Language: English. The Serpent Power By Arthur Avalon. Identifier: TheSerpentPowerByArthurAvalon. Identifier-ark: ark://t8kd6wb8s. SANSKRIT, witH INTRODUCTION AND COMMENTARY. BY. ARTHUR AVALON. (SlR JOHN WOODROFFE). (Fourth Edition). PUBLISHERS: GANESH & Co. Download; MB File Size; 1 File Count; March 25, Create Date; March 25, Last Updated; Download.
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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. Including the 22 volume Tantric Texts Series Edited by Arthur Avalon (John of Tantric and Shaktic Yoga ().epub John Woodroffe - The Serpent Power. The Serpent Power by Woodroffe. Illustrations, Tables, Highlights and Images by Veeraswamy Krishnaraj. This PDF file contains the complete book of the.
Language is English and Sanskrit. All Files in varying degree of quality, Most are great!
All at least readable. Scanned from Original books and may contain various marks and imperfections. The other images are examples of the files on the disc. It is a philosophically sophisticated commentary on, and translation of, the Satcakra-nirupana "Description of and Investigation into the Six Bodily Centres" of Purnananda dated c.
The term "Serpent Power" refers to the kundalini, an energy said to be released within an individual by meditation techniques. Books: John Woodroffe - Bharata Shakti Yoni Mudra. Baddha- Padmasanu. These names refer to the Kundalint Shakti, or Supreme Power in the human body by the arousing of which the Yoga is achieved, and to the purification of tlto Elemonts of the body Bhuta-shuddhi whioh takes place upon that event.
This Yoga is effected hy a process technically known as Shat-chakra-bheda, or piercing of the six Centres 01' Regions Chakra or Lotuses Padrna of tho body which tho work describes by the agency of Kundaliur Shakti, whioh, in order to give it an English name, I have here called the Serpent Power.
The power is the Goddess Devr Kundalini, or that which is coiled; for Her form is that of a coiled and sleeping serpent in the lowest bodily centre, at the base of the spinal column, until by the means described She is aroused in that Yoga which is named after Her.
The Saptabhumi, or seven regions Lekas ,' are, as popularly understood, an exoteric presentment of the inner Tantl'ik teaching regarding tho seven centres.
It will be found mentioned in the Yoga U panishads which refer to the Centres, or Chakras, and in some of the Puranas. The treatises on Hathayoga also deal with the subject. We find even similar notions in systems other than the Indian, from which possibly in SOHle cases they have been borrowed.
Satyananda's" Comm. See p. S "The Compass of Truth. Its teaching is alleged to be that of the secret doctrine of the" Apostle of God.
Rai Bahadur Srisha Chandra Vasu. Similar notions have been reported to me as being held in the secret teaching of other COllimunities. That the doctrine and practice should be widespread, we might expect, if it has a foundation on fact. In fact, such orderly descriptions in practical full detail as have been written are to be found chiefly in the Hathayoga works and 'I'antras which arc the manuals, not only of Hindu worship, but of its occultism. The system is of a Tftutrik character also in respect of its selection of the chief centre of consciousness.
V arious people have in antiquity assigned to various parts of the body the seat of tho "soul" 01' life, such as the blood," the heart and the breath. 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. 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: at the navel, a simple power of feeling; at the spleen, "conscious travel " in the astral body; at the heart, "a power to comprehend and sympathise with the vibrations of other astral entities"; at the throat, power of hearing on the astral plano; between the eyebrows, " astral sight -"; at the" top of the head," perfection of all faculties of the astral life.
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". Digital Electronic Books. Or you can choose to receive a link to direct download.
Language is English and Sanskrit. All Files in varying degree of quality, Most are great! All at least readable. Scanned from Original books and may contain various marks and imperfections. The other images are examples of the files on the disc.
It is a philosophically sophisticated commentary on, and translation of, the Satcakra-nirupana "Description of and Investigation into the Six Bodily Centres" of Purnananda dated c.