self. Egyptian Yoga is what has been commonly referred to by Egyptologists as Egyptian "Religion" or "Mythology," but to think of it as just another set of stories or allegories about a long lost civilization is to completely miss the greatest secret of human existence.

What is Yoga? The implication is to link back individual consciousness to its original source, the original essence: Universal Consciousness.

In a broad sense Yoga is any process which helps one to achieve liberation or freedom from the bondage to human pain and spiritual ignorance. Generally the brain was riot 80 regarded. According to the Tantras, however, the chief centres of consciousness are to be found in the Chakras of tho cerebro-spinal system and ill the npper brain Sahasrara , which they describe, though the heart is also recognized as a seat of the JIv ttllla, or embodied spirit, in its aspect as vital principle 01' Prana.

Recently some attention has been given to the subject in Western literature of an occult kind. Generally its authors and others have purported to give what they understood to be the Hindu theory of the matter, but with con.. These are not limited to works of the character mentioned. Another explanation, however may he given-namely, that during man's history the importance of the various perceptive centres has in fact varied.

Charaka says that the heart is the root from which spring all other parts of the body, and is the centre of some of the functions or organs. According to Sushruta, tho heart is the seat of sensations.

The Muladhara is inaccurately described as being "above the pubis". N 11' is the Svadhishthana the urn bilical region. Aniihata is not the root of the nose, but is the spinal centre in the region of the heart; Vishuddha is not" the hollow between the frontal sinuses," but is thc spinal centre in the region of the throat.

Thus, an author who, I am informed, had considerable knowledge of things occult, speaks of the Sushumna as a "force" which " cannot be energised until Ida and Pingalit have preceded it," which " passes to the aocompaniment of violent shock through each section of the spinal marrow," and which, on the awakening of the sacral plexus, passes along tho spinal cord and impinges on the brain, with tho result that the neopyhte finds The Sushumna is not a " force," 2 and does not pass and impinge upon anything, but is the outer of the three Nadts, which form the conduit for the force which is the arousing of the Devt called Kundalinl, the Cosmic Power in bodies, which force is not itself a Nad!

It would be easy to point out other mistakes in writers who have referred to the' subject. It will be 'e profitable if I make as correct a statement as my knowledge admits of this mode of Yoga. But I desire to add that some modern Indian writers have also helped to diffuse erroneous notions about the Chakras by describing them from what is merely a materialistic 01' physiological standpoint.

To do so is not merely to luisrepresent the case, but to give it away; for physiology does not know the Chakras as they exist in themselves-that is, as centres of consoiousness-and of the activity of Sukshma Prana-vayu 01' subtle vital foroe ; though it does deal with the gross body whioh is related to them.

Those who appeal to physiology only are likely to return non-suited, We may here notice the account of a well-known " Theosophioal " author' regarding what he oalls the" Force centres" and the "Serpent Fire," of which he writes that he has had personal experience. Though its author also refers to the Yoga Shastra, it may perhaps exclude error if we here point out that his account does not profess to.

Leadbeator, pp. J This and the following notes compare his and the Indian theory. The Cosmic Power in bodies is here at rest; when roused it is felt as intense heat. Though all these seven forces operate on all the centres, in each of them one form of the force is greatly predominant. These inrushing forces are alleged to set up on the surface of the" etherio double" 4 secondary forces at right angles to themselves, The primary force on.

Tho number of these radiations of the primal for co is said to determine the num her of " petals" ;; as the Hindus call them which the "Lotus" or vortex exhibits. The secondary force rushing round the vortex produces, it is said, tho appearance of the petals of a flower, or, "perhaps more accurately, saucers or shallow vases of wavy iridescent glass".

In this way-e-that is, by the supposition of an etheric vortex subject to an incoming force of the Logos-both- the "Lotuses" described in the Hindu books and the number of their petals is accounted for by the author, who substitutes for the Svadhishthana centre a six-petalled lotus at the spleen,' and corrects the number of petals of.

Each lotus is a centre of a different form of " ma. Not mentioned in the account here given. H So little attention seems to be given to exactitude in this matter that one of the letters is dropped in order to make 1, petals-that is, 50 X There is a way, it is said, in which these may be properly opened or developed so as to bring 'e through this channel from the higher planes than ordinarily passes thereby.

Each of these" astral" centres has certain functions: In the first centre, " at the base of the spine," is the " Serpent Fire," or Kundalint, which exists in seven layers or seven degrees of force. It is not, it is said, the same as Prana, 01' vitality. When vivified by the" Serpent Fire" they become gates of connecti on between the physical 1 Certain Siddhis are said to be gaineh at each centre.

But the top of the head is far beyond the" astral" life. There Bamadhi, or union with the Supreme Consciousness, is had. Kundalinr is in fact the cosmic energy in bodies and as such the cause of all and though manifesting as, is not confined to, any of Her products. When the astral awakening of these centres first took place, this was not known to the physical consciousness. But the sense body can now " he brought to share all these advantages by repeating that process of awakening with the etheric centres".

This is done by the arousing through will-force of the" Serpent Fire," which exists clothed in " etheric matter in the physical plane, and sleeps 1 in the corresponding etherio centre-that at the base of the spine ". When this is done, it vivifies the higher centres, with the effect that it brings into the physical consciousness the powers which were aroused by tho development of their corresponding astral centres.

In short, one begins to live on the astral plane, which is not altogether "an advantage, wore it not that entry into the heaven world is said to be achieved at the close of life on this plane. At the fourth centre Ulan is instinctively aware of the joys and sorrows of others, sometimes reproducing in himself their physical aches and pains.

At the arousing of the fifth centre he hears voices" which make all kinds of suggestions to him".

Sometimes he hears music " or other less pleasant sounds ". She sleeps in the Mlliadhal'a. As to what She is, see last note. She sleeps because She is at rest.

Then man's consciousness is awake to the world, Her creation, in which She is immanent. When She awakes and Yoga. No Yogi seeks " Heaven" but union with that which is the source of all worlds.

The arousing of the sixth centre secures results which are at first of a trivial character, such as "half seeing landscapes and clouds of colour," but subsequently amount to clairvoyance.

Here it is said there is a power of magnification by means of an " etheric" flexible tube 'which resembles" the microscopic snake on the' head -dress of the Pharaohs". The Power to expand or control tho eye of this" microscopic. There are firstly seven centres, which with one exception correspond with the Chakras described. The author says that there are three other lower centres, but that concentration on them is full of danger.

What these are is not stated. There is centre lower, that I am aware I Thore is no mention of such a " snake ". The Siddhis Anima, etc.. It is consciousness which identifles itself with the small or the great. Lastly, the effect of the rousing of this force, which is accomplished by will power Yogabala ,' is. This is ultimately union with the Supreme Self or Paraiuatma ;" but it is obvious that, as the body in its natural statc IS already, though unconsciously, in Yoga, otherwise it would not exist, each conscious step upwards is Yoga, and there arc Jllauy stages of such before complete 01' Kaivalya Mukti is attained.

This and, indeed, many of the preceding stages are far beyond the "heaven world ,of which the author speaks. YOgIS are not concerned with the "heaven world," but seek to surpass it; otherwise they are not Yogis at all.

What , according to this theory, manifested force apparently does is this: Apart from the necessity for the possession of health and strength, the thought, will and morality, which it is proposed to subject to it. Further, as I have elsewhere pointed out," the YogIS Ray that the piercing of the 1 With the aid of bodily purification. I In the flrs! Another author says: It is possible that perverse or misguided concentration on sexual and connected centres may have the effect alluded to.

And it may be that the Commentator Lakshmtdhara alludes to this when he speaks of Uttara Kaulas who arouse KundalinI in the M nladharu to satisfy their desire for world-enjoyment and do not attempt to lead 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 1 There are three.. 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. So'smin shnstre; dhikarl sy"at tadanyatra na sadhakah. With such an attitude it is possible that, as pointed out by an Indian writer Oh.

The experienced followers of this method, however, as I have stated, allow that this method is liable to be accompanied by certain inconveniences 01' dangers, and it is therefore considered inadvisable except for the fully competent Adhilifi,ri , There are, on the other hand, Jnany substantial points of difference between the account which has been summarized and the theory which underlies the form of Yoga with which this work deals, The terminology and classification adopted by that account lilay be termed " Theosophical " 2; and though it may he possible for those who arc familial' both with this and the Indian terminology to establish points of correspondence between the two systems, it must by no means be assumed that the connotation even in such cases is always exaet.

For thongh " Theosophical" teaching is largely inspired by Indian ideas, the meaning which it attributes to the Indian tenus which it employs is not always that given to thcse tenus by Indians themselves. For this purpose the Viparita Mudras are designed.

I put the word in inverted commas to denote doctrine so taught and held by this Society, with which doctrines, Theosophy, in its genera sense, is not necessarily wholly identified. I t is not easy for me to correlate with complete accuracy the Indian and Theosophical theories as to man's principles. Assuming for argument the alleged corresporidence, then the "etheric centres " 01' Chakras, according to this account, appeal' to be centres of energy of the Prana-vnyu 01' Vital Force.

According to this author's theory, Kunda. Introduction to Yoga Philosophy," calls the Linga Shartra "th ' ethereal duplicate" p.

The Serpent Power By Arthur Avalon

Elsewhere p. She is, in fact, the Shabdabrahman or ". W ord " in bodies. The theory discussed appears to diverge from that of the Yogis when we consider the nature of the Chakras and the question of their vivification. According to the English author's account, the Chakras are all vortices of " etheric matter," apparently of the same kind and subject to the same external influence of the inrushing sevenfold force of the" Logos" but differing in this, that in each of the Chakras one or other of their sevenfold forces is predominant, Again, if, as has been stated, the astral body corresponds "with the Manomayakosa, then the vivification of the Chakras appears to be, according to this account, a rousing of the Knmik side of the mental sheath.

Each of the five lower Chakras is thei centre of energy of a gross Tattva-that is, of that form of Tt1ttvik activity or 'I'anmatra which manifests the Mahabhuta or sensible matter.

The sixth is the centre of the subtle mental Tattva, and the Sahasrara is not called a Chakra at all. Nor, us stated, is the splenic centre included among the six Chakras which are dealt with here. These petals, further, bear subtile sound-powers, ana are fifty 1 in number, as nrc the letters of the Sanskrit Alphabet. This Sanskrit work also descri bes certain things which are gained by contemplation on each of the Chakras. Others are stated in connection with the contemplation upon one oentre only.

Such statements seem to be made, not necessarily with the intention of accurately recording the specific result, if any, which follows upon concentration upon a particular centre, but by way of praise for increased self-control, 0]' Stuti-vada ; as where it is said in v.

It is also said that mastery of the centres ay produce various Siddhis 'or powers in respect of the predominating elements there. And this is, in fact, alleged. That this school of practical psychology was working very well in India at one t. Nothing, however, of real moment, from the higher Yogi's point of view, is aohieved until the,: Ajna Chakra is reached. At the same time it points out that these" powers" are obstacles to Liberation. Though much is here gained, it is not until the Tattvas of this centre are also absorbed, and oom plete knowledge 1 of the Sahasrara is gained, that the YogI attains that whioh is both his aim and the motive of his labour, cessation from rebirth which follows on the control and concentration of the Chitta on the Shi vasthanam, the Abode of Bliss.

It is not to be supposed that simply because the Serpent Fire has been aroused that one has thereby become a Yogi or achieved the end of Yoga.

There are other points of difference which the reader will discover for himself, but into which I do not enter, as my object in comparing the two accounts has been to establish a general contrast between this modern account and that of the Indian sohools.

I may, however, add that the differences are not only as to details. The style of thought differs in a way not easy shortly to describe, but which will be quiokly recognized by those who have some familiarity with the Indian Scriptures and mode of thought.

The latter is ever disposed to interpret all processes and their results from a subjective standpoint, though for the purposes of Sadhana the objective aspect is not ignored. The Indian theory is highly philosophical. Thus, to take but one instance, whilst the Rt. Leadbeater attributes the 1 This, it is obvious, comes only after long effort, and following on less complete experiences and results.

Arthur Avalon the Serpent Power

According to Indian notions, success Siddhi in Yoga may be the fruit of experiences of many preceding lives. KundalinI must be gradually raised from one centre to another until she reaches the Lotus in the cerebrum.

The length of time required varies in the individual -it may be years ordinarily or in exceptional cases months. That which is the general characteristic of the Indian systems, and that 'which constitutes their real profundity, is the paramount importance attached to Consciousness and its states.

It is these states which create, sustain and destroy the worlds. And whatever be the means em-t ployed, it if: In this and other matters, however, we must distinguish both practice and experience from theory. A similar experience may possibly be gained by various modes of practice, and an experience lnay be in fact ft true one, though the theory which may he given to account for it is incorrect. The following sections will enable the reader to pursue the comparison for himself.

As regards practice I am told that Kundalint cannot be roused except in the M i1lad""ra and by the means here indicated, though this may take place by acoident when by chance a person has hit upon the necessary positions and. Thus the story is told of a 'As this is by the Devi's grace, She is called " the giver of the eight Biddhis " ishitvitdyitshtasiddhidit. She gives Aishval'ya. Then warmth,. The man came to consciousness, and then told the story of his condition.

This, further, can only be done when the NadIs VI, post are pure. In fact, as ,he wrote me, it was useless for him as a European to go into the minutire of Eastern Yoga.

He, however, saw the " nerves" Ida and Pingala v. Fire ,was seen flashing from centre to centre with such rapidity that he, could see little of the "vision, and movements of forces were seen in the bodies of others. The radiance or aura round Ida was seen as moonlike-that is, palest azure -and Pingala red or rather pale rosy opalescence. Kundalt appeared, in vision as of intense golden-like white fire rather curled' 'spirally.

One night, being abnormally free from the infection of bodily desires, he felt the serpent uncoil, an9' it ran up, and he was" in I felt a rocking motion. I realy felt frightened, as the Power seemed something which could -consume me. Perhaps it was on this account that he.

The experience, however, 1 convinced him that there was a real science and magic in the Indian books which treat of occult physiology. The Pandit's observations on this experience were as follows: If the breath is stopped and the mind is carried -downwards, heat is felt. It is possible to " see" Kundalint with the mental eye, and in this way to experience Her without actually arousing Her and bringing Her up, which can only be effected by the Yoga methods prescribed.

It was tile mind Buddhi v. The two wings at the top are the two lobes or petals of the Ajna Ohakra, , Here I differ. The Sahasrara is at the top of the skull or upper brain. There is one simple teft; whether the Shakti is actually' aroused.

When she is aroused intense heat is felt at that spot but when she leaves a particular centre the part so left becomes as cold and apparently lifeless as a corpse. The progress upwards may thus be externally verified by others.

The Serpent Power - The Secrets of Tantric and Shaktic Yoga (1950)

The present work is issued, not with the object of establishing the 'truth or expediency of the principles and methods of this form of Yoga, a matter which each win determine for himself, but as a first endeavour to supply, more particularly for those interested in occultism and mysticism, a fuller, more accurate and rational presentation of the subject. An understanding of the recondite matters in thetreatise here translated is, however, only possible if we first shortly summarize some of the philosophical and religious dootrines which underlie this work.

Nextly the kinetic aspect of Spirit, or Shakti, is considered; its creative ideation and manifestation in the evolved Macrocosm and in the human body or Miorooosm Kshudra.. For as is said in the Vishvasara Tantra, "What is here is elsewhere.

After an account of the "Word n and the letters of speech, I conclude with the method of involution or Yoga. The latter will not be understood unless the subject of the preceding sections has been mastered.

I t is necessary to explain' and understand the theory of world-evolution even in the practical matters with which this work is concerned. For as the Oommentator says in v. Nivritti in Yoga will not be understood unless the forward or creative E. Similar considerations apply to other matters here dealt with.

So also will a short analysis of the Shakta doctrine of Power be of value. The Power-Holder is Shiva.

Power is Shakti, the Great Mother of the Universe. There is no Shiva without Shakti, or Shakti without Shiva, The two as they are in themselves are one. They are each Being, Consciousness and Bliss. These three terms stand for the. It s then Power to Be, to self-conserve and resist change. It is He who puts forth Power and creates the Universe. Rest implies Activity, and Activity implies Rest.

Behind all activity there is a static background. Shiva represents the static aspect of Reality and Shakti the moving aspect. The two, as they are in themselves, are one. He is thus Shiva-Shakti. He is as he stands an expression of Power. The object of Sadhana or Worship and Yoga is to raise this Power to its perfect expression, which is perfect in the sense of unlimited experience.

Rigveda S. YajUl'veda, For its understanding there is required J a full acquaintance with Indian philosophy, religious doc- trine, and ritual in general, and in particular with that presentment of these three matters which is given in the Shakta and Monistic Advaita! Shaiva Tantras. It would need more than a bulky volume to describe and explain in any detail the nature and meaning of this Yoga, and the bases on which it rests.

For on 'the practical side I can merely reproduce the directions given in the books together with such explanations of them as I have received orally. Those who wWh to go farther, and to put into actual process this Yoga, must first satisfy themselves of the value and suitability of this Yoga and then learn directly of a Guru who has himself been through it Siddha. His experience alone will say whether the aspirant is capable of success.

It is said that of those who attempt it, one out 1 As to the Advaita. Whilst, therefore, on this heading it is possible to explain some general principles, their application is dependent the ciroumstances of each particular case.

The ultimate 01' irreducible reality is 'Spirit' in the sense of Pure Consciousness Chit, Samvit from out of which as and by its Power Shakti , Mind and Matter proceed. Spirit 1 is one. There are no degrees or differen - , oes in Spirit. The Spirit whioh is in manis the one Spirit which is in everything and whioh, as the object of worship,j is the Lord Ishvara or God. Mind and Matter are many and of many degrees and qualities.

Atma or Spirit as such is the Whole Pnrna without section Akhanda. Mindj and Matter are parts in that Whole. They are the notwhole Apnrna and are the seotion Khanda. Its Power Shakti is active and changes in the form of Mind and Matter. Pure Consciousness is Chit or Samvit. And Mind.. This does not m: O enable man to.. Where there I is no mind Amanah , there is no limitation. Power as Mind and Body. She is the great Devt, the Mother of the Universe who as the Life-Foroe resides in man's body in its lowest centre at the base of the spine just as Shiva is realized in ,the highest braincentre, the cerebrum or Bahasrara Padma.

Some worship predominantly the masculine 01' right side of the conjoint male and female figure Ardhanartshvara. Some, the Shaktas, predominantly worship the left, and call Her Mother, for She is the Great Mother Magna Mater , the Mahadevt who conceives, bears, and nourishes the universe sprung from Her womb Yoni.

This is so because She is the activo aspect 1 of Oonsciousuess, imagining Srishtikalpana 2 the world to be, according to the I The quiescent Shiva-uspect is by its definition inert. It is because of this that the Devt is in the Tantl'as symbolically represented U,R being above the body of Shivu who lies under Her like n, corpse Shava. As the Kubiika 'I'anbra Ch. T, states. See Pranatoshin"P,' n. Pravachuna Sutru, III. For tho same reason the f9]lJ! As the Yoginihridaya Tantra says, "the picture of tho world is designed by her own will.

It is held natural to worship Her as Mother. It is their first word and generally their last. The whole world of the five elements also l! Therefore men worship he Mother," than whom is none more tender," saluting Her rsmiling beauty as the rosy TripurasundarI, the source of the universe, and Her awe-inspiring grandeur as Ka,1I, who takes it back into Herself.

Here we are concerned with Yoga which is the realization of the union of the Mother and Lord aspects in that state of consciousness which is the Absolute. Veda says: She, the Vimarshashakti, produces, but not alone. Vimarshashakti prakashatmanit paramashivena samarasva-vishvam srijati na tu kevaliL-Yoginihridaya Tantra. Philosophically also this is sound.

The Supreme Shakti, who is not different from Shiva Pari1shaktishivabhinna , is embodied in every order of thing Sal'vakIamasharirini-Yoginlhridaya Tantra. XIX, Vol. She is both as UpR. Consoiousness or. Though in ordinary experience the two are essentially bound up together, they still diverge or seem to diverge from each other. Man by his constitution inveterately believes in an objective existence beyond and independent of himself.

And there is such objectivity as long as, being embodied Spirit Jlvatrna ; his consciousness is veiled or contracted 1 by Maya. But in the ultimate basis of experience, which is the Supreme Spirit Paramatma , the divergence has gone, for in it lie, in undifferentiated mass, experiencer, experience, and the experienced. When, however, we speak ,of Chit as Feeling-Consciousness we must remember that what we know and observe as such is only ia limited changing manifestation of Chit, which is in itself the infinite changeless principle, which is the background of all experience.

This Being Consciousness is absolute Bliss Anand a , which is defined as "resting in the self" Svarupa-vishranbi. It is Bliss because, being the infinite All Puma , it can be in want of nothing. This blissful consciousness is the ultimate or irreducible nature 01' Svarupa or own form of the one Reality which is both the Whole as the irreducible Real and atrt as the reducible Real.

Svarnpa is the nature of anything as it is in itself, as distinguished from what it may appear to be. Supreme Consciousness is the Supreme Shiva-Shakti Parashiva Parashakti which never ohanges, but eternally endures the same throughout all change effected in its 'creative aspect: Fullness or wholeness is" veiled" in order that the part or particular may be experienced.

All manifestation is associated with apparent uneonseiousness. The mind is evidently not a, pure, but a limited consciousness. What limits it must bei something either in itself unconscious or, if conacious. I In the phenomenal world there is nothing absolutely conscious nor absolutely unconsoious. Consciousness and uneonsoiousness are always intermingled.

Some things, however, appear to be more conscious, and some more unconscious than others. This is due to the fact that Chit, which is never absent in anything, yet manifests itself in various ways and degrees.

Spirit remains the same; the mind and body change. The sentienoy of plants is more developed, though it is, as Chakrapani says, in the Bhanumatt, a dormant consciousness.

This is further manifested in those micro-organisms which are intermediate stages between the vegetable and animal worlds, and have a psychic 'life of their own. In the , J1pa , that is, as distinguished from the partdoular forms of its manifestation. The appeerance of development is due to the faot that It is now more and now less veiled or contracted by Mind and Matter.

It is this veiling by the power of Consoiousness Shakti whioh creates the world. It is a power whioh thus cuts down, veils and negates.

Perfect c. Is Shakti in itself the same as 01' different from Shiva 01' Chit? It must be the same, for otherwise all oould not be one Brahman. But if it is the same it must be also Chit or Consciousness.

Sachchidanandamay;' and Ohidrnptnt. Shakti, which comes from the root Shale, " to have power", "to be able," means power. There is no difference between Shiva as the possessor of power Shaktiman and Power as It is in Itself. The power of Consciousness is Consciousness in its active aspect. Whilst, therefore, both Shi va and Shakti are Consciousness,. The partiCular 'power whereby the dualistic world is brought into 1 That is, its substance is Sat, Chit, Ananda. The suffixes Mayi and Rupini indicate a subtle distinction-namely, that She is in Herself, Chit, and yet by appearance the effect of the Power something different from it.

As the Kubjika. Tantra sa. Consciousness veils itself. Shakti as action veils consciousness by negating. Before the manifestation of the universe, infinite Being Consciousness-Bliss alone was-that is, Shiva-Shakti as Chit and Chidrupint respectively.

I, vv. IV, "Tantrik Texts ". I Ra,ghava Bhatta says Ya anadirnpa chadtanvndhyassna mahapralaye sukshma sthita Comm. Chatterji's work on " Kashmir Shaivism ". This is Paeamashiva, or Nirguna uttributeless , or Nishkala devoid of manifested Shakti , Shiva, or Perabrahman, as contrasted with Bagune with attribute , or Sakala with parts or Bhakti , Shiva, or Shabdabrahman Brahman as the source of "sound," v.

This Monism posits a dual aspect of the single Consoiousness-one the transcendental changeless aspect Parasamvit , and the other the creative changing aspect, whioh is called Bhiva-Shakti Tattva. In Parasamvit the " I " Aham and the" This" Idam , or universe of objects, are indistinguishably mingled in the supreme unitary experience. At this point, the first incipient stage of dualism, there is the first transformation of consciousness, known as Badashiva or Badakhya Tattva, which is followed by the second or Ishvara Tattva, and then by the third or Shuddavidya Tattva.

In the first emphasis is laid on the" This ", in the second on the "I," and in the third on both equally. Then Maya severs the united consciousness so that the objeot is seen as other than the self and then as split up into the multitudinous objects of the universe.

The Para Devt is Prakasha. This is th'Nirvikalpajnana state in which there is no distinction of " This" and" That ", of.. I " and" This OJ. In Vikalpajnana there is subject and object. It is that which is pounded or handled by thought, that is object of reflective thought. All three terms denote the principle of objectivity.

Pereshiva and Parashakti are motionless Nihspanda and soundless N ihshabda. Bindu literally means a point and the dot Anusvara , which denotes1 in Sanskrit the nasal breathing e. It is' placed in the Ohandrabindu nasal breathing above Nada e. In its technical Mantra sense it denotes that state of active Consciousness or Shakti in which the" I " or illuminating aspect of Consciousness identifies itself with the total " This ".

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When Consciousness apprehends an object as different from Itself, It sees that object as extended in space. But when that object is completely subjectified, it is experienced as an unextended point.

This is the universe-experience of the Lord-ex.. It is withdrawn into that Shakti which projected it. It collapses, so to speak, into a mathematical point without any magnitude , Lit. Therefore there is no manifestation or dualism.

It is that state of gathered. Tattva which produced it. There is one indivisible unity of dual aspect whioh is figured also in the 'I'antras 2 as a grain of 'gram Chanaka , whioh has two seeds so closely joined as to look as one surrounded by an outer sheath. This word oomes from the word Kundala or "a coil ", "a bangle". Here there is none, or we are in spacelessness. S The two seeds are Shiva and Shakti, and the sheath is Maya. When they come apart there is "creation". Again the imagery is faulty, in that there are two seeds, whereas Shiva and Sha.

This Shakti ooiled round theSupreme Shiva is called Mahakundali " The great ooiled power " , to distinguish it from the same power whioh exists in individual bodies, and which is called Kundalint. When it is aocomplished the individual Shakti Kundali is united with the great cosmio Shakti Maha- Kundalt , and She with Shiva, with whom She is essentially one.

KundalinI is an aspect of the eternal Brahman Brahmarupa Sanatani , and is both attributeless and with attribute Nirguna and Saguna. As Saguna She it is by whose power all creatures are displayed Sarvabhutaprakashint ,' Kundalt Shakti in individual bodies is power at rest, or the static centre round whioh every from of existenoe as moving power revolves.

Here I may observe that Yantras, though drawn on the flat. The Hat drawing -is a, mere suggestion of the three-dimensional figure whioh the Ya. I Kubjiki Tantra, Oh. I, Pranatoahinr, p. There are thus alternate. So also Professor Huxley, in his "Evolution and Ethics", speaks of the manifestation -of cosmic energy Maya Shakti alternating between phases.

At the time of Dissolution Pralaya there is in Consciousness as Mahakundalt, though undistinguishable from its general mass, the potentiality or seed of the universe to be. Maya, as the world, potentially exists as Mahakundalt, who is Herself one with Consciousness or Shiva. This Maya contains, and is in fact constituted by, the collective Bamskara 01' Vasana-that is, the mental impressions and tendencies produced by Karma accomplished in previously existing worlds.

These constitute the mass of the potential ignorance Avidya by which. They were produced by desire for worldly enjoyment, and themselves produce such desire. The worlds exist because. Each individual exists because his will desires worldy life.

One of the cardinal principles of the Bhakta Tantra is to secure by its. Badhana both Liberation Mukti and Enjoyment Bhukti. As this Shakti is Himself, it is He in his Shiva-Shakti aspect who comes forth Prasarati and endows Himself with all the forms of worldly life. In the pure, perfect, formless Consoiousness there springs up the desire to manifest in the world of forms-the desire for enjoyment of and as form..

This takes place as a limited stress in the ultimated unmoving surface of pure Consciousness, which is N ishkala Shiva, but without affecting the latter. There is thus change in ohangelessness and ohangelessness in change. Shiva in His transcendent aspect does not change, but Shiva Sakala in His immanent aspect as Shakti does.

Kularnave Samhita, v.

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Therefore, thewise and good VIra should carefully be united with world-experience. I KulachtidA. IV, " Tintrik Texts," Ch.

I, VV. The Shaetras have dealt with the stages of creation in great detail both from the subjective and objective viewpoints as changes in the limited consciousness or as movement Spanda , form, and "sound" Shabda.

General conclusions only are, however, here summarized. In the Yoginthridaya Tantra it is said Ch. Kulam meyamanamatrtlakshanam, kaulastatsamastih.

These three are Knower, Knowing, known, for that is Consciousness as Shakti. IV, "Tantl'if Texts" Ch. Thus from all- knowing it becomes Iittle- knowing; from being almighty, it becomes a little-doer, etc.

See" Garland of Letters ". The term Samkooha contraction expresses the same idea.


As already stated, the supreme changeless state Parasamvit 1 is the unitary experience in which the " I " and" This" coalesce in unity. In the kinetic or Shakti aspect, as presented by the pure categories, experience recognizes an " I " and " This," but the latter is regarded, not as something opposed to and outside the "I," but as part of a one self with has two sides-an" I " Aham and" This" Idam , The emphasis varies from insistence on the "I" to insistence on the H This," and then.

The pure-impure categories are intermediate between the pure and the impure. The essential characteristic of experience constituted by the impure categories is its dualism effected through Maya-and its limitations-the result of the operation of the Kanchukas.

Hero the" This" is not seen as part of the Self, but as opposed to and without it as an object seen outside. Each consciousness thus became mutually exclusive the one of the other. The states thus described are threefold: This last, stage is itself twofold. Vikriti , whioh are Mind and Matter, and the multitudinous beings of the universe which these com pose.

Shakti as Prakriti first evolves mind Budd hi, Aharnkara, Manas and senses Indriya , and then sensible matter Bhnta of fivefold form " ether," "air," "fire,"" water," "earth " 1 derived from the supersensible generals of the senseparticulars called 'I'anmatra, When Shakti has entered the last and grossest Tattva " earth " -that is, solid matter-there is nothing further for Her to do. Her creative activity then ceases, and She 'rests. She rests in Her last emanation, the" earth" principle.

She is again coiled and sleeps. This last centre 01' Chakra and the four above it are centres of the five forms of Matter. The sixth centre is that of Mind. Consciousness and its processes through Shakti prior to the appearance of Maya are realized I in the seventh lotus Sahasrara-padma and centres intermediate between it and the sixth or Ajna Mind centre. In worship Puja they are symbolized by the following ingredients Upachara. Pushpa flower , ether; Dhnpa incense , air; Dtpa light , fire; Naivedya food-offering , water; Chandana sandal , earth.

Nada and Bindu are, like all else, aspects of Power or Shakti, being those states of Her which are the proper conditions for U payogavastha and in which She is prone to Uohchhunavastha " creation". In those Tattvas the germ of action Kriya Shakti sprouts towards its full manifestation. The Tantras, in so far as they are Mantra Shatras, are concerned with Shabda or "Sound" a term later explained.

Mantra is manifested Shabda, Nada, which also literally means "sound," is the first of the produced intermediate causal bodies of manifested Shabda.

Bindu, which has previously been explained, is desoribed as the state of the letter Ma before manifestation, consisting of the ShivaShakti Tattva enveloped by Maya or Parama KundalinI.

It implies both the void Sho. It is Chidghana or massive consciousness-that is, Chit associated with undifferentiated that is, Chidrnpint Shakti, in which lie potentially in a lU8SS Ghana , though undistinguishable the one from the other, all the worlds and beings to be created. This is Parama Shi va, in w h are all the Devatas. It is this Bindu who is the Lord Ishvara whom 1 Sachchidananda-vihhavat sakalat parameshvarat ASichohhaktis tato nado nadad bindu-samudbhavah Ch.

Todala 'I'antra, Ch. IV; and Kamakalsmaltnr Tantra, cited in v.

Its abode is Satyaloka, whioh within the human body exists in the pericarp of the thousand-petalled lotus Sahasrara in the highest cerebral centre.

The Sharada 3 then says that this Parabindu, whose substance is Supreme Bhakti,. In the case of the Mantras, Blja according to the Kulaohudamani, v, 58 is the first letter of a Kl1ta or group and what follows is Shakti. By the Bija form is made Bijena mnrtikalpana. Bindu, Nuda and Biju, are its throe parts. Bindu is Shivatmaka i. The Commentary to v. See also to the same effect Kriya.

Nirgunah sagunash cheti shivo jneyah sanntanah.. As the Text says v, 40 , it is by this division of Shiva and Shakti that there arises creative ideation Srishti-kalpana , The causal Bindu is from the Shakti aspect undifferentiated Shakti Abhedarn pa Sbakti with all powers Sarvashaktimaya ; from the Prakriti aspect 'I'rigunamayr Mulaprakribi ; from the Devata aspect the unmanifest A vyakta ; from the Devt aspect Shanta.

These are spoken of as Para transcendent , Sukshma subtle and Sthula gross. These represent the Chit. Chidachit, Achit aspects of nature. Chidamshah chidachinmishrah achidamshahscha tesham rupani Bhas- karal'aya; Oomm. Kitlena bhidyamnnastu so, bindur bhavati tridha, Sthulasftkshmapal'n. Eta cha kn. Adhibh utantu kamarnpapnmagirljUandharaudyitnapltharupah. Prthat'iipit iti tu nityahridaye spashtam i b. Oiting Rahasyitga. In Sun there are Fire and Moon.

Jyeshtha, Vishnu, Madhyamnshubdn, Kriya. Tamas, Raudrt, Rudra, Vnikharlshabda. See Comm. As the Rudra Yamala says II. Eka murbistravo deva brahmavishnumaheshvarah Mama vigrahasamklipta srijaty avati hanti chao But see next note. I Cited in Pranatoshint, p. Raudrl bindos tato nadaj jyeshtha bljad ajayata Varna tabhvah samutpannah rudra-brahma-ramadhipah Te [naneohehha-kriyatmano vahnrndvarka-svarnpinah. Iohchha kriya tatha jnanam gaurI brahmtti vaishnavt Tridha shaktih sthita yatra tatparam jyotir om iti.

As the author of the Pranatoshint p. According to this account it would seem that Jnana. Sattva, and Kriya Tamn,s in note I, should be transposed. See TIku. See my " Garland of Letters ".

That is, Kamayuktlt Kala, Kala with creative will here its manifestation. Ba vr- paramashivabhinnlt mishrabindurupa Ka. On the material plane the white Bindu assumes the form of semen Bhukra , and the red Bindu of menstrual fluid Rajasphala, Shonita.

It is of coupled form Ynmalarnpa. There is no Shiva without Shakti, nor Shakti without Shiva. In the one Shiva-Shakti there is a union Maithuna , r, the thrill of which is Nada, whence Mahttbindu is born, which itself becomes threefold 1 As Ravi or Siirya Sun Bindu is in the form of Parashiva, and in it are the other two Bindus, it is the Bamashbirapa of them, and is thus called KAmakalit. Shivah Sha. Shaktih Shivavo. That is called the blissful Bhakti from which creation arises.

Tilaka that on the "bursting" or differentiation of the Supreme Bindu there was unmanifested "sound" Shabda. See further as to Kamalmli1, post. Sharada Tilaka, Ch. It will be observed that in this verse the first Bindu is called Para and to make this clear the author of the Prnnatoshtni adds the following note: Paradbindor ityanena shaktyavastharupo yah prathamo bindus tasmat By Parabindu is meant the first Bindn, which is a state of Shekti.

I See Raghava Bhatta, Comm. Sharada, and the same. KriyashaktipradhanaYlth shabda-shabdarthakarauam Prakriter bindurupinyah shabdabrahma, bhavat param. Shabdabrahmaparambrahmabhedena brahmanor- dvaividhyam uktam. And see also Shrimad Bhagavata, 6 Skandha, 16 Ch. Tena ahabdartharupavishishtaaya shabdabrahmatvam avadharltam Pranatoshint, Just as the atom consists of a static centre round which moving foroes revolve, so in the human body Kundalint in the" Earth-Chakra" is the static centre Kendra round which She in kinetic aspect as the forces of the body works.

The whole-body as Shakti is in ceaselss movement. Kundalint Shakti is the immobile support of all these operations.. When She is aroused and Herself moves upwards, She withdraws with and 'into Herself these moving Shaktis, and then unites with Shiva in the Sahasrara Lotus.

The prooess upward evolution is the reverse of the involution above described. The Worlds are dissolved Laya fro In time to time for all beings. The perfected YogI dissoI ves the Universe for all time for himself. Yoga is thus Laya. Before proceeding to a description of the Chakras it is, firstly, necessary to describe more fully the constituents of the body-that is, Power manifest as the Tattvas mentioned, extending from Prakriti to Prithivl.

It is of these Tattvas that the Chakras are centres. Secondly, an explanation is required of the doctrine of " Sound" Shabda , which exists in the body in the three inner states Para, Pashyanti, Madhyama and is expressed in uttered speech VaikharI. This will help the reader to an understanding of the meaning of Mantra or manifested Shabda, and of the "Garland of Letters" which is distributed throughout the six bodily centres. Here they are mentioned in connection with the form creation Arthasrisbti.

The Pranatoshint: Atra arbhasrishtau punah rudradrnA. Parvam tesham utpattih shabdarupena. The Transcendental Consciousness is called the Paramatma, The consciousness which is embo.. In the first case Consciousness is formless and in the second it is with form, Form is derivable from Consciousness as Power Shakti.

One of these powers is Prakriti Shakti-that is, the immediate source of Mind and Matter.This is due to the fact that Chit, which is never absent in anything, yet manifests itself in various ways and degrees.

The second and third bodies are the differentiations through evolution of the causal body, from which first. Nothing, however, of real moment, from the higher Yogi's point of view, is aohieved until the,:Ajna Chakra is reached.

For centuries this material was a closely guarded secret in India; even native scholars were not allowed access to it.

It is so called from the fact of its ooursing throughout the universe. These were known as Lower and Upper Egypt. Philosophically also this is sound. The Mayavadins insert the Prana pentad- instead of the Tanmatra.

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