ILLUSTRATIONS (CAKRAS) PLATE I. The Centres or Lotuses .... PAGE Frontispiece II. Muladhara-Cakra ..... to face 355 III. Svadhisthana „ >> 365 IV. Manipuraka „ )> 369 V. Anahata 99 381 VI. Visuddha ,, 99 391 VII. Ajfla „ . 99 413 VIII. Sahasrara ,, 99 429 IX. ILLUSTRATIONS (YOGASANAS) Mahabedha according to Hatha-yoga-pradlpika and Yamala ...... 99 433 X. Padmasana with Lauliki .... 99 441 XI. Uddiyana-Bandha in Siddhasana — 1st Stage . 99 449 XII. Uddiyana-Bandha in Siddhasana — 2nd Stage 99 457 XIII. Mahabandha ...... 99 465 XIV. Mulabandha in Siddhasana .... 99 473 XV. Yoni-Mudra in Siddhasana .... 99 481 XVI. Mahamudra ..... 99 489 XVII. Baddha-Padmasana ..... 99 497 THE & ^ £’7' ;u3? '$*7/3 1^77 SERPENT POWER BEING THE $AT-CAKRA-NIRCPA!^A AND , • . pAdukA-paNcaka TWO WORKS ON LAYA-YOGA, TRANSLATED FROM THE SANSKRIT, WITH INTRODUCTION AND COMMENTARY BY ARTHUR AVALON (SIR JOHN WOODROFFE) DOVER PUBLICATIONS, INC. NEW YORK Theology Library CLAREMONT SCHOOL OF THEOLOGY Claremont, CA This Dover edition, first published in 1974, is a republication of the seventh edition of the work as published by Ganesh & Co. (Madras) Private Ltd., Madras, India, in 1964 (the first edition was pub¬ lished by Luzac & Co., London, in 1919). In the present edition, which is published by special arrangement with Ganesh & Co., the Sanskrit text that was included with the seventh edition has been omitted, and Plates I through VIII, originally in color, appear in black and white. International Standard Book Number: 0-486-23058-9 Library of Congress Catalog Card Number: 74-75259 Manufactured in the United States of America Dover Publications, Inc. 180 Varick Street New York, N.Y. 10014 PUBLISHERS’ NOTE TO SIXTH EDITION The growing interest evinced by the public to understand rightly the literature of Tantra Sastra and more especially the Yoga of Kundaliru Sakti has encouraged us to bring out this new edition of the almost unique original work on the subject. The opportunity has been availed of to add a translitera¬ tion of all the Sanskrit verses and provide indexes in English for half-verses, authors, citations, words, etc. June 1958 PUBLISHERS’ NOTE TO FIFTH EDITION Within the last three years most of the Works of Sir John Woodroffe have been published by us after they had been out of print for nearly twenty years. It is gratifying to note that the public have appreciated the valuable nature of these books and their new, uniform get-up. The last Edition of Serpent Power was exactly the same as its predecessor but in the present one, to make reference to the Sanskrit portion easier and more convenient to critical students, indexes have been included for the verses, authors, citations, bibliography and important words at the end of the book. It is hoped that these additions would prove useful to at least some of the readers. November 1953 PREFACE TO THIRD EDITION This edition to which some additions have been made and in which some errors have been corrected has been revised throughout. Since the issue of the second edition several new volumes have appeared in the series of “ Tantrik Texts ”. In connection with this book the reader is specially referred to the Kamakalavilasa, one of such Texts, as also to the essay on “ Creation in the Tantras ” which with other new material is printed in Sakti and Sakta. The publishers have pub¬ lished a volume called Mahamaya by Professor Pramatha Natha Mukhyopadhyaya and myself in which comparison is made of the concept of Maya as held by the Saktas and Maya- vadins respectively. I repeat that it is not possible to under¬ stand this Yoga without having been first well grounded in its philosophy. I say ‘ understand ’ only because the question of the reality and value of this form of Yoga is not one with which this book is concerned. Since the publication of the second edition, there has been issued a monograph on the Cakras by the well-known Theosophist, the Right Reverend C. W. Leadbeater, which includes matter published by him in 1910. The volume contains plates of the Cakras as said to have been seen clair- voyantly as also a plate of the Cakras according to Johann Georg Gichtel, a pupil of Jakob Boehme taken from his Theosophia Practica originally issued in 1696 and reprinted in 1897 (Chacornac, Paris. See also Plates at the end of Dr. Law’s edition of the translation into English of Behmen). viii THE SIX CENTRES AND THE SERPENT POWER Dr. Rele has also published a book entitled The Mysterious Kundalini (Taraporewalla, Bombay) to which I have written an Introduction. Oxford September 11, 1928 A. A. PREFACE TO SECOND EDITION Considering the recondite nature of the subject, the first edition published by Messrs. Luzac & Co., London, has had a more rapid sale than was expected, and a call for a second edition has enabled me to revise the whole work and to make several corrections and additions both in the Introduction and Text. To this second edition has been added the Sanskrit Text of the works here translated which formerly appeared as Vol. 2 of the Tantrik Texts and which has since gone out of print. This edition also contains in addition to the original coloured plates of the Cakras, a number of half-tone plates taken from Life, showing some positions in Kundalinl- Yoga. The Introduction deals in a general way with the subject- matter of the Texts translated. I take however this opportun¬ ity to say again that it has not been possible to give here a full explanation of such matters, and refer my reader to my other works dealing with the Tantras and their Ritual, namely, Principles of Tantra, a work of peculiar value in that it is a translation of the work of a Bengali Pandit, himself a Sakta unacquainted with the English language but an inheri¬ tor of the old traditions; as also my Sakti and Sakta dealing with ritual, published since the date of my first Preface. The Studies in Mantra-Sastra referred to therein has also recently been published under the title of Garland of Letters. All such technical terms as Bindu, Nada and the like used in the works translated have been fully explained therein as also the general principles of Mantra. It is necessary also to know X THE SIX CENTRES AND THE SERPENT POWER with accuracy the exact meaning of the terms Consciousness, Mind, Life, Matter and so forth as used in Vedanta and these have been given in the series of little works under the general caption The World as Power.1 It is not possible to understand the rationale of Yoga without an accurate under¬ standing of these fundamental terms. It has been rightly said that “ the practical portion of all Yoga, specially of Raja Yoga, is concerned with mental practices. It is therefore absolutely necessary that the student of Yoga should know what his mind is and how it works ” ( Raja Toga, by Swami Dayanand, p. 9). I have given a short account of Sarva- nanda and his life in the Hindusthan Review. Other works by me on the Sastra are noted in the advertisement sheet at the end of the book. Les Andelys Eure A. Avalon October, 1922 1 Since republished in one volume (1957). PREFACE “ We pray to the Paradevata united with Siva, whose substance is the pure nectar of bliss, red like unto vermilion, the young flower of the hibiscus, and the sunset shy; who, having cleft Her way through the mass of sound issuing from the clashing and the dashing of the two winds in the midst af Susumna, rises to that brilliant Energy which glitters with the lustre of ten million lightnings. May She, Kundalint, who quickly goes to end returns from Siva, grant us the fruit of Toga! She being awakened is the Cow of Plenty to Kaulas and the Kalpa Creeper of all things desired for those who worship Her.” — Sarada-Tilaka, xxxv, 70 In my work Sakti and Sdkta I outlined for the first time the principles of “ Kun(jali-Yoga ” so much discussed in some quarters, but of which so little was known. This work is a description and explanation in fuller detail of the Serpent Power (Kundali-Sakti), and the Yoga effected through it, a subject occupying a pre-eminent place in the Tantra-Sastra. It consists of a translation of two Sanskrit works published some years ago in the second volume of my series of Tantrik Texts, but hitherto untranslated. The first, entitled “ Satcakra-nirupana” (“Description of and Investi¬ gation into the Six Bodily Centres ”), has as its author the celebrated Tantrik Purnananda-Svami, a short note on whose life is given later. It forms the sixth chapter of his extensive and unpublished work on Tantrik Ritual entitled “ Sri-tattva- cintamani”. This has been the subject of commentaries xii THE SIX CENTRES AND THE SERPENT POWER by among others Samkara and Viivanatha cited in Volume II of the Tantrik Texts, and used in the making of the pre¬ sent translation. The commentary here translated from the Sanskrit is by Kalicarana. The second text, called “ Paduka-Pancaka ” (“ Five-fold F ootstool of the Guru ”) deals with one of the Lotuses des¬ cribed in the larger work. To it is appended a translation from the Sanskrit of a commentary by Kalicarana. To the translation of both works I have added some further explana¬ tory notes of my own. As the works translated are of a highly recondite character, and by themselves unintelligible to the English reader, I have prefaced the translation by a general Introduction in which I have endeavoured to give (within the limits both of a work of this kind and my know¬ ledge) a description and explanation of this form of Yoga. I have also included some plates of the Centres, which have been drawn and painted according to the description of them as given in the first of these Sanskrit Texts. It has not been possible in the Introduction to do more than give a general and summary statement of the principles upon which Yoga, and this particular form of it, rests. Those who wish to pursue the subject in greater detail are referred to my other published books on the Tantra Sastra. In Principles of Tantra will be found general Introductions to the $3stra and (in connection with the present subject) valuable chapters on Sakti and Mantras. In my recent work, Sakti and Sakta (the second edition of which is as I write reprinting), I have shortly summarised the teaching of the Sakta Tantras and their rituals. In my Studies in the Mantra-Sdstra , the first three parts of which have been reprinted from the “ Vedanta Kesarl, in which they first appeared, will be found more detailed descriptions of such technical terms as Tattva, Causal Saktis, Kala, Nada, Bindu, and so forth, which are referred to in the present book. Other works published by me on the PREFACE xiii Tantra, including the Wave of Bliss, will be found in the page of advertisements. The following account of Purnananda, the celebrated Tantrika Sadhaka of Bengal, and author of the “ Sat-cakra- nirupapa,” has been collected from the descendants of his eldest son, two of whom are connected with the work of the Varendra Research Society, Rajshahi, to whose Director, Sj. Aksaya-Kumara-Maitra, and Secretary, Sj. Radha-Govinda- Baisak, I am indebted for the following details: Puniananda was a Rahri Brahmana of the Kasyapa Gotra, whose ancestors belonged to the village of Pakrashi, which has not as yet been identified. His seventh ancestor Anantacarya is said to have migrated from Baranagora, in the district of Murshidabad, to Kaitali, in the district of Mymensingh. In his family were born two celebrated Tantrika- Sadhakas — namely, Sarvananda and Purnananda. The des¬ cendants of Sarvananda reside at Mehar, while those of Purnananda reside mostly in the district of Mymensingh. Litde is known about the worldly life of Purnananda, except that he bore the name of Jagadananda, and copied a manu¬ script of the Visnupuranam in the Saka year 1448 (a.d. 1526). This manuscript, now in the possession of one of his descend¬ ants named Pandit Hari-Kishore-Bhattacarya, of Kaitali, is still in a fair state of preservation. It was brought for inspec¬ tion by Pandit Satis-Candra-Siddhantabhusana of the Varen¬ dra Research Society. The colophon states that Jagadananda Sarma wrote the Purana in the Saka year 1448. This Jagadananda assumed the name of Purnananda when he obtained his Dlksa (Initiation) from Brahmananda and went to Kamarupa (Assam), in which province he is believed to have obtained his “ Siddhi ” or state of spiritual perfection in the ASrama, which still goes by the name of Vafisthairama, situated at a distance of about seven miles from the town of Gauhati (Assam). Purnananda never returned xiv THE SIX CENTRES AND THE SERPENT POWER home, but led the life of a Paramaham&a and compiled several Tantrik works, of which the Sri-tattva-cintamani, composed in the Saka year 1499 (a.d. 1577), Syamarahasya, &akta- krama, T attvananda-tarangim, and Yoga-sara are known. His commentary on the Kalikakarakuta hymn is well known. The Sat-cakra-nirupana, here translated, is not, however an independent work, but a part of the sixth Patala of the Sri-tattva-cintamam. According to a genealogical table of the family of this Tantrika-Acarya and Viracara-Sadhaka, given by one of his descendants, Purnananda is removed from his present descendants by about ten generations. This work has been on hand some five years, but both the difficulties of the subject and those created by the war have delayed its publication. I had hoped to include some other plates of original paintings and drawings in my posses¬ sion bearing on the subject, but present conditions do not allow of this, and I have therefore thought it better to publish the book as it stands rather than risk further delay. Arthur Avalon Ranchi September 20 > 1918 CONTENTS PAGE Publishers’ Note to Sixth Edition .... v Publishers’ Note to Fifth Edition .... vi Preface to Third Edition ..... vii Preface to Second Edition ..... ix Preface ....*«•• xi Introduction I. Introductory ..... 1 IL Bodiless Consciousness .... 25 III. Embodied Consciousness (Jivatma) . . 49 IV. Mantra ...... 83 V. The Centres or Lotuses (Cakra, Padma) . . 103 VI. Practice (Yoga: Laya-Krama) . . . 181 VII. Theoretical Bases of this Yoga . . . 257 Translation and Commentary Description of the Six Centres (Sat-Cakra- Nirupana) , . . . . . 317 The Fivefold Footstool (Paduka-Pancaka) . . 481 Appendices I. Index of Half Verses . . . . 501 II. Index of Authors ..... 504 III. Index of Works ..... 506 IV. Index of Words . . . . . 511 ILLUSTRATIONS (CAKRAS) PLATE PAGE I. The Centres or Lotuses .... Frontispiece II. Muladhara-Cakra ..... to face 355 III. Svadhisthana „ >5 365 IV. Manipuraka 99 369 V. Anahata >>*.... 99 381 VI. ViSuddha ...... 99 391 VII. Ajna , . 99 413 VIII. Sahasrara „ 99 429 ILLUSTRATIONS (YOGASANAS) IX. Mahabedha according to Hatha-yoga-pradipika and Yamala ...... 99 433 X. Padmasana with LaulikI .... 99 441 XI. U ddiy ana-Bandha in Siddhasana — 1st Stage . 99 449 XII. U ddiy ana-Bandha in Siddhasana — 2nd Stage 99 457 XIII. Mahabandha ...... 99 465 XIV. Mulabandha in Siddhasana .... 99 473 XV. Yoni-Mudra in Siddhasana .... 99 481 XVI. Mahamudra ...... 99 489 XVII. Baddha-Padmasana ..... 99 497 THE SIX CENTRES AND THE SERPENT POWER I INTRODUCTION The two Sanskrit works here translated — Sat-cakra-nirupana (« Description of the Six Centres, or Cakras ”) and Paduka- pancaka (“Fivefold footstool”)— deal with a particular form of Tantrik Yoga named Kundalini-Yoga or, as some works call it, Bhuta-Suddhi. These names refer to the Kundalini- Sakti, or Supreme Power in the human body by the arousing of which the Yoga is achieved, and to the purification of the Elements of the body (Bhuta-suddhi) which takes place upon that event. This Yoga is effected by a process technically known as Sat-cakra-bheda, or piercing of the Six Centres or Regions (Cakra) or Lotuses (Padma) of the body (which the work describes) by the agency of Kundalini-Sakti, which, in order to give it an English name, I have here called the Serpent Power.1 Kundala means coiled. The power is the Goddess (Devi) 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. Kundalini is the Divine Cosmic Energy in bodies 1 One of the names of this Devi is Bhujangi, or the Serpent. 2 THE SIX CENTRES AND THE SERPENT POWER (v. post). The Saptabhumi, or seven regions (Lokas),1 are, as popularly understood, an exoteric presentment of the inner Tantrik teaching regarding the seven centres.2 The Yoga is called Tantrik for a twofold reason. It will be found mentioned in the Yoga-Upanisads which refer to the Centres, or Cakras, 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 some cases they have been borrowed. Thus, in the Risala-i-haq-numa, by Prince Mahomed Dara Shikoh,3 a description is given of the three centres “ Mother of Brain,” or “ Spherical heart ” (Dil-i-muddawar) ; the “ Cedar heart ” (Dil-i-sanowbari); and the Dil-i-nilofari, or "Lily heart”.4 Other references may be found in the works oftheMaho- medan Sufis. So some of the Sufi fraternities (as the Naqsh- bandi) are said 5 to have devised, or rather borrowed, from the Indian Yogis 8 the KundalinI method as a means to realization.7 I am told that correspondences are discoverable The seven “ worlds ” Bhuh, Bhuvah, Suvah, Mahah, Janah, Tapah, Satya. See my “ Wave of Bliss ” (Comm, to v. 35). Lokas are what are seen (lokyante)— that is, attained— and are hence the fruits of Karma in the form of particular re-birth. Satyananda’s “ Comm, on Ha Ud ” Mantra 2. See p. 258. * 2 That is, the six Cakras and the upper cerebral centre, or Sahasrara. As to Upamsads and Puranas, see post, t? 3 Compass of Truth.” The author was the eldest son of the Emperor Shah-i-Jehan, and died in a.d. 1659. Its teaching is alleged to be that of the secret doctrine of the “ Aposde of God.” „ ^T-pter * °n : t^ie physical plane, or what the Hindus call the Jagrat state. Ed. Rai Bahadur Srisha-Candra-Vasu. x, ®See “The Development of Metaphysics in Persia,” by Shaikh Muhammed Iqbal, p. 110. 8Al’^uni is said to have translated Patanjali’s works, as also the bamkhya-Sutras, into Arabic at the beginning of the eleventh century. ’The author cited, however, says: « Such methods of contemplation are quite umslanuc in character, and the higher Sufis do not attach any importance to them.” 7 INTRODUCTION 3 between the Indian (Asiatic) Sastra and the American-Indian Maya Scripture of the Zunis called the Popul Vuh.1 My informant tells me that their “air-tube” is the Susumna; their “ twofold air-tube” the Nadis Ida and Pihgala. “ Hura- kan,” or lightning, is KundalinI, and the centres are depicted by animal glyphs. Similar notions have been reported to me as being held in the secret teaching of other communities. That the doctrine and practice should be widespread, we might expect, if it has a foundation on fact. This form of Yoga is, however, in particular associated with the Tantras or Agamas, firstly, because these Scriptures are largely concerned therewith. In fact, such orderly descriptions in practical full detail as have been written are to be found chiefly in the Hathayoga works and Tantras which are the manuals, not only of Hindu worship, but of its occultism. Next, Yoga through action on the lowest centre seems characteristic of the Tantrik system, the adepts of which are the custodians of the practical knowledge whereby the general directions in the books may be practically applied. The system is of a Tantrik character also in respect of its selection of the chief centre of consciousness. Various people have in antiquity assigned to various parts of the body the seat of the “ soul ” or life, such as the blood,2 the heart and the breath. General¬ ly the brain was not so regarded. The Vaidik system posits the heart as the chief centre of Consciousness — a relic of which notion we also still preserve in such as “ take it to heart and to “learn by heart”. Sadhaka, which is one of the five functions of Pitta,3 4 and which is situated in the heart. 1 A translation was, I am told, begun and not . finished by the occultist James Pryse in Lucifer , tire old Theosophical journal, which I have not seen. 4 Cf. the Biblical saying, “ The blood is the life ”. 4 See p. 12 of the Introduction to the third volume of my Tantrik Texts (Prapancasara-Tantra). 4 THE SIX CENTRES AND THE SERPENT POWER indirectly assists in the performance of cognitive functions by keeping up the rhythmic cardiac contractions, and it has been suggested 1 that it was perhaps this view of the heart’s construction which predisposed Indian physiologists to hold it to be the seat of cognition. According to the Tantras, however, the chief centres of consciousness are to be found in the Cakras of the cerebro-spinal system and in the upper brain (Sahasrara), which they describe, though the heart is also recognized as a seat of the Jivatma, or embodied spirit, in its aspect as vital principle or Prana.3 It is for the reasons mentioned that the first verse of the Sat-cakra-nirupana here translated speaks of the Yoga which is to be achieved “ according to the Tantras ” (Tantranusarema)— that is, as Kall- carana, its Commentator, says, “following the authority of the Tantras”. 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 considerable inaccuracies. These are not limited to works of the character mentioned. Thus, to take but two instances of these respective classes, we find in a well-known Sanskrit dictionary 3 that the Cakras are defined to be “ circles or depressions (sic) of the body for mystical or chiromantic purposes,” and their location has in almost every particular been wrongly given. The . Kawraja-Kunjalala-Bhisagaratna in his edition of the Susruta- bamhita. Another explanation, however, may be given — namely, that during man s history the importance of the various perceptive centres has in fact varied. 2 According to some Indian views, the brain is the centre of the mind an senses, and the heart that of life. Caraka says that the heart is the root from which spring all other parts of the body, and is the centre of some oi the functions or organs. According to Su^ruta, the heart is the seat of sensations. 3 Professor Monier Williams’ Sanskrit Dictionary, sub voce “ Cakra ”. INTRODUCTION 5 Muladhara is inaccurately described as being “ above the pubis”. Nor is the Svadhisthana the umbilical region. Anahata is not the root of the nose, but is the spinal centre in the region of the heart; Visuddha is not “the hollow between the frontal sinuses,” but is the spinal centre in the region of the throat. Ajna is not the fontanelle or union of the coronal and sagittal sutures, which are said to be the Brahma-randhra,1 but is in the position allotted to the third eye, or Jnana-caksu. Others, avoiding such gross errors, are not free from lesser inaccuracies. Thus, an author who, I am informed, had considerable knowledge of things occult, speaks of the Susumna as a “force” which “cannot be energised until Ida and Pingala have preceded it,” which “ passes to the accompaniment of violent shock through each section of the spinal marrow,” and which, on the awakening of the sacral plexus, passes along the spinal cord and impinges on the brain, with the result that the neophyte finds “ himself to be an unembodied soul alone in the black abyss of empty space, struggling against dread and terror unutterable ”. He also writes that the “current” of Kundalini is called Nadi; that the Susumna extends as a nerve to the Brahma-randhra; that the Tattvas are seven in number; and other matters which are inaccurate. The Susumna is not a “ force,” 2 and does not pass and impinge upon anything, but is the outer of the three Nadls, which form the conduit for the force which is the arousing of the Devi called Kundalini, the Cosmic Power in bodies, which force is not itself a Nadi, but passes through the innermost, of Citrini-Nadi, which terminates at the twelve-petalled lotus below the Sahasrara, from which ascent is made to the Brahma-randhra. It would be easy to 1 A term which is also employed to denote the Brahma-nadi, in that the latter is the passage whereby the Brahma-randhra in the cerebrum is attained. 2 Except in the sense that everything is a manifestation of power. 6 THE SIX CENTRES AND THE SERPENT POWER point out other mistakes in writers who have referred to the subject. It will be more profitable if I make as correct a statement as my knowledge admits of this mode of Yoga. But I desire to add that some modem Indian writers have also helped to diffuse erroneous notions about the Cakras by describing them from what is merely a materialistic or physiological standpoint. To do so is not merely to mis¬ represent the case, but to give it away; for physiology does not know the Cakras as they exist in themselves — that is, as centres of consciousness— and of the activity of Suksma- Prana-vayu or subtle vital force; though it does deal with the gross body which 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 “ Theosophical ” author 1 regarding what he calls 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-Sastra, it may perhaps exclude error if we here point out that his account does not profess to be a representation of the teaching of the Indian Yogis (whose competence for their own Yoga the author some¬ what disparages), but that it is put forward as the Author’s own original explanation (fortified, as he conceives, by certain portions of Indian teaching) of the personal experience which (he writes) he himself has had. This experience appears to consist in the conscious arousing of the “ Serpent Fire,” 2 with the enhanced “ astral” and mental vision which* he 1 “ The Inner Life,” by C. W. Leadbeater, pp. 443-478, First Series. ™ VS? an£ following notes compare his and the Indian theory. k , rf>^r . 13 Bhujangl or Serpent because at the lowest ce“tr< JP1 “l^ap) She hes coiled ” round the Linga. “ Coiled ”=at rest. The Cosmic Power in bodies is here at rest; when roused it is felt as intense heat. INTRODUCTION 7 believes has shown him what he tells us.1 The centres, or Cakras, of the human body are described to be vortices of (t etheric ” matter 2 into which rush from the " astral ” 3 world, and at right angles to the plane of the whirling disc, the sevenfold force of the Logos bringing “ divine life ” into the physical body. 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 “ etheric double ” 4 secondary forces at right angles to themselves. The primary force on entrance into the vortex radiates again in straight lines, but at right angles. The number of these radiations of the primal force is said to determine the number of “ petals ” 5 (as the Hindus call them) which the “ Lotus ” or vortex exhibits. The secondary force rushing round the vortex produces, it is said, the appearance of the petals of a flower, or, "perhaps more accurately, saucers or shallow vases of wavy iridescent glass ”. In this way — that is, by the sup¬ position 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 Svadhistana centre a six-petalled lotus at the spleen,4 and corrects the number of petals of the lotus in the head, which he says is not a thousand, as the books of this Yoga say, “ but exactly 960 ”.6 The “ etheric ” centre which keeps alive the physical vehicle 1 Certain Siddhis or occult powers are acquired at each centre as the practitioner works his way upwards. 2 The petals of the lotus are Prana-Sakti manifested by Prana-vayu or vital force. Each lotus is a centre of a different form of “ matter ” (Bhuta) there predominant.— A. A. 3 This is a Western term. — A.A. 4 Not mentioned in the account here given. — A.A. 5 See note 2, above. 6 So little attention seems to be given to exactitude in this matter that one of the letters is dropped in order to make 1,000 petals — that is 50 X 20. “ Thousand ” is, here, only symbolic of magnitude.— A.A, 8 THE SIX CENTRES AND THE SERPENT POWER is said to correspond with an “astral” centre of four dimen¬ sions, but between them is a closely woven sheath or web composed of a single compressed layer of physical atoms, which prevents a premature opening up of communication between the planes. There is a way, it is said, in which these may be properly opened or developed so as to bring more 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 plane; between the eyebrows, “ astral sight”; at the “ top of the head,” perfection of all faculties of the astral life.1 These centres are therefore said to take the place to some extent of sense organs for the astral body. In the first centre, “at the base of the spine,” is the “ Serpent Fire,” or Kundalini, which exists in seven layers or seven degrees of force.2 This is the manifestation in etheric matter, on the physical plane, of one of the great world forces, one of the powers of the Logos of which vitality and electricity are examples. It is not, it is said, the same as Prana or vital¬ ity.3 The “ etheric centres ” when fully aroused by the “Serpent Fire” bring down, it is alleged, into physical con¬ sciousness whatever may be the quality inherent in the astral centre which corresponds to it. When vivified by the “ Ser¬ pent Fire” they become gates of connection between the 1 Certain Siddhis are said to be gained at each centre. But the top of the head is far beyond the “ astral ” life. There Samadhi, or union with the Supreme Consciousness, is had. — A. A. 2 Para-Sabda which is Kundalini in Her aspect as cause of all sound has seven aspects from Kundali to Bindu — A. A. 3 Kundali is Sabda-brahman or the “ Word (Vak) ” in bodies, and is in Her own form (Svarupa) Pure Consciousness, and is all Powers (Sarva-Saktimayi) . Kundalini 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. — A. A. INTRODUCTION 9 physical and “ astral ” bodies. When the astral awakening of these centres first took place, this was not known to the physical consciousness. But the sense body can now “ be brought to share all these advantages by repeating that pro¬ cess 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 etheric 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 con¬ sciousness the powers which were aroused by the develop¬ ment of their corresponding astral centres. In short, one begins to live on the astral plane, which is not altogether an advantage, were it not that entry into the heaven world is said to be achieved at the close of life on this plane.2 Thus, at the second centre, one is conscious in the physical body “ of all kinds of astral influences, vaguely feeling that some of them are friendly and some hostile without in the least knowing why ”. At the third centre one is enabled to remember “ only partially ” vague astral journeys, with sometimes half-remembrance of a blissful sensation of flying through the air. At the fourth centre man is instinctively aware of the joys and sorrows of others, sometimes repro¬ ducing 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 ”.3 * * * * 8 Full development secures 1 KunrialinT is called the Serpent (Bhujangi). She sleeps in the Muladhara. As to what She is, see last note. She sieeps becau^ 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 is completed man sleeps to the world and enjoys super-worldly experience. V T a The end of Kundall-Yoga is beyond all Heaven worlds. No Yogi seeks “ Heaven ” but union with that which is the source of aU worlds. 8 According to the text translated, die sound of the Sabda-brahman is heard at the Anahata, or fourth centre. A.A. 10 THE SIX CENTRES AND THE SERPENT POWER clairaudience in the “ astral ” plane. The arousing of the sixth centre secures results which are at first of a trivial character, such as (C half seeing landscapes and clouds of colour,55 but subsequently amount to clairvoyance. Here it is said there is a power of magnification by means of an “ etheric 55 flexible tube which resembles “ the microscopic snake on the head-dress of the Pharaohs 55 . The Power to expand or control the eye of this “ microscopic snake 55 is stated to be the meaning of the statement, in ancient books, of the capacity to make oneself large or small at will.1 When the pituitary body is brought into working order, it forms a link with the astral vehicle, and when the Fire reaches the sixth centre, and fully vivifies it, the voice of the “ Master 55 (which in this case means the higher Self in its various stages) is heard.2 The awakening of the seventh centre enables one to leave the body in full consciousness. “ When the fire has thus passed through all these centres in a certain order (which varies for different types of people), the consciousness becomes continuous up to the entry into the heaven world3 at the end of the life on the astral plane.55 There are some resemblances between this account and the teaching of the Yoga-Sastra, with which in a general way the author cited appears to have some acquaintance, and which may have suggested to him some features of his account. There are firstly seven centres, which with one exception correspond with the Cakras described. The author says that there are three other lower centres, but that con¬ centration on them is full of danger. What these are is not stated. There is no centre lower, that I am aware of, than 1 There is no mention of such a “ snake The Siddhis— Anima, etc., do not depend on it. It is consciousness which identifies itself with the small or the great. — A. A. 2 As the text here translated says, the Ajna is so called because here is received the command of the Guru from above. — A.A. 3 See note 2, page 9 ante . INTRODUCTION 11 the Muladhara (as the name “ root-centre ” itself implies), and the only centre near to it which is excluded, in the above- mentioned account, is the Apas Tattva centre, or Svadhistana. Next there is the Force, “the Serpent Fire,” which the Hindus call Kundalinl, in the lowest centre, the Muladhara. Lastly, the effect of the rousing of this force, which is accom¬ plished by will power (Yoga-bala),1 is said to exalt the physical consciousness through the ascending planes to the “ heaven world To use the Hindu expression, the object and aim of Sat-cakra-bheda is Yoga. This is ultimately union with the Supreme Self or Paramatma; but it is obvious that, as the body in its natural state is already, though unconsciously, in Yoga, otherwise it would not exist, each conscious step upwards is Yoga, and there are many stages of such before complete or 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: it enhances the mental and moral qualities of the self-operator as they existed at the time of its discovery. But if this be so, such enhance¬ ment may be as little desirable as the original state. Apart from the necessity for the possession of health and strength, the thought, will and morality, which it is proposed to subject to its influence must be first purified and strengthened before they are intensified by the vivifying influence of the aroused force. Further, as I have elsewhere pointed out,2 the Yogis say that the piercing of the Brahma-granthi or “ knot ” 3 1 With the aid of bodily purification, certain Asanas and Mudras (v. post). 2 See p. 137, “ Introduction to Tantra-Sastra ”. 3 There are three “ knots ” which have to be pierced or centres where the force of Maya is particularly strong. 12 THE SIX CENTRES AND THE SERPENT POWER sometimes involves considerable pain, physical disorder, and even disease, as is not unlikely to follow from concentration on such a centre as the navel (Nabhipadma). To use Hindu terms, the Sadhaka must be competent (Adhikari), a matter to be determined by his Guru, from whom alone the actual method of Yoga can be learned. The incidental dangers, however, stated by the author, go beyond any mentioned to me by Indians themselves, who seem to be in general unaware of the subject of “ phallic sorcery,” to which reference is made by the author, who speaks of Schools of (apparently Western) “Black Magic” which are said to use Kundalini for the purpose of stimulating the sexual centre. Another author says : 1 “ The mere dabbler in the pseudo¬ occult will only degrade his intellect with the puerilities of psychism, become the prey of the evil influence of the phant¬ asmal world, or ruin his soul by the foul practices of phallic sorcery — as thousands of misguided people are doing even in this age.” Is this so ? 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 Laksmidhara alludes to this when he speaks of Uttara-Kaulas who arouse Kundalini in the Muladhara 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 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 1 “ The Apocalypse Unsealed,” p. 62. INTRODUCTION 13 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 (Sthiranistha) and inspired by a desire for union with It, which is Liberation. What is competency for Tantra (Tantra-sastradhikara) is described in the second chapter of the Gandharva-Tantra as follows: The aspirant must be intelligent (Daksa) with senses controlled (Jitendriya), abstaining from injury to all beings (Sarva-himsa-vinirmukta), ever doing good to all (Sarva-prani-hite ratah), pure (Suci); a believer in Veda (Astika), whose faith and refuge is in Brahman (Brahmistah, Brahmavadi, Brahml, Brahmaparayana), and who is a non¬ dualist (Dvaita-hina). “Such an one is competent in this Scripture, otherwise he is no Sadhakah (Sossmin sastre-s dhikari syat tadanyatra na sadhakah.) With such an attitude it is possible that, as pointed out by an Indian writer (Ch. VII post), concentration on the lower centres asso¬ ciated with the 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 Cakras 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 Saktis of the mental and sexual centres, and the force 1 Those who do practise magic of the kind mentioned work only in the lowest centre, have recourse to the Prayoga, which leads to Nayika- 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. 14 THE SIX CENTRES AND THE SERPENT POWER 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 (Adhikari). There are, on the other hand, many substantial points of difference between the account which has been sum* marized and the theory which underlies the form of Yoga with which this work deals. The terminology and classi¬ fication adopted by that account may be termed “ Theo- sophical ” 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, it must by no means be assumed that the connotation even in such cases is always exactly the same. For though “ Theo- sophical ” teaching is largely inspired by Indian ideas, the meaning which it attributes to the Indian terms which it employs is not always that given to these terms by Indians themselves. This is sometimes confusing and misleading, a result which would have been avoided had the writers of this school adopted in all cases their own nomenclature and Mmd, Breath and Sexual function are interconnected. The aim of the Yogi is to carry “ his seed high >} to be Ordhva-retas as it is called. For this purpose the Niparita-Mudras are designed. 2 \ am aware that the Theosophical Society has no official doctrine. What I call “ Theosophical ” are the theories put forward by its leading exponents and largely accepted by its members. I put the word in inverted commas to denote doctrine so taught and held by this Society, with which doctrines, Theosophy, in its general sense, is not necessarily wholly identified. 7 INTRODUCTION 15 definitions.1 Though for the visualization of our conceptions the term “ planes ” is a convenient one, and may be so employed, the division by “ principles ” more nearly adum¬ brates the truth. It is not easy for me to correlate with complete accuracy the Indian and Theosophical theories as to man’s principles. It has, however, been stated 2 that the physical body has two divisions, the “ dense ” and “ etheric ” body; that these correspond to the Annamaya and Prana- maya-Kosas, and that the “ astral ” body corresponds to the Kamik or desire side of the Manomaya-Kosa or mental sheath. Assuming for argument the alleged correspondence, then the “etheric centres” or Cakras, according to this account, appear to be centres of energy of the Prana-vayu or Vital Force. The lotuses are also this and centres of the universal consciousness. Kundalini is the static form of the creative energy in bodies which is the source of all energies, including Prana. According to this author’s theory, Kundalini is some force which is distinct from Prana, understanding this term to mean vitality or the life-principle, which on entrance into the body shows itself in various manifestations of life which are the minor Pranas, of which inspiration is called by the general name of the force itself (Prana). Verses 10 and 11 say of Kundalini: “ It is She who maintains all the beings (that is, Jiva, Jivatma) of the world by means of inspiration and expiration.” She is thus the Prana Devata, but, as She is (Comm., w. 10 and 11) Srsti-sthiti-layatmika, all 1 Thus, the Theosophical Sanskritist Srisa-Candra-Vasu, in his “ In¬ troduction to Yoga Philosophy,” calls the Linga-Sarlra “the ethereal duplicate” (p. 35). According to the ordinary Indian use of that term the Linga-Sarlra is the subtle body — that is, the Antahkarana and Indriyas — vehicled by the Tanmatras, or according to another account, the five Pranas. Elsewhere (p. 51) it is called the “ Astral” body, and some statements are made as to the Cakras which are not in accordance with the texts with which I am acquainted. 2 “ Ancient Wisdom,” p. 176, by Dr. A. Besant. 16 THE SIX CENTRES AND THE SERPENT POWER forces therefore are in Her. She is, in fact, the Sabda- brahman or “ Word ” in bodies. The theory discussed ap¬ pears to diverge from that of the Yogis when we consider the nature of the Gakras and the question of their vivification. According to the English author’s account, the Cakras are all vortices of “ etheric matter,” apparently of the same kind and subject to the same external influence of the inrushing seven¬ fold force of the “Logos” but differing in this, that in each of the Gakras 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 Cakras appears to be, according to this account, a rousing of the Kamik side of the mental sheath. According to the Hindu doctrine, these Gakras are differing centres of consciousness, vitality and Tattvik energy. Each of the five lower Gakras is the centre of energy of a gross Tattva — that is, of that form of Tattvik activity or Tanmatra which mani¬ fests the Mahabhuta or sensible matter. The sixth is the centre of the subtle mental Tattva, and the Sahasrara is not called a Gakra at all. Nor, as stated, is the splenic centre included among the six Cakras which are dealt with here. In the Indian system the total number of the petals corresponds with the number of the letters of the Sanskrit Alphabet,1 and the number of the petals of any specific lotus is determined by the disposition of the subtile “ nerves ” or Natjls around it. These petals, further, bear subtile sound- powers, and are fifty 1 in number, as are the letters of the Sanskrit Alphabet. This Sanskrit work also describes certain things which are gained by contemplation on each of the Gakras. Some of them are of a general character, such as long life, freedom from desire and sin, control of the senses, knowledge, power 1 Which are sometimes given as 50 and sometimes as 51. INTRODUCTION 15 definitions.1 Though for the visualization of our conceptions the term “ planes ” is a convenient one, and may be so employed, the division by “ principles ” more nearly adum¬ brates the truth. It is not easy for me to correlate with complete accuracy the Indian and Theosophical theories as to man’s principles. It has, however, been stated 2 that the physical body has two divisions, the “ dense ” and “ etheric” body; that these correspond to the Annamaya and Prana- maya-Kosas, and that the “ astral ” body corresponds to the Kamik or desire side of the Manomaya-Kosa or mental sheath. Assuming for argument the alleged correspondence, then the “ etheric centres ” or Cakras, according to this account, appear to be centres of energy of the Prana-vayu or Vital Force. The lotuses are also this and centres of the universal consciousness. Kundalini is the static form of the creative energy in bodies which is the source of all energies, including Prana. According to this author’s theory, Kundalini is some force which is distinct from Prana, understanding this term to mean vitality or the life-principle, which on entrance into the body shows itself in various manifestations of life which are the minor Pranas, of which inspiration is called by the general name of the force itself (Prana). Verses 10 and 11 say of Kundalini: “ It is She who maintains all the beings (that is, Jiva, Jivatma) of the world by means of inspiration and expiration.” She is thus the Prana Devata, but, as She is (Comm., w. 10 and 11) Srsti-sthiti-layatmika, all 1 Thus, the Theosophical Sanskritist Srisa-Candra-Vasu, in his “ In¬ troduction to Yoga Philosophy,” calls the Linga-Sarira “the ethereal duplicate” (p. 35). According to the ordinary Indian use of that term the Linga-Sarira is the subtle body — that is, the Antahkarana and Indriyas — vehicled by the Tanmatras, or according to another account, the five Pranas. Elsewhere (p. 51) it is called the “Astral” body, and some statements are made as to the Cakras which are not in accordance with the texts with which I am acquainted. 2 “ Ancient Wisdom,” p. 176, by Dr. A. Besant. 16 THE SIX CENTRES AND THE SERPENT POWER forces therefore are in Her. She is, in fact, the Sabda- brahman or “ Word ” in bodies. The theory discussed ap¬ pears to diverge from that of the Yogis when we consider the nature of the Cakras and the question of their vivification. According to the English author’s account, the Cakras are all vortices of “ etheric matter,” apparently of the same kind and subject to the same external influence of the inrushing seven¬ fold force of the “Logos” but differing in this, that in each of the Cakras 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 Cakras appears to be, according to this account, a rousing of the Kamik side of the mental sheath. According to the Hindu doctrine, these Cakras are differing centres of consciousness, vitality and Tattvik energy. Each of the five lower Cakras is the centre of energy of a gross Tattva — that is, of that form of Tattvik activity or Tanmatra which mani¬ fests the Mahabhuta or sensible matter. The sixth is the centre of the subtle mental Tattva, and the Sahasrara is not called a Cakra at all. Nor, as stated, is the splenic centre included among the six Cakras which are dealt with here. In the Indian system the total number of the petals corresponds with the number of the letters of the Sanskrit Alphabet,1 and the number of the petals of any specific lotus is determined by the disposition of the subtile “ nerves ” or Nadls around it. These petals, further, bear subtile sound- powers, and are fifty1 in number, as are the letters of the Sanskrit Alphabet. This Sanskrit work also describes certain things which are gained by contemplation on each of the Cakras. Some of them are of a general character, such as long life, freedom from desire and sin, control of the senses, knowledge, power 1 Which arc sometimes given as 50 and sometimes as 51. INTRODUCTION 17 of speech and fame. Some of these and other qualities are results common to concentration on more than one Cakra. Others are stated in connection with the contemplation upon one centre 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, or. Stuti-Vada; as where it is said in v. 21 that contemplation on the Nabhi-padma gains for the Yogi power to destroy and create the world. It is also said that mastery of the centres may produce various Siddhis or powers in respect of the predominating elements there. And this is, in fact, alleged.1 Pandit Ananta- Krsna-Sastrl says: 2 “ We can meet with several persons every day elbowing us in the streets or bazaars who in all sincerity attempted to reach the highest plane of bliss, but fell victims on the way to the illusions of the psychic world, and stopped at one or the other of the six Cakras. They are of varying degrees of attainment, and are seen to possess some power which is not found even in the best intellectuals of the ordinary run of mankind. That this school of practical psychology was working very well in India at one time is evident from these living instances (not to speak of the numberless treatises on the subject) of men roaming about in all parts of the country.” The mere rousing of the Serpent Power does not, from the spiritual Yoga standpoint, amount to much. Nothing, however, of real moment, from the higher Yogi’s point of view, is achieved until the Ajna Cakra is reached. Here, again, it is said that the Sadhaka whose Atma is nothing but a 1 See Yogatattva-Upanisad, where contemplation on the Earth centre secures mastery over earth, etc. At the same time it points out that these “ powers ” are obstacles to Liberation. 2 See p. 29, iC Saundarya-Lahari,” (1957), Ganesh & Go. (Madras) Private Ltd. 18 THE SIX CENTRES AND THE SERPENT POWER meditation on this lotus “ becomes the creator, preserver and destroyer of the three worlds and yet, as the commentator points out (v. 34), “ This is but the highest Pra^amsa-vada or Stuti-vada, that is, compliment — which in Sanskrit literature is as often void of reality as it is in our ordinary life. Though much is here gained, it is not until the Tattvas of this centre are also absorbed, and complete knowledge 1 of the Sahasrara is gained, that the Yogi attains that which is both his aim and the motive of his labour, cessation from rebirth which follows on the control and concentration of the Citta on the Siva- sthanam, 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 schools. 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 quickly 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. Rev. Leadbeater attributes the 1 This, it is obvious, comes only after long effort, and following on less complete experiences and results. According to Indian notions, success (Siddhi) in Yoga may be the fruit of experiences ofmanypre- ceding lives. Kundalinl must be gradually raised from one centre to another until she reaches the Lotus in the cerebrum. The length of time required varies with the individual — it may be years ordinarily or in ex¬ ceptional cases months. INTRODUCTION 19 power of becoming large or small at will (Anima and Mahima Siddhi) to a flexible tube or “ microscopic snake ” in the forehead, the Hindu says that all powers (Siddhi) are the attributes (AiSvarya) of the Lord Isvara, or Creative Con¬ sciousness, and that in the degree that the Jiva realizes that consciousness 1 he shares the powers inherent in the degree of his attainment. 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. Brahma, Visnu and Siva are the names for functions of the one Universal Consciousness operating in ourselves. And whatever be the means employed, it is the transformation of the “ lower ” into “ higher ” states of con¬ sciousness which is the process and fruit of Yoga and the cause of all its experiences. In this and other matters, how¬ ever, we must distinguish both practice and experience from theory. A similar experience may possibly be gained by various modes of practice, and an experience may be in fact a true one, though the theory which may be 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 Kundalini cannot be roused except in the Muladhara and by the means here indicated, though this may take place by accident when by chance a person has hit upon the necessary positions and conditions, but not otherwise. Thus the story is told of a 1 As this is by the Devi’s grace, She is called “ the giver of the eight Siddhis ” (Igitvadyastasiddhida). See Tri£ati, II. 47. She gives A&varya. 20 THE SIX CENTRES AND THE SERPENT POWER man being found whose body was as cold as a corpse, though the top of the head was slightly warm. (This is the state in Kundalini-yoga, Samadhi.) He was massaged with ghee (clarified butter), when the head got gradually warmer. The warmth descended to the neck, then the whole body re¬ gained its heat with a rush. The man came to conscious¬ ness, and then told the story of his condition. He said he had been going through some antics, imitating the posture of a Yogi, when suddenly “ sleep ” had come over him. It was surmised that his breath must have stopped, and that, being in the right position and conditions, he had unwittingly roused Kundalinl who had ascended to Her cerebral centre. Not, however, being a Yog! he could not bring her down again. This, further, can only be done when the Nadis (v. post) are pure. I told the Panclit (who gave me this story, who was learned in this Yoga, and whose brother practised it) of the case of a European friend of mine who was not acquainted with the Yoga processes here described, though he had read something about Kundali in translation of Sanskrit works, and who, nevertheless, believed he had roused Kundali by meditative processes alone. In fact, as he wrote me, it was useless for him as a European to go into the minutiae of Eastern Yoga. He, however, saw the “ nerves ” Ida and Pingala (z/. post), and the “ central fire ” with a trembling aura of rosy light, and blue or azure light, and a white fire which rose up into the brain and flamed out in a winged radiance on either side of the head. 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. Kundali appeared in vision as of intense golden-like white fire rather curled spirally. Taking the centres, Susumna, Ida and INTRODUCTION 21 Pingala, to be symbolized by the Caduceus of Mercury,1 the little ball at the top of the rod was identified with the Sahas- rara or pineal gland,2 and the wings as the flaming of auras on each side of the centre when the fire strikes it. One night, being abnormally free from the infection of bodily desires, he felt the serpent uncoil, and it ran up, and he was “ in a fountain of fire,” and felt, as he said, “ the flames spread¬ ing wingwise about my head and there was a musical clash¬ ing as of cymbals, whilst some of these flames, like ema¬ nations, seemed to expand and meet like gathered wings over my head. I felt a rocking motion. I really felt frightened, as the Power seemed something which could consume me.” My friend wrote me that in his agitation he forgot to fix his mind on the Supreme, and so missed a divine adventure. Perhaps it was on this account that he said he did not regard the awakening of this power as a very high spiritual ex¬ perience or on a level with other states of consciousness he experienced. The experience, however, 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 ” Kundalin! with the mental eye, and in this way to experience Her with¬ out actually arousing Her and bringing Her up, which can only be effected by the Yoga methods prescribed. Kundalini may have thus been seen as Light in the basal centre (Mula- dhara). It was the mind (Buddhi) {v. post) which perceived Her, but as the experiencer had not been taught the practice 1 In which the rod is the central channel (Susumna), which is inter¬ laced by the Ida and Pingala sympathetics, the points of section being at the centres. The two wings at the top are the two lobes or petals of the Ajiia-Cakra. * Here I differ. The Sahasrara is at the top of the skull or upper brain. The pineal gland is much lower in the region of Ajiia-Cakra. 22 THE SIX CENTRES AND THE SERPENT POWER he got confused. There is one simple test whether the Sakti 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 apparendy lifeless as a corpse. The progress upwards may thus be externally veri¬ fied by others. When the Sakti (Power) has reached the upper brain (Sahasrara) the whole body is cold and corpse¬ like; except the top of the skull, where some warmth is felt, this being the place where the static and kinetic aspects of Consciousness unite. The present work is issued, not with the object of estab¬ lishing the truth or expediency of the principles and methods of this form of Yoga, a matter which each will determine for himself, but as a first endeavour to supply, more parti¬ cularly for those interested in occultism and mysticism, a fuller, more accurate and rational presentation of the subject. An understanding of the recondite matters in the treatise here translated is, however, only possible if we first shortly summarize some of the philosophical and religious doctrines which underlie this work and a knowledge of which in his reader is assumed by its author. The following sections, therefore, of this Introduction will deal firstly with the concepts of Consciousness1 and of the unconscious, as Mind, Matter and Life and with their association in the embodied Spirit or Jivatma. Nextiy the kinetic aspect of Spirit, or Sakti, is considered; its creative ideation and manifestation in the evolved Macrocosm and in the human body or Microcosm (Ksudra-brahmanda) , which is a replica on a small scale of the greater world. For as is said in the Visvasara-T antra, “ What is here is elsewhere. 1 For the meaning of this term as here used, see my “ Sakti and Sakta ”, “ The World As Power " and “ Mahamaya ”. INTRODUCTION 23 What is not here is nowhere” (Yad ihasti tad anyatra yannehasti na tat kvacit). After an account of the “ Word ” and the letters of speech, I conclude with the method of in¬ volution or Yoga. The latter will not be understood unless the subject of the preceding sections has been mastered. It 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 Commentator says in v. 39, when dealing with the practice of Yoga, the rule is that things dissolve into that from which they originate, and the Yoga process here described is such dissolution (Laya). This return or dissolution process (Nivrtti) in Yoga will not be understood unless the forward or creative (Pravrtti) process is understood. Similar considerations apply to other matters here dealt with. So also will a short analysis of the Sakta doctrine of Power be of value. All that is manifest is Power (Sakti) as Mind, Life and Matter. Power implies a Power-Holder (Saktiman). There is no Power-Holder without Power, or Power without Power- Holder. The Power-Holder is Siva. Power is Sakti, the Great Mother of the Universe. There is no Siva with¬ out Sakti, or Sakti without Siva. The two as they are in themselves are one. They are each Being, Conscious¬ ness and Bliss. These three terms are chosen to denote ultimate Reality, because Being or £ Is-ness ’, as distinguished from particular forms of Being, cannot be thought away. ‘ To be ’ again is “ to be conscious ” and lastly perfect Being-Consciousness is the Whole, and unlimited uncon¬ strained Being is Bliss. These three terms stand for the ultimate creative Reality as it is in itself. By the imposition upon these terms of Name (Nama) and Form (Rupa) or Mind and Matter, we have the limited Being-Consciousness and Bliss which is the Universe. 24 THE SIX CENTRES AND THE SERPENT POWER What then of Power when there is no Universe? It is then Power to Be, to self-conserve and resist change. In evolution it is Power to become and to change, and in its manifestation as forms it is as material cause, the changeful Becoming of Worlds. Becoming does not = God, for it is finite form and He is the formless infinite. But the essence of these forms is infinite Power which = infinite Power-Holder. 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. Siva represents the static aspect of Reality and Sakti the moving aspect. The two, as they are in themselves, are one.1 All is Real, both Changeless and Changeful. Maya is not in this system “ illusion ”, but is in the concise words of the Sakta Sadhaka Kamalakanta ‘ the Form of the Formless ’ (Sunyasya akara iti Maya). The world is its form and these forms are there¬ fore Real. Man is then as to his essence the static Power-Holder, or Siva who is pure Consciousness; and, as Mind and Body, he is the manifestation of Siva’s Power, or Sakti or Mother. He is thus Siva-Sakti. 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. One mode of so doing is the Yoga here described, whereby man exchanges his limited or worldly experience for that which is the unlimited Whole (Purna) or Perfect Bliss. 1 See as to Power, Chhand. Up., 6-2-1 ; 6-3-4; 6-8-6; 7-26-1 ; 6-2-3. Taitt. Up. Sveta. Up., 1-3: 6-8. Rgveaa S., 10-129-2; 10-129-5. Taitt. Br., 3-8; 17-3. Yajurveda, 7-3-14-1. Mund. Up., 1-9. Kurma-Purana, 1-12-28. II BODILESS CONSCIOUSNESS The bases of this Yoga are of a highly metaphysical and scientific character. For its understanding there is required a full acquaintance with Indian philosophy, religious doctrine, and ritual in general, and in particular with that presentment of these three matters which is given in the Sakta and Monistic (Advaita) 1 Saiva-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. I must, therefore, assume in the reader either this general knowledge or a desire to acquire it, and confine myself to such an exposition of general principles and leading facts as will supply the key by which the doors leading to a theoretical knowledge of the subject may be opened by those desirous of passing through and beyond them, and as will thus facilitate the understanding of the difficult texts here translated. For on the practical side I can merely reproduce the directions given in the books together with such explana¬ tions of them as I have received orally. Those who wish 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 Gurti 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 1 As to the Advaita of Sakta-Tantra, see “ Sakti and Sakta.” 26 THE SIX CENTRES AND THE SERPENT POWER attempt it, one out of a thousand may have success. If the latter enters upon the path, the Guru alone can save him from attendant risks, moulding and guiding the practice as he will according to the particular capacities and needs of his disciple. Whilst, therefore, on this heading it is possible to explain some general principles, their application is dependent on the circumstances of each particular case. The ultimate or irreducible reality is ‘ Spirit ’ in the sense of Pure Consciousness (Cit, Samvit) from out of which as and by its Power (Sakti), Mind and Matter proceed. Spirit 1 is one. There are no degrees or differences in Spirit. The Spirit which is in man is the one Spirit which is in everything and which, as the object of worship, is the Lord (Isvara) or God. Mind and Matter are many and of many degrees and qualities. Atma or Spirit as such is the Whole (Purna) without section (Akhanda). Mind and Matter are parts in that Whole. They are the not-whole (Apurna) and are the section (Khanda). Spirit is infinite (Aparicchinna) and formless (Arupa). Mind and Matter are finite (Paric- chinna) and with form (Rupa). Atma is unchanged and inactive. Its Power (Sakti) is active and changes in the form of Mind and Matter. Pure Consciousness is Cit or Samvit. Matter as such is the unconscious. And Mind too is uncon¬ scious according to Vedanta. For all that is not the conscious self is the unconscious object: This does not mean that it is unconscious in itself. On the contrary all is essentially consciousness, but that it is unconscious because it is the object of the conscious self. For mind limits Consciousness so as to enable man to have finite experience. There is no Mind without consciousness as its background, though 1 Spirit is Atma which manifests as the Self. Its vehicles are Mind or Antahkarana working with Manas and the Senses or Indryas, and Matter, namely, the five kinds of Bhuta or sensible matter. BODILESS CONSCIOUSNESS 27 supreme Consciousness is Mindless (Amanah). Where there is no mind (Amanah), there is no limitation. Consciousness remaining in one aspect unchanged changes in its other aspect as active Power which manifests as Mind and Body. Man then is Pure Consciousness (Cit) vehicled by its Power as Mind and Body. In Theology this Pure Consciousness is Siva, and His Power (Sakti) who as She is in Her formless self is one with Him. She is the great Devi, the Mother of the Universe who as the Life-Force resides in man’s body in its lowest centre at the base of the spine just as Siva is realized in the highest brain centre, the cerebrum or Sahasrara-Padma. Completed Yoga is the Union of Her and Him in the body of the Sadhaka. This is Laya or dissolution, the reverse of Srsti or involution of Spirit in Mind and Matter. Some worship predominantly the masculine or right side of the conjoint male and female figure (Ardhanarisvara). Some, the Saktas, predominantly worship the left, and call Her Mother, for She is the Great Mother (Magna Mater), the MahadevI who conceives, bears, and nourishes the uni¬ verse sprung from Her womb (Yoni). This is so because She is the active aspect1 of Consciousness, imagining (Srsti-kalpana)2 the world to be, according to the impressions i The quiescent Siva-aspect is by its definition inert. It is because of this that the Devi is in the Tantras symbolically represented as being above the body of Siva, who lies under Her like a corpse (Sava). As the Kubjika-Tantra, Ch. I, states, it is not Brahma, Visnu and Rudra, who create, maintain and destroy, but their Saktis, Brahman!, Vai§pavi, Rudrani. See Prana-tosinI, 9. Activity is the nature of Prakrti (Samkhya- Pravacana Sutra, III. 66). For the same reason the female form is represented in sexual union as being above (Viparita) the male. When the Dev! stands above Siva, the symbolism also denotes (particularly in the case of Kali) the liberating aspect of the Mother. See “ Principles of 2 The world is called an imagination (Kalpana), for it is creative ideation on the recalled memory of the past universe. As the Yogini- hrdaya-Tantra says, “ The picture of the world is designed by her own will ” (Sveccha-visvamayollekha-khachitam), “seeing which Bhagavan was very pleased.” 28 THE SIX CENTRES AND THE SERPENT POWER (Samskara) derived from enjoyment and suffering in former worlds. It is held natural to worship Her as Mother. The first Mantra into which all men are initiated is the word Ma (Mother). It is their first word and generally their last. The father is a mere helper (Sahakari-matra) of the Mother.1 2 The whole world of the five elements also springs from the Active Consciousness or Sakti, and is Her mani¬ festation (Purna-vikasa). Therefore men worship the Mother,8 than whom is none more tender,3 saluting Her smiling beauty as the rosy Tripurasundari, the source of the universe, and Her awe-inspiring grandeur as Kali, 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: “All this (that is, the manifold world) is (the one) Brahman” (Sarvam khalvidaih Brahma).4 5 How the many can be the one 6 * is variously explained by the dif¬ ferent schools. The interpretation here given is that contained 1 The Supreme Father gives His illumination (Prakaia). She, the Vimarfa-iakti, produces, but not alone. (Vimarfa-hikti praka&Uatmana paramasivena samarasya-visvam sijati na tu kevala — Yogini-hrdaya- Tantra). 2 In Matr-bhava, according to the Sanskrit term. Philosophically also this is sound, for all that man knows (outside ecstasy of Samadhi) is the Mother in Her form as the world. The Supreme Sakti, who is not different from Siva (Parasakti-£vahbinna), is embodied in every order of thing (Sarva-krama-6aririni — Yoginl-hrdaya-Tantra) . * It is said that “ there is nothing more tender than Prakrti,” who serves Purusa in every way in His enjoyment, finally giving Mukti or Liberation by retiring from Him when He no longer serves Her. 4 This, as the Mahanirvana-Tantra says (VII. 98), is the end and aim of Tantrik Kulacara, the realization of which saying the Prapafica- sara-Tantra calls the fifth or supreme State (Ch. XIX, Prapancasara- Tantra). 5 Thus it is said of Devi that She is in the form of one and many (Ekanekaksarakrtih). Ekam=ekam ajnanam or Maya. Anekani=the several Ajfianas — that is, Avidya. She is both as Upadhi of I$vara and Jiva (Trisati, II. 23). BODILESS CONSCIOUSNESS 29 in the Sakta-Tantras or Agamas. In the first place, what is the one Reality which appears as many ? What is the nature of Brahman as it is in itself (Svarupa) ? The answer is Sat- Cit-Ananda — that is, Being-Consciousness-Bliss. Consciousness or feeling, as such (Cit or Samvit), is identical with Being as such. 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 (Jivatma), 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 Cit as Feeling- Consciousness we must remember that what we know and observe as such is only a limited changing manifestation of Cit, which is in itself the infinite changeless principle, which is the background of all experience. This Being-Consciousness is absolute Bliss (Ananda), which is defined as “ resting in the self” (Svarupa-visranti). It is Bliss because, being the infinite All (PurnaJ, it can be in want of nothing. This blissful consciousness is the ultimate or irreducible nature or Svarupa or own form of the one Reality which is both the Whole as the irreducible Real and Part as the reducible Real. Svarupa is the nature of anything as it is in itself, as distin¬ guished from what it may appear to be. Supreme Conscious¬ ness is the Supreme Siva-Sakti (Para&va Parasakti) which never changes, but eternally endures the same throughout all change effected in its creative aspect as Siva-Sakti. All manifestation 1 Samkoca. Fullness or wholeness is “ veiled ” in order that the part or particular may be experienced. 30 THE SIX CENTRES AND THE SERPENT POWER is associated with apparent unconsciousness. The mind is evidently not a pure, but a limited consciousness. What limits it must be something either in itself unconscious or, if conscious, capable of producing the appearance of conscious¬ ness.1 In the phenomenal world there is nothing absolutely conscious nor absolutely unconscious. Consciousness and unconsciousness are always intermingled. Some things, how¬ ever, appear to be more conscious, and some more unconscious than others. This is due to the fact that Cit, which is never absent in anything, yet manifests itself in various ways and degrees. The degree of this manifestation is determined by the nature and development of the mind and body in which it is enshrined. Spirit remains the same; the mind and body change. The manifestation of consciousness is more or less limited as ascent is made from the mineral to man. In the mineral world Cit manifests as the lowest form of sentiency evidenced by reflex response to stimuli, and that physical consciousness which is called in the West atomic memory. The sentiency of plants is more developed, though it is, as Cakrapani says in the Bhanumatl, 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 animal world consciousness becomes more centralized and complex, reaching its fullest development in man, who possesses all the psychic functions such as cognition, percep¬ tion, feeling and will. Behind all these particular changing forms of sentiency or consciousness is the one formless, changeless Git as it is in itself (Svarupa), that is, as distinguished from the particular forms of its manifestation. 1 The alternative is given and Sakti-vada. to meet the differing views of Maya-vada BODILESS CONSCIOUSNESS 31 As Cit throughout all these stages of life remains the same it is not in itself really developed. The appearance of development is due to the fact that it is now more and now less veiled or contracted by Mind and Matter. It is this veiling by the power of Consciousness (Sakti) which creates the world. What is it, then, which veils consciousness and thus produces world-experience? The answer is Power or Sakti as Maya. Maya- Sakti is that which seemingly makes the Whole (Purna) into the not whole (Apurna), the infinite into the finite, the formless into forms and the like. It is a power which thus cuts down, veils and negates. Negates what? Perfect consciousness. Is Sakti in itself the same as or different from Siva or Cit? It must be the same, for otherwise all could not be one Brahman. But if it is the same it must be also Git or Consciousness. Therefore it is Saccidanandamayl 1 and Cidrupini.2 And yet there is, at least in appearance, some distinction. Sakti, which comes from the root Sak, “ to have power,” “to be able,” means power. As She is one with Siva as Power-holder (Saktiman), She as such Power is the power of Siva or Consciousness. There is no difference between Siva as the possessor of power (Saktiman) and Power as It is in Itself. The power of Consciousness is Consciousness in its active aspect. Whilst, therefore, both Siva and Sakti are Consciousness, the former is the changeless static aspect of Consciousness, and Sakti is the kinetic, active aspect of the same Consciousness. The particular power whereby the 1 That is, its substance is Sat, Git, Ananda. The suffixes May! and RupinI indicate a subtle distinction — namely, that She is in Her¬ self, Git, and yet by appearance the effect of the Power, something different from it. 2 In the form or nature of Cit. As the Kubjika Tantra says, the Parama-Kala is both Cit (Cidrupa) and Nada (Nadarupa). 32 THE SIX CENTRES AND THE SERPENT POWER dualistic world is brought into being is Maya-Sakti, which is both a veiling (Avarana) and projecting (Viksepa) Sakti. Consciousness veils itself to itself, and projects from the store of its previous experiences (Samskara) the notion of a world in which it suffers and enjoys. The universe is thus the creative imagination (Srsti-kalpana, as it is called) of the Supreme World-thinker (Isvara). Maya is that power by which things are “ measured ” — that is, formed and made known (Miyate anaya iti maya). It is the sense of difference (Bhedabuddhi), or that which makes man see the world, and all things and persons therein, as different from himself, when in essence he and they are the one Self. It is that which establishes a dichotomy in what would otherwise be a unitary experience, and is the cause of the dualism inherent in all phenomenal experience. Sakti as action veils consciousness by negating in various degrees Herself as Consciousness. Before the manifestation of the universe, infinite Being- Consciousness-Bliss alone was — that is, Siva-Sakti as Cit and Cidrupin! respectively.1 This is the Experience-whole (Purna) in which as the Upanisad says, “The Self knows and loves the Self.” It is this Love which is Bliss or “ resting in the self,” for, as it is elsewhere said, “ Supreme love is bliss ” (Nirati- saya-premaspadatvam anandatvam). This is Parasiva, who in the scheme of the Thirty-six Tattvas,2 is known as 1 Aham prakrti-rupa cet cidananda-parayana (Kulachudamani- Nigama, Ch. I, w. 16-24). 2 Raghava-Bhatta says: Ya anadirupa caitanyadhyasena mahapra- laye suksma sthita (Comm, on Sarada-Tilaka, Ch. I). See as to the Kashmir School, and its Philosophy of the Tattvas J. C. Chatterji’s work on “ Kashmir Saivism ”. This is Paramaiiva, or Nirguna (attributeless), or Niskala (devoid of manifested Sakti) Siva or Parabrahman, as contrasted with Saguna (with attribute), or Sakala (with parts or Sakti), Siva, or Sabda-brahman (Brahman as the source of “ sound,” v. post). BODILESS CONSCIOUSNESS 33 Para-samvit. This Monism posits a dual aspect of the single Consciousness — one the transcendental changeless aspect (Para-sariivit), and the other the creative changing aspect, which is called Siva-Sakti-Tattva. In Para-samvit the “ I ” (Aham) and the “This” (Idam), or universe of objects, are indistinguishably mingled in the supreme unitary ex¬ perience.1 In Siva-Sakti-Tattva, Sakti, which is the negative aspect of the former, Her function being negation (Nisedha-vyapara- rupa Saktih) , negates Herself as the object of experience, leaving the Siva consciousness as a mere “ I,” “ not looking towards another” (Ananyonmukhah aharii-pratyayah). This is a state of mere subjective illumination (Prakasa-matra)2 to which Sakti, who is called Vimarsa 3 again presents Herself, but now with a distinction of “ I ” and “ This ” as yet held together as part of one self. At this point, the first incipient stage of dualism, there is the first transformation of conscious¬ ness, known as Sadasiva or Sadakhya-Tattva, which is followed by the second or Ishvara Tattva, and then by the third or Suddha-vidya-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 object is seen as other than the self and then as split up into the multitudinous objects of the universe. 1 As the Yoginihrdaya-Tantra says: The Para Dev! is Prakaia- vimaria- samarasyarupini. This is the Nirvikalpajnana state in which there is no distinction of “ This ” and “ That ”, of “ I ” and “ This ” In Vikalpa- jnana there is subject and object. 2 Paramaiiva has two aspects — Prakaia and Vimarsa, or Kameivara and Kameivari the Paralinga. Prakaia =asphutasphut!kar a, or mani¬ festation of what is not manifest. 8 This word comes from the root mrish= to touch, to affect, to cogitate. It is that which is pounded or handled by thought, that is, object of reflective thought. Pradhana and Prakrti also involve the meaning “ placing in front ” ; that which is so placed is object. All three terms denote die principle of objectivity. 34 THE SIX CENTRES AND THE SERPENT POWER In the Mantra side of the Tantra-Sastra, dealing with Mantra and its origin, these two Tattvas emanating from Sakti are from the sound side known as Nada and Bindu. Para&va and Parasakti are motionless (Nih-spanda) and soundless (Nih-sabda). Nada is the first produced movement in the ideating cosmic consciousness leading up to the Sound-Brahman (Sabda-brahman), whence all ideas, the language in which they are expressed (Sabda), and the objects (Artha) which they denote, are derived. Bindu literally means a point and the dot (Anusvara), which denotes1 in Sanskrit the nasal breathing (°). It is placed in the Candra-bindu nasal breathing above Nada (°). In its technical Mantra sense it denotes that state of active Consciousness or Sakti in which the “ I ” or illuminating aspect of Consciousness identifies itself with the total “ This ”.2 It subjectifies the “ This,” thereby becoming a point (Bindu) of consciousness with it. When Consciousness apprehends an object as different from Itself, It sees that object as extended in space. But when that object is com¬ pletely subjectified, it is experienced as an unextended point. This is the universe-experience of the Lord-experiencer as Bindu.3 Where does the Universe go at dissolution? It is with¬ drawn into that Sakti which projected it. It collapses, so to speak, into a mathematical point without any magnitude 1 Lit. What goes (anu) with vowel sound (Svara or Svara). 2 For until the operation of Maya at a later stage the “ This ” is still experienced as part of the “ I ”. Therefore there is no manifestation or dualism. 3 For the same reason Sakti is then said to be Ghanibhuta, which is literally massive or condensed. It is that state of gathered-up power which immediately precedes the burgeoning forth (Sphurana) of the universe. BODILESS CONSCIOUSNESS 35 whatever.1 This is the Siva-bindu, which again is withdrawn into the Siva-Sakti-T attva which produced it. It is conceived that round the Siva-Bindu there is coiled Sakti, just as in the earth centre called Muladhara-Cakra in the human body a serpent clings round the self-produced Phallus (Svayambhu- linga). This coiled Sakti may be conceived as a mathemati¬ cal line, also without magnitude, which, being everywhere in contact with the point round which it is coiled, is com¬ pressed together with it, and forms therefore also one and the same point. There is one indivisible unity of dual aspect which is figured also in the Tantras2 as a grain of gram (Canaka), which has two seeds so closely joined as to look as one surrounded by an outer sheath.3 To revert to the former simile, the Sakti coiled round Siva, making one point (Bindu) with it, is Kundalini Sakti. This word comes from the word Kundala or “ a coil,” “ a bangle ”. She is spoken of as coiled; because She is likened to a serpent (Bhujangl), which, when resting and sleeping, lies coiled; and because the nature of Her power is spiraline, manifesting itself as such in the worlds — the spheroids or “eggs of Brahma” (Brahmanda), and in their circular or revolving orbits and in other ways. Thus the Tantras speak of the development of the straight line, (Riju-rekha) from the point which, when it has gone its length as a point, is turned (Vakra-rekha amkushakara) by the force of the spiraline sack of Maya in which it works so as to form a 1 The imagery, like all of its kind, is necessarily imperfect; for such a point, though it has no magnitude, is assumed to have a position. Here there is none, or we are in spacelessness. 2 See the Commentary, post. 8 The two seeds are Siva and Sakti, and the sheath is Maya. When they come apart there is “creation”. Again the imagery is faulty in that there are two seeds, whereas Siva and Sakti are the One with dual aspect. 36 THE SIX CENTRES AND THE SERPENT POWER figure of two dimensions, which again is turned upon itself, ascending as a straight line into the plane of the third dimension, thus forming the triangular or pyramidal figure called Srngataka.1 In other words, this Kundall-Sakti is that which, when it moves to manifest itself, appears as the uni¬ verse. To say that it is “ coiled ” is to say that it is at rest — that is, in the form of static potential energy. This Sakti coiled round the Supreme Siva is called Maha-kundal! (“ The great coiled power ”), to distinguish it from the same power which exists in individual bodies, and which is called Kunda- lini.2 It is with and through the last power that this Yoga is effected. When it is accomplished the individual Sakti (Kundall) is united with the great cosmic Sakti (Maha- Kundall), and She with Siva, with whom She is essentially one. Kundalinl is an aspect of the eternal Brahman (Brahma- rupa Sanatanl), and is both attributeless and with attribute (Nirguna and Saguna). In Her Nirguna aspect She is pure Consciousness (Caitanya-rupin!) and Bliss itself (Ananda- rupinl, and in creation, Brahmananda-prakaSinI) . As Saguna She it is by whose power all creatures are displayed (Sarva- bhuta-prakasini.3 Kundali-Sakti in individual bodies is power at rest , or the static centre round which every form of existence as moving power revolves. In the universe there is always in and behind every form of activity a static back¬ ground. The one Consciousness is polarized into static (Siva) and kinetic (Sakti) aspects for the purpose of “ creation ”. This Yoga is the resolution of this duality into unity again. 1 The shape of the Singara, water-nut, which grows freely in the lakes of Kashmir. Here I may observe that Yantras, though drawn on the flat, must be conceived of in the solid mass. The flat drawing is a mere suggestion of the three-dimensional figure which the Yantra is. * Because She is thus bent, the Devi is called Kubjika (hunchback). 3 Kubjika-Tantra, Ch. I, Prana-tosini, p. 8. BODILESS CONSCIOUSNESS 37 The Indian Scriptures say, in the words of Herbert Spencer in his "First Principles”, that the universe is an unfoldment (Srsti) from the homogeneous (Mula-prakrti) to the heterogeneous (Vikrti), and back to the homogeneous again (Pralaya or Dissolution). There are thus alternate states of evolution and dissolution, manifestation taking place after a period of rest. So also Professor Huxley, in his “Evolu¬ tion and Ethics,” speaks of the manifestation of cosmic energy (Maya-Sakti) alternating between phases of potentiality (Pralaya) and phases of explication (Srsti). “It may be,” he says, “ as Kant suggests, every cosmic magma predestined to evolve into a new world has been the no less predestined end of a vanished predecessor.” This the Indian Sastra affirms in its doctrine that there is no such thing as an absolutely first creation, the present universe being but one of a series of worlds which are past and are yet to be. At the time of Dissolution (Pralaya) there is in Con¬ sciousness as Maha-kundali, though undistinguishable from its general mass, the potentiality or seed of the universe to be. Maya, as the world, potentially exists as Maha-kundali, who is Herself one with Consciousness or Siva. This Maya contains, and is in fact constituted by, the collective Sams- kara or 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 Consciousness veils itself. They were produced by desire for worldly enjoyment, and themselves produce such desire. The worlds exist because they, in their totality, will to exist. Each individual exists because his will desires worldly life. This seed is therefore the collective or cosmic will towards manifested life — that is the life of form and enjoyment. At the end of the period of rest, which is Dissolution, this seed ripens into Consciousness. Consciousness 38 THE SIX CENTRES AND THE SERPENT POWER has thus a twin aspect; its liberation (Mukti) or formless aspect, in which it is as mere Consciousness-Bliss; and a universe or form aspect, in which it becomes the world of enjoyment (Bhukti). One of the cardinal principles of the Sakta-Tantra is to secure by its Sadhana both Liberation (Mukti) and Enjoyment (Bhukti).1 This is possible by the identification of the self when in enjoyment with the soul of the world. When this seed ripens, Siva is said to put forth His Sakti. As this Sakti is Himself, it is He in His Siva-Sakti aspect who comes forth (Prasarati) and endows Himself with all the forms of worldly life. In the pure, perfect, formless Consciousness 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 unlimited un¬ moving surface of pure Consciousness, which is Niskala- Siva, but without affecting the latter. There is thus change in changelessness and changelessness in change. Siva in His transcendent aspect does not change but Siva (Sakala) in His immanent aspect as Sakti does. As creative will arises, Sakti thrills as Nada,2 and assumes the form of Bindu, which is I$vara-Tattva, whence all the worlds derive. It is for their creation that Kundali uncoils. When Karma ripens, the Devi, in the words of the Nigama,3 “ be¬ comes desirous of creation, and covers Herself with Her 1 Bhogena moksarifapnoti bhogena kulasadhanam Tasmad yatnad bhogayukto bhaved vTravarah sudhih. (Kularnava-Samhita, v. 219) “By world-experience (Bhoga Bhukti) he gains Liberation or World experience is the means for the attainment of Kuia. Therefore, the wise and good Vlra should carefully be united with world-experience/ * 2 Literally “ sound, ” that initial activity which is the first source of the subsequently manifested Sabda (sound) which is the Word to which corresponds the Artha or Object. 3 “Kulacudamani”, Gh. I, w. 16-24. BODILESS CONSCIOUSNESS 39 own Maya”. Again, the “Devi, joyful in the mad delight of Her union with the Supreme Akula,1 becomes VikarinI”2 — that is, the Vikaras or Tattvas of Mind and Matter, which constitute the universe, appear. The Sastras have dealt with the stages of creation in great detail both from the subjective and objective view¬ points as changes in the limited consciousness or as movement (Spanda), form, and “sound” (Sabda). Both Saivas and Saktas equally accept the Thirty-Six categories or Tattvas, the Kalas, the Saktis Unman! and the rest in the Tattvas, the Sadadhva, the Mantra concepts of Nada, Bindu, Kama- kala, and so forth.3 Authors of the Northern Saiva School, of which a leading Sastra is the Malinivijaya-Tantra, have described with great profundity these Tattvas. General con¬ clusions only are, however, here summarized. These thirty-six Tattvas are in the Tantras divided into three groups, called Atma, Vidya and Siva Tattvas. The first group includes all the Tattvas, from the lowest Prthivi (“earth”) to Prakrti, which are known as the impure categories ( Aiuddha-T attva) ; the second includes Maya, the Kancukas,4 and Purusa, called the pure-impure categories (Suddha-a4uddha-Tattva) ; and 1 Akula is a Tantrik name for Siva, Sakti being called Kula, which is Matr, Mana, Meya. In the Yogim-hrdaya-Tantra it is said (Ch. I) : Kulam meya-mana-matr-laksanam, kaulastatsamastih. These three are: Knower, Knowing, Known, for that is Consciousness as Sakti. 2 “ Kulacudamani”, Ch. I, vv. 16-24. 3 See as to these terms the author’s “ Garland of Letters”. 4 Forms of Sakti whereby the natural perfections of Conscious¬ ness are limited. Thus from all-knowing it becomes little-knowing; from being almighty, it becomes a little-doer, etc. See “ Garland of Letters The term Samkoca (contraction) expresses the same idea. The Devi is Sarhkucadrupa through Matr, Mana, and Meya, and therefore so also is Siva as Jiva (tatha sivopi samkucadrupah) . — Yogim-hrdaya- Tantra. 40 THE SIX CENTRES AND THE SERPENT POWER the third includes the five highest Tattvas called the pure Tattvas (Suddha-Tattva), from Siva-Tattva to Suddha-vidya. As already stated, the supreme changeless state (Para-samvit)1 is the unitary experience in which the “I” and “This” coalesce in unity. In the kinetic or &akti 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 two sides — an “I” (Aharii) and “This” (Idam). The emphasis varies from insistence on the “ I ” to insistence on the “ This,” and then to equality of emphasis on the “I” and “This” as a preparation for the dichotomy in consciousness which follows. The pure-impure categories are intermediate between the pure and the impure. The essential characteristic of experi¬ ence constituted by the impure categories is its dualism effected through Maya — and its limitations — the result of the operation of the Kaiicukas. Here 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 becomes mutually exclusive the one of the other. The states thus described are threefold: a transcendent mingled “I” and “This” in which these elements of experience are as such not evolved; and a pure form of experience intermediate between the first and last, in which both the “ I ” and the “ This ” are experienced as part of the one self; and, thirdly, the state of manifestation proper, when there is a complete cleavage between the “ I ” and the “ This,” in which an outer object is presented to the consciousness of a knower which is other than the subject. This last stage is itself twofold. In the first the Purusa experi¬ ences a homogeneous universe, though different from himself 1 This is not counted as a Tattva, being Tattvatita. BODILESS CONSCIOUSNESS 41 as Prakrti; in the second Prakrti is split up into its effects (Vikrti), which are Mind and Matter, and the multitudinous beings of the universe which these compose. Sakti as Prakrti first evolves mind (Buddhi, Ahamkara, Manas) and senses (Indrya), and then sensible matter (Bhuta) of fivefold form (“ether,” “air,” “fire,” “water,” “earth”)1 derived from the supersensible generals of the sense-particulars called Tanmatra. When Sakti 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. She is now Kundali-Sakti, whose abode in the human body is the Earth centre or Muladhara-Cakra. As in the supreme state She lay coiled as the Mahakundali round the Supreme Siva, so here She coils round the Svayambhu-Linga in the Muladhara. This last centre or Cakra 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 Sakti prior to the appearance of Maya are realized in the seventh lotus (Sahasrara- padma) and centres intermediate between it and the sixth or Ajna Mind centre. The mantra evolution, which must be known if the Text is to be understood, is set forth with great clarity in the Sarada-Tilaka, wherein it is said that from the Sakala- Siva (Siva-Tattva), who is Sat-Cit-Ananda, issued (Sakti- Tattva) ; from the latter Nada (Sadakhya Tattva) ; and from Nada evolved Bindu (ISvara-Tattva),2 which, to distinguish 1 These terms have not the ordinary English meaning, but denote the ethereal, gaseous, igneous, liquid, and solid states of matter. In worship (Puja) they are symbolized by the following ingredients (Upacara); Puspa (flower), ether; Dhupa (incense), air; Dipa (light), fire; Naivedya (food¬ offering), water; Candana (sandal), earth. 2 Saccidananda-vibhavat sakalat paramesvarat Aslcchaktis tato nado nadad bindu-samudbhavah. (Gh. I.) 42 THE SIX CENTRES AND THE SERPENT POWER it from the Bindu which follows, is called the Supreme Bindu (Para-Bindu). Nada and Bindu are, like all else, aspects of Power, or Sakti, being those states of Her which are the proper conditions for Upayoga-vastha) and in which She is prone to (Ucchunavastha) “ creation In those Tattvas the germ of action (Kriya-Sakti) sprouts towards its full manifestation. The Tantras, in so far as they are Mantra-Sastras, are concerned with Sabda or “ Sound ”, a term later explained. Mantra is manifested Sabda. Nada, which also literally means “sound,” is the first of the produced intermediate causal bodies of manifested Sabda. Bindu, which has previ¬ ously been explained, is described as the state of the letter “Ma” before manifestation, consisting of the Siva-Sakti-Tattva en¬ veloped by Maya or Parama-Kundalini. It implies both the void (Sunya) — that is, the Brahman state (Brahmapada) — in the empty space within the circle of the Bindu; as also the Gunas which are implicitly contained in it, since it is in indissoluble union with Sakti, in whom the Gunas or factors constituting the material source of all things are contained.1 The Para-bindu is called the Ghanavastha or massive state of Sakti. It is Cid-ghana or massive consciousness — that is, Git associated with undifferentiated (that is, Cidrupini) Sakti, in which lie potentially in a mass (Ghana), though undistin- guishable the one from the other, all the worlds and beings to be created. This is Parama-Siva, in whom are all the Devatas. It is this Bindu who is the Lord (Isvara) whom some Pauranikas call Mahavisnu and others the Brahma- purusa. 2 As the Commentator says, it does not matter what 1 Sec vv. 41-49, post; Todala-Tantra, Ch. IV; and Kamakalaraalinl- Tantra, cited in v. 43. 2 See v. 49, post. BODILESS CONSCIOUSNESS 43 He is called. He is the Lord (Isvara) who is worshipped in secret by all Devas,1 and is pointed to in different phases of the Bhandrabindu, or Nada, Bindu, Sakti and Santa of the Oih and other Bija-Mantras. Its abode is Satyaloka, which within the human body exists in the pericarp of the thousand- petalled lotus (Sahasrara) in the highest cerebral centre. The Sarada 2 then says that this Para-bindu, whose substance is Supreme Sakti, divides itself into three — that is, appears under a threefold aspect. There are thus three Bindus, the first of which is called Bindu,3 and the others Nada and Bija. Bindu is in the nature of Siva and Bija of Sakti.4 Nada is Siva- Sakti — that is, their mutual relation or interaction (Mithah samavayah) 5 or Yoga (union), as the Prayoga-sara calls it.® The threefold Bindu (Tri-bindu) is supreme (Para), subtle 1 See v. 41, post. 2 Gh. I. 3 Karya, or produced, Bindu, to distinguish it from the causal (Karana) Bindu or Para-bindu. 4 In the case of the Mantras, Bija (according to the Kulacudamani, v. 58) is the first letter of a Kuta or group and what follows is Sakti. Thus in the Mantra “ Kiirh,” K is Bija and R and I are Sakti. By the Bija form is made (Bijena murti-kalpana) . 6 Para£aktimayah saksat tridbasau bhidyate punah Bindur nado bijarh iti tasya bhedah samiritah. Binduh sivatmako bijam saktir nadas tayor mithah Samavayah samakhyatah sarvagamavi^aradaih. (Gh. I). “ This (Bindu) which is both Siva and Sakti divides itself again into three parts. Bindu, Nada and Bija are its three parts. Bindu is Sivatmaka (£.*., Siva), Bija is Sakti and Nada is said to be the mutual relation between them by all who are versed in the Agamas.” The first word of the third line reads better as Bindu Sivatmako than as Bindur nadatmako, as some MSS., such as that from which I quoted in Introduction to the Mahanirvana. The Commentary to v. 40. post , also speaks of Bindu as being Nadatmaka, but explains that that means Sivatmaka. See also to the same effect Kriya-sara. ® See Raghava-Bhatt’s Comm, on Gh. I, v. 8 of Sarada: 44 THE SIX CENTRES AND THE SERPENT POWER (Suksma) and gross (Sthula).1 Nada is thus the union of these two in creation. As the Text says (v. 40), it is by this division of Siva and Sakti that there arises creative ideation (Srsti-kalpana). The causal Bindu is from the Sakti aspect undifferentiated Sakti (Abhedarupa-Sakti) with all powers (Sarva-Saktimaya) ; from the Prakrti aspect Tri- gunamayi Mular prakrti; from the Devata aspect the un¬ manifest (Avyakta); from the Devi aspect Santa. The three Bindus separately indicate the operations of the three powers of Will (Iccha), Knowledge (Jnana), and Action (Kriya), and the three Gunas (Rajas, Sattva, Tamas); also the manifestation of the three Devls (Varna, Jyestha, Nirgunah sagunaS ceti iivo jneyah sanatanah. Nirgunaccaiva samjata bindavas traya eva ca Brahmabindur visnubindu rudrabindur mahe^vari. “ The eternal Siva is to be known both as Nirguna (without attri¬ butes) and Saguna (with attributes). From the attributeless (Nirguna), O MaheSvari, originated the three Bindus which are Brahma-bindu, Visnu-bindu and Rudra-bindu.” The verse as cited in Prana-tosini (p. 1 3) reads in the second line Nirgunagaiva; but this must be a mistake for Nirgunaccaiva, for the Bindus themselves are not Nirguna but spring from it. 1 Asmacca karanabindoh saka^at kramena karyabindus tato nadas tato bijam iti tray am utpannam tad idam parasuksmasthula-padaih kathyate ( Lalita-Sahasranama, Comm.). From this Causal (Karana) Bindu again there originated Karya (Effect) Bindu, and thereafter Nada and thereafter Blja — these three. These are spoken of as Para f transcendent), Suksma (subtle) and Sthula (gross). These represent the Cit, Cidacit, Acit aspects of nature. Cidarh&h cidacinmisrah acidam^ah^ca tesam rupani (Bhaskararaya : Comm. Lalita). Kalena bhidyamanastu sa bindur bhavati tridha, Sthulaksmaparatvena tasya traividhyamisyate, Sa bindunadabijatva bhedena ca nigadyate. Ete ca karanabhindvadaya^catvara adhidaivatam avyakteivara- hiranyagarbha-viratsvarupah ^anta-vama-jyestha-raudrirupa ambikeccha- jnana-kriyarupaSca \ib.). Adhibhutam tu kamarupa-purnagiri-jalandhara- udyanapltharupah. Pitharupa iti tu nityahrdaye spastam {ib.). Citing Rahasyagama. BODILESS CONSCIOUSNESS 45 Raudri) and the three Devatas (Brahma, Visnu, Rudra) who spring from them.1 It is said in the Prayoga-sara and Sarada that Raudri issued from Bindu, Jyestha from Nada, and Varna from Bija. From these came Rudra, Visnu, Brahma, which are in the nature of Jnana, Kriya, Iccha, and Moon, Sun and Fire.2 The three Bindus are known as Sun (Ravi), Moon (Gandra), and Fire (Agni), terms constantly appearing in the works here translated. In Sun there are Fire and Moon.3 It is known as Misra-Bindu, and in the form of such is not different from ParamaSiva, and is Kamakala.4 Kamakala is the Triangle 1 Iccha, Rajas, Vama, Brahma, Pa£yanti-£abda. Jnana, Sattva, Jyestha, Visnu, Madhyama-Sabda, Kriya, Tamas, Raudri Rudra, Vaikharl-Sabda. See Comm. 22 Sloka, “ Kamakala vilas a ”, Samketa, 1, Yoginihrdaya- Tantra, and Saubhagya-subhodaya, cited in Samketa 2 of the last Tantra. As the Rudra-Yamala says (II. 2), the three Devas are aspects of the One. Eka murtistrayo deva brahma visnumahe^varah, Mama vigrahasarhklpta srijaty avati hanti ca. But see next note. 2 Cited in Prana-tosini, p. 8. Raudri bindos tato nadaj jyestha bljad ajayata, Vama tabhyah samutpannah rudra-brahma-ramadhipah, Te jnaneccha-kriyatmano vahnlndvarka-svarupinah. Iccha kriya tatha jnana m gaurl brahmiti vaisnavi Tridha saktih sthita yatra tatparam jyotir om iti. As the author of the Prana-tosini (p. 9) says, the names are not to be read in the order of words (Pratisabdam), otherwise Jnana would be associated with Vaisnavi, but according to the facts (Yath-sambhavam) as stated in the text. According to this account it would seem that Jnana, Sattva, and Kriya Tamas in note 1 , should be transposed. 3 It is Agnlsomamayah. See Tika, w. 6, 7, of “ Kamakalavilasa ”, See my “ Garland of Letters J\ 4 That is, Kamayukta Kala, Kala with creative will (here its mani¬ festation). Maha-bindu = Paramasiva = Misra-bindu = Ravi = Kamakala. Ravi-parama£ivabhinna misra-bindurupa Kamakala. 46 THE SIX CENTRES AND THE SERPENT POWER of Divine Desire formed by the three Bindus — that is, their collectivity (Samasti-rupa).1 This Kamakala is the root (Mula) of all Mantra. Moon (Soma, Candra) is Siva-Bindu, and white (Sita-Bindu) ; Fire (Agni) is Sakti-bindu, and red (Sona-bindu) ; Sun is the mixture of the two. Fire, Moon and Sun are the Iccha, Jnana, Kriya-Saktis (Will, Knowledge, Action). On the material plane the white Bindu assumes the form of semen (Sukra), and the red Bindu of menstrual fluid (Rajasphala, Sonita) . Maha-bindu is the state before the manifestation of Prakrti.2 All three Bindus — that is, the Kamakala — are Sakti, though one may indicate predomin¬ antly the Siva, the other the Sakti, aspect. Sometimes Misra-Bindu is called Sakti-Tattva, to denote the supre¬ macy of Sakti, and sometimes Siva-Tattva, to denote the supremacy of the possessor of power (Saktiman). It is of coupled form (Yamala-rupa). There is no Siva without Sakti, nor Sakti without Siva.3 To separate4 them is as impossible as to separate the moving wind from the stead¬ fast ether in which it blows. In the one Siva-Sakti there is a union (Maithuna),5 the thrill of which is Nada, whence Maha-bindu is born, which itself becomes threefold 1 As Ravi or Surya (Sun) Bindu is in the form of Para-Siva, and in it are the other two Bindus, it is the Samasti-rupa of them, and is thus called Kamakala. 8 This, which is O, becomes ^ — that is, Candra, Ravi and Ra (fire). 8 Tayor yad yamalam rupam sa samghatta iti smrtah — Ananda-Saktih saivokta yato visvam visrjyati, Na Sivah Saktirahito na Saktih Sivavarjita. (Tantraloka-Ahnika, 3.) “ The coupled form of these two (Siva-Sakti) is called junction. That is. called the blissful Sakti from which creation arises. There is no Siva without Sakti, nor Sakti without Siva.” 4 lb., 3 Ahn. 6 On the physical plane this word denotes sexual union. BODILESS CONSCIOUSNESS 47 (Tri-bindu), which is Kamakala.1 It is said in the Sarada- Tilaka that on the “ bursting ” or differentiation of the Supreme Bindu there was unmanifested “ sound ” (Sabda).2 This unmanifested Sabda is through action (Kriya-Sakti) the source of the manifested Sabda and Artha described later.3 The Brahman as the source of language (Sabda) and ideas on one hand, and the objects (Artha) they denote on the other, is called Sabda-brahman, or, to use a Western term, the Logos.4 From this differentiating Bindu in the form of Prakrti are evolved the Tattvas of Mind and Matter in all their various forms, as also the Lords of the Tattvas (Tattvesa) — that is, their directing intelligences — Sambhu,5 the presiding Devata 1 In the Sricakra this is in the region of Baindava-Cakra, the highest, followed by the triangular Cakra, which is KameSvari, Bhagama- linl and Vajre£vari. See further as to Kamakala, post. 2 Bhidyamanat parad bindor avy ak tama-ravo s bhavat, Sabdabrahmetl tarn prahuh sarvagama viSarad ah. (Sarada-Tilaka, Ch. I.) It will be observed that in this verse the first Bindu is called Para and to make this clear the author of the Prana- tosini adds the following note : Paradbindor ityanena Saktyavastharupo yah prathamo bind us tasmat (By Para-bindu is meant the first Bindu, which is a state of Sakti.) See “ Garland of Letters ”. 3 See Raghava-Bhatta, Comm. Ch. I, v. 12. Sarada, on the same. KriyaSaktipradhanayah sabda ^abdarthakaranam, Prakrter bindurupinyah ^abdabrahma, bhavat param. As the Kularnava-Tantra (Khanda 5, Ullasa I) says the one Brahman has twofold aspects as Parambrahman (transcendent) and Sabdabrahman (immanent). Sabdabrahmaparambrahmabhedena brahmanor dvaividhyam uktam. (And see also Srimad-Bhagavata, 6 Skanda, 16 Ch.) Tena sabdartharupavisistasya sabdabrahmatvaih avadaritam (Prana- tosini, 10). 4 It is said in the Prana-tosini, p. 22, that Shambhu is the “ associate of time ” (Kalabandhu) because Kala in the form of Nada assists in giving birth to Him and the other Devatas. 6 Atha bindvatmanah Sambhoh kalabandhoh kalatmanah, Ajayata jagat-saksl sarva-vyapl Sadasivah. Sada^ivat bhaved I^as tato Rudrasamudbhavah, Tato Visnu tato Brahma tesam evatii samudbhavah. (Sarada, Ch. I, w. 15, 16.) 48 THE SIX CENTRES AND THE SERPENT POWER over the Ajna-Cakra, the centre of the mentaf faculties; and Sadasiva, Isa, Rudra, Visnu, Brahma, the Devhfc^s of the five forms of Matter, concluding with Prthivi (“ eartl the Muladhara centre, wherein the creative Sakti, havmg finished Her work, again rests, and is called Kundalini. Just as the atom consists of a static centre round which moving, forces revolve, so in the human body Kundalini in the “ Earth-Cakra ” is the static centre (Kendra) round which She in kinetic aspect as the forces of the body works. 'Ehe whole body as Sakti is in ceaseless movement. Kundalini Sakti is the immobile support of all these operations. When She is aroused and Herself moves upwards, She withdraws with and into Herself these moving Saktis, and then unites with Siva in the Sahasrara Lotus. The process upward (evolution) is the reverse of the involution above described. The Worlds are dissolved (Laya) from time to time for all beings. The perfected Yogi dissolves the Universe for all time for himself. Yoga is thus Laya. Before proceeding to a description of the Cakras it is, firstly necessary to describe more fully the constituents of the body — that is, Power manifest as the Tattvas mentioned, extending from Prakrti to Prthivi. It is of these Tattvas that the Cakras are centres. Secondly, an explanation is required of the doctrine of “ Sound ” (Sabda), which exists in the body in the three inner states (Para, Pasyanti, Madhyama) and is expressed in uttered speech (Vaikhari). This will help the reader to an understanding of the meaning of Mantra or manifested Sabda, and of the “ Garland of Letters ” which is distributed throughout the six bodily centres. Here they are mentioned in connection with the form creation (Artha-srsti) . The Prana-tosini : Atra arthasrstau punah rudradinam utpattistu artha-rupena. Purvam tesam utpattih sabda-rupena, ato na paunaruktyam iti kala-maya-tadatmanas tadutpannatvat. Ill EMBODIED CONSCIOUSNESS (JXVATMA) Consciousness as one with dual aspect is Transcendent and Immanent. The Transcendental Consciousness is called the Paramatma. The consciousness which is embodied in Mind and Matter is the Jivatma. In the first case Consciousness is formless and in the second it is with form. Form is derivable from Consciousness as Power (Sakti). One of these powers is Prakrti-Sakti — that is, the immediate source of Mind and Matter. The corresponding static aspect is called Purusa. This term is sometimes applied to the Supreme, as in the name Brahma-purusa.1 Here is meant a centre of limited consciousness — limited by the associated Prakrti and its pro¬ ducts of Mind and Matter. Popularly by Purusa, as by Jiva, is meant sentient being with body and senses — that is, organic life.2 Man is a microcosm (Ksudra-Brahmanda).3 The world is the macrocosm (Brahmanda). There are numberless worlds, each of which is governed by its own Lords, though there is but one great Mother of all whom these Lords 1 So it is said : Purusan na param kirhcit sa kastha sa para gatih. 8 Dehendriyadiyuktah cetano jlvah. The Kularnava-Tantra, I. 7-9, describes the Jivas as parts of Siva enveloped in Maya (which thus constitutes them as separate entities), like sparks issuing from fire — an old Vedantic idea. As, however, Jiva in Mayavada Vedanta is really Brahman (Jivo brahmaiva naparah) there is according to such doctrine in reality no independent category called Jiva (Nahi jivo nama kaicit svatantrah padarthah.) Atma is called Jiva when with Upadhi — that is, body, etc. Philosophically, all Atma with Upadhi (attribute) is Jiva. 3 “ Little egg (spheroid) of Brahma.” 50 THE SIX CENTRES AND THE SERPENT POWER themselves worship, placing on their heads the dust of Her feet. In everything there is all that is in anything else. There is thus nothing in the universe which is not in the human body. There is no need to throw one’s eyes into the heavens to find God. He is within, being known as the “Ruler within” (Antaryamin) or “ Inner self” (Antaratma) -1 All else is His power as Mind and Matter. Whatever of Mind or Matter exists in the universe exists in some form or manner in the human body. So as already stated it is said in the Visvasara- Tantra: “What is here is there. What is not here is now¬ here.” 2 In the body there are the Supreme Siva-Sakti who pervade all things. In the body is Prakrti-Sakti and all Her products. In fact, the body is a vast magazine of Power (Sakti). The object of the Tantrik rituals is to raise these various forms of power to their full expression. This is the work of Sadhana. The Tantras say that it is in the power of man to accomplish all he wishes if he centres his will thereon. And this must, according to their doctrine, be so, for man is in his essence one with the Supreme Lord (Isvara) and Mother (ISvari) and the more he manifests Spirit the greater is he endowed with its powers. The centre and root of all his powers as Jiva is Kundalinl-Sakti. The centre in which the quiescent consciousness is realized is the upper brain or Sahasrara, whence in the case of the Yogi, the Prana escapes through the fissure called Brahmarandhra at death. (See Plate VIII). The Mind and Body are effects of Prakrti. 1 The Jftanarnava-Tantra (XXI, 10) says that “antah ” implies secret and subtle, for the Atma, fine like an atom, is within everything. This is the bird Hamsa which disports in the Lake of Ignorance. On dissolu¬ tion, when it is Samhararupi, Atma is revealed. The Mother is the Antaryamin of the Devatas also, such as the five Sivas, Brahma, etc., for She is Parabrahmanandarupa, Para-prakaia-rupa, Sadrupa and Gidrupa and thus directs them (TriSati, II. 47). 2 Yad ihasti tad anyatra yan nehasti na tat kvacit — an Indian version of the Hermetic maxim, “ As above, so below ”. EMBODIED CONSCIOUSNESS (JIvATMA) 51 Both having the same origin, each as such, whether as Mind or Matter, are “ material ” things — that is, they are of the nature of forces,1 and limited instruments through which Spirit or Consciousness functions, and thus, though itself un¬ limited, appears to be limited. The light in a lantern is unaffected, but its manifestation to those without is affected by the material through which the light shines. Prakrti, however, is not scientific Matter. The latter is only its grossest product, and has as such no lasting existence. Prakrti is the ultimate “ material ” cause of both Mind and Matter, and the whole universe which they compose. It is the mys¬ terious fructescent womb (Yoni) whence all is born.2 What She is in Herself cannot be realized. She is only known by Her effects.3 Though Mula-prakrti is the material cause 1 So Herbert Spencer holds, in conformity with Indian doctrine, that the Universe, whether physical or psychical, is a play of force which in the case of matter we as the self or mind experience as object. As to Mind and Matter see “The World As Power ”. 3 The word has been said to be derived form Kr and the affix ktin, which is added to express bhdva , or the abstract idea, and sometimes the Karma, or object of the action, corresponding with the Greek affix sis . Ktin inflected in the nominative becomes tih, tis . Prakrti therefore has been said to correspond with (f)v<ns (nature) of the Greeks (Banerjee, “ Dialogues on Hindu Philosophy,” 24). It is also called Pradhana. Pra+dha+anat=Pradhatte sarvarh atmani, or that which contains all things in itself, the source and receptacle of all matter and form. Pra¬ dhana also literally means “chief” (substance), for according to Samkhya it is the real creator. 3 See the splendid Hymn to Prakrti in Prapancasara-Tantra. What can be seen by the eyes can be defined, but not She. “It cannot be seen by the eyes.” Kena Up., 1-6: “Yat caksusa na paSyati.” She is beyond the senses. Hence the Tri^ati addressess the Devi (II. 44) as IdrgityavinirdeSya (who is not to be particularly pointed out as being this or that). See Sarada-Tilaka, VamakeSvara, and ViSvasara-Tantras, cited in Prana-tosini, p. 24. She is ineffable and inconceivable: with form (Vikrti), yet Herself (Mula-prakrti) formless. Mahanirvana-Tantra, IV. 33-35. Thus Sayana (Rig-Veda. X, 129, 2) says that, whilst Maya is Anirvacya (indefinable), since it is neither Sat nor Asat, Git is definable as Sat. 52 THE SIX CENTRES AND THE SERPENT POWER of the world from which it arises,1 ultimately, as it is in itself (Svarupa), Prakrti-Sakti, like all else, is Consciousness, for Consciousness as Power and static Consciousness are one.2 Consciousness, however, assumes the r61e of Prakrti — that is, creative power — when evolving the universe. So sub¬ stance consists of the Gunas or modes of this natural principle which are called Sattva, Rajas, Tamas.3 The general action of Sakti is to veil or contract consciousness. Prakrti, in fact, is a finitising principle. To all seeming, it finitises and makes form in the infinite formless Consciousness.4 So do all the Gunas. But one does it less and another more. The first is Sattva-guna the function of which, relative to the other Gunas, is to reveal consciousness. The greater the presence or power of Sattva-guna, the greater the approach to the condition of Pure Consciousness. Similarly, the function of Tamas Guna is to suppress or veil consciousness. The function of Rajas Guna is to make active — that is, it works on Tamas to suppress Sattva, or on Sattva to suppress Tamas.5 The 1 Krteh prarambho yasyah. That is, by which creation (Srsti,) main¬ tenance (Sthiti), and dissolution (Laya) are done (Prakriyate karyadikam anaya). 2 See Satyananda’s Comm, on 4th Mantra of I$a Up. “ The change¬ less Brahman which is consciousness appears in creation as Maya which is Brahman (Brahmamayi) consciousness (Cidrupiru), holding in Herself unbeginning (Anadi) Karmik tendencies (K arma-sarftskara) in the form of the three Gunas. Hence She is Gunamayl despite being Cinmayi. And as there is no second principle these Gunas arc Cit-Sakti.” 3 The three Gunas are Prakrti. The Devi, as in the form of Prakrti, is called Trigunatmika (who is composed of the three Gunas). All nature which issues from Her, the Great Cause (Maha-karana-svarupa), is also composed of the same Gunas in different states of relation. 4 See an article of mine in the Indian Philosophical Review , “ Sakti and Maya,” reproduced in c< Sakti and Sakta ”, 5 In the words of Professor P. Mukhyopadhyaya, dealing with the matter monistically, these are the three elements of the Life Stress on the surface of pure Consciousness — namely, presentation (Sattva), move¬ ment (Rajas), and veiling (Tamas), which are the three elements of creative evolution (“ The Patent Wonder,” p. 19). EMBODIED CONSCIOUSNESS (JIvATMA) 53 object and the effect of evolution, as it is of all Sadhana, is to develop Sattva-guna. The Gunas always co-exist in every¬ thing, but variously predominate. The lower the descent is made in the scale of nature the more Tamas Guna prevails, as in so-called “brute substance,” which has been supposed to be altogether inert. The higher the ascent is made the more Sattva prevails. The truly Sattvik man is a divine man, his temperament being called in the Tantras Divya- bhava.1 Through Sattva-guna passage is made to Sat, which is Git or pure Consciousness, by the Siddha-yogl, who is identified with Pure Spirit. Prakrti exists in two states, in one of which (so far as any effect is concerned) 2 She is quiescent. The Gunas are then in stable equilibrium, and not affecting one another. There is no manifestation. This is the unmanifest (Avyakta), the potentiality of natural power ( nature naturans ).3 When, however, owing to the ripening of Karma, the time for crea¬ tion takes place, there is a stirring of the Gunas (Gunaksoba) and an initial vibration (Spandana), known in the Mantra- Sastra as Cosmic Sound (Sabda-brahman). The Gunas affect one another, and the universe made of these three Gunas is created. The products of Prakrti thus evolved are called Vikara or Vikrti.4 Vikrti is manifest (Vyakta) Prakrti (natura 1 Those in whom Rajas Guna is predominant, and who work that Guna to suppress Tamas, are Vlra (hero), and the man in whom the Tamas Guna prevails is a Pa£u (animal)'. 2 The three Gunas are essentially changeful. Naparinamya ksanamap- yavatisthante gunah (the gunas do not remain for a moment without movement). V acaspati-Miira : Sarhkhya-Tattva-Kaumudi, 16th Karika. The movement is twofold: (a) Sarupa-parinama or Sadr^a-parinama is dissolution, and (b ) Virupaparinama is evolution. 3 This is, in fact the definition of Prakrti as opposed to Vikrti, Sattvarajastamasam samyavastha prakrtih. Sarhkhya-Kaumudi-Karika, 3; Samkhya-Pravacana, I. 61. 4 Vikara or Vikrti is something which is really changed, as milk into curd. The latter is a Vikrti of the former. Vivarta is apparent 54 THE SIX CENTRES AND THE SERPENT POWER naturata). In the infinite and formless Prakrti there appears a strain or stress appearing as form. On the relaxation of this strain in dissolution forms disappear in formless Prakrti, who as manifested power (Sakti) re-enters the Brahman- Consciousness. These Vikrtis are the Tattvas issuing from Prakrti,1 the Avidya-Sakti — namely, the different categories of Mind, Senses and Matter. The bodies are threefold: causal (Karana-sarira, or ParaSarira, as the Saivas call it), subtle (Suksma-Sarira),, and gross (Sthula-Sarira). These bodies in which the Atma is enshrined are evolved from Prakrti-Sakti, and are con¬ stituted of its various productions. They form the taber¬ nacle of the Spirit (Atma), which as the Lord is “in all beings, and who from within all beings controls them”.2 The body of the Lord (Ifivara) is pure Sattva-guna (Sud- dha-sattva-guna-pradhana) ,3 This is the aggregate Prakrti but unreal change, such as the appearance of what was and is a rope as a snake. The Vedanta-sara thus musically defines the two terms: Satattvato’s nyathapratha vikara ityudiritah Atattvato’s nyathapratha vivarta ityudiritah. Under V. 40, on page 422 post , the commentator speaks of Vikrti as a reflection (Prati-bimbata) of Pralqrti. It is Prakrti modified. 1 As already explained, there are Tattvas which precede the Purusa- Prakrti-Tattvas. Etymologically Tattva is an abstract derivation from pronoun “Tat” (that), or Thatness, and may, it has been pointed out, be compared with the Haecceitas of Duns Scotus. The Tattva in a general sense is Truth or Brahman. But in the Samkhya it has a technical sense, being employed as a concrete term to denote the eight “ producers,” the sixteen “ productions,” and the twenty-fifth Tattva or Purusa. 2 Yah sarvesu bhutesu tisthan: yah sarvani bhutarn antaro yamayati (Brih. Up., iii. 7, 15). The Jiva is in Mayavada thus Caitanya-rupa with the Upadhi ajnana and its effects, mind and body, and which is Abhi- manin, or attributor to itself, of the waking, dreaming and slumber states. 3 Samkara’s Bhasya, II. 3-45. The Jiva is Caitanya distinguished by Upadhi. The latter term means distinguishing property, attribute,, body, etc., and here body (Deha), senses (Indriya), mind (Manas, Buddhi),, etc. (ib., I. 2-6). EMBODIED CONSCIOUSNESS (JIVATMA) 55 or Maya of Him or Her as the Creator-Creatrix of all things. Jiva, as the Kularnava-Tantra 1 says, is bound by the bonds (Paia) ; Sadasiva is free of them.2 The former is Pasu, and the latter PaSupati, or Lord of Pa§us (Jlvas). That is, levari 3 is not affected by Her own Maya. She is all-seeing, all¬ knowing, all-powerful. ISvara thus rules Maya. Jiva is ruled by it. From this standpoint the Mother and Her child the Jiva are not, thus, the same. For the latter is a limited con¬ sciousness subject to error, and governed by that Maya-Sakti of Hers which makes the world seem to be different from what it in its essence is. The body of Jiva is therefore known as the individual Prakrti or Avidya, in which there is impure Sattva, and Rajas andTamas (Malina-sattva-guna-pradhana). But in the Mother are all creatures. And so in the Treats 4 the Devi is called “in the form of one and many letters” (Ekanekaksarakrti). As Eka She is the Ajnana which is pure Sattva and attribute (Upadhi) of Isvara; as Aneka She is Upadhi or vehicle of Jiva. Whilst Isvara is one, Jivas are many,5 according to the diversity in the nature of the in¬ dividual Prakrti caused by the appearance of Rajas and Tamas in it in differing proportions. The Atma appears as Jiva in the various forms of the vegetable, animal, and human worlds. The first or Causal Body of any particular Jiva, there¬ fore, is that Prakrti (Avidya-Sakti) which is the cause of the subtle and gross bodies of this Jiva which are evolved from it. This body lasts until Liberation, when the Jivatma 1 Kularnava-Tantra. 2 Pa£a-baddho bhavej jivah pasa-muktah sadaiivah (Kularnava- Tantra, IX. 48) , upon which the author of the Prana-tosini, who cites this passage, says: “Thus the identity of Siva and Jiva is shown ” (iti Sivajivayor aikyaih uktam). 3 Feminine of ISvara. Some worship Siva, some Devi. Both are one. 4 Comm, by Samkara on v. 23. 5 According to another Vedantic view there is only one Jiva. 56 THE SIX CENTRES AND THE SERPENT POWER ceases to be such and is the Paramatma or bodiless Spirit (Videha-mukti). The Jiva exists in this body during dreamless sleep (Susupti). The second and third bodies are the differentiations through evolution of the causal body, from which first pro¬ ceeds the subtle body, and from the latter is produced the gross body. The Subtle Body, which is also called Linga Sarira or Puryastaka, is constituted of the first evolutes (Vikrti) from the causal Prakrtic body — namely, the Mind (Antah-karana), the internal instrument, together with the external instruments (Bahya-karana), or the Senses (Indriya), and their supersensi¬ ble objects (Tanmatra). The third or Gross Body is the body of “ matter ” which is the gross particular object of the senses 1 derived from the supersensibles. Shortly, the subtle body may be described as the Mental Body, as that which succeeds is called the gross body of Matter. Mind is abstractedly considered by itself, that is, as dissociated from Consciousness which is never the case, an unconscious force which breaks up into particulars the Experi¬ ence-Whole which is Cit. It is called the “ working within ” or “internal instrument 5 * (Antah-karana), and is one only, but is given different names to denote the diversity of its functions.2 * The Samkhya thus speaks of Buddhi, Ahamkara, Manas, to which the Vedanta adds Citta, being different aspects or attributes (Dharma) of Mind as displayed in the psychical processes by which the Jiva knows, feels and wills. These may be considered from the point of view of evolution — that is, according to the sequence in which the 1 The definition of a Bhuta (sensible matter) is that which can be seen by the outer organ, such as the eye, ear, and so forth. 2 Samkhya-Pravacana-Sutra, II. 16. See “ Mind ” in “ The World As Power ”. EMBODIED CONSCIOUSNESS (JIvATMA) 57 limited experience of the Jiva is evolved — or from that in which they are regarded after creation, when the experience of concrete sense objects has been had. According to the former aspect, Buddhi or Mahat-Tattva is the state of mere presentation; consciousness of being only, without thought of “ I ” (Ahamkara), and unaffected by sensations of particular objects (Manas and Indriyas). It is thus the impersonal Jiva Consciousness. Ahamkara, of which Buddhi is the basis, is the personal consciousness which realizes itself as a particular “ I,” the experiencer. The Jiva, in the order of creation, first experiences in a vague general way without consciousness of the self, like the experience which is had immediately on waking after sleep. It then refers this experience to the limited self, and has the consciousness “ I am So-and-so”. Manas is the desire which follows on such experience, and the Senses (Indriya) and their objects are the means whereby that enjoyment is had which is the end of all will to life. Whilst, however, in the order of evolution Buddhi is the first principle, in the actual working of the Antah- karana after creation has taken place, it comes last. It is more convenient, therefore, to commence with the sense-objects and the sensations they evoke. The experi¬ encer is affected by Matter in five different ways, giving rise in him to the sensations of hearing, touch and feel,1 colour and form 2 and sight, taste, and smell.3 But sensible 1 See post ; also section on Matter, in “ The World As Power ”• a Rupa is primarily colour. By means of colour form is perceived, for a perfectly colourless thing is not perceivable by the gross senses. 8 The other objects of the senses are the speakable, prehensible, approachable, excitable (that which is within the genitals), and excret- able. “Each sense is suited to a particular class of influences— touch to solid pressure, hearing to aerial pressure, taste to liquid, light to luminous rays.” (Bain: “ Mind and body,” p. 22, 1892.) See Samkhya-Pravacana-Sutra, II. 26-28, 40: Sariikhya-T attva- Kaumudi, 27 Kanka. 58 THE SIX CENTRES AND THE SERPENT POWER perception exists only in respect of particular objects and is thus perceived in its variations only. But there exist also general elements of the particulars of sense-perception. That general ideas may be formed of particular sense-objects, indicates, it is said,1 their existence in some parts of the Jiva’s nature as facts of experience ; otherwise the generals could not be formed from the particulars given by the senses as the physical facts of experience. This general is called a Tanmatra, which means the “ mere thatness ” or abstract quality, of an object. Thus, the Tanmatra of a sound (Sabda-tanmatra) is not any particular sensible form of it, but the “ thatness ” of that sound — that is, that sound apart from any of its particular variations stated. The Tanmatras have, therefore, aptly been called the “ generals of the sense particulars ” 2 — that is, the general elements of sense perception. These necessarily come into existence when the senses (Indriya) are produced; for a sense necessitates something which can be the object of sensa¬ tion. These Suksma (subtle) Bhutas, as they are also called, are not ordinarily themselves perceived, for they are supersen¬ sible (Atindriya). Their existence is only mediately perceived through the gross particular objects of which they are the generals, and which proceed from them. They can be the objects of immediate (Pratyaksa) perception only to Yogis.2 They are, like the gross sense-objects derived from them, five in number, namely, sound (Sabda- tanmatra), touch and feel4 (SparSa-tanmatra), colour and form (Rupa-tanmatra), flavour (Rasa- tanmatra), and odour (Gandha-tanmatra) as 1 See for this in greater detail J. C. Chatterji’s “ Kashmir Saivaism.” 2 Ib.t see post . 3 So it is said : Tani vastuni tanmatradlni pratyaksa-visayani (that is, to Yogis). 4 Whereby the thermal quality of things is perceived. EMBODIED CONSCIOUSNESS (JIVATMA) 59 universals. Each of these evolves from that which pre¬ cedes it.1 Sensations aroused by sense-objects are experienced by means of the outer instruments (Bahya-karana) of the Lord of the body, or senses (Indriya), which are the gateways through which the Jlva receives worldly experience. These are ten in number, and are of two classes: viz-, the five organs of sensation or perception (Jnanendriya), or ear (hearing), skin (feeling by touch), eye (sight), tongue (taste), and nose (smell) ; and the five organs of action (Karmendri- ya), which are the reactive response which the self makes to sensation — namely, mouth, hands, legs, anus, and genitals, whereby speaking, grasping, walking, excretion, and procrea¬ tion are performed, and through which effect is given to the Jiva’s desires. These are afferent and efferent impulses respectively. The Indriya, or sense, is not the physical organ, but the faculty of mind operating through that organ as its instrument. The outward sense-organs are the usual means whereby on the physical plane the functions of hearing and so forth are accomplished. But as they are mere instruments and their power is derived from the mind, a Yogi may accomplish by the mind only all that may be done by means of these physical organs without the use of the latter. With reference to their physical manifestations, but not as they are in themselves, the classes into which the Indriyas are divided may be described as the sensory and motor nervous systems. As the Indriyas are not the physical organs, such as ear, eye, and so forth, but faculties of the Jlva desiring to know and act by their aid, the Yogi claims to accomplish 1 In a general way the last four correspond with the Vaiiesika Paramanus. There are differences, however. Thus, the latter are eternal (Nitya) and do not proceed from one another. 60 THE SIX CENTRES AND THE SERPENT POWER without the use of the latter all that is ordinarily done by their means. So a hypnotized subject can perceive things, even when no use of the special physical organs ordinarily necessary for the purpose is made.1 The fact of there being a variety of actions does not necessarily involve the same num¬ ber of Indriyas. An act of “ going ” done by means of the hand (as by a cripple) is to be regarded really as an opera¬ tion of the Indriya of feet (Padendriya), even though the hand is the seat of the Indriya for handling.2 By the instru¬ mentality of these Indriyas things are perceived and action is taken with reference to them. The Indriyas are not, however, sufficient in themselves for this purpose. In the first place, unless attention (Alocana) co-operates there is no sensation at all. To be “ absent-minded ” is not to know what is happening.3 Attention must therefore co-operate with the senses before the latter can “ give ” the experiencer anything at all.4 Nextly, at one and the same moment the experiencer is subject to receive a countless number of sensations which come to and press upon him from all sides. If any of these is to be brought into the field of consciousness, it must be selected to the exclusion of others. The process of experience is the selection of a special section from out of a general whole, and then being engaged on it, so as to make it one’s own, either as a particular object of thought or a particular field of operation.5 Lastly, as Western psychology holds, the senses give not a com¬ pleted whole, but a manifold — the manifold of sense. These 1 See “ Kashmir Saivaism,” by J. G. Chatterji, p. 120. Thus Pro¬ fessor Lombroso records the case of a woman who, being blind, read with the tip of her ear, tasted with her knees, and smelt with her toes. 2 Tantrasara Ahnika, 8. 3 See “ Kashmir Saivaism,” p. 112. 4 So in the Brhadaranayaka-Upanisad, I. 3-27, it is said: “My Manas (mind) was diverted elsewhere. Therefore I did not hear.” 5 So, in the Text here translated post , Manas is spoken of as a door¬ keeper who lets some enter, and keeps others outside. EMBODIED CONSCIOUSNESS (JIVATMA) 61 “ points of sensation ” must be gathered together and made into a whole. These three functions of attention, selection, and synthesizing the discrete manifold of the senses, are those belonging to that aspect of the mental body, the internal agent (Antah-karana), called Manas.1 Just as Manas is necessary to the senses (Xndriya), the latter are necessary for Manas. For the latter is the seat of desire, and cannot exist by itself. It is the desire to perceive or act, and therefore exists in association with the Indriyas. Manas is thus the leading Indriya, of which the senses are powers. For without the aid and attention of Manas the other Indriyas are incapable of performing their respective offices; and as these Indriyas are those of perception and action, Manas, which co-operates with both, is said to partake of the character of both cognition and action. Manas, through association with the eye or other sense, becomes manifold, being particularized or differentiated by its co-operation with that particular instrument, which cannot fulfil its functions except in conjunction with Manas. Its function is said to be Samkalpa-Vikalpa, that is, selection and rejection from the material provided by the Jnanendriya. When, after having been brought into contact with the sense-objects, it selects the sensation which is to be presented to the other faculties of the mind, there is Samkalpa. The activity of Manas, however, is itself neither intelligent result nor moving feelings of pleasure or pain. It has not an independent power to reveal itself to the experiencer. Before things can be so revealed and realized as objects of perception, they must be made subject to the operation of Ahamkara and Buddhi, without whose intelligent light they would be dark 1 See “ Kashmir Saivaism,” pp. 94-1 14. This is the Samkhyan and Vedanlic definition. According to the Vaisesika, Manas is that which gives knowledge of pleasure, pain, and Jivatma (I am So-and-so). 62 THE SIX CENTRES AND THE SERPENT POWER forms unseen and unknown by the experiencer, and the efforts of Manas but blind gropings in the dark. Nor can the images built up by Manas affect of themselves the experiencer so as to move him in any way until and unless the experiencer identifies himself with them by Ahamkara— that is, by making them his own in feeling and experience. Manas, being thus an experience of activity in the dark, unseen and unrevealed by the light of Buddhi and not moving the experiencer until he identifies himself with it in feeling, is one in which the dark veiling quality (Tamas-guna) of Sakti Prakrti is the most manifest.1 This Guna also pre¬ vails in the Indriyas and the subtle objects of their operation (Tanmatra). Ahamkara the “ I-maker” is self-arrogation 2— that is, the realization of oneself as the personal “I” or self-con¬ sciousness of worldly experience in which the Jiva thinks of himself as a particular person who is in relation with the objects of his experience. It is the power of self-arrogation whereby all that constitutes man is welded into one Ego, and the percept or concept is referred to that particular thinking subject and becomes part of its experience. When, therefore, a sensation is perceived by Manas and determined by Buddhi, Ahamkara says: “It is I who perceive it.” This is the “ I ” of phenomenal consciousness as distin¬ guished from “this” the known. Buddhi functions with its support. 3 Buddhi considered with relation to the other faculties of experience is that aspect of the Antah-karana 1 See “ Kashmir Saivaism,” p. 116, where the author cites the dictum of Kant that perceptions (Anschauung) without conceptions are blind. 2 Abhimana. Abhimanoshamkarah. See Sarhkhya-Tattva-Kaumudi, 24 Karika, and Bk. II, Sutra 16, Samkhya-Pravacana-Sutra. 3 Tarn ahamkaraih upajivya hi buddhir adhyavasyati (Samkhya- Tattva-Kaumudi), supra. ' EMBODIED CONSCIOUSNESS (JIVATMA) 63 which determines (Adhyavasayatmika buddhih).1 “A man is said to determine (Adhyavasyati) who, having perceived (Manas), and thought, ‘I am concerned in this matter (Ahamkara)’ and thus having self-arrogated, comes to the determination, * This must be done by me ’ (Kartavyam etat maya).”2 “Must be done” here does not refer to exterior action only, but to mental action (Manasi-kriya) also, such as any determination by way of the forming of concepts and percepts (“It is so”) and resolutions (“It must be done ”). Buddhi pervades all effects whatever other than itself. It is the principal Tattva because it pervades all the instruments (Indriya), is the receptacle of all the Samskaras or Karmic tendencies, and is in Samkhya the seat of memory. 3 It is the thinking principle which forms concepts or general ideas acting through the instrumentality of Ahamkara, Manas and the Indriyas. In the operations of the senses Manas is the principal; in the operation of Manas Ahamkara is the principal ; and in the operation of Ahariikara Buddhi is the principal. With the instrumentality of all of these Buddhi acts, modifications taking place in Buddhi through the instru¬ mentality of the sense functions.4 It is Buddhi which is the basis of all cognition, sensation, and resolves, and makes over objects to Purusa, that is, Consciousness. And so it is said that Buddhi, whose characteristic is determination, is the charioteer; Manas, whose characteristic is Samkalpa- vikalpa, is the reins; and the Senses are the horses. Jxva is the Enjoyer (Bhokta), that is, Atma conjoined with body, 1 Samkhya-Pravacana, II. 13. The Sutra has Adhyavasayo buddhih; but the Commentator points out that Buddhi is not to be identified with its functions. Buddhi is thus called NiScayakarini. 2 Samkhya-Tattva-Kaumudi 23rd Karika: Sarva vyavaharta alocya mattva aham atradhikrta ityabhimatya kartavyam etat maya iti adhyavasyati. 8 Samkhya-Pravacana, II. 40-44. 4 Ibid., 45, 39. 64 THE SIX CENTRES AND THE SERPENT POWER senses, Manas and Buddhi.1 In Buddhi Sattva-guna predomi¬ nates; in Ahamkara, Rajas, in Manas and the Indriyas and their objects, Tamas. Citta2 in its special sense is that faculty (Vrtti) by which the Mind first recalls to memory (Smaranam) that of which there has been previously Anubhava or pratyaksa Jnana — that is, immediate cognition. This Smaranam exists only to the extent of actual Anubhava. For remembrance is the equivalent of, and neither more nor less than, what has been previously known; 3 remembrance being the calling up of that. Cinta, again, is that faculty whereby the current of thought dwells, thinks and contemplates upon (Cinta) 4 the subject so recalled by Smaranam, and previously known and determined by Buddhi. For such meditation (Dhyana) is done through the recall and fixing the mind upon past percepts and concepts. According to Vedanta, Buddhi determines but once only, and the further recall and thought upon the mental object so determined is the faculty of the separate mental category called Citta. Samkhya, on the principle of economy of categories, regards Smaranam and Cinta to be functions of Buddhi.6 In the works here translated and elsewhere Citta is, however, currently used as a general term for the working mind— that is, as a synonym for the Antahkarana.6 1 Samkara’s Commentary on Kathopanisad, 3rd Valli, 4th Mantra: Atmendriyamanoyuktam bhokteyahur mamsinah; and sec Samkhya- Pravacana, II. 47. 2 Getati anena iti cittam. 3 So the Patanjala-Sutra says: Anubhuta-visayasampramosah smrtih (Nothing is taken away from the object perceived). 4 Anusamdhanatmika antahkarana-vrttir iti vedantah. (It is the faculty of the Antahkarana which investigates in the Vedanta.) 6 Samkhya-Sastre ca cintavrttikasya cittasya buddhavevantarbhavah. (In the Samkhya-Sastra, Citta, the function of which is Cinta, is included in Buddhi, I, 64.) 6 Cittam antahkarana-samanyam (Citta is the Antahkarana in general) : Samkhya-Pravacana-Bhasya. EMBODIED CONSCIOUSNESS (JIVATMA) 65 To sum up the functions of the subtle body: the sense- objects (Bhuta, derived from Tanmatra) affect the senses (Indriya) and are perceived by Manas, are referred to the self by Ahamkara, and are determined by Buddhi. The latter in its turn is illumined by the light of Consciousness (Cit), which is the Purusa; all the principles (Tattva) up to and including Buddhi being modifications of appa¬ rently unconscious Prakrti. Thus all the Tattvas work for the enjoyment of the Self or Purusa. They are not to be regarded as things existing independently by themselves, but as endowments of the Spirit (Atma). They do not work arbitrarily as they will, but represent an organized co-operative effort in the service of the Enjoyer, the Experiencer or Purusa. The subtle body is thus composed of what are called the ** 17,” viz., Buddhi (in which Ahamkara is included), Manas, the ten senses (Indriya), and the five Tanmatras. No special mention is made of Prana or Vital Principle by the Samkhya, by which it is regarded as a modification of the Antahkarana, and as such is implicity included. The Mayavadins insert the Prana pentad instead of the Tan¬ matra.1 The Jlva lives in his subtle or mental body alone when in the dreaming (Svapna) state. For the outside world of objects (Maha-bhuta) is then shut out and the conscious¬ ness wanders in the world of ideas. The subtle body or soul is imperishable until Liberation is attained, when the Jlvatma or seemingly conditioned consciousness ceases to be such and is the Supreme Consciousness or Para- matma, Nirguna-Siva. The subtle body thus survives the dissolution of the gross body of matter, from which it goes 1 Sarhkhya-Pravacana-Sutra, III. 9. See Chapter on ‘ Power As Life * in “ The World As Power ”, 66 THE SIX CENTRES AND THE SERPENT POWER forth (Utkramana), and “reincarnates”1 (to use an English term) until Liberation (Mukti). The Linga-Sarira is not all-pervading (Vibhu), for in that case it would be eternal (Nitya) and could not act (Kriya). But it moves and goes (Gati). Since it is not Vibhu, it must be limited (Pari- cchinna) and of atomic dimension (Anu-parimana). It is indirectly dependent on food. For though the material body is the food-body (Annamaya), Mind is dependent on it when associated with the gross body. Mind in the subtle body bears the Samskaras which are the result of past actions. This subtle body is the cause of the third or gross body. The whole process of evolution is due to the presence of the will to life and enjoyment, which is a result of Vasana, or world-desire, carried from life to life in the Samskaras, or impressions made on the subtle body by Karma, which is guided by I§vara. In its reaching forth to the world, the Self is not only endowed with the faculties of the subtle body, but with the gross objects of enjoyment on which those faculties feed. There, therefore, comes into being, as a projection of the Power (Sakti) of Consciousness, the gross body of matter called Sthula-Sarira. The word Sarira comes from the root “ Sr ” to decay; for the gross body is at every moment undergoing molecular birth and death until Prana, or vitality, leaves the organism, which, as such, is dissolved. The Soul (Jivatma) is, when it leaves the body, no longer concerned therewith. There is no such thing as the resurrection of the same body. It turns to dust and the Jiva when it reincarnates does so in a new 1 This is transmigration or pretyabhava, which means “ the arising again and again” — punarutpattih pretya bhavah, as Gautama says. Pretya=having died, and Bhava=“ the becoming (born into the world) again”. “ Again” implies habitualness: birth, then death, then birth, and so on, until final emancipation which is Moksa, or Apavarga (release), as the Nyaya calls it. EMBODIED CONSCIOUSNESS (JIvATMA) 67 body, which is nevertheless, like the last, suited to give effect to its Karma. The Sthula-Sarira, with its three Dosas, six Ko£as, seven Dhatus, ten Fires, and so forth,1 is the perishable body composed of compounds of five forms of gross sensible matter (Maha-bhuta), which is ever decaying, and is at the end dissolved into its constituents at death.2 This is the Vedantik body of food (Annamaya-Koga), so called because it is maintained by food which is converted into chyle (Rasa), blood, flesh, fat, bone, marrow and seed-components of the gross organism. The Jiva lives in this body when in the waking (Jagrat) state. The human, physical, or gross body is, according to Western science, composed of certain compounds of which the chief are water, gelatine, fat, phosphate of lime, albumen, and fibrin, and of these water constitutes some two-thirds of the total weight. These substances are composed of simpler non-metallic and metallic elements, of which the chief are oxygen (to the extent of about two- thirds), hydrogen, carbon, nitrogen, calcium, and phosphorus. Again, to go one step farther back, though the alleged indestructibility of the ele¬ ments and their atoms is still said by some to present the character of a “ practical truth ”, well-known recent experi¬ ments go to re-establish the ancient hypothesis of a single Primordial Substance to which these various forms of matter may be reduced, with the resultant of the possible and hitherto derided transmutation of one element into another; since each is but one of the plural manifestations of the same underlying unity. 1 See Introduction to my edition of Prapaiicasara-Tantra, Vol. Ill, "Tantrik Texts". a Decay and death are two of the six Urmis which, with hunger and thirst, grief and ignorance, are characteristics of the body (Deha- dharma) : Prapaiicasara-Tantra, II. 68 THE SIX CENTRES AND THE SERPENT POWER Recent scientific research has shown that this original substance cannot be scientific “ matter ” — that is, that which has mass, weight and inertia. Matter has been dematerialized and reduced, according to current hypotheses, to something which differs profoundly from “matter” as known by the senses. This ultimate substance is stated to be Ether in a state of motion. The present scientific hypothesis would appear to be as follows : The ultimate and simplest physical factor from which the universe has arisen is motion of and in a substance called “ Ether,” which is not scientific ** matter ”. The motions of this substance give rise from the realistic point of view to the notion of “ matter ”, Matter is thus at base one, notwithstanding the diversity of its forms. Its ultimate element is on the final analysis of one kind, and the differences in the various kinds of matter depend on the various movements of the ultimate particle and its succeeding combinations. Given such unity of base, it is possible that one form of matter may pass into another. The Indian theory here described agrees with the Western speculations to which we have referred, that what the latter calls scientific or ponderable matter does not permanently exist, but says that there are certain motions or forces (five in number) which produce solid matter, and which are ultimately reducible to ether (AkaSa). Akasa, however, and scientific “ Ether ” are not in all respects the same. The latter is an ultimate substance, not “ matter,” having vibra¬ tory movements and affording the medium for the trans¬ mission of light. Akasa is one of the gross forces into which the Primordial Power (Prakrti-Sakti) differentiates itself. Objectively considered it is a vibration1 in and of the 1 It is Spanda-naSlla (vibratory), according to Samkhya; for the products share the character of the original vibrating Prakrti, and these products are not, like Prakrti itself, all-pervading (Vibhu). The VaiSesika-Sutrakara regards it as a motionless, colourless (Nirupa) EMBODIED CONSCIOUSNESS (jIVATMA) 69 substance of Prakrti of which it is a transformation in which the other forces are observed to be operating. Lastly, Akasa is not an ultimate, but is itself derived from the super¬ sensible Tanmatra, with its quality (Guna) whereby AkaSa affects the senses; and this Tanmatra is itself derived from the mental I-making principle (Ahamkara), or personal conscious¬ ness produced from the superpersonal Jiva-consciousness as such (Buddhi), emanating from the root-energy, or Prakrti- Sakti, the cause and basis of all forms of “ material ” force or substance. At the back of both “ matter ” and mind, there is the creative energy (Sakti) of the Supreme who is the cause of the universe and Consciousness itself. Matter affects the Jxva in five different ways, giving rise in him to the sensations of smell, taste, sight, touch and feel, and hearing. As already explained, the Tanmatras are supersensible, being abstract qualities, whilst the senses perceive their varia¬ tions in particular objects only. These sense particulars are produced from the generals or Universals. From the Sabda-Tanmatra and from the combinations of the latter with the other Tanmatras are produced the gross Bhutas (Maha-bhuta), which as things of physical magnitude perceivable by the senses approach the Western definition of discrete sensible “ matter ”. These five Maha-bhutas are Akasa (Ether), Vayu (Air), Tejas (Fire), Apas (Water) and PrthivI (Earth). Their development takes place from the Tanmatra, from one unit of that which is known in sensible matter as mass (Tamas), charged with energy (Rajas) by the gradual accretion of mass and redistribution of energy. The result of this is that each Bhuta is more gross than that which continuum (Sarva-vyapI). It is not an effect and is Vibhu, therefore it cannot vibrate (Gatikriya). The Commentators argue that, as it is a Dravya or thing, it must possess the general quality (Dharma) of Dravya or Krya — that is, action. See Chapter on * Power As Matter * in cc The World As Power ”, 70 THE SIX CENTRES AND THE SERPENT POWER precedes it until “ Earth ” is reached. These five Bhutas have no connection with the English “ elements ” so called, nor, indeed, are they elements at all, being derived from the Tanmatras. Dynamically and objectively considered they are (proceeding from AkaSaJ said to be five forms of motion, into which Prakrti differentiates itself: viz-, non-obstructive, all- directed motion radiating lines of force in all directions, symbolized as the “ Hairs of Siva ” 1 affording the space (AkaSa) in which the other forces operate; transverse motion2 and locomotion in space (Vayu); upward motion giving rise to expansion (Tejas); downward motion giving rise to contraction (Apas); and that motion which produces cohesion, its characteristic of obstruction being the opposite of the non-obstructive ether in which it exists and from which it and the other Tattvas spring. The first is sensed by hearing through its quality (Guna) of sound (Sabda) ; 3 the second by touch through resistance and feeling;4 the third by sight as colour; 5 the fourth by taste through flavour; and the fifth by the sense of smell through its odour, which is produced by matter only in so far as it partakes of the solid state.6 1“ Kashmir Saivaism,” p. 132, where it is suggested that the lines of the magnetic field are connected with the lines of Dik (direction) as the lines of ethereal energy. 2 Vayu, as the Prapancasara-T an tra says, is characterized by motion (Calanapara) . The Samskrit root Va=to move. See Su£ruta, Vol. II, p. 2, ed. Kaviraj Kunjalala Bhisagratna. 3 According to Western notions, it is the air which is the cause of sound. According to Indian notions. Ether is the substratum (Airaya) of sound, and Air (Vayu) is a helper (Sahakari) in its manifestation. 4 Touch is not here used in the sense of all forms of contact, for form and solidity are not yet developed, but such particular contact as that by which is realized the thermal quality of things. 5 Fire is the name or that action which builds and destroys shapes. 6 All matter in the solid state (Parthiva) giving rise to smell is hi the state of earth — e.g., metals, flowers, etc. EMBODIED CONSCIOUSNESS (JIVATMA) 71 The hard and stable obstructive “ earth ” is that which is smelt, tasted, seen, and touched, and which exists in space which is known by hearing — "that is, the sounds in it. The smooth “ water ” is that which is tasted, seen, and touched in space. “ Fire ” is what is seen and touched — that is, felt as temperature — in space. “Air” is what is so felt in space. And sound which is heard is that by which the existence of the “ Ether ” is known. These Bhutas when compounded make up the material universe. Each thing therein being thus made of all the Bhutas, we find in the Tantras that form, colour and sound, are related, a truth which is of deep ritual significance. Thus, each of the sounds of speech or music has a corresponding form, which have now been made visible to the eye by the Phono¬ scope.1 Thus the deaf may perceive sounds by the eye, just as by the Optophone and blind may read by means of the ear. In the same Sastra various colours and figures (Manda¬ tes) are assigned to the Tattvas to denote them. AkaSa is represented by a transparent white circular diagram in which, according to some accounts, there are dots (Cidra = hole), thus displaying the interstices which AkaSa produces; for AkaSa, which is all-pervading, intervenes between each of the Tattvas which are evolved from it. Vayu is denoted by a smoky grey, six-cornered dia¬ gram; 2 Tejas, red, triangular diagram; Apas, white, crescent¬ shaped diagram; and Prthivi, yellow, quadrangular diagram 1 When words are spoken or sung into a small trumpet attached to the instrument, a revolving disk appears to break up into a number of patterns, which vary with the variations in sound. 2 See as to this and other diagrams the coloured plates of the Cakras. 72 THE SIX CENTRES AND THE SERPENT POWER which, as the superficial presentation of the cube, well denotes the notion of solidity. Similarly, to each Devata also there is assigned a Yan- tra, or diagram, which is a suggestion of the form assumed by the evolving Prakrti or body of that particular Con¬ sciousness. The gross body is, then, a combination of the com¬ pounds of those Maha-bhutas, derivable from the Akala (“ Ether ”) Tattva. The Bhutas and the Tanmatras, as parts of these com¬ pounds, pervade the body, but particular Bhutas are said to have centres of force in particular regions. Thus the centres (Cakra) of “ Earth ” and “ Water ” are the two lower ones in the trunk of the body. “ Fire ” predominates in the central abdominal region, and “ Air ” and “ Ether ” in the two higher centres in the heart and throat. These five Tanmatras, five Bhutas, and the ten senses (Indriyas) which perceive them, are known as the twenty gross Tattvas which are absorbed in Yoga in the centres of the bodily trunk. The remaining four subtle mental Tattvas (Buddhi, Aharhkara, Manas and Prakrti) have their special centres of activity in the head. Again, the Bhutas may be specially displayed in other portions of the bodily organism. Thus, Prthivi displays itself as bone or muscles; Apas as urine and saliva; Tejas as hunger and thirst; Vayu in grasping and walking. Fire is manifold, its great mystery being saluted by many names. So Tejas manifests both as light and heat, for, as Helmholtz says, the same object may affect the senses in different ways. The same ray of Sun¬ shine, which is called light when it falls on the eyes, is called heat when it falls on the skin. Agni manifests in the household and umbilical fires; as Kamagni in the Muladhara centre; in Badaba or submarine fire and in the ** Lightning ” of the Susumna in the spinal column. EMBODIED CONSCIOUSNESS (JIVATMA) 73 Matter, thus exists in the five states etheric,1 aerial,2 fiery,3 fluid,4 * and solid.6 Prthivi does not denote merely what is popularly called “Earth”. All solid (Parthiva) odorous substance is in the Prthivi state. All substance in the fluid (Apya) state is in the Apas state, as everything which has cohesive resistance is in that of Prthivi. This latter, therefore, is the cohesive vibration, the cause of solid¬ ity, of which the common earth is a gross compounded form. All matter in the aerial (Vayava) condition is in the Vayu state. These are all primary differentiations of cosmic matter into a universe of subtly fine motion. The Tattvas regarded objectively evoke in the Indriyas smell, taste, sight, touch and hearing. The gross body is thus a combination of the compounds of these Maha-Bhutas, derivable ultimately from Ether (AkaSa), itself evolved in the manner described. The gross and subtle bodies above described are vital¬ ized and held together as an organism by Prana, which is evolved from the active energy (Kriya-Sakti) of the Linga Sarira. Prana, or the vital principle, is the special rela¬ tion of the Atma with a certain form of matter which by this relation the Atma organizes and builds up as a means of having experience.6 This special relation constitutes the 1 All-pervading (Sarva-vyapfi, though relatively so in Samkhya, and colourless (Nirupa). As to vibration, v. ante. 2 With movements which are not straight (Tiryag-gamana-£lla). 8 Illuminating (PrakaSa) and heating (Tapa). 4 Liquid (Tarala), moving (Calana£la). It has the quality of Sneha, whereby things can be rolled up into a lump (Pinda), as moisten¬ ed flour or earth. Some solids things become liquid for a time through heat; and others become solids, the Jati (species) of which is still water (Jalatva). 6 Without hollow, dense (Ghana), firm (Drdha), combined (Sam- ghata) and hard (Katina). 6 “ Hindu Realism,” p. 84. See Chapter on * Power As Life ’ in “ The World As Power 74 THE SIX CENTRES AND THE SERPENT POWER individual Prana in the individual body. The cosmic all- pervading Prana is not Prana. in this gross sense, but is a name for the Brahman as the author of the individual Prana. The individual Prana is limited to the particular body which it vitalizes, and is a manifestation in all breathing creatures (Pram) of the creative and sustaining activity of the Brahman, who is represented in individual bodies by the Devi Kunclalinl. All beings, whether Devatas, men, or animals, exist only so long as the Prana is within the body. It is the life-duration of all.1 What life is has been the subject of dispute in India as elsewhere.2 The materialists of the Lokayata school considered life to be the result of the chemi¬ cal combinations of the elements, in the same manner as the intoxicating property of spirituous liquors results from the fermentation of unintoxicating rice and molasses, or as spontaneous generation was supposed to occur under the influence of gentle warmth. This is denied by the Samkhya. Though Prana and its fivefold functions are called Vayu, Life, according to this school, is not a Vaytl in the sense of a mere biomechanical force, nor any mere mechanical motion resulting from the impulsion of such Vayu. According to the view of this school, Prana, or vitality, is the common function of the mind and all the senses, both sensory (Jnanendriya) and motor (Karmendriya), which result in the bodily motion. Just as several birds when confined in one cage cause that cage to move by themselves moving, so the mind and senses cause the body to move while they are engaged in their respective activities. Life is, then, a resultant of the various concurrent activities of other princi¬ ples or forces in the organism. 1 Kausitakl Upanisad, 3-2. a See Chapter on ‘ Power As Life ’ in “ The World As Power ”. EMBODIED CONSCIOUSNESS (JIVATMA) 75 The Vedantists agree in the view that the Prana is neither Vayu nor its operation, but deny that it is the mere resultant of the concomitant activities of the organism, and hold that it is a separate independent principle and “ material ” form assumed by the universal Consciousness. Life is therefore a subtle principle pervading the whole or¬ ganism which is not gross Vayu, but is all the same a subtle kind of apparently unconscious force, since everything which is not the Atma or Purusa is, according to Mayavada- Vedanta and Samkhya, unconscious or, in Western parlance "material” (Jada).1 The gross outer body is heterogeneous (Paricchinna) or made up of distinct or well-defined parts. On the other hand, the Pranamaya self which lies within the Annamaya self is a homogeneous undivided whole (Sadha- rana) permeating the whole physical body (Sarva-pinda- vyapin). It is not cut off into distinct regions (Asadharana) (as is the Pinda, or microcosmic physical body. Unlike the latter, it has no specialized organs each discharging a specific function. It is a homogeneous unity (Sadharana) present in every part of the body, which it ensouls as its inner self. Vayu 2 which courses through the body is the manifestation, self-begotten, the subtle, invisible, all-pervading, divine energy of eternal life. It is so called from the fact of its coursing throughout the universe. Invisible in itself, yet its opera¬ tions are manifest. For it determines the birth, growth and decay of all animated organisms, and as such it receives the 1 See Commentary on Taittiriya Upanisad, edited by Mahadeva- Sastri and Appendix C, by Dr. Brojendra Nath Seal, to Professor B. K. Sarkar’s “The Positive Background of Hindu Sociology,” where some further authorities are given. By unconscious in Vedanta is meant that thing is an object of consciousness, not that it is unconscious in itself for all is essentially consciousness. 2 In the sense of Praiia. The Sanskrit root va=to move. See SuSruta, Vol. II, p. 2, ed. by Kaviraj Kunjalala Bhisagratna. 76 THE SIX CENTRES AND THE SERPENT POWER homage of all created beings. As vital Vayu it is instan¬ taneous in action, radiating as nerve force through the or¬ ganism in constant currents. In its normal condition it maintains a state of equilibrium between the different Dosas 1 and Dhatus,1 or root principles of the body. The bodily Vayu is divided, as are the principles called Pitta1 and Kapha,1 into five chief divisions according to the differences in location and function. Vayu, known in its bodily aspect as Prana, the universal force of vital activity, on entry into each individual is divided into tenfold functions (Vrtti) of which five are chief. The first or breathing, bears the same name (Prana) as that given to the force considered in its totality — the function whereby atmospheric air with its per¬ vading vitality, which has been first drawn from without into the bodily system, is expired.2 On the physical plane Prana manifests in the animal body as breath through inspiration (Sa), or Sakti, and ex¬ piration (Ha), or Siva. Breathing is itself a Mantra, known as the Mantra which is not recited (Ajapa-mantra), for it is said without volition.3 The divine current is the motion of Ha and Sa. This motion, which exists on all the planes of life, is for the earth plane (Bhurloka) created and sustained by the Sun, the 1 See Introduction to third volume of “ Tantrik Texts,” where these terms are explained. The Devatas of these Dhatus are Dakinl and the other Saktis in the Gakras. See “ The World As Power 2 The Vayus have other functions than those mentioned. The matter is here stated only in a general way. See Susruta-Samhita, cited ante. Prana is not the physical breath, which is a gross thing, but that function of vital force which exhibits itself in respiration. 3 Thus the Niruttara-Tantra (Chapter IV) says: Ham-karena bahir yati sah-karena viset punah, Hamseti paramam man tram jivojapati sarvada. By Hamkara it goes out, and by Sahkara it comes in again. A jlva always recites the Supreme Mantra Hamsah. See also Dhyana-bindu Up. EMBODIED CONSCIOUSNESS (JIvATMA) 77 solar breath of which is the cause of human breath with its centrifugal and centripetal movements, the counterpart in man of the cosmic movement of the Hamsah or Siva-Sakti- Tattvas, which are the soul of the Universe. The Sun is not only the centre and upholder of the solar system,1 but the source of all available energy and of all physical life on earth. Accompanying the sunshine there proceeds from the orb a vast invisible radiation, the pre-requisite of all vegetable and animal life. It is these invisible rays which, according to science, sustain the mystery of all physical life. The Sun as the great luminary is the body of the Solar God, a great manifestation of the Inner Spiritual Sun.2 Apana, the downward “breath” which pulls against Prana, governs the excretory functions; Samana kindles the bodily fire and governs the processes of digestion and assimi¬ lation; Vyana, or diffused “breathing,” is present throughout the body, effecting division and diffusion, resisting disintegra¬ tion, and holding the body together in all its parts; and Udana, the ascending Vayu, is the so-called “ upward breath¬ ing”. Prana is in the heart; Apana in the anus; Samana in the navel; Udana in the throat; and Vyana pervades the whole body.3 By the words “ navel ” and so forth it is not meant that the vayu is in the navel itself but in that region of the body so designated — the abdominal region and its 1 The Sun is said to hold the vast bulk of the total matter of the solar system, while it only carries about 2 per cent of its movement of momentum. 2 The Yoga works speak of the Moon-Git (Giccandra). It is this spiritual moon which is shown on the cover of this book, embraced by the Serpent Kunclalim. a Amrtanada-Upanisad, w. 34, 35 — Anandasrama Edition. Vol. XXIX, p. 43; Sandilya Up., Gh. I. See also, as to Prana, Gh. II, Prapancasara-Tantra. It is also said that Prana is at the tip of the nostrils (Nasagra-varttI), and others are also said to be elsewhere. These localities denote special seats of function. See “The World As Power”. 78 THE SIX CENTRES AND THE SERPENT POWER centre the Manipura-Cakra. The five minor Vayus are Naga, Kurma, Krkara, Devadatta, and Dhanamjaya, which mani¬ fest in hiccup, closing and opening the eyes, digestion,1 yawn¬ ing, and in that Vayu “which leaves not even the corpse”. The functions of Prana may be scientifically defined as follows: Appropriation (Prana), Rejection (Apana), Assimila¬ tion (Samana), Distribution (Vyana), and Utterance (Udana). The Prana represents the involuntary reflex action of the organism and the Indriyas one aspect of its voluntary activity. In the case of the individualised Prana, or principle which vitalizes the animal organism during its earth life, it may be said, when regarded as an independent principle, to be a force more subtle than that which manifests as terrestrial matter which it vitalises. In other words, according to this theory, the Atma gives life to the earth organisms through the medium of terrestrial Prana, which is one of the manifesta¬ tions of that Energy which issues from and is at base the all- pervading Atma, as Sakti. Atma as such has no states, but in worldly parlance we speak of such. So the Mandukya-Upanisad 2 speaks of the four aspects (Pada) of the Brahman. Caitanya, or Consciousness in bodies, is immanent in the individual and collective gross, subtle, and causal bodies, and transcends them. One and the same Git pervades and transcends all things, but is given different names to mark its different aspects in the Jiva. Cit, being immutable, has itself no states; for states can only exist in the products of the changing Prakrti-Sakti. From, however, the aspect of Jiva several states exist, which, though informed by the 1 Ksudhakara; lit., “appetite-maker”. a This Upanisad gives an analysis of the states of Consciousness on all planes, and should be studied in connection with Gaudapada’s Kanka on the same subject with Samkaracarya’s Commentary on the latter. 1 EMBODIED CONSCIOUSNESS (JIVATMA) 79 same Cit, may from this aspect be called states of con¬ sciousness.1 In the manifested world, Consciousness appears in three states (Avastha), viz-2 : waking (Jagrat), dreaming (Svapna), and dreamless slumber (Susupti). In the waking state the Jiva is conscious of external objects (Bahih-prajna), and is the gross enjoyer of these objects through the senses (Sthula- bhuk).3 The Jiva in this state is called Jagari — that is, he who takes upon himself the gross body called ViSva. Here the Jiva consciousness is in the grow body. In dreaming (Svapna) the Jiva is conscious of inner objects (Antah-prajna), and the enjoyer of what is subtle (Pra-vivikta-bhuk) — that is, impressions left on the mind by objects sensed in the waking state. The objects of dreams have only an external reality for the dreamer, whereas the objects perceived when awake have such reality for all who are in that state. The mind ceases to record fresh impres¬ sions, and works on that which has been registered in the waking state. The first (Jagrat) state is that of sense perception. Here the ego lives in a mental world of ideas, and the Jiva con¬ sciousness is in the subtle body. Both these states are states of duality in which multiplicity is experienced.4 1 Described in detail post. 8 See Mandukya-Upanisad (where these are analysed) with Gauda- pada’s Karika and Samkaracarya’s Commentary on the same. * Mandukya Up., Mantra 3. Prapancasara-Tantra; Svairindriyair yadatma bhungte bhogan sa jagaro bhavati (Ch. XIX, Tantrik Texts, Vol. III). See Iivara-pratyabhijna : Sarvaksa-gocaratvena ya tu bahyataya sthita (cited by Bhaskararaya in Comm, to v. 62 of Lalita). 4 See Mandukya Up., Mantra 4. lSvara-pratyabhijna, ManomatrapatheSdhyaksavisayatvena vibhramat Spastavabasabhavanam srstih svapnapadam matarii (Cited in Lalita, under v. 113.) Prapaficasara-Tantra: Samjnarahitair api tair asyanubhavo bhavet punah svapnah. 80 THE SIX CENTRES AND THE SERPENT POWER The third state, or that of dreamless sleep (Susupti), is defined as that which is neither waking nor dreaming, and in which the varied experiences of the two former states are merged into a simple experience (Eklbhuta), as the variety of the day is lost in the night without extinction of such variety. Consciousness is not objective (Bahih prajna) nor sub¬ jective (Antah-prajna), but a simple undifferenced conscious¬ ness without an object other than itself (Prajnana-ghana). In waking the Jiva consciousness is associated with mind and senses; in dreaming the senses are withdrawn; in dreamless slumber mind also is withdrawn. The Jiva, called Prajna, is for the time being merged in his causal body — > that is, Prakrti inseparably associated with Consciousness — that is, with that state of Consciousness which is the seed from which the subtle and gross bodies grow. The state is one of bliss. The Jiva is not conscious of anything,1 but on awakening preserves only the notion, “ Happily I slept; I was not conscious of anything.” 2 This state is accordingly that which has as its object the sense of noth¬ ingness.3 Whilst the two former states enjoy the gross and subtle objects respectively, this is the enjoyer of bliss only (Ananda-bhuk) — that is, simple bliss without an object. The Lord is always the enjoyer of bliss, but in the first two states He enjoys bliss through objects. Here He enjoys bliss itself free from both subject and object. In this way the Susupti state approaches the Brahman Consciousness. But it is not that in its purity, because it, as the other two states are both associated with ignorance (Avidya) the 1 This state, when nothing is dreamt, is rarer than is generally supposed. 2 See Patanjala-Yoga-Sutra: Sukham ahaiii asvapsarii na kincid avedisam iti smaranat. 8 Abhava-pratyayalamhanavrttir nidra. See also Prapancasara- Tantra: Atmanirudyuktataya nairakulyam bhavet susuptir api (Ch. XIX, Vol. Ill, of Tantrik Texts). EMBODIED CONSCIOUSNESS (JIVATMA) 81 first two with Vikrti, and the last with Prakrti. Beyond, therefore, the state there is the “fourth” (Turiya). Here the pure experience called Suddha-vidya is acquired through Samadhi-yoga, Jlva in the Susupti state is said to he in the causal (Karana) body, and Jiva in the Turiya state is said to be in the great causal (Maha-karana) body.1 Beyond this there is, some say, a fifth state, “beyond the fourth ” (Turiyatita), which is attained through firmness in the fourth. Here the Isvara-Tattva is attained. This is the Unmesa 2 state of consciousness, of which the Sadakhya- Tattva is the Nimesa.2 Passing beyond “ the spotless one attains the highest equality,” and is merged in the Sup¬ reme Siva. The above divisions — Visva, Taijasa, and Prajna — are those of the individual Jiva. But there is also the collective or cosmic Jiva, which is the aggregate of the individual Jivas of each particular state.3 In the macrocosm these collect¬ ive4 Jivas are called VaiSvanara (corresponding to the 1 Bhaskararaya in his Comm, on Lalita says : Ata eva susupti-daia- panna-jivopadheh karanaSariratvena turiyadaSapanna-jivopadheh maha- karanasarii atvena vyavaharah. Inasmuch as the Jiva in the Susupti state is possessed of the Karana-sarira (causal body) the same Jiva in the Turiya state is under¬ stood to be possessed of the Great Causal Body (Mahakarana-£ariratvena vyavaharah). 2 Opening and closing of the eyes (of consciousness) . The latter is the last stage before the perfect Siva-consciousness is gained. 3 Accounts vary in detail according as a greater or less number of stages of ascent are enumerated. Thus Nirvana-Tan tra, cited in Comm, to v. 43 post, says the Paramatma is the Devata in the Turiya state; and Prapaiicasara (Ch. XIX) says Jagrat is Bija, Svapna is Bindu, Susupti is Nada, Turiya is Sakti, and the Laya beyond is Santa. 4 The nature of the collectivity is not merely a summation of units, but a collectivity the units of which are related to one another as parts of an organized whole. Thus Hiranyagarbha is he who has the con¬ sciousness of being all the Jivas. SamastyabhimanI Hiranyagarbhat- makah ( Bhaskararaya, op. cit. v. 61). He is the aggregate of these Jivas. 82 THE SIX CENTRES AND THE SERPENT POWER individual Visva body), Hiranyagarbha, and Sutratma1 (cor¬ responding to the individual Taijasa-body); and ISvara is the name of the collective form of the Jivas described as Prajna. Cosmically, these are the conscious Lords of the objective, subjective, and causal worlds, beyond which there is the Supreme Consciousness. Supreme Yoga-experience and Liberation is attained by passing beyond the first three states of ordinary experience. The Yoga-process is a return-movement to the Source which is the reverse of the creative movement therefrom. The order of production is as follows: Buddhi, then Aham- kara, from the latter the Manas, Indriya and Tanmatra and from the last the Bhuta. As the seat of the Source is in the human body the cerebrum in which there is the greatest display of Consciousness, the seat of Mind is between the eyebrows and the seats of Matter in the five centres from the throat to the base of the spine. Commencement of the return movement is made here and the various kinds of Matter are dissolved into one another, and then into Mind and Mind into Consciousness as described later in Chapter V. To the question whether man can here and now attain the supreme state of Bliss, the answer in Yoga is “ yes”. 1 There is said to be this distinction between the two, that the Paramatma manifested as the collective Antahkarana is Hiranyagarbha, as tne collective Prana it is called Sutratma. When manifest through these two vehicles without differentiation it is Antaryamin. See Bhaskara- raya, loc. cit. IV MANTRA Reference is made in the Text and in this Introduction to Sabda, Varna, Mantra. It is said that the letters (Varna) of the alphabet are distributed throughout the bodily centres on the petals of the lotuses, as is shown on Plates II-VII. In each of the lotuses there is also a Seed-Mantra (Bija) of the Tattva of the centre. Kundalini is both Light (Jyotirmayi) and Mantra (Mantramayi),1 and Mantra is used in the process of rousing Her. There is perhaps no subject in the Indian Sastra which is less understood than Mantra. The subject is so important a part of the Tantra-Sastra that its other title is Mantra- Sastra. Commonly Orientalists and others describe Mantra as “ prayer,” “ formulae of worship,” “ mystic syllables,” and so forth. Mantra science may be well-founded or not, but even in the latter case it is not the absurdity which some suppose it to be. Those who think so might except Mantras which are prayers, and the meaning of which they understand, for with prayer they are familiar. But such appreciation itself shows a lack of understanding. There is nothing necessarily holy or prayerful about a Mantra. Mantra is a power (Mantra-Sakti) which lends itself im¬ partially to any use. A man may be injured or killed by Mantra;2 by Mantra a kind of union with the physical 1 The first is the subtle, the second the gross form. See as regards the subject-matter of this Chapter the Author’s “ Garland of Letters ”. * As in Maranam and other of the Sat-karma. To quote an example which I have read in an account of an author nowise “ suspect ” as an 84 THE SIX CENTRES AND THE SERPENT POWER Sakti is by some said to be effected; 1 by Mantra in the initiation called Vedhadxksa there is such a transference of power from the Guru to the disciple that the latter swoons under the impulse of it; 2 by Mantra the Homa fire may and, according to ideal conditions, should be lighted ; 3 by Mantra man is saved, and so forth. Mantra, in short, is a power (Sakti) ; power in the form of Sound. The root “ man ” means “ to think *\ The creative power of thought is now receiving increas¬ ing acceptance in the West. Thought-reading, thought- transference, hypnotic suggestion, magical projections (Mok- sana), and shields (Grahana),4 are becoming known and practised, not always with good results. The doctrine is ancient in India, and underlies the practices to be found in the Tantras, some of which are kept in general concealed to Occultist, Theosophist, etc. — General J. T. Harris noticed a scorpion close to the foot of a Sadhu. “ Don’t move,” he said: “there is a scorpion by your foot.” The Sadhu leaned over, and when he saw the scorpion he pointed at it with his fingers, on which the animal immedi¬ ately and in the presence of the General shrivelled up and died. “ You seem to have some powers already,” the General said; but the Sadhu simply waived the matter aside as being of no importance (“ China Jim ” : “Incidents in the Life of a Mutiny Veteran,” by Major-General J. T. Harris, p. 74. Heinemann). 1 An extraordinary use to which it is put, I am informed by some worshippers of the Bhairava-Mantra. The man projects the Mantra on to the woman, who then experiences the sensation of a physical union. The Visnu-Purana speaks of generation by will power. 2 As the Kularnava-Tantra says, and as may be readily understood, such a Guru is hard to get. The disciple who receives this initiation gets all the powers of his initiator. It is said that there are Gurus who can at once make their disciples fit for the highest aims. 3 As is stated to have actually happened lately in the house of a friend of a collaborator of mine. A man is alleged to have lit the fuel in Kusandika-Homa simply by Mantra and the Bija of fire (“Ram ”) without recourse to light or match. 4 This Sanskrit term expresses not so much a “ fence ” to which use a Kavaca is put, but the knowledge of how a man may “ catch ” a Mantra projected at him. MANTRA 85 prevent misuse.1 What, however, is not understood in the West is the particular form of Thought-science which is Mantra- vidya. Those familiar with Western presentment of similar subjects will more readily understand2 when I say that, according to the Indian doctrine here described, thought (like mind, of which it is the operation) is a Power or Sakti. It is, therefore, as real, as outer material objects. Both are projections of the creative thought of the World- thinker. The root “man,” which means ‘to think’, is also the root of the Sanskrit word for “ Man,” who alone of all creation is properly a thinker. Mantra is the manifested Sabda-brahman. But what is Sabda or “ sound ” ? Here the Sakta-Tantra- Sastra follows the Mimamsa doctrine of Sabda, with such modifications as are necessary to adapt it to its doctrine of Sakti. Sound (Sabda), which is a quality (Guna) of ether (Akasa), and is sensed by hearing, is two-fold — namely, lettered (Varnatmaka-Sabda) and unlettered, or Dhvani (Dhvanyatmaka-Sabda) . 3 The latter is caused by the strik¬ ing of two things together, and is meaningless. Sabda, on the contrary, which is Anahata (a term applied to the Heart Lotus), is that Brahman sound which is not caused by the striking of two things together. Lettered sound is composed of sentences (Vakya), words (Pada), and letters 1 In the Samhita called Kularnava (not the Tantra of that name) Siva, after referring to some terrible rites with the flesh of black cats, bats, and other animals, the soiled linen of a Candala woman, the shroud of a corpse, and so forth, says; “Oh, Parvati, my head and limbs tremble, my mouth is dried ” (Hrdayam kampate mama, gatrani mama kampante, mukham £usyate Parvati), adding: “One must not speak of it, one must not speak, one must not speak, again and again I say it must not be spoken of” (Na vaktavyam na vaktavyam na vaktavyam punah punah). 2 It is because the Orientalist and missionary know nothing of occult¬ ism, and regard it as superstition, that their presentment of Indian teaching is so often ignorant and absurd. 3 This Dhvani is the gross body of the Mantra. See the Author’s " Garland of Letters ”. 86 THE SIX CENTRES AND THE SERPENT POWER (Varna). Such sound has a meaning.1 Sabda manifesting as speech is said to be eternal. 2 3 This the Naiyayikas deny, saying that it is transitory. A word is uttered, and it is gone. This opinion the Mimamsa denies, saying that the. percep¬ tion of lettered sound must be distinguished from lettered sound itself.8 Perception is due to Dhvani caused by the striking of the air in contact with the vocal organs — namely, the throat, palate and tongue. Before there is Dhvani there must be the striking of one thing against another. It is not the mere striking which is the lettered Sabda. This mani¬ fests it. The lettered sound is produced by the formation of the vocal organs in contact with air, which formation is in response to the mental movement or idea, which by the will thus seeks outward expression in audible sound. 4 * * It is this perception which is transitory, for the Dhvani which mani¬ fests ideas in language is such. But lettered sound, as it is in itself — is eternal. It was not produced at the moment it was perceived. It was only manifested by the Dhvani. It existed before, as it exists after, such manifestation, just as a jar in a dark room which is revealed by a flash of lightning is not then produced, nor does it cease to exist on its ceasing to be perceived through the disappearance of its manifester, the lightning. The air in contact with the voice organs reveals sound in the form of the letters of the alphabet, and 1 When the word “ Ghata ” is uttered, then there arises in the mind the idea of a jar. When, the Mantra of a Divinity is uttered there arises the idea of the Deity whose name it is. 8 Not as audible sounds (Dhvani), but as that which finds auditory expression in audible sounds. The sensible expressions are transient. Behind them is the eternal Logos (Sabda-brahman), whose manifesta¬ tion they are. 3 Samarh tu tatra darSanam (“But alike is the perception thereof”). 4 This is only one form in which letters find sensible expression. Thus writing gives visual expression, and to the blind perforated dots give tactual expression. MANTRA 87 their combinations in words and sentences. The letters are produced for hearing by the effort of the person desiring to speak, and become audible to the ear of others through the operation of unlettered sound or Dhvani. The latter being a manifester only, lettered Sabda is something other than its manifester. Before describing the nature of Sabda in its different forms of development it is necessary to understand the Indian psychology of perception. At each moment the Jiva is subject to innumerable influences which from all quarters of the universe pour upon him. Only those reach his Consciousness which attract his attention, and are thus selected by his Manas. The latter attends to one or other of these sense im¬ pressions, and conveys it to the Buddhi. When an object (Artha) is presented to the mind and perceived, the latter is formed into the shape of the object perceived. This is called a mental Vrtti (modification), which it is the object of Yoga to suppress. The mind as a Vrtti is thus a representation of the outer object. But in so far as it is such represention it is as much an object as the outer one. The latter — that is, the physical object — is called the gross object (Sthula-artha), and the former or mental impression is called the subtle object (Suksma-artha). But besides the object there is the mind which perceives it. It follows that the mind has two aspects, in one of which it is the perceiver and in the other the perceived in the form of the mental formation (Vrtti) which in creation precedes its outer projection, and after the crea¬ tion follows as the impression produced in the mind by the sensing of a gross physical object. The mental impression and the physical object exactly correspond, for the physical object is, in fact, but a projection of the cosmic imagination, though it has the same reality as the mind has; no more and no less. The mind is thus both cognizer (Grahaka) and cognized (Grahya), revealer (Prakasaka) and revealed 88 THE SIX CENTRES AND THE SERPENT POWER (Prakaiya), denoter (Vacaka) and denoted (Vachya). When the mind perceives an object it is transformed into the shape of that object. So the mind which thinks of the Divinity which it worships (Ista-devata) is at length, through continued devo¬ tion, transformed into the likeness of that Devata. By allowing the Devata thus to occupy the mind for long it becomes as pure as the Devata. This is a fundamental prin¬ ciple of Tantrik Sadhana or religious practice. The object perceived is called Artha, a term which comes from the root “ Ri ” which means to get, to know, to enjoy. Artha is that which is known, and which therefore is an object of enjoy¬ ment. The mind as Artha — that is, in the form of the mental impression — is a reflection of the outer object or gross Artha. As the outer object is Artha, so is the interior subtle mental form which corresponds to it. That aspect of the mind which cognizes is called Sabda or Nama (name), and that aspect in which it is its own object or cognized is called Artha or Rupa (form). The outer physical object of which the latter is, in the individual, an impression is also Artha or Rupa, and spoken speech is the outer Sabda. Subject and object are thus from the Mantra aspect Sabda and Artha — terms cor¬ responding to the Vedantic Nama and Rupa, or concepts and concepts objectified. As the Vedanta says, the whole creation is Nama and Rupa. Mind is the power (Sakti), the function of which is to distinguish and identify (Bheda-samsarga-vrtti Sakti). Just as the body is causal, subtle and gross, so is Sabda, of which there are four states (Bhava), called Para, Pai- yanti, Madhyama and Vaikhari — terms further explained in Section V of this Introduction. Para sound is that which exists of the differentiation of the Mahabindu before actual manifestation. This is motionless causal Sabda in Kunda- lini in the Muladhara centre of the body. That aspect of it in which it commences to move with a general — that is, MANTRA 89 non-particularized — motion (Samanya-spanda) is PaSyanti, whose place is from the Muladhara to the Manipura-Cakra, the next centre. It is here associated with Manas. These represent the motionless and first moving Isvara aspect of Sabda. Madhyama sound is associated with Buddhi. It is Hiranyagarbha Sabda (Hitanyagarbha-rupa) extending from Pa^yanti to the heart. Both Madhyama sound, which is the inner “ naming ” by the cognitive aspect of mental movement, as also its Artha or subtle (Suksma) object (Artha), belong to the mental or subtle body (Suksma or Linga-Sarira) . Perception is dependent on distinguishing and identification. In the perception of an object that part of the mind which identifies and distinguishes, or the cogniz¬ ing part, is subtle Sabda, and that part of it which takes the shape of the object (a shape which corresponds with the outer thing) is subtle Artha. The perception of an object is thus consequent on the stimultaneous functioning of the mind in its twofold aspect as Sabda and Artha, which are in indissoluble relation with one another as cognizer (Grahaka) and cognized (Grahya). Both belong to the subtle body. In creation Madhyama-Sabda first appeared. At that moment there was no outer Artha. Then the cosmic mind projected this inner Madhyama Artha into the world of sensual experience, and named it in spoken speech (Vaikhari-Sabda). The last or Vaikhari-Sabda is uttered speech developed in the throat issuing from the mouth. This is Virat-Sabda. Vaikhari-Sabda is therefore language or gross lettered sound. Its corresponding Artha is the physi¬ cal or gross object which language denotes. This belongs to the gross body (Sthula-sarira). Madhyama-Sabda is mental movement or ideation in its cognitive aspect, and Madhyama Artha is the mental impression of the gross object. The inner thought-movement in its aspect as Sabdartha, and considered both in its knowing aspect (Sabda) and as the 90 THE SIX CENTRES AND THE SERPENT POWER subtle known object (Artha), belong to the subtle body (Suksma-sarira). The cause of these two is the first general movement towards particular ideation (Pasyanti) from the motionless cause, Para-sabda, or Supreme Speech. Two forms of inner or hidden speech, causal and subtle, accompanying mind movement, thus precede and lead up to spoken langu¬ age. The inner forms of ideating movement constitute the subtle, and the uttered sound the gross, aspect of Mantra, which is the manifested Sabda-brahman. The gross Sabda, called Vaikhari or uttered speech, and the gross Artha, or the physical object denoted by that speech, are the projection of the subtle sabda and Artha through the initial activity of the Sabda-brahman into the world of gross sensual perception. Therefore in the gross physical world Sabda means language — that is, sentences, words and letters, which are the expression of ideas and are Mantra. In the subtle or mental world Madhyama Sabda is the mind which “ names ” in its aspect as cog- nizer, and Artha is the same mind in its aspect as the mental object of its cognition. It is defined to be the outer in the form of the mind. It is thus similar to the state of dreams (Svapna): as Para-sabda is the causal dreamless (Susupti) and Vaikhari the waking (Jagrat) state. Mental Artha is a Samskara, an impression left on the subtle body by previous experience, which is recalled when the Jxva re¬ awakes to world experience and recollects the experience tem¬ porarily lost in the cosmic dreamless state (Susupti) which is dissolution (Maha-pralaya) . What is it which arouses this Sariiskara? As an effect (Karya) it must have a cause (Karana). This Karana is the Sabda or name (Naraa), subtle or gross, corresponding to that particular Artha. When the word “ Ghata ” is uttered this evokes in the mind the image of an object — a jar — just as the presentation of that object does. In the Hiranyagarbha state Sabda as Samskara worked to MANTRA 91 evoke mental images. The whole is thus Sabda and Artha — that is, name and form (Nama-Rupa). These two are inseparably associated. There is no Sabda without Artha or Artha without Sabda. The Greek word Logos also means thought and word combined. There is thus a double line of creation, Sabda and Artha, ideas and language together with their objects. Speech, as that which is heard, or the outer manifestation of Sabda, stands for the Sabda creation. The Artha creation are the inner and outer objects seen by the mental or physical vision. From the cosmic creative standpoint the mind comes first, and from it is evolved the physical world according to the ripened Samskaras, which led to the existence of the particular existing universe. There¬ fore the mental Artha precedes the physical Artha, which is an evolution in gross matter of the former. This mental state corresponds to that of dreams (Svapna) when man lives in the mental world only. After creation, which is the waking (Jagrat) state, there is for the individual an already existing parallelism of names and objects. Uttered speech is a manifestation of the inner naming or thought. This thought-movement is similar in men of all races. When an Englishman or an Indian thinks of an object, the image is to both the same, whether evoked by the object itself or by the utterance of its name. Perhaps for this reason a thought-reader whose cerebral centre is en rapport with that of another may read the hidden “ speech ” — that is, the thought of one whose spoken speech he cannot understand. Thus, whilst the thought-movement is similar in all men, the expression of it as Vaikhari-Sabda differs. According to tradition, there was once a universal language. According to the Biblical account, this was so before the confusion of tongues at the Tower of Babel. Nor is this unlikely when we consider that difference in gross speech is due to difference of races evolved in the course of time. If the instruments by, 92 THE SIX CENTRES AND THE SERPENT POWER and conditions under, which thought is revealed in speech were the same for all men, then there would be but one language. But now this is not so. Racial characteristics and physical conditions, such as the nature of the vocal organs, climate, inherited impressions, and so forth, differ. Therefore, so also does language. But for each particular man speaking any particular language the uttered name of any object is the gross expression of his inner thought-movement. It evokes that movement and again expresses it. It evokes the idea and the idea is Consciousness as mental operation. That operation can be so intensified as to be itself creative. This is Mantra-caitanya. From the above account it will be understood that, when it is said that the “ letters ” are in the six bodily Cakras, it is not to be supposed that it is intended to absurdly affirm that the letters as written shapes, or as the uttered sounds which are heard by the ear, are there. The letters in this sense — that is, as gross things — are manifested only in speech and writing. This much is clear. But the precise signi¬ ficance of this statement is a matter of great difficulty. There is, in fact, no subject which presents more difficulties than Mantra-vidya, whether considered generally or in relation to the particular matter in hand. In the first place, one must be constantly on guard against falling into a possible trap — namely, the taking of prescribed methods of realization for actualities in the common sense of that term. The former are conventional, the latter are real. Doubts on this matter are increased by some variations in the descriptive accounts. Thus in some GaneSa is the Devata of the Muladhara. In the Text here translated it is Brahma. Similarly this Text gives Dakini in the Muladhara as the Devata of the Asthi-Dhatu (bony substance). When sitting in the prescribed Asana (posture), the bones are gathered up around this Cakra, and, moreover, from it as the centre of MANTRA 93 the body the bones run up and downwards. Another ac¬ count, however, given to me places Devi Sakini here.1 Mistakes have also to be reckoned with, and can only be ascertained and rectified by a comparison of several MSS.2 Again, four letters are said to be on the petals of the Mula¬ dhara Lotus — namely, Va, Sa, Sa, and Sa. Why are these said to be there? Various statements have been made to me. As there are certain letters which are ascribed to each form of sensible matter (Bhuta), it seems obvious to suggest that the Earth letters (Parthiva-varnaJ are in the Earth centre. But an examination on this basis does not bear the suggestion out. Next, it is said that the letters have colours, and the letters of a particular colour are allocated to the lotuses of the same colour. The Text does not support this theory. It has been said that certain letters derive from certain Devatas. But the letters pro¬ duce the Devata, for these are the Artha of Mantra as Sabda. I have been also told that the letters are placed according to their seat of pronunciation (Uccarana). But it is replied that the Muladhara is the common source of this (Uccarania-sthana) for all.3 Again, it is said that the 1 This account, which may be compared with that of the Text, is as follows : Bone (Asthi-dhatu) : Muladhara-cakra ; Devi Sakiru. Fat (Meda-dhatu) : Svadhisthana-cakra; Devi Kakini. Flesh (Mamsa-dhatu) : Manipura-cakra ; Devi Lakinl. Blood (Rakta-dhatu): Anahata-cakra; Devi Rakini. Skin (Tvak-dhatu) : ViSuddha-cakra; Devi Dakini. Marrow (Majja-dhatu) : Ajna-cakra ; Devi Hakinl. In the Sahasrara-Padma are all Dhatus beginning with Sukra (semen). 2 Thus in the text given me, from which I quote, the four letters of the Muladhara are given as Va, Sa, Sa and La. The latter should, according to other accounts, be Sa. 2 This is true, but never theles there may be special seats of pro¬ nunciation for each letter or class of letters. As apparently supporting this suggestion it may be noted that the vowel sounds are placed in the throat centre, and Ha and Ksa above. 94 THE SIX CENTRES AND THE SERPENT POWER letters on the petals are Bijas or seed-Mantras of all activities (Kriya) connected with the Tattva of the centre, each letter undergoing variations according to the vowels.1 All beings in Prthivi (Earth) Tattva, should be meditated upon in the Muladhara. Here are therefore (as we might expect), the organs of feet (Padendriya), the action of walking (Gamana- kriya), smell (Gandha), the quality of Prthivi, the sense of smell (Ghrana), Nivrtti-Kala,2 and Brahma (Lord of the Tattva). But we are also told that the letters Va, Sa, Sa and Sa are the Atma and Bijas of the four Vedas,3 of the four Yugas,4 of the four oceans,5 which are therefore called Catur- varnatmaka, or in the self of the four letters. It is true that the four Vedas are in, and issue from, Para-iabda, the seat of which is the Muladhara. For Veda in its primary sense is the world as idea in the mind of the creative Brahman, portions of which have been revealed to the Rsis (seers) and embodied in the four Vedas. But why should Va be the seed of the Rgveda, Sa of the Yajurveda, and so forth? The ritual explanation, as given in the Rudra-yamala (xiv. 73, xv. 2, xvi. 1, 2) is that the petal Va is Brahma (Rajo- guna), and is the Bija of Rk; Sa is Visnu (Sattva-guna), and Sa, being Pundarikatma, is the Bija of Yajus; Sa is Rudra (Tamo-guna), and is the Bija of Sama, Sa is the Bija of Atharva, as it is the Bija of Sakti.6 These four are in Para- Sabda in Muladhara. It seems to me (so far as my studies in 1 1 am informed that the subject is dealt with in detail in the Kundalini-kalpataru, and in particular in the Adhyatma-sagara, neither of which MSS. have I yet seen. 2 See Author’s “Garland of Letters” (Kalas of the Saktis). Samana- Vayu is also located here. 8 Va of EL, Sa of Yajus, Sa of Sama and Sa of Atharva-Veda. 4 The four ages — Satya, Treta, Dvapara and Kali. 5 Of sugarcane juice, wine, ghee (Ghrta), milk. • See Rudra-yamala XVII, where priority is given to Atharva as dealing with Acara of Sakti. From Atharva arose Sama, from Sama, Yajus, and from the latter Rk. MANTRA 95 the Sastra have yet carried me) that the details of the descrip¬ tions of the centres are of two kinds. There are, firstly, certain facts of objective and universal reality. Thus, for example, there are certain centres (Cakra) in the spinal column. The principle of solidity (Prthivi-Tattva) is in the lowest of such centres, which as the centre of the body contains the static or potential energy called Kundalini-Sakti. The centre as a lotus is said to have four petals, because of the formation and distribution of the Yoga-nerves1 (Nadi) at that particular point. Solidity is denoted aptly by a cube, which is the diagram (Yantra) of that centre. The consciousness of that centre as Devata is also aptly borne on an elephant, the mas¬ sive solidity of which is emblematical of the solid earth principle (Prthivi). The forces which go to the making of solid matter may, by the Yogi, be seen as yellow. It may be that particular substances (Dhatu) of the body and parti¬ cular Vrtti (qualities) are connected with particular Cakras, and so forth. There are, however, another class of details which have possibly only symbolical reality, and which are placed be¬ fore the Sadhaka for the purposes of instruction and medi¬ tation only.2 The letters as we know them — that is, as outer speech — are manifested only after passing through the throat. They cannot therefore exist as such in the Cakras. But they are said to be there. They are there, not in their gross, but in their subtle and causal forms. It is these subtle forms which are called Matrka. But as such forms they are Sabda of and as ideating movements, or are the cause thereof. Consciousness, which is itself (Svarupa) soundless (Nih-sabda), in its supreme form (Para-Sabda) 1 The term “ nerve " is used for default of another equivalent. These Nadls, called Yoga-Nadis, are not, like the Nadis of physiology, gross things, but subtle channels along which the life-force works in bodies. a See the Demchog Tantra, Published as the seventh volume of “ Tantrik-Texts ”. 96 THE SIX CENTRES AND THE SERPENT POWER assumes a general undifferentiated movement (Samanya- spanda), then a differentiated movement (Visesa-spanda), issuing in clearly articulate speech (Spasta-tara-spanda) . The inner movement has outer correspondence with that issuing from the lips by the aid of Dhvani. This is but the Mantra way of saying that Consciousness moves as Sakti, and appears as subject (Sabda) and object (Artha) at first in the subtle form of Mind and its contents generated by the Samskaras, and then in the gross form of language as the expression of ideas and of physical objects (Artha), which the creative or Cosmic Mind projects into the world of sensual experience to be the source of impressions to the individual experiencer therein. It is true that in this sense the letters, as hidden speech or the seed of outer speech, are in the Cakras, but the allocation of particular letters to particular Cakras is a matter which, if it has a real and not merely symbolical significance, must receive the explanation given in my “ Sakti and Sakta ”. In each of the Cakras there is also a Bija (seed) Mantra of each of the Tattvas therein. They are the seed of the Tattva, for the latter springs from and re-enters the former. The Natural Name of anything is the sound which is pro¬ duced by the action of the moving forces which constitute it. He therefore, it is said, who mentally and vocally utters with creative force the natural name of anything, brings into being the thing which bears that name. Thus “Ram” is the Bija of fire in the Manipura-Cakra. This Mantra “Ram” is said to be the expression in gross sound ( V aikhari-Sabda) of the subtle sound produced by the forces constituting fire. The same explanation is given as regards “Lam” in the Muladhara, and the other Bijas in the other Cakras. The mere utterance,1 however, of “ Ram ” or any other Mantra 1 The mind must in worship with form (Sakara) be centred on the Deity of Worship (Ista-devata), and in Yoga on the light form (Jyotir- maya-rupa). It is said, however, that mere repetition of a Mantra MANTRA 97 is nothing but a movement of the lips. When, however, the Mantra is “ awakened ” 1 (Prabuddha) — that is, when there is Mantra-caitanya (Mantra-consciousness) — then the Sadhaka can make the Mantra work. Thus in the case cited the V aikhari- § abda, through its vehicle Dhvani, is the body of, a power of Consciousness which enables the Mantrin to become the Lord of Fire.2 However this may be, in all cases it is the creative thought which ensouls the uttered sound which works now in man’s small “ magic,” just as it first worked in the “ grand magical display ” of the World Creator. His thought was the aggregate, with creative power, of all thought. Each man is Siva, and can attain His power to the degree of his ability to consciously realize himself as such. For various purposes the Devatas are invoked. Mantra and Devata are one and the same. A Mantra-Devata is Sabda and Artha, the former being the name, and the latter the Devata whose name it is. By practice (Japa) with the Mantra the presence of the Devata is invoked. Japa or repetition of Mantra is compared to the action of a man jghalfing a sleeper to wake him up. The two lips are Siva and Sakti. Their movement is the coition (Maithuna) of the two. Sabda which issues therefrom is in the nature of Seed or Bindu. The Devata thus produced is, as it were, the « son ” of the Sadhaka. It is not the Supreme Devata (for it is actionless) who appears, but in all cases an emanation without knowing its meaning will produce some benefit or that which arises from devotion. The subject of natural Name is dealt with in the author s “Garland of Letters”. . , 1 Thought is not then only in the outer husk, but is vitalized through its conscious centre. , . ,TT - r a * 2 Some attain these powers through worship (Upasana) oi Agru Vetala, a Devayoni; some of Agni Himself. The former process, which requires 12,000 Japa, is given in Sahara- tantra. In the same way objects are said to be moved, though at a distance from the operator, by the worship of Madhumati-Devi. A higher state of development dispenses with all outer agents. 98 THE SIX CENTRES AND THE SERPENT POWER produced by the Sadhaka for his benefit only.1 In the case of worshippers of Siva a Boy-Siva (Bala Siva) appears, who is then made strong by the nurture which the Sadhaka gives to his creation. The occultist will understand all such sym¬ bolism to mean that the Devata is a form of the consciousness of Sadhaka which the latter arouses and strengthens, and gains good thereby. It is his consciousness which becomes the boy Siva, and when strengthened the full-grown Divine power itself. All Mantras are in the body as forms of con¬ sciousness (Vijnana-rupa). When the Mantra is fully practised it enlivens the Samskara, and the Artha appears to the mind. Mantras are thus a form of the Samskara of Jivas, the Artha of which becomes manifest to the consciousness which is fit to perceive it. The essence of all this is — concentrate and vitalize thought and will power. But for such a purpose a method is necessary — namely, language and determined varieties of practice according to the end sought. These, Mantra-vidya (which explains what Mantra is) also enjoins. The causal state of Sabda is called Sabda-brahman — that is, the Brahman as the cause of Sabda and Artha. The unmanifest (Avyakta) power or Sabda, which is the cause of manifested Sabda and Artha, uprises on the differ¬ entiation of the Supreme Bindu from Prakrti in the form of Bindu through the prevalence of Kriya 2 Sakti. Avyakta Rava or Sabda (unmanifested sound) is the principle of sound as such (Nada-matra), that is undifferentiated sound, not specialized in the form of letters, but which is, through 1 If Surya (Sun-God) be invoked, it is an emanation which comes and then goes back to the sun. 2 See, v. 12: Sarada. Kriya-Sakti-pradhanayah Sabda-sabdartha-karanam, Prakrtir bindu-rupinyah-sabda-brahmabhavat param. In plain English this means, in effect, that increasing activity in the Consciousness about to create (Bindu) produces that state in which it is the cause of subject and object, as mind and matter. MANTRA 99 creative activity, the cause of manifested Sabda and Artha.1 It is the Brahman considered as all-pervading Sabda, undivided, unmanifested, whose substance is Nada and Bindu, the proximate creative impulse in Para-siva and proximate cause of manifested Sabda and Artha.2 It is the eternal partless Sphota3 which is not distinguished into Sabda and Artha, but is the Power by which both exist and are known. Sabda-brahman is thus the kinetic ideating aspect of the undifferentiated Supreme Consciousness of philosophy, and the Saguna-Brahman of religion. It is Cit-sakti vehicled by undifferentiated Prakrti-Sakti — that is, the creative aspect of the one Brahman who is both transcen¬ dent and formless (Nirguna), and immanent and with form (Saguna).4 5 As the Hatha-yoga-pradipika says:6 “What¬ ever is heard in the form of sound is Sakti. The absorbed state (Laya) of the Tattvas (evolutes of Prakrti) is that in which no form exists.6 So long as there is the notion of Ether, so long is sound heard. The soundless is called 1 Tena ^bdartharupa-vi^istasya Sabda-brahmatvam avadharitam (Prana-tosini, 13). 2 See Prana-tosini, p. 10; Raghava-Bhatta, Comm. v. 12, Ch. I, Sara da. Srstyunmukha-paramasiva-prathamollasamatram akhando vyakto nadabindumaya eva vyapako brahmatmakah sabdah. 3 Sphota, which is derived from Sphut, to open (as a bud does), is that by which the particular meaning of words is revealed. The letters singly, and therefore also in combination, are non-significant. A word is not the thing, but that through which, when uttered, there is cogni¬ tion of the thing thereby denoted. That which denotes the thing denoted is a disclosure (Sphota) other than these letters. This Sphota is eternal Sabda. 4 It is to be noted that of five Bhutas, Akasa and Vayu belonging to the formless division (Amurtta), and the remaining three to the form division (Murtta). The first is sensed by hearing. Sabda is vibration for the ear as name. Agni, the head of the second division, is sensed as form (Rupa) . Artha is vibration to the eye (mental or physical) or form. 5 Ch. IV, w. 101, 102. 6 Yatkimcin nadarupena Sruyate Saktir eva sa, Yas tattvanto nirakarah sa eva paramesvarah. 100 THE SIX CENTRES AND THE SERPENT POWER Para-brahman or Paramatma. ” 1 Sabda-brahman thus pro¬ jects itself for the purpose of creation into two sets of movement — namely, firstly the Sabda (with mental vibrations of cognition) which, passing through the vocal organs, be¬ comes articulate sound; and, secondly, Artha movements denoted by Sabda in the form of all things constituting the content of mind and the objective world. These two are emanations from the same Conscious Activity (Sakti) which is the Word (Vak or “ Logos ”), and are in con¬ sequence essentially the same. Hence the connection between the two is permanent. It is in the above sense that the universe is said to be composed of the letters. It is the fifty2 letters of the Sanskrit alphabet which are denoted by the garland of severed human heads which the naked 3 Mother, Kali, dark like a threatening raincloud, wears as She stands amidst bones and carrion beasts and birds in the burning-ground on the white corpse-like (Sava- rupa) body of Siva. For it is She who “slaughters”— that is, withdraws all speech and its objects into Herself at the time of the dissolution of all things (Maha-pralaya).* Sabda-brahman is the Consciousness (Caitanya) in all crea¬ tures. It assumes the form of Kundali, and abides in the body of all breathing creatures (Pram), manifesting itself by letters in the form of prose and verse.5 In the sexual 1 Tavad akasasamkalpo yavacchabdah pravartate, Nih&bdam tatparam brahma paramatmeti giyate. 2 Sometimes given as fifty-one. 3 She is so pictured because She is beyond Maya (Mayatita). She is nnu • <CT/-^erer ” ky Her Maya, but is Herself unaffected thereby. This Kali symbolism is explained in the Svarupa-vyakhya of the “Hymn to Kali ” (Karpuradi-Stotra) . t * The same symbolism is given in the description of the Heruka in the Buddhist Demchog Tantra. 6 Caitanyam sarvabhutanam Sabda-brahmeti me matih, Tat prapya kundalirupam praninam dehamadhyagam, V amatmanavirbhavati gadyapadyadi-bhedatah. (Sarada-Tilaka, Ch. I.) % MANTRA 101 symbolism of the Sakta-Tantras, seed (Bindu) 1 issued upon the reversed union 2 of Mahakala and Mahakali, which seed, ripening in the womb of Prakrti, issued as Kundali in the form of the letters (Aksara). Kundali as Mahamatrka-sundari has fifty-one coils, which are the Matrkas or subtle forms of the gross letters or Varna which is the Vaikhari form of the Sabda at the centres. Kunclali when with one coil is Bindu; with two, Prakrti-Purusa; with three, the three Saktis (Iccha, Jnana, Kriya) and three Gunas (Sattva, Rajas, Tamas) ; with the three and a half She is then actually creative with Vikrti; with four She is the Devi Ekajata, and so on to Srimatrkot- pattisundari with fifty-one coils.3 In the body, unmanifested Para-£abda is in Kundali-Sakti. That which first issues from it is in the lowest Cakra, and extends upwards though the rest as PaSyanti, Madhyama and Vaikhari-Sabda. When Sakti first “ sees ” 4 She is Parama-Kala 5 * in the mother-form (Ambikarupa), which is supreme speech (Para-vak) and supreme peace (Parama santa). She “ sees ” the manifested Sabda from Paiyanti to Vaikhari. The PaSyanti 8 state of Sabda is that in which Iccha-Sakti (Will) in the form of a goad 7 (AmkuSakara) is about to display the universe, then 1 The term Bindu also means a drop as of semen. 2 Viparita-maithuna. Sakti is above Siva, and moving on and in coition with Him because She is the active and He the inert Conscious¬ ness. 3 Saktisamgama-Tantra, first Ullasa Utpattikhanda. When with the ten coils She is the well-known DaSamahavidya. 4 The first movement in creation, called Iksana (“ seeing ”) in Veda. To see is to ideate. 5 Parama = supreme or first. Kala=Vimar 3a- Sakti of Atma. She is, as such, the first cause of all the letters. 3 Pa3yantI=She who “ sees 99 (Iksana;. 7 Here the crooked line (Vakra-rekha) comes first, and the straight second. Possibly this may be the line rising to form the triangular pyramid. 102 THE SIX CENTRES AND THE SERPENT POWER in seed (Bija) form. This is the Sakti Vama.1 Madhyama- Vak, which is Jnana (knowledge), and in the form of a straight line (Rjurekha), is Jyestha-Sakti. Here there is the first assumption of form as the Matrka (Matrkatvam upapanna), for here is a particular motion (Visesa-spanda). The Vaikhari state is that of Kriya Sakti, who is the Devi Raudri, whose form is triangular 2 3 and that of the universe. As the former Sakti produces the subtle letters of Matrka which are the Vasana,8 so this last is the Sakti of the gross letters of words and their objects.4 These letters are the Garland of the Mother issuing from Her in Her form as Kundalinl-S akti, and absorbed by Her in the Kundalini-yoga here described. 1 So called because she “ vomits forth ” the universe (Vamanat vama iti). 2 Srngataka — that is, a triangular pyramidal figure of three dimensions. 3 That is, Samskara or revived impression, which is the seed of the ideating Cosmic Consciousness. 4 Yogimhrdaya-Tantra, Samketa I. V THE CENTRES OR LOTUSES (CAKRA, PADMA) At this stage we are in a position to pass to a consideration of the Cakras, which may shortly be described as subtle centres of operation in the body of the Saktis or Powers of the various Tattvas or Principles which constitute the bodily sheaths. Thus the five lower Cakras from Muladhara to ViSuddha are centres of the Bhutas, or five forms of sensible matter. The Ajna and other Cakras in the region between it and the Sahasrara are centres of the Tattvas constituting the mental sheaths, whilst, the Sahasrara or thousand-petalled lotus at the top of the brain, is the blissful abode of Parama Siva-Sakti which is the state of pure Consciousness. A description of the Cakras involves, in the first place, an account of the Western anatomy and physiology of the central and sympathetic nervous systems; secondly, an account of the Tantrik nervous system and Cakras; and, lastly, the correlation, so far as that is possible, of the two systems on the anatomical and physiological side, for the rest is in general peculiar to Tantrik occultism. The Tantrik theory regarding the Cakras and Sahasrara is concerned on the Physiological side, or Bhogayatna aspect, with the central spinal system, comprising the brain or encephalon, contained within the skull, and the spinal cord, contained within the vertebral column (Merudanda). It is to be noted that, just as there are five centres (Cakras) hereinafter described, the vertebral column itself is divided 104 THE SIX CENTRES AND THE SERPENT POWER into five regions, which, commencing from the lowest, are the coccygeal, consisting of four imperfect vertebrae, often united together into one bone called the coccyx; the sacral region, consisting of five vertebrae united together to form a single bone, the sacrum; the lumbar region, or region of the loins, consisting of five vertebrae; the dorsal region, or region of the back, consisting of twelve vertebrae; and the cervical region, or region of the neck, consisting of seven vertebrae. As exhibited by segments, the cord shows different charac¬ teristics in different regions. Roughly speaking, these corres¬ pond to the regions which are assigned to the governing control of the Muladhara, Svadhisthana, Manipura, Ana- hata and ViSuddha centres, or Cakras or Lotuses (Padma). The central system has relation with the periphery through the thirty-one spinal and twelve cranial nerves, which are both afferent and efferent or sensory and motor, arousing sensation or stimulating action. Of the cranial nerves, the last six arise from the spinal bulb (medulla), and the other six, except the olfactory and optic nerves, from the parts of the brain just in front of the bulb. Writers of the Yoga and Tantra schools use the term Nadi, by preference, for nerves. They also, it has been said, mean cranial nerves when they speak of Siras, never using the latter for arteries, as is done in the medical literature.1 It must, however, be noted that the Yoga Nadls are not the ordinary material nerves, but subtler lines of direction along which the vital forces go. The spinal nerves, after their exit from the inter¬ vertebral foramina, enter into communication with the gang- liated cords of the sympathetic nervous system, which lie on each side of the vertebral column. The spinal cord extends in 1 Dr. Brojendranath Seal, p. 337, Appendix to Professor Benoy Kumar Sarkar’s “ Positive Background of Hindu Sociology ”. The word Dhamini is also used for nerve. It is to be noted, however, that the present work uses Siras for other than cranial nerves, for in v. I, it calls Ida and Pingala-Nadls or Siras. THE CENTRES OR LOTUSES (CAKRA, PADMA) 105 the case of man from the upper border of the atlas, below the cerebellum, passing into the medulla, and finally opening into the fourth ventricle of the brain, and descends to the second lumbar vertebra, where it tapers to a point, called the filum terminate. I am told that microscopic investigations by Dr. Cunningham have disclosed the existence of highly sensitive grey matter in the filum terminate, which was hitherto thought to be mere fibrous cord. This is of importance, having regard to the position assigned to the Muladhara and the Serpent Power. It is continued in this for a variable distance, and then ends blindly. Within the bony covering is the cord, which is a compound of grey and white brain matter, the grey being the inner of the two, the reverse of the position on the encephalon. The cord is divided into two symmetrical halves, which are connected together by a com¬ missure in the centre of which there is a minute canal called the central spinal canal (wherein is the Brahmanadi), which is said to be the remnant of the hollow tube from which the cord and brain were developed.1 This canal contains cerebro¬ spinal fluid. The grey matter viewed longitudinally forms a column extending through the whole length of the cord, but the width is not uniform. There are special enlargements in the lumbar and cervical regions which are due mainly to the greater amount of grey matter in these situations. But throughout the whole cord the grey matter is specially abundant at the junctions of the spinal nerves, so that a necklace arrangement is visible, which is more apparent in the lower vertebrates, corresponding to the ventral ganglionic chain of the invertebrates.2 The white matter consists of tracts or columns of nerve fibres. At the upper border of the atlas, or first cervical vertebra, the spinal cord passes into the medulla oblongata below the cerebellum. The centre canal 1 See Ferrier’s “ Functions of the Brain ”. * Ibid., 7. 106 THE SIX CENTRES AND THE SERPENT POWER opens into the fourth ventricle of the brain. The cerebellum is a development of the posterior wall of the hindermost of the three primary dilatations of the embryonic cerebro-spinal tube, the fourth ventricle constituting the remnant of the original cavity. Above this is the cerebrum, which with the parts below it is an enlarged and greatly modified upper part of the cerebro-spinal nervous axis. The spinal cord is not merely a conductor between the periphery and the centres of sensation and volition, but is also an independent centre or group of centres. There are various centres in the spinal cord which, though to a considerable extent autonomous, is connected together with the higher centres by the associating and longitudinal tracts of the spinal cord.1 All the functions which are ascribed primarily to the spinal centres belong also in an ultimate sense to the cerebral centres. Similarly, all the “ Letters which exist distributed on the petals of the lotuses exist in the Sahasrara. The centres influence not only the muscular combinations concerned in volitional move¬ ments, but also the functions of vascular innervation, secretion, and the like, which have their proximate centres in the spinal cord. The cerebral centres are said, however, to control these functions only in relation with the manifestations of volition, feeling, and emotion; whereas the spinal centres with the subordinate sympathetic system are said to constitute the mechanism of unconscious adaptation, in accordance with the varying conditions of stimuli which are essential to the continued existence of the organism. The medulla, again, is also both a path of communication between the higher centres and the periphery and an independent centre regulat¬ ing functions of the greatest importance in the system. It is to be noted that the nerve fibres which carry motor impulses descending from the brain to the spinal cord cross 1 See Ferrier’s “ Functions of the Brain,” p. 60. THE CENTRES OR LOTUSES, (CAKRA, PADMA) 107 over rather suddenly from one side to the other on their way through the spinal bulb (medulla), a fact which has been noted in the Tantras in the description of the Mukta Trivenl. The latter is connected by numerous afferent and efferent tracts with the cerebellum and cerebral ganglia. Above the cerebellum is the cerebrum, the activity of which is ordinarily associated with conscious volition and ideation and the origination of voluntary movements. The notion of Consciousness, which is the introspective subject-matter of psychology, must not, however, be confused with that of physiological function. There is therefore no organ of con¬ sciousness, simply because “ Consciousness ” is not an organic conception, and has nothing to do with the physiological conception of energy, whose inner introspective side it presents.1 Consciousness in itself is the Atma. Both mind and body, of which latter the brain is a part, are veiled expressions of Consciousness, which in the case of matter is so veiled that it has the appearance of unconsciousness. The living brain is constituted of gross sensible matter (Mahabhuta) infused by Prana or the life-principle. Its material has been worked up so as to constitute a suitable vehicle for the expression of Consciousness in the form of Mind (Antah-karana) . As Consciousness is not a property of the body, neither is it a mere function of the brain. The fact that mental consciousness is affected or disappears with disorder of the brain proves the necessity of the latter for the expression of such consciousness, and not that con¬ sciousness is inherent alone in brain or that it is the pro¬ perty of the same. On each side of the vertebral column there is a chain of ganglia connected with nerve fibre, called the sympathetic cord (Ida and Pingala), extending all the way from the base of the skull to the coccyx. This is in 1 Auguste Forel’s “ Hygiene of Nerves and Mind,” p. 95. 108 THE SIX CENTRES AND THE SERPENT POWER communication with the spinal cord. It is noteworthy that there is in the thoracic and lumbar regions a ganglion of each chain corresponding with great regularity to each spinal nerve, though in the cervical region many of them appear to be missing; and that extra large clusters of ner¬ vous structure are to be found in the region of the heart, stomach and lungs, the regions governed by the Anahata, Manipura, and Visuddha, respectively, the three upper of the five Cakras hereinafter described. From the sympathetic chain on each side nerve fibres pass to the viscera of the abdomen and thorax. From these, nerves are also given off which pass back into the spinal nerves, and others which pass into some of the cranial nerves; these are thus distributed to the blood-vessels of the limbs, trunk, and other parts to which the spinal or cranial nerves go. The sympathetic nerves chiefly carry impulses which govern the muscular tissue of the viscera and the muscular coat of the small arteries of the various tissues. It is through the sympathetic that the tone of the blood vessels is kept up by the action of the vaso-motor centre in the spinal bulb. The sympathetic, however, derives the impulses which it distributes from the central nervous system; these do not arise in the sympathetic itself. The impulses issue from the spihal cord by the anterior roots of the spinal nerves, and pass through short branches into the sympathetic chains. The work of the sympathetic systems controls and influences the circulation, digestion and respiration.1 The anatomical arrangement of the central nervous system is excessively intricate, and the events which take place in that tangle of fibre, cell and fibril, are, on the other hand, even now almost unknown.2 And so it has been admitted that in the description of the physiology of the 1 See Foster and Shore’s “ Physiology/’ pp. 206, 207. 2 " Manual of Physiology/’ by G. N. Stewart, 5th edition, p. 657 (1906). THE CENTRES OR LOTUSES (CAKRA, PADMA) 109 central nervous system we can as yet do little more than trace the paths by which impulses may pass between one portion of the system and another, and from the anatomical connections deduce, with more or less probability, the nature of the physiological nexus which its parts form with each other and the rest of the body.1 In a general way, however, there may (it is said) be reasons to suppose that there are nervous centres in the central system related in a special way to special mechanisms, sensory, secretory, or motor, and that centres, such as the alleged genito-spinal centre, for a given physio¬ logical action exist in a definite portion of the spinal cord. It is the subtle aspect of such centres as expressions of Con¬ sciousness (Caitanya) embodied in various forms of Maya- Sakti which is here called Cakra. These are related through intermediate conductors with the gross organs of generation, micturition, digestion, cardiac action, and respiration in ultimate relation with the Muladhara, Svadhisthana, Mani- pura, Anahata, and ViSuddha Gakras respectively, just as tracts have been assigned in the higher centres as being in special, even if not exclusive, relation with various perceptive, volitional, and ideative processes. With this short preliminary in terms of modern Western physiology and anatomy, I pass to a description of the Cakras and Nadis (nerves), and will then endeavour to cor¬ relate the two systems. The conduits of Pranik or vital force are the nerves called Nacli, which are reckoned to exist in thousands in the body. “ As in the leaf of the Aivattha tree (Ficus religiosa ), there are minute fibres, so is the body permeated by Nadis.” 2 Nadi is said in v. 2 to be derived from the root nad, or motion. 1 Ibid. 2 Shandilya Up., Ch. I, where the Nadis are given and their purifica¬ tion spoken of; Dhyana-bindu Up., and as to Susumna see Mandala- brahmana Up., First Brahmana. 110 THE SIX CENTRES AND THE SERPENT POWER For here the Prana or Life Principle moves. The Bhuta- luddhi Tantra speaks of 72,000, the Prapancasara-Tantra of 300,000, and the Siva-Samhita of 350,000; but of these, whatever be their total extent, only a limited number are of importance. Some are gross Nadis, such as the physical nerves, veins and arteries, known to medical science. But they are not all of this gross or physical and visible character. They exist, like all else, in subtle forms, and are known as Yoga-Nadis. The latter may be described as subtle channels (Vivara) of Pranik or vital energy. The Nadis are, as stated, the conduits of Prana. Through them its solar and lunar currents run. Gould we see them, the body would present the appearance of those maps which delineate the various ocean currents. They are the paths along which Prana-^akti goes. They therefore belong to the vital science as life-element, and not to the medical Sastra (Vaidya-lastra). Hence the importance of the Sadhana, which consists of the physical purification of the body and its Nadis. Purity of body is necessary if purity of mind is to be gained in its extended Hindu sense. Purification of the Nadis is perhaps the chief factor in the preliminary stages of this Yoga; for just as their impurity impedes the ascent of Kundali-Sakti, their purity facilitates it. This is the work of Pranayama ( v. post) . Of these Nadis, the principal are fourteen, and of these fourteen Ida, Pingala, and Susumna are the chief. Of these three, again, Susumna is the greatest, and to it all others are subordinate; for by the power of Yoga (Yogabala) Prana is made to go through it, and, passing the Cakras, leave the body through the Brahma-randhra. It is situate in the interior of the cerebro-spinal axis, the Merudanda, or spinal column, in the position assigned to its interior canal, and extends from the basic plexus, the Tattvik centre called the Muladhara, to the twelve-petalled lotus in the pericarp of the Sahasrara-Padma, or thousand-petalled lotus. Within THE CENTRES OR LOTUSES (CAKRA, PADMA) 111 the fiery red Tamasik Susumna is the lustrous Rajasik Vajra or Vajrini-Nadi, and within the latter the pale nectar¬ dropping Sattvik Citra or Citrini. The interior of the latter is called the Brahma-Nadl. The first is said to be fire-like (Vahni-svarupa), the second sun-like (Surya-svarupa), and the third moon-like (Candra-svarupa) -1 These are the three¬ fold aspect of the Sabda-brahman. The opening at the end of the Citrini-Nadi is called the door of Brahman (Brahma-dvara), for through it the Devi Kundali enters to ascend.2 It is along this last-mentioned Nadi» known as the Kula-Marga and the “Royal Road,” that the Sakti Kundalini is led in the process hereafter described. Outside this nerve are the two Nadis, the pale Ida or Sasi (Moon) and the red Pingala or Mihira (Sun), which are connected with the alternate breathing from the right to the left nostril and vice versa.3 The first, which is “ feminine ” (Sakti-rupa) and the embodiment of nectar (Amrta-vigraha), is on the left; and the second, which is “masculine” as being in the nature of Rudra (Raudramika), is on the right. They both indicate Time or Kala, and Susumna devours Kala. For on that path entry is made into timelessness. The three are also known as Ganga (Ida), Yamuna (Pingala) and Sarasvati (Susumna), after the names of the three sacred rivers of India. The Muladhara is the meeting-place of the 1 Hence She is called in the Lalita-Sahasranama (v. 106) Muladha- rambujarudha. Fire, Sun and Moon are aspects of the differentiated Parabindu or Kamakala (v. ante). See the Chapter on Sun, Moon and Fire in “ Garland of Letters ” 2 The Sun generally represents poison, and the moon nectar (Shandilya Up., Ch. I). Both were obtained at the churning of the ocean, and represent the upbuilding and destructive forces of Nature. 3 The Hindus have long known that breathing is done through one nostril for a period of time and then through the other. In Pranayama to make the breathing change one nostril is closed. But the skilled Yogi can shift the breathing at his will without closing a nostril with his fingers. At the moment of death breathing is through both nostrils at one and the same time. 112 THE SIX CENTRES AND THE SERPENT POWER three “rivers,” and hence is called Yukta-trivenl. Proceeding- from the Adhara lotus, they alternate from right to left and left to right, thus going round the lotuses. According to another account, their position is that of two bows on either side of the spinal cord. An Indian medical friend tells me that these are not discrepant accounts, but represent different positions according as Ida and Pingala exist inside or outside the spinal cord. When they reach the space between the eye¬ brows known as the Ajna-Gakra, they enter the Susuthna, making a plaited knot of three called Mukta-triveni. The three “ Rivers,” which are again united at this point, flow separately therefrom, and for this reason the Ajna-Cakra is called Mukta-triveni. After separation, the Nadi which proceeded from the right testicle goes to the left nostril, and that from the left testicle to the right nostril. It has been said that the distinction made between the heat¬ ing “Sun” and cooling “Moon” is that which exists be¬ tween the positive and negative phases of the same subject- matter, positive and negative forces being present in every form of activity. Pingala is thus, according to this view, the conduit of the positive solar current, and I<ja of the negative lunar current. There are also, as we have seen, interior solar and lunar Nadis in the fiery Susumna where the two currents meet.1 These are all but microcosmic instances of the vaster system of cosmic matter, every portion of which is composed of three Gunas (Trigunatmaka) and the threefold Bindus, which are Sun, Moon, and Fire. As regards nerve cords and fibres, cranial and spinal nerves, and the connected sympathetic nerves, Dr. Brojendra- nath Seal says: “With the writers on the Yoga, all the Siras, and such of the Dhamanis as are not vehicles of vital 1 Similarly, there are three Nadis which in Latasadhana are wor- shipped in the Madanagara — viz*> Candri, Sauri, Agneyi, representing the sun, moon and fire. THE CENTRES OR LOTUSES (CAKRA, PADMA) 113 current, metabolic fluid, lymph, chyle, or blood, are cranial nerves, and proceed from the heart through the spinal cord to the cranium. These cranial nerves include pairs for the larynx and the tongue, for the understanding and use of speech, for the raising and lowering of the eyelids, for weep¬ ing, for the sensations of the special senses etc., a con¬ fused and unintelligent reproduction of SuSruta’s classifica¬ tion. But the enumeration of the spinal nerves with the connected sympathetic chain and ganglia is a distinct im¬ provement on the old anatomists.”1 He then continues: “The Susumna is the central cord in the vertebral column (Brahma-danda or Meru). The two chains of sympathetic ganglia on the left and right are named Ida and Pingala respectively. The sympathetic nerves have their main connection with Susumna at the solar plexus (Nabhi-cakra). Of the seven hundred nerve cords of the sympathetic spinal system (see Sangitaratnakara), the fourteen most important are:2 “ 1. Susumna, in the central channel of the spinal cord. 2. Ida, the left sympathetic chain, stretching from under the left nostril to below the left kidney in the form of a bent bow. 3. Pingala, the corresponding chain on the right. 4. Kuhu, the pudic nerve of the sacral plexus, to the left of the spinal cord. 5. Gandhari, to the back of the left sympathetic chain, supposed to stretch from below the comer of the left eye to the left leg. It was evidently sup¬ posed that some nerves of the cervical plexus came down through the spinal cord and joined on to the great sciatic 1 P. 340, Appendix to Professor Sarkar’s “ Positive Background of Hindu Sociology ”, subsequently published in his “ Positive Sciences of the Hindus”. The author annexes a plan which attempts to give a rough idea of the relative positions of the principal nerves of the sym¬ pathetic spinal system. 2 Some of these are referred to in the present work: see v. 1. 114 THE SIX CENTRES AND THE SERPENT POWER nerve of the sacral plexus. 6. Hasti-jihva, to the front of the left sympathetic chain, stretching from below the comer of the left eye to the great toe of the left foot, on the same supposition as before. Pathological facts were believed to point to a special nerve connection between the eyes and the toes. 7. Sarasvatl, to the right of Susumna, stretch¬ ing up to the tongue (the hypoglossol nerves of the cervi¬ cal plexus) . 8. Pusa, to the back of the right sympathetic chain, stretching from below the comer of the right eye to the abdomen (a connected chain of cervical and lumbar nerves). 9. Payasvinl, between Pusa and Sarasvatl, auri¬ cular branch of the cervical plexus on the left. 10. Sankhinl, between Gandhari and Sarasvatl, auricular branch of the cervical plexus on the left. 11. YaSasvinl, to the front of the right sympathetic chain, stretching from the right thumb to the left leg (the radial nerve of the brachial plexus continued on to certain branches of the great sciatic). 12. Varuna, the nerves of the sacral plexus, between Kuhu and Yasasvinl, ramifying over the lower trunk and limbs. 13. Visvodara, the nerves of the lumbar plexus, between Kuhu and Hasti-jihva ramifying over the lower trunk and limbs. 14. Alambusa, the coccygeal nerves, proceeding from the sacral vertebrae to the urinogenitary organs.” 1 The Tattvas in the body pervaded by Prana have certain special centres of predominance and influence therein, which are the Cakras (centres or circles or regions) or Padmas (lotuses) of which this work is a description. Inside the Meru, or spinal column, are the six main centres of Tattvik operation, called Cakras or Padmas, which are the seats of Sakti, as the Sahasrara above is the abode of 1 Citing Sangitaratnakara, Slokas 144-156; also the Yogamava- Tantra. This account has in parts been criticized by an Indian medical friend, who tells me that it is in those parts influenced too much by Western physiology. THE CENTRES OR LOTUSES (CAKRA, PADMA) 115 Siva.1 These are the Muladhara, Svadhisthana, Manipura, Anahata, ViSuddha and Ajna, which in the physical body are said to have their correspondences in the principal nerve plexuses and organs, commencing from what is possibly the sacro-coccygeal plexus to the “ space between the eyebrows,” which some identify with the pineal gland, the centre of the third or spiritual eye, and others with the cerebellum. The Cakras2 themselves are, however, as explained later, centres of Consciousness (Caitanya) as extremely subtle force (Sakti) ; but the gross regions which are built up by their coarsened vibrations, which are subject to their influence, and with which loosely and inaccurately they are sometimes identified, have been said to be various plexuses in the trunk of the body and the lower cerebral centres mentioned. In the portion of the body below the Muladhara are the seven lower worlds, Patala and others, together with the Saktis which support all in the universe. The first centre, or Muladhara-Cakra, which is so called from its being the root of Susumna where Kundiali rests, 3 is at the place of meeting of the Kanda (root of all the Nadls) and the Susumna-Nadi, and is in the region midway between the genitals and the anus. It is thus the centre of the body for men. 4 By this and similar statements made as regards the other lotuses, it is not meant that the Cakra proper is in the region of the gross body described, but that it is the subtle centre of that gross region, such centre existing in the spinal column which forms its axis. The reader must bear this 1 Varaha Up., Ch. V. 8 See Ch. V, Varaha Up. and Dhyanabindu Up. and Ch. Ill, Yogakundali Up. 3 Derived from Mula (root) and Adhara (support). 4 Sandilya Up., Ch. I, where also the centres for birds and other .animals are given. In some diagrams (Kashmir “ Nadi-cakra ”) Kundali is represented above the position given in the Text. 116 THE SIX CENTRES AND THE SERPENT POWER observation in mind in the descriptions of the Cakras, or an erroneous notion will be formed of them. This crimson Muladhara lotus 1 is described as one of four petals, the Vrttis of which are the four forms of bliss known as Paramananda, Sahajananda, Yogananda and Vlrananda.2 On these four petals are the golden letters Vam (q), Sam (set), Sam (q), and Sam (q).3 Each letter in its Vaikhari form is a gross mani¬ festation of inner or subtle Sabda. On the petals are figured the letters, which are each a Mantra, and as such a Devata. The petals are configurations made by the position of the Nadis at any particular centre, and are in themselves Prana- Sakti manifested by Prana-vayu in the living body. When that Vayu departs they cease to be manifest. Each letter is thus a particular Sabda or Sakti and a surrounding (Avarana) Devata of the Principal Devata and its Sakti of the particular Cakra. As Sakti they are manifestations of Kundali and in their totality constitute Her Mantra body, for Kundali is both light (Jyotirmayi) and Mantra (Mantramayl). The latter is the gross or Sthula aspect of which Japa is done. The former is the Suksma or subtile aspect which is led up to in Yoga. Their specific enumeration and allocation denote the differ¬ entiation in the body of the total Sabda. This Lotus is the centre of the yellow Prthivi, or “Earth” Tattva, with its quadrangular Manclala, the Bija or Mantra of which Tattva is Lam (&).4 1 This and other lotuses hang head downwards except when Kundali passes through them, when they turn upwards. 2 These Vrttis or qualities (see post) denoting four forms of bliss are not given in the text here translated, but in Tarkalankara’s Commentary to the Mahanirvana-Tantra. 3 In this and other cases meditation is done from the right (Daksina- vartena). See v. 4, Sat-cakra-nirupana cited as S.N. 4 The Dhyanabindu Up. associates the Bijas with the five Pranas* Thus “ Lam ” is associated with Vyana. THE CENTRES OR LOTUSES (CAKRA, PADMA) 117 At this centre is the Prthivi-Tattva, the Bija of which is “ La ”, with Bindu or the Brahma-consciousness presiding over this centre or “ Larii ” which is said to be the expression in gross (Vaikhari) sound of the subtle sound made by the vibration of the forces of this centre. So, again, the subtle Tejas Tattva and its Bija Ram is in the Manipura-Cakra, and the gross fire known as Vaisvanara is in the physical belly, which the subtle centre governs. This Bija represents in terms of Mantra the Tattva regnant at this centre, and its essential activity. With the symbolism used throughout this work, Bija is said to be seated on the elephant Airavata, which is here located. This and the other animals figured in the Cakras are intended to denote the qualities of the Tatt- vas there regnant. Thus, the elephant is emblematic of the strength, firmness, and solidity, of this Tattva of “ Earth ”. They are, further, the vehicles (Vahana) of the Devatas there. Thus in this Cakra there is the seed-mantra (Bija) of Indra, whose vehicle is the elephant Airavata. The Devata of the centre is, according to the Text, the creative Brahma, whose Sakti is Savitri.1 There also is the Sakti hnown as Dakini,2 who, as also the other Saktis, Lakini and the rest, which follow, are the Saktis of the Dhatus or bodily substances3 assigned to this and the other centres. Here is the “ female ” triangle or Yoni known as Traipura, which is the Saktipitha, in which is set the “ male ” Siva-linga, known as Svayambhu, of the shape and colour of a young leaf, representing, as do all Devis and Devas, the Maya- Sakti and Git-Sakti aspects of the Brahman as manifested in the particular centres (w. 4-14). The lingas are four — 1 The Creator is called Savita because He creates. 2 Who, according to Sammohana-Tantra, Ch. II, acts as keeper of the door. 3 Viz., chyle, blood, flesh, fat, bone, marrow, seed. 118 THE SIX CENTRES AND THE SERPENT POWER Svayambhu, Bana, Itara, Para. According to the Yoginl- hrdaya-Tantra 1 (Ch. I), they are so called because they lead to Git. They are the Pithas, Kamarupa and the rest because they reflect Git (Gitsphurattadharatvat). They are Vrttis of Manas, Ahamkara, Buddhi, Citta. To the first three are assigned certain forms and colours — namely, yellow, red, white, triangular, circular; as also certain letters— namely, the sixteen vowels, the consonants Ka to Ta (soft), and Tha to Sa. Para is formless, colourless and letterless, being the collectivity (Samasti) of all letters in the form of bliss. The Traipura is the counterpart in the Jiva of the Kamakala of the Sahasrara. The Devi Kundalini, lumin¬ ous as lightning, shining in the hollow of this lotus like a chain of brilliant lights, the World-bewilderer who main¬ tains all breathing creatures,2 lies asleep coiled three and a half times 3 round the Linga, covering with Her head the Brahma-dvara.4 5 The Svadhisthana-Cakra is the second lotus proceed¬ ing upwards, and is, according to the commentary, so called after Sva or the Pararix Lingam.6 It is a vermilion lotus of six petals placed in the spinal centre of the region at the root of the genitals. On these petals are the letters like lightning: Bam (t), Bham (*}), Mam (*f). Yam (*f), Ram (<), Lain (si). “ Water ” (Ap) is the Tattva 6f this Cakra, which is known as the white region of Varuna. The Tattvik Mandala is in the shape of a crescent moon6 (Ardhendurupa- 1 Yoginihrdaya Tantra, Ch. I. 2 See v. 49, S. N. 3 These correspond with the three and a half Bindus of which the Kubjika Tantra speaks. See ante. 1 Entrance to the Susumna. 5 For another definition see Dhyanabindu Up., where all the Cakras are named. Another derivation is “ own abode ” (of Sakti). 8 The diagrams or mandalas symbolic of the elemental are also given, as here stated, in the first chapter of the Sarada-Tilaka and in the THE CENTRES OR LOTUSES (CAKRA, PADMA) 119 lasitam). The Blja of water (Varuna) is “ Varh This, the Varuna-Bija, is seated on a white Makara 1 with a noose in his hand. Hari (Visnu) and Rakini Sakti of furious aspect, showing Her teeth fiercely, are here (w. 14 — 18). Above it, at the centre of the region of the navel, is the lotus Manipura (Nabhi-padma), so called, according to the Gautamlya-Taittra, because, owing to the presence of the fiery Tejas, it is lustrous as a gem (Mani).2 It is a lotus of ten petals on which are the letters Dam (^), Dham (£), Nam (or), Tam (a), Tham (*i), Dam (t), Dham («r), Nam tf), Pam (<?), Pham (■£). This is the triangular region of the Tejas-Tattva. The triangle has three Svastikas. The red Blja of fire, “ Ram ” is seated on a ram, the carrier of Agni, the Lord of Fire. Here is the old red Rudra smeared with white ashes, and the Sakti Lakini who as the Devata of this digestive centre is said to be “ fond of animal food, and whose breasts are ruddy with the blood and fat which drop from Her mouth”. Lakini and the other special Saktis of the centres here named are the Saktis of the Yogi himself — that is, Saktis of the Dhatus assigned to each of his bodily centres, and concentration on this centre may involve the satisfaction of the appetites of this Devata. The Saktis of the higher centres are not meat-eaters. From these three centres the gross Virat, waking body, is evolved (w. 19—31). Next above the navel lotus (Nabhi-padma) is the Ana- hata, in the region of the heart, which is red like a Bandhuka flower, and is so called because it is in this place that Munis Visvasara-T an tra, cited at p. 25 of the Prana-tosinl, with the exception that, according to the Vi^vasara Tantra, the Mandala of water is not a crescent, but eight-cornered (AstaSra). Different Tantras give different descriptions. See Sarada, Gh. I. 1 An animal like an alligator. See Plate III. 2 For another derivation, derived from Samaya worship, see Com- mentry on the Lalita-Sahasranama, w. 88, 99. 120 THE SIX CENTRES AND THE SERPENT POWER or Sages hear that “ sound (Anahata-Sabda) which comes without the striking of any two things together”, or the “ sound ” of the Sabda-brahman, which is here the Pulse of Life. For it is here that the Purusa (Jivatma) dwells. This lotus is to be distinguished from the Heart Lotus of eight petals, which is represented in the place below it, where in mental worship the Patron Deity (Ista-devata) is meditated upon. (See Plate V.) Here is the Tree which grants all desires (Kalpataru) and the jewelled Altar (Mani-pitha) beneath it. As the V i£vasara-T antra cited in the Prana-tosirii says: “ Sabda-brahman is said to be Deva SadaSiva. That Sabda is said to be in the Anahata-cakra. Anahata is the great Cakra in the heart of all beings. Omkara is said to be there in association with the three Gunas.” 1 The Maha-svac- chandra-Tantra says : 2 “ The great ones declare that Thy bliss¬ ful form, O Queen, manifests in Anahata, and is experienced by the mind inward-turned of the Blessed Ones, whose hairs stand on end and whose eyes weep with joy.” This is a lotus of twelve petals with the vermilion letters Kam (%) , Kham (^) , Gam (it), Gham ($), Nam (#), Cam (=#), Cham (s), Jam ), Jham (ft)* Jnaih (of), Tam (z), Tham (a). This is the centre of the Vayu-Tattva. According to v. 22, the region of Vayu is six-cornered (that is formed by two triangles, of which one is inverted) and its colour that of smoke by reason of its being surrounded by masses of vapour.3 * * * * 8 Its Bija “Yam” 1 P. 10. Sabda-brahmeti tam praha saksad devah sadaiivah, Anahatesu cakresu sa ^abdah pariklrttnate. Anahatam mahacakram hrdaye sarvajantusu, Tatra omkara ityukto gunatraya-samanvitah. a Cited by Bhaskararaya’s Comm, on Lalita, v. 121, on the title of the Devi as Nada-rupa; and in v. 21 8, where she is described as Nadarupini, referring also to Yoginlhrdaya-Tantra. 8 According to the Sarada, Ch. I (and to the same effect Prapafi- casara-Tantra) the colours of the Bhutas are as follows: Akasa (ether) is transparent (Svaccha); Vayu (air) is black (Krsna) ; Agni (fire) is THE CENTRES OR LOTUSES (CAKRA, PADMA) 121 is seated on a black antelope which is noted for its fleetness, and is the Vahana of “Air” (Vayu), with its property of motion. Here are I$a, the Overlord of the first three Cakras; the Sakti Kakiru garlanded with human bones, whose “heart is softened by the drinking of nectar”; and the Sakti in the form of an inverted triangle (Trikona), wherein is the golden Bana-Linga, joyous with a rush of desire ” (Kamodgamollasita), and the Haxhsa as Jivatma, like “ the steady flame of a lamp in a windless place ” (w. 22 — 27). The Atma is so described because, just as the flame is undisturbed by the mind, so the Atma is in itself unaffected by the motions of the world.1 The seventeenth verse of the Ananda-Laharl mentions that the Devatas Vaflni and others are to be worshipped in the two last-mentioned Cakras. Vasin! and others are eight in number.2 (1) Vaflni, (2) KameSvari, (3) Modini, (4) Vimala, (5) Aruna, (6) Jayini, (7) SarveSvari, and (8) Kali or Kaulini. These are respectively the Presiding Deities of the following eight groups of letters: (1) si to sfc, 16 letters; (2) to 5 letters; (3) ^ to si, 5 letters; (4) z to % 5 letters; (5) tr to sr, 5 letters; (6) q to h, 5 letters; (7) q to q, 4 letters; (8) 51 to ej or 55, 5 letters. The other beings in v. 17 of Ananda-Lahari refer to the twelve Yoginis, who are: (1) Vidya-yogini, (2) Recika, (3) Mocika, (4) Amrta, (5) Dipika, (6) Jnana, (7) Apyayani, (8) Vyapini, (9) Medha, (10) Vyoma-rupa, (11) Siddhi-rupS, and (12) Laksmi-yogini. red (Rakta); Ap water is white (Sveta); and Prthivi (earth) is yellow (Pita). 1 This steady, still, state is that of the Atma as such. See Mandala- brahmana Up., Brahmanas II, III. 2 “ Saimdarya Lahari ”, Ganesh & Co. (Madras) Private Ltd., pp. 40-41. 122 THE SIX CENTRES AND THE SERPENT POWER These twenty Deities (eight Vasinls and twelve Yoginls) are to be worshipped in Manipura and Anahata centres. In respect of this, the Commentator quotes a verse from the Taittiriyaranyaka, and gives a description of these Deities, their respective colours, place, and so forth. At the spinal centre of the region at the base of the throat (Kantha-mula) is the ViSuddha-Cakra or Bharati- sthana,1 with sixteen petals of a smoky purple hue, on which are the sixteen vowels with Bindu thereon — that is, Am («f), Am (ail), Im (*), Im (f), Urn (a), Urn (gj), Rm (*), Rm (^[), Lrim (i$), Lrim (^), Em (t£) Aim (^), Om (sif), Aum (aff), and the two breathings Am (st), Ah, (sp)- According to the Devi-Bhagavata (VII. 35), the Gakra is so called because the Jiva is made pure (ViSuddha) by seeing the Haihsa. Here is the centre of the white circular AkaSa or Ether Tattva, the Bija of which is “Ham”. Akasa is dressed in white and mounted on a white elephant. Its Mandala is in the form of a circle.2 Here is Sadaliva in his androgyne or ArdhanariSvara Murti, in which half the body is white and the other half gold. Here also is the white Sakti Sakini, whose form is light (Jyoti-svarupa). Here, too, is the lunar region, “ the gateway of the Great Liberation ”. It is at this place that the Jnani “ sees the three forms of time” (Trikaladarsi). As all things are in the Atma, the Jnani who has realized the Atma has seen them (vv. 28 — 31). Above the Vi§uddha, at the root of the palate, is a minor Cakra called Lalana, or in some Tantras Kala-Cakra, which is not mentioned in the works here translated. It is a red lotus with twelve petals bearing 1 That is, abode of the Devi of speech. 2 This is sometimes represented as a circle with a number of dots in it, for as the Prapancasara-Tantra says, Aka£a has innumerable Susira — that is, Chidra, or spaces between its substance. It is because of its interstitial character that things exist in space. THE CENTRES OR LOTUSES (CAKRA, PADMA) 123 the following Vrtti or qualities: Sraddha (faith), Samtosa (contentment), Aparadha (sense of error), Dama (self-com¬ mand), Mana (anger),1 Sneha (affection),2 Suddhata (purify), Arati (detachment), Sariibhrama (agitation),3 Or mi (ap¬ petite).4 (V. post.) Before summarising the previous description, it is to be here observed that the Commentator Kalicarana states the principle of this Yoga to be that that which is grosser is merged into that which is more subtle (Sthulanarh suksme layah). The grosser are lower in the body than the more subtle. The gross which are in and below the Muladhara or connected with it are: (1) the Prthivi-Tanmatra; (2) the Prthivi Maha-bhuta; (3) the nostrils with their sense of smell, which is the grossest of the senses of knowledge (Jnanendriya), and which is the quality (Guna) of the Prthivi Tanmatra; and (4) the feet, which are the grossest of the senses of action (Karmendriya), and “which have Prthivi (earth) for their support”. Here the nostrils are classified as the grossest of the Jnanendriyas, because therein is the sense which perceives the quality (Guna) of smell of the grossest Tanmatra (Gandha), from which is derived the Prithivi Sthula-Bhuta. Thus the Jnanendriyas have a relation with the Tanmatras through their Gunas (qualities), for the per¬ ception of which these senses exist. In the case, however, of the senses of action (Karmendriya), no such relation appears to exist between them and the Tanmatras. In the order of successive merging or Laya, the feet occur in the 1 This term is generally applied to cases arising between two persons who are attached to one another, as man and wife. 2 Usually understood as affection towards those younger or lower than oneself. 8 Through reverence or respect. 4 Or it may refer to the six which are technically called urmi — that is, hunger, thirst, sorrow, ignorance (moha), decay, and death. 124 THE SIX CENTRES AND THE SERPENT POWER same grade as earth, hands in the same grade as water, anus in the same grade as fire, penis in the same grade as air, and mouth in the same grade as ether; not, apparently, because there is any direct relation between earth and feet, water and hands, fire and anus, and so forth, but because these organs are in the same order of comparative subtlety as earth, water, and fire, and so forth. Hands are supposed to be subtler agents than feet; the anus1 a subtler agent than the hands; the penis a subtler agent than the anus; and the mouth a subtler agent than the penis. This is also the order in which these agents are situated in the body, the hands coming second because they find their place between the feet and the anus when the arms are given their natural vertical positions. It is to be remembered in this connection that the Tantras here follow the Samkhya, and state the scheme of creation as it occurs also in the Puranas, according to which the Jnanendriyas and Kar- mendriyas and the Tanmatras issue from different aspects of the threefold Ahamkara. There is a relation between the senses and the Tanmatras in the created Jiva, according to the Vedanta, for the senses are related to the Tan¬ matras, but the order, in that case, in which the senses occur is different from that given in this work. For, ac¬ cording to the Vedantik scheme, earth is related to the sense of smell and penis; water to the sense of taste and anus; fire to the sense of sight and feet; air to the sense of touch and hands; and ether to the sense of hearing and mouth. Another explanation, seemingly artificial, how¬ ever, which has been given, is as follows: The feet are associated with “ Earth ” because the latter alone has the 1 At first sight this might appear not to be so, but the importance of the anus is well known to medical experts, its sensitivity having even given rise to what has been called a “ psychology of the anus THE CENTRES OR LOTUSES (CAKRA, PADMA) 125 power of support, and the feet rest on it. “ Water ” is asso¬ ciated with the hands because in drinking water the hand is. used. The word Pani, which means hands, is derived from the root Pa, to drink (Piyate anena iti pani). “Fire” is associated with the anus because what is eaten is consumed by fire in the stomach, and the residue is passed out through the anus, whereby the body becomes pure. “ Air ” is asso¬ ciated with the penis because in procreation the Jivatma as Prana-Vayu throws itself out through the penis. And so the Sruti says : “ Atma itself is reborn in the son ” (Atmavai jayate putrah). “ Ether ” is associated with the mouth because by the mouth sound is uttered, which is the Guna (quality) of ether (AkaSa). Hitherto we have dealt with the comparatively gross Tattvas. According to this work, the twenty grosser Tattvas are associated (4x5) as in the following table: Centre in which dissolved Grosser Tattvas 1. Muladhara Gandha (smell) Tanmatra; Prthm-Tattva (earth); the Jnanendriya of smell;1 the Karmendriya of feet. 2. Svadhisthana Rasa (taste) Tanmatra; Ap-Tattva (water); the Jnanendriya of taste; the Karmen¬ driya of hands. 3. Manipura Rupa (sight) Tanmatra; Tejas-Tattva (fire); the Jnanendriya of sight; the Karmen* driya of anus. 4. Anahata Sparta (touch) Tanmatra; Vayu-Tattva (air); the Jnanendriya of touch; the Karmendriya of penis. 5* Viiuddha Sabda (sound) Tanmatra; Akaia-Tattva (ether); the Jnanendriya of hearing; the Karmendriya of mouth. 1 The nose is a centre at which sexual excitement may be aroused or subdued. Though the reproductive organ is higher up than the Muladhaia the sexual force ultimately proceeds from the latter. 126 THE SIX CENTRES AND THE SERPENT POWER It will be observed that with each of the elements is associated an organ of sensation (Jnanendriya) and action (Karmendriya). In Chapter II of the Prapancasara-Tantra it is said : “ Ether is in the ears, air in the skin, fire in the eyes, water in the tongue, and earth in the nostrils.” The Karmendriyas are possibly so arranged because the Tattvas of the respective centres in which they are placed are, as above stated, of similar grades of subtlety and grossness. As explain¬ ed below, each class of Tattvas is dissolved in the next higher class, commencing from the lowest and grossest centre, the Muladhara. So far the Tattvas have been those of the “ matter ” side of creation. Progress is next made to the last or Ajna-Cakra, in which are the subtle Tattvas of Mind and Prakrti. The Cakra is so called because it is here that the command (Ajfia) of the Guru is received from above. It is a lotus of two white petals between the eyebrows, on which are the white letters Haifa (f) and Ksam (ej). This exhausts the fifty letters. It will have been observed that there are fifty petals and fifty letters in the six Cakras. In the pericarp is the great Mantra “ Orfa ”. Each Lotus has either two or four more petals than the one immediately below it, and the number of the petals in the ViSuddha-Cakra is the sum of the preceeding differences. Here are Paramafiva in the form of Haifasa (Hamsa-rupa), Siddha-kali, the white Hakini-Sakti “ elated by draughts of ambrosia”, the inverted triangle or YonI (Trikona), and the Itara Linga, shining like lightning, which is set in it. The three Lingas are thus in the Muladhara, Anahata, and Ajna- Cakras respectively; for here at these three ‘Knots’ or Brahma-granthis the force of Maya Sakti is in great strength. And this is the point at which each of the three groups of Tattvas associated with Fire, Sun, and Moon, converge.1 The 1 F. post. THE CENTRES OR LOTUSES (CAKRA, PADMA) 127 phrase “ opening the doors ” refers to passage through these Granthis. Here in the Ajna is the seat of the subtle Tattvas, Mahat and Prakrti. The former is the Antahkarana with Gunas — namely, Buddhi, Citta, Ahamkara and its product Manas (Sasariikalpa-vikalpaka). Commonly and shortly it is said that Manas is the Tattva of the Ajna Cakra. As, how¬ ever, it is the mental centre, it includes all the aspects of mind above stated, and the Prakrti whence they derive, as also the Atma in the form of the Pranava (Orii) its Bija. Here the Atma (Antaratma) shines lustrous like a flame. The light of this region makes visible all which is between the Mula and the Brahma-randhra. The Yogi by contemplation of this lotus gains further powers (Siddhi), and becomes Advaitacara- vadi (Monist). In connection with this Padma, the text (S. N., v. 36) explains how detachment is gained through the Yoni-Mudra. It is here that the Yogi at the time of death places his Prana, and then enters the supreme primordial Deva, the Purana (ancient) Purusa, “who was before the three worlds, and is known by the Vedanta”. The same verse describes the method (Pranaropana-prakara). From the last centre and the causal Prakrti is evolved the subtle body which individually is known as Taijas, and collectively (that is, the Isvara aspect) as Hiranya-garbha. The latter term is applied to the manifestation of the Paramatma in the Antah¬ karana; as displayed in Prana it is Sutratma; and when manifested through these two vehicles without differentiation it is known as the Antar-yamin. The Cakras are the bodily centres of the world of differentiated manifestation, with its gross and subtle bodies arising from their causal body, arid its threefold planes of consciousness in waking, sleeping, and dreamless slumber. Above the Ajna-cakra (w. 32 — 39) there are the minor Cakras called Manas and Soma, not mentioned in the texts here translated. The Manas Cakra is a lotus of six petals. 128 THE SIX CENTRES AND THE SERPENT POWER on the petals of which are (that is, which is the seat of) the sensations of hearing, touch, sight, smell, taste, and centrally initiated sensations in dream and hallucination. Above this, again, is the Soma-Cakra, a lotus of sixteen petals, with certain Vrttis which are detailed latter.1 In this region are “ the house without support ” (Niralambapuri), “ where Yogis see the radiant ISvara,” the seven causal bodies (v. 39) which are intermediate aspects of Adya Sakti, the white twelve- petalled lotus by the pericarp of the Sahasrara (vv. 32 — 39), in which twelve-petalled lotus is the A-ka-tha triangle, which surrounds the jewelled altar (Manipitha) on the isle of gems (Manidvipa), set in the Ocean of Nectar,2 with Bindu above and Nada below, and the Kamakala triangle and the Guru of all, or Parama-Siva. Above this, again, in the pericarp, are the Surya and Candra-Mandalas, the Para-bindu sur¬ rounded by the sixteenth and seventeenth digits of the moon circle. In the Gandra-Manclala there is a triangle. Above the Moon is Maha-vayu, and then the Brahma-randhra with Maha-£amkhini. The twelve-petalled lotus and that which is connected with it is the special subject of the short book Paduka- paiicaka-Stotra here translated, which is a hymn by Siva in praise of the “ Fivefold Footstool ”, with a commentary by Sri-Kalicarana. The footstools are variously classified as follows: According to the first classification they are — (1) the white twelve-petalled lotus in the pericarp of the Sahasrara lotus. Here there is (2) the inverted Triangle the abode of Sakti called “ A-ka-tha ”. (3) The region of the Altar (Manipitha), on each side of which are Nada and 1 V. post 2 In mental worship the jewelled altar of the Istadevata is in the eight-petalled lotus below Anihata (see Plate V). The Isle of Gems is a supreme state of Consciousness, and the Ocean of Nectar is the infinite Consciousness Itself. As to the causal bodies, see “ Garland of Letters THE CENTRES OR LOTUSES (CAKRA, PADMA) 129 Bindu. The eternal Guru, “ white like a mountain of silver,” should be meditated upon, as on the Jewelled Altar (Mani- pitha). (4) The fourth Paduka is the Hariisa below the Antaratma; and (5) the Triangle on the Pitha. The differences between this and the second classification are explained in the notes to v. 7 of the Paduka. According to this latter classification they are counted as follows: (1) The twelve- petalled lotus; (2) the triangle called A-ka-tha; (3) Nada- Bindu; (4) the Manipitha-Mandala ; and (5) the Hariisa, which makes the triangular Kamakala. This Triangle, the Supreme Tattva, is formed by the three Bindus which the text calls Candra (Moon), Surya (Sun), and Vahni (Fire) Bindus, which are also known as Prakaia, VimarSa,1 and MiSra-Bindu. This is the Hariisa known as the triangular Kamakala, the embodiment of Purusa-Prakrti, The former is the Bindu Harhkara at the apex of the triangle, and the two other Bindus called Visarga or Sa are Prakrti. This Kamakala is the Mula (root) of Mantra. The Sabdabrahman with its threefold aspect and energies is represented in the Tantras by this Kamakala, which is the abode of Sakti (Abalalayam). This is the Supreme Triangle, which, like all Yoni-pithas, is inverted. It may be here noted that Sakti is denoted by a triangle because of its threefold manifestation as Will, Action, and Knowledge (Iccha, Kriya, Jnana). So, on the material plane, if there are three forces, there is no other way in which they can be brought to interact except in the form of a triangle in which, while they are each separate and distinct from one another, they are yet related to each other and form part of one whole. At the corners of the Triangle there are two Bindus, and at the apex a single Bindu. These are the Bindus of Fire (Vahni-bindu), Moon 1 As to this term see “ Mahamaya ” and “ Kamakalavilasa, ’ ? by A. Avalon. 130 THE SIX CENTRES AND THE SERPENT POWER (Candra-bindu), and Sun (Surya-bindu).1 Three Saktis emanate from these Bindus, denoted by the lines joining the Bindus and thus forming a triangle. These lines are the line of the Sakti Varna, the line of the Sakti Jyestha, and the line of the Sakti Raudri. These Saktis are Volition (Iccha), Action (Kriya), and Cognition (Jnana). With them are Brahma, Visnu, and Rudra, associated with the Gunas, Rajas, Sattva, and Tamas. The lines of the triangle emanating from the three Bindus or Hamsa are formed by forty-eight letters of the alphabet. The sixteen vowels beginning with A form one line; the sixteen consonants beginning with Ka form the second line; and the following sixteen letters beginning with Tha form the third line. Hence the triangle is known as the A-ka-tha triangle. In the inner three corners of the triangle are the remaining letters Ha, Lla, Ksa. The Yamala thus speaks of this abode, “ I now speak of Kamakala,” and, proceeding, says : “ She is the eternal One who is the three Bindus, the three Saktis, and the three Forms (Tri-Murti).” The Brhat-Sri-krama, in dealing with Kamakala, says: “From the Bindu (that is, the Para-bindu) She has assumed the form of letters (Varna- vayava-rupin!).” The Kali Urdhvamnaya says: “The three¬ fold Bindu (Tri-bindu) is the supreme Tattva, and embodies in itself Brahma, Visnu, and Siva.” 2 The triangle, which is composed of the letters has emanated from the Bindu. These letters are known as the Matrka-Varna. These form the 1 The Kamakalavilasa says: ** Bindu- tray amayas tejas-tritayah ” (three Bindus and three fires). “ Tripurasundari sits in the Cakra which is composed of Bindus (Bindumaye-cakre), Her abode being the lap of K.ame£vara, whose forehead is adorned by the crescent moon. She has three eyes, which are Sun, Moon, and Fire.” 2 The Mahesvari-Samhita says: “ Surya, Gandra, and Vahni, are the three Bindus; and Brahma, Visnu, and Sambhu are the three lines.” THE CENTRES OR LOTUSES (CAKRA, PADMA) 131 body of Kula-kundalini 1 the Sabdabrahman, being in their Vaikhari state various manifestations of the primal unmani¬ fested “sound ” (Avyaktanada). They appear as manifested Sabda on the self-division of the Para-bindu; for this self-division marks the appearance of the differentiated Prakrti. The commentary on the Paduka-pancaka (v. 3) says that the Bindu is Para-Sakti itself, and its variations are called Bindu, Nada, and Bija, or Sun, Moon, and Fire; Bindu, the sun, being red, and Nada, the moon, being white. 2 These form the Cinmaya or Anandamaya-koSa or sheaths of con¬ sciousness and bliss (Paduka-pancaka, v. 3). The two Bindus making the base of the triangle are the Visarga (ib., v. 4). In the Agama-kalpadruma it is said: “Hamkara is Bindu or Purusa, and Visarga is Sah or Prakrti. Haihsah is the union of the male and female, and the universe is Haihsah.” The triangular Kamakala is thus formed by Haihsah (ib.). The Haihsa-pitha is composed of Mantras (ib., v. 6). As this subject is of great importance, some further authorities than those referred to in the work here translated are given. In his commentary to v. 124 of the Lalita, in which the Devi is addressed as being in the form of Kamakala (Kamakalarupa), Bhaskararaya says: “There are three Bindus and the Hardha-kala. 8 Of these Bindus the first is called Kama, and the Hakarardha is named Kala.”4 He adds that the nature of Kamakala is set forth in the 1 The Kamakalavilasa says: “ Ekapaficasadaksaratma ” (She is in the form of the 51 letters). See A. Avalon’s edition and translation of “ Kamakalavilasa ”. 2 This appears to be in conflict with the previous statement of Raghava-Bhatta, that Bindu is Moon and Nada the Sun. 8 Also called Hakarardha — that is, half the letter Ha (f). * Bindu-trayam hardha-kala ca ityatra prathamo binduh kama- khya Carama-kala ca iti pratyahara-nyayena kamakaletyuch-yate. 132 THE SIX CENTRES AND THE SERPENT POWER Kamakala-vilasa in the verses commencing “ Supreme Sakti (Para-Sakti) is the manifested union of Siva and Sakti in the form of seed and sprout,” and ending with the lines “ Kama (means) desire, and Kala the same. The two Bindus are said to be the Fire and Moon.” 1 Kama, or creative Will, is both Siva and Devi, and Kala is their manifestation. Hence it is called Kamakala. This is explained in the Tripura-siddhanta: “ O, Parvati, Kala is the manifestation of KameSvara and Kamesvari. Hence She is known as Kamakala.” 2 Or she is the manifestation (Kala) of desire (Kama) 3 that is, of Iccha. The Kalika-Purana says: “Devi is called Kama because She came to the secret place on the blue peak of the great mountain Kailasa along with Me for the sake of desire (Kama): thus Devi is called Kama. As She is also the giver or fulfiller of desire, desiring, desirable, beautiful, restor¬ ing the body of Kama (Manmatha) and destroying the body of Kama, hence She is called Kama.”4 After Siva (with whom She is one) had destroyed Kama, when he sought by the instilment of passion to destroy His Yoga; so She (with whom He is one) afterwards gave a new body to the “Bodiless One” (Ananga). They destroy the worlds and take them to themselves through the cosmic Yoga path, ^ Tasyah svarupam splmta-^iva-^aktl-sainagania-bijarhkurarupini para. Saktirityarabhya kamah kamaniyataya kala ca dahanendu-vigrahau bindu ityantena nirnitam kamakalavilase tadrupetyarthaha (ib.). 2 Kamayoh kaleti va, taduktam, tripura-siddhante: Tasya kamesvarakhyasya kamcsvaryas ca parvati. Kalakhya salila sa ca khyata kamakaleti sa. 3 Kamai casau kalarupa ceti va. 4 Kamapadamatra-vacyatayah Kalipurane pratipadanat. Kamartham agata yasman maya sardharh maha-girau. Kamakhya procyate devi nilakutarahogata. Kamada kamini kamya kanta kamangadayinl. Kamangana&n yasmat kamakhya tena kathyate. Iti sadaksaramidam nama (ib.). THE CENTRES OR LOTUSES (CAKRA, PADMA) 133 and again by Their desire and will (Iccha) recreate them. These Bindus and Kala are referred to in the celebrated Hymn, “Wave of Bliss” (Anandalahari) .1 This Devi is the great Tripura-sundari. Bhaskararaya’s Guru Nrsiinhanandanatha wrote the following verse, on which the disciple commentates: “I hymn Tripura, the treasure of Kula,2 who is red of beauty; Her limbs like unto those of Kamaraja, who is adored by the three Devatas3 of the three Gunas; who is the desire (or will) of Siva;4 who dwells in the Bindu and who manifests the universe.” She is called (says the commentator cited) 5 Tripura, as She has three (Tri) Puras (lit., cities), but, here meaning Bindus, angles, lines, syllables, etc. The Kalika-Purana says: “She has three angles (in the triangular Yon!) as well as three circles (the three Bindus), and her Bhupura6 has three lines. Her Mantra 1 Mukharh bindum krtva kucayugam adhas tasya tadadho Hakarardham dhyayet haramahisi te manmathakalam (v. 19). (Let him contemplate on the first Bindu as the face of the Devi, and on the other two Bindus as Her two breasts, and below that on the half Ha.) Half Ha is the Yoni, the womb, and origin of all. See Lalita, v. 206. 2 Kulanidhi. In its literal ordinary sense Kula means race or family, but has a number of other meanings: Sakti (Akula is Siva), the spiritual hierarchy of Gurus, the Muladhara, the doctrine of the Kaula- Tantriks, etc. 3 ViSnu, Brahma and Rudra of the Sattva, Rajas and Tamas qualities respectively. 4 This is the Commentator’s meaning of Ekam tarn. Eka— a+i==e. According to the Viiva Dictionary, “A” has among other meanings that of Ha or Siva, and, according to the Anekartha-dhvani-manjari Lexicon, I=Manmatha, that is, Kama, or desire. Eka is therefore the spouse of Siva, or Sivakama, the desire or will of Siva. 5 Introduction to Lalita. 6 The portion of the Yantra which is of common form and which encloses the particular design in its centre. Reference may, however, also be here made to the three outer lines of the Sri-cakra. 134 THE SIX CENTRES AND THE SERPENT POWER is said to be of three syllables,1 and She has three aspects. The Kundalin! energy is also threefold, in order that She may create the three Gods (Brahma, Visnu, Rudra). Thus, since She the supreme energy is everywhere triple, She is called Tripura-sundari.” 2 These syllables are said by the commentator last cited 3 to be the three Bijas of the three divisions (of the PancadaSI) — viz., Vagbhava, Kamaraja, and Sakti, which according to the V amakeSvara-T antra are the Jnana-Sakti which confers salvation, and the Kriya- and Iccha-Saktis. Three “Pada” are also spoken of as Tripura — white, red, and mixed.4 Elsewhere, as in the Varaha-Purana, the Devi is said to have assumed three forms — white, red, and black; that is, the Supreme energy endowed with the Sattvik, Rajasik, and Tamasik qualities.6 The one Sakti becomes three to produce effects. 1 V. post. The Kama-Bija is Klim. Klimkara is Sivakama. Here Im means the Kamakala in the Turiya state through which Moksa is gained, and hence the meaning of the saying (ib., v. 176) that he who hears the Bija without Ka and La does not reach the place of good actions — that is, he does not go to the region attained by good actions, but to that attainable by knowledge alone (see ib., v. 189, citing VamakeSvara-Tantra). > ““6 * Other instances may be given, such as the Tripuramava, which says that the Dew is called Tripura because She dwells in the three Nadis (Susumna, Pingala, and Ida; o. post) and in Buddhi, Manas, Citta (o. post). •V. 177. 4 According to a note of R. Anantakrsna-Sastri, translator of the Lalita, p. 213, the three “ feet ” are explained in another work of Bhas> kararaya as follows: White, the pure Saihvit (Consciousness) untainted by any Uj>adhis; red, the Paraharhta (Supreme Individuality), the first Vrtti (modification) from the Saihvit; and the mixed — the above mem- honed as one inseparable modification (the Vrtti) of “I”. These are known as the "three feet” (Carana-tritaya), or Indu (white), Agni (red), Ravi (mixed). * So also the Dew Bhagavata Pr. says: “The Sambhavi is white; Sri-vidya red; and Syama, black.” The Yantra of Sri-vidya is the Sri-cakra mentioned. THE CENTRES OR LOTUSES (CAKRA, PADMA) 135 In the Kamakala meditation (Dhyana) the three Bindus and Hardha-kala are thought of as being the body of the Devi Tripura-sundari. The Commentator on the verse of the Anandalahari cited says:1 “In the fifth sacrifice (Yajna) let the Sadhaka think of his Atma as in no wise different from, but as the one only Siva; and of the subtle thread¬ like Kundalim which is all Saktis, extending from the Adhara lotus to Parama-Siva. Let him think of the three Bindus as being in Her body (Tripura-sundari), which Bindus indicate Iccha, Kriya, Jnana — Moon, Fire, and Sun; Rajas, Tamas, Sattva; Brahma, Rudra, Visnu; and then let him meditate on the Cit-kala who is Sakti below it.” 2 The Bindu which is the “ face ” indicates Virinci 3 (Brahma) associated with the Rajas Guna. The two Bindus which are the “ breasts,” and upon which meditation should be done in the heart, indicate Hari4 (Visnu) and Hara5 (Rudra) associated with the Sattva and Tamas Gunas. Below them meditate in the Yoni upon the subtle Cit-kala, which indicates all three Gunas, and which is all these three Devatas.6 The meditation given in the Yoginl-Tantra is as 1 Samkaracarya-granthavall (Vol. II), ed. Sri Prasanna-Kumara Sastri. The editor’s notes are based on the Commentary of Acyut- ananda-Svaml. 2 Atha pancamayage abhedabuddhya atmanarh ^iva-rupam ekatxna- nam vibhavya adharat paramaiivantarh sutraruparii suksmam kunda- linitn sarvasakti-rupam vibhavya sattva-rajas-tamoguna-sucakarii brahma- visnu-^iva-^aktyatm£ikam suryagnicandrarupam bindu-trayam tasya ange vibhavya adha£ citkalam dhyayet (Comm, to v. 19). 3 That is. He who creates, from Vi -{-rich. 4 He who takes away or destroys (harati) all grief and sin. 5 The same. 4 Mukham bindum krtva rajogunasucakam virincyatmakam bindum mukham krtva, tasyadho hrdaya-sthane sattva-tamo-guna-sucakam hari- haratmakam bindudvayam kucayugam krtva, tasyadhah yonim gnna-traya- sucikam hari-hara-virincyatmikim suksmam citkalam hakarardham krtva yonyantargata-trikonakrtim krtva dhyayet (ib.). 136 THE SIX CENTRES AND THE SERPENT POWER follows: “Think of three Bindus above Kala, and then that from these a young girl sixteen years old springs forth, shining with the light of millions of rising suns, illuminat¬ ing every quarter of the firmament. Think of Her body from crown to throat as springing from the upper Bindu, and that her body from throat to middle, with its two breasts and three belly lines of beauty (Trivall), arise from the two lower Bindus. Then imagine that the rest of Her body from genitals to feet is born from Kama. Thus formed, She is adorned with all manner of ornaments and dress, and is adored by Brahma, X$a, and Visnu. Then let the Sadhaka think of his own body as such Kamakala.” 1 The Sritattvar- nava says: “ The glorious men who worship in that body in Samarasya 2 are freed from the waves of poison in the un- traversable sea of the world (Samsara) .” To the same effect are the Tantrik works the Sri-krama 3 and Bhava-cudamani 4 cited in the Commentary to the Anandalahari. The first says: “Of the three Bindus, O Mistress of the Devas, let him contemplate the first as the mouth and in the heart the two Bindus as the two breasts. Then let him meditate upon the subtle Kala Hakarardha in the Yoni.” And the second says: “The face in the form of Bindu, and below twin breasts, and below them the 1 See p. 199, et seq., Nityapuja-paddhati, by Jaganmohana-Tarkalam- kara. 2 That is equal feeling; or being one with; union of Siva and Sakti. 8 Tatha ca Srikrame: Bindutrayasya devefi prathamam devi vaktrakam, Bindudvayam stanadvandvam hrdi sthane niyojayet. Hakaradham kalam suksmam yonimadhye vicintayet. 4 Taduktam Bhava-cudamanau : Mukharn binduvadakaram Tadadhah kuca-yugmakarn Tadadhasca hakarardham Supariskrtamandalam. The second line of this verse is also printed Tadadhah saparardham cha. But this means the same thing. Sapara is Hakara, as Ha follows Sa. For further Dhyanas and mode of meditation, see p. 199 of the Nityapuja paddhati of Jaganmohana-Tarkalarhkara. THE CENTRES OR LOTUSES (CAKRA, PADMA) 137 beauteous form of the Hakarardha.” The three Devatas Brahma, Visnu, and Rudra, with their Saktis, are said to take birth from the letters A, U, M, of the Omkara or Pranava.1 Ma, as the Prapancasara-Tantra 2 3 says, is the Sun or Atma among the letters, for it is Bindu. From each of these ten Kalas arise. Verse 8 of the first work translated says that in the Muladhara centre there is the Triangle (Trikona) known as Traipura, which is an adjective of Tripura. It is so called because of the presence of the Devi Tripura within the Ka inside the triangle. This Ka is the chief letter of the Kama Bija, and Karh 8 is the Bija of Kamini, the aspect of Tripura-sundari in the Muladhara. Here also, as the same verse says, there are the three lines Varna, Jyestha, and Raudri and, as the Satcakra-vivrti adds, Iccha, Jnana, and Kriya.4 Thus the Traipura-Trikona is the gross or Sthula aspect of that subtle (Suksma) Sakti which is below the Sahasrara, and is called Kamakala. It is to this Kamini that in worship the essence of Japa (Tejo-rupajapa) is offered, the external Japa being offered to the Devata, worshipped in order that the Sadhaka may retain the fruits of his worship.5 There are also two other Lihgas and Trikonas at the Anahata and Ajna centres, which are two of the Knots or Granthis, and which are so called because Maya is strong 1 Phetkarinl-Tantra, Ch. I : Tebhya eva samutpanna varna ye visnu-^ulinoh Murtayah £akti-samyukta ucyante tah kramena tu. And so also ViSvasara-Tantra (see Pranatosini3 10) : Sivo brahma tatha visnurokare ca pratisthitah, Akara^ ca bhaved brahma Ukarah saccidatmakah, Makaro rudra ityuk^a iti tasyarthakalpana. 2 Gh. III. 3 Nityapuja-paddhati, p. 80, by Jaganmohana-Tarkalamkara. 4 See p. 117, post. 6 Nityapuja-paddhati, loc . cit. 138 THE SIX CENTRES AND THE SERPENT POWER at these points of obstruction, at which each of the three groups converge. The Traipura-Trikona is that, however, in the Muladhara which is the grosser correspondence of the Kamakala, which is the root (Mula) of all Mantras below the Sahasrara, and which, again, is the correspondence in Jiva of the Tri-bindu of Isvara. Before, however, dealing in detail with the Sahasrara, the reader will find it convenient to refer to the tables on pp. 141 and 142, which summarize some of the details above given upto and including the Sahasrara. In the description of the Cakras given in this work, no mention is made of the moral and other qualities and things (Vrtti) which are associated with the Lotuses in other books, such as the Adhyatmaviveka,1 commencing with the root-lotus and ending with the Soma-Cakra. Thus, the Vrttis, PraSraya, Avisvasa, Avajna, Murccha, GarvanaSa, Krurata,2 are assigned 1 Quoted in the Dipika to v. 7 of the Hamsopanisad and see &amgita- ratnakara, Ch. 1, Prakarana ii. (1) Muladhara — Parama, Sahaja, Virananda, Yogananda. (2) Svadhisthana — Prairaya, Krurata, Garvana^a, Murccha, Avajna, Avisvasa. (3) Manipura — Susupti, Trsna, Irsya, PiSunata, Lajja, Bhaya, Ghrna, Moha, Kasaya, Visadita. (4) Anahata — Laulyapranasa, Prakata, Vitarka, Anutapita, Aia, Prakasa, Cinta, Samuha, Samata, Dambha, Vaikalya, Viveka, Ahamkrti. (5) Vi^uddhi — Pranava, Udgitha, Humphat, Vasat, Svadha, Svaha, Namah, Amrta, §adja, Rsabha, Gandhara, Madhyama, Pafi- cama, Dhaivata, Nisada, Visa. (6) Lalana-Cakra — Mada, Mana, Sneha, Soka, Khedla, Lubdhata, Arati, Sambhrama, Grmi, Sraddha, Tosa, Uparodhita. (7) Ajna-Cakra — Sattva avirbhava, Raja avirbhava, Tama avirbhava. (8) Manas-Cakra — Svapna, Rasopabhoga, Ghrana, Rupopalambha, Sparta, Sabdabodha. (9) Sahasrara or Soma-Cakra — Krpa, Ksama, Arjava, Dhairya, Vairagya, Dhiti, Sammada, Hasya, Romancanicaya, Dhyanairu, Sthirata, Gambirya, Udyama, Acchatva, Audarya, Ekagrata. 2 Credulity, suspicion, disdain, delusion (or disinclination), false knowledge (lit., destruction of everything which false knowledge leads to), pitilessness. THE CENTRES OR LOTUSES (CAKRA, PADMA) 139 to Svadhisthana: Lajja, PiSunata, XrSa, Trsna, Susupti, Visada, Kasaya, Moha, Ghrna, Bhaya,1 to the Manipura; A3a, Cinta, Gesta, Samata, Dambha, Vikalata, Aharhkara, Vive- ka, Lolata, Kapatata, Vitarka, Anutapa to Anahata2; Krpa, Mrduta, Dhairya, Vairagya, Dhrti, Sampat, Hasya, Romanca, Vinaya, Dhyana, Susthirata, Gambhirya, Udyama, Aksobha, Audarya, Ekagrata,3 to the secret Soma-cakra; and so forth. In the Muladhara, which has been described as the <e source of a massive pleasurable aethesia,” there are the four forms of bliss already mentioned; in the ViSuddha the seven subtle “tones,” Nisada, Rsabha, Gandhara, Sadja, Madhyama, Dhaivata, Pancama; certain Bijas, Humphat, Vau?at, Vasat, Svadha, Svaha, Namah; in the eighth petal “venom,” and in the sixteenth “ nectar ” ; 4 and in the petals and pericarp of the Ajna the three Gunas and in the former the Bijas, Ham and Ksam; and in the six-petalled Manas-Gakra above the Ajna are Sabda-jnana, Sparsa-jnana, Rupa-jnana, Aghranopalabdhi, Rasopabhoga, and Svapna, with their opposites, denoting the sensations of the sensorium— hearing, touch, sight, smell, taste, and centrally initiated sensations in dream and hallucination. It is stated that particular Vrttis are assigned to a particular lotus, because of a connection between such Vrtti and the operation of the Saktis of the Tattva at the centre to which it is assigned. That they exist at any particular Cakra is said to 1 Shame, treachery, jealousy, desire, supineness, sadness, worldliness, ignorance, aversion (or disgust), fear. 2 Hope, care or anxiety, endeavour, mineness (resulting in attach¬ ment), arrogance or hypocrisy, sense of languor, egoism or self-conceit, discrimination, covetousness, duplicity, indecision, regret. 2 Mercy, gentleness, patience or composure, dispassion, constancy, prosperity (spiritual), cheerfulness, rapture or thrill, humility or sense of propriety, meditativeness, quietude or restfulness, gravity (of demea¬ nour), enterprise or effort, emotionlessness (being undisturbed by emotion), magnanimity, concentration. 4 Both were extracted at the churning of the ocean, and, as so spoken, of, represent the destructive and upbuilding forces of the world. 140 THE SIX CENTRES AND THE SERPENT POWER be shown by their disappearance when Kundali ascends through the Cakra. Thus the bad Vrttis of the lower Gakras pass away in the Yogi who raises Kundali above them. Moral qualities (Vrtti) appear in some of the lower Cakras in the secret twelve-petalled lotus called the Lalana (and in some Tantras Kala) Cakra, situate above the Visuddha, at the root of the palate (Talumula), as also in the sixteen-petalled lotus above the Manas-Cakra, and known as the Soma-Cakra. It is noteworthy that the Vrtti of the two lower Gakras (Svadhisthana and Manipura) are all bad; those of the Anahata centre are mixed,1 those of the Lalana- Cakra are predominantly good, and those of the Soma-Cakra wholly so; thus indicative of an advance as we proceed from the lower to the higher centres, and this must be so as the Jiva approaches or lives in his higher principles. In the twelve- petalled white lotus in the pericarp of the Sahasrara is the abode of Sakti, called the Kamakala, already described. Between Ajna and Sahasrara, at the seat of the Karana- Sarira of Jiva, are the Varnavali-rupa Viloma-Saktis, descend¬ ing from Unmani to Bindu. Just as in the Isvara or cosmic creation there are seven creative Saktis from Sakala Para- meSvara to Bindu; and in the microcosmic or Jiva creation seven creative Saktis from Kundalinl, who is in the Mula- dhara, to Bindu, both of which belong to what is called the Anuloma order:2 so in the region between the Ajna- Cakra and Sahasrara, which is the seat of the causal body (Karana-Sarira) of Jiva, there are seven Saktis,3 which, 1 with Dambha (arrogance^ Lolata (covetousness), Kapatata (duplicity), we find Aia (hope), Cesta (endeavour), Viveka (discrimi¬ nation). 2 That is, the ordinary as opposed to the reversed (viloma) order. Thus, to read the alphabet as A to Z is anuloma; to read it backwards, Z to A, is viloma. In the above matter, therefore anuloma is evolution (srsti) or the forward movement, and viloma (nivrtti) the path of return. 3 See “ Garland of Letters,” Chapter on “ Causal Saktis of the Pranava THE CENTRES OR LOTUSES (CAKRA, PADMA) 141 commencing with the lowest, are Bindu (which is in Isvara-Tattva), Bodhini, Nada, Mahanada or Nadanta (in Sadakhya-Tattva), Vyapika, Samanx (in Sakti-Tattva), and Unmani (in Siva-Tattva). Though these latter Saktis have a cosmic creative aspect, they are not here co-extensive with and present a different aspect from the latter. They are not co-extensive, because the last-mentioned Saktis are. Caxra Situation Number OF Petals Letters ON Same Regnant Tattva AND ITS Qualities Colour of Tattva Muladhara Spinal centre of region below genitals 4 va, 5a, §a, sa Pfthivi ; cohesion, stimulating sense of smell Yellow 1 1 I p Spinal centre of region above the genitals 6 ba, bha, ma, ya, ra, la Ap; contraction, stimulating sense of taste White Manipura Spinal centre of region of the navel 10 4a, 4ka na, ta, tha, da, dha, na pa, pha Tejas; expansion, producing heat and stimulating sight-sense of col¬ our and form Red Anahata Spinal centre of region of the heart | 12 ka, kha, ga, gha, ha, ca, ccha, ja, jha, jna, ta, |ha VSyu; general movement, stimu¬ lating sense of touch Smoky Visuddha Spinal centre of region of the throat 16 the vowels a, a, i, I, r,f, l,T,e,ai, o,au,am, ah Aka5a jspace-giving, stimulating sense of hearing White Ajaa Centre of region between the eyebrows 2 ha and k§a Manas (mental faculties) ... Above the Ajna is the causal region and the Lotus of a thousand petals, with all the letters, wherein is the abode of the Supreme Bindu ParaSiva. 142 THE SIX CENTRES AND THE SERPENT POWER Shape op Mandala Bija and its Vahana (Carrier) Devata AND }TS Vahana Sakti OF THE Dhatu Linoa AND Yoni Other Tattvas here Dissolved Square Lam on the Airavata elephant BrahmS on Haihsa Pakini Svayam- bhu and Traipura- Trikona Gandha (smell) Tattva; smell (organ of sensa¬ tion); feet (organ of action) Cresent V a m on Makara Vi$flu on Garuda Rakini Rasa (taste) Tattva; taste (organ of sensa¬ tion); hand (organ of action) Triangle Rath on a ram Rudra on a bull LakinI ••• Rupa (form and colour; sight) Tattva; sight (organ of sensation); anus (organ of action) Six-pointed hexagon Yam on an antelope I & KakinI Bana and Triko^a SparSa (touch and feel) Tattva; touch (organ of sensation} ; penis (organ of action) Circle Ham on a white ele¬ phant Sadaiiva Sakini ... Sabda (sound) Tattva; hearing (organ of sen¬ sation; mouth (organ of action) Om Sambhu Hakim Itara and Trikona Mahat, the Suksma Pra- krti called Hirajiya- garbha (v. 52) THE CENTRES OR LOTUSES (CAKRA, PADMA) 143 as here mentioned, Saktis of the Jiva. Hamsa, Jiva or Kundall is but an infinitesimal part of the Para-bindu. The latter is in the Sahasrara, or thousand-petalled lotus, the abode of ISvara, who is Siva-Sakti and is the seat of the aggregate Kundall or Jiva. And hence it is said that all the letters are here twentyfold (50 X 20 = 1,000). In the Sahasrara are Para-bindu, the supreme Nirvana-Sakti, Nirvana-Kala, Ama-Kala,1 and the fire of Nibodhika. In the Para-bindu is the empty void (Sunya) which is the supreme Nirguna-Siva. Another difference is to be found in the aspect of the Saktis. Whilst the cosmic creative Saktis are looking out¬ wards and forwards (UnmukhI), the Saktis above the Ajna are in Yoga, looking backwards towards dissolution. The Isvara of the Sahasrara is not then the creative aspect of ISvara. There He is in the Nirvana mood, and the Saktis leading up to Nirvana-Sakti are “ upward moving,” that is, liberating Saktis of the Jiva. These seven states or aspects of Bindumaya-paraSakti (see p. 424, post) leading up to Unmani, which are described in this and other Tantrik books, are called causal forms (Karana-rupa) . The commentary to the Lalita 2 apparently enumerates eight, but this seems to be due to a mistake, Sakti and Vyapika being regarded as distinct Saktis instead of differ¬ ing names for the third of this series of Saktis. Below Visarga (which is the upper part of the Brahma- randhra, in the situation of the fontanelle) and the exit of Sankhini-Nadi is the Supreme White (or, as some call it, variegated) Lotus of a thousand petals (see w. 41 — 49 post) known as the Sahasrara, on which are all the letters of the Sanskrit alphabet, omitting according to some the cerebral Lakara, and according to others Ksa. These are repeated 1 See “ Garland of Letters,” Chapter on “Kalas of the Saktis”. 2 V. 121. LalitarSahasranama. 144 THE SIX CENTRES AND THE SERPENT POWER twenty times to make the 1,000, and are read from beginning to end (Anuloma), going round the Lotus from right to left. Here is Maha-vayu and the Candra-mandala, in which is the Supreme Bindu (O), “ which is served in secret by all the Devas ”, Bindu implies Guna, but it also means the void of space, and in its application to the Supreme Light, which is formless, is symbolical of its decaylessness. The subtle Sunya (Void), which is the Atma of all being (Sarvatma), is spoken of in w. 42 — 49. Here in the region of the Supreme Lotus is the Guru, the Supreme Siva Himself. Hence the Saivas call it Sivasthana, the abode of bliss where the Atma is realized. Here, too, is the Supreme Nirvana-Sakti, the Sakti in the Para-bindu, and the Mother of all the three worlds. He who has truly and fully known the Sahasrara is not reborn in the Samsara, for he has by such knowledge broken all the bonds which held him to it. His earthly stay is limited to the working out of the Karma already commenced and not exhausted. He is the possessor of all Siddhi, is liberated though living (Jivanmukta), and attains bodiless liberation (Moksa), or Videha-Kaivalya, on the dissolution of his physical body. In the fourteenth verse and commentary thereon of the Anandalahari, the Deity in the Sahasrara is described.1 “She is above all the Tattvas. Every one of the six centres represents a Tattva. Every Tattva has a definite number of rays. The six centres, or Gakras, are divided into three groups. Each of these groups has a knot or apex where converge the Gakras that constitute that group. The names of the groups are derived from those of the Pre¬ siding Deities. The following table clearly puts the above: 1 See Parujit R. Anantakrsna Sastrl, “Saundarya Lahari,” p. 36 (Ganesh & Co., (Madras) Private Ltd.) The passage within quotation marks is taken from that work. See “ Wave of Bliss,” by A. Avalon. THE CENTRES OR LOTUSES (CAKRA, PADMA) 145 No. Name of Cakra Name OF Tattva No. OF Rays OF Tattva Name of Group Name of Con- VEROINO Point Remarks 1 Muladhara Bhu Agni Rudra- In Sahasrara the rays 2 Svadhigthana Agni H Khanda granthi are numberless, eter¬ nal and unlimited by space. 3 Manipura Apas H Surya V4i>u There is another 4 Anahata Vayu 1 granthi Candra here whose rays are coundess, and evershining. 5 6 ViSuddha Ajna Akaia Manas Candra Brahma granthi “ Laksmidhara quotes the Taittiriyaranyaka in support of his commentary, from which we have taken the notes above given. The extracts which he makes from ‘ Bhairava- Yamala ’ are very valuable. In discoursing about Candra, Siva addresses (w. 1 — 17, Gandra-jnanavidyaprakarana) Parvati, his consort, thus: “ ‘ Welcome, O Beauty of the three worlds, welcome is Thy question. This knowledge (which I am about to dis¬ close) is the secret of secrets, and I have not imparted it to anyone till now. (But I shall now tell thee the grand secret. Listen, then, with attention:) ’ “ * Sri-cakra (in the Sahasrara) is the form of Para- Sakti. In the middle of this Cakra is a place called Bain- dava, where She, who is above all Tattvas, rests united with Her Lord SadaSiva. O Supreme One, the whole Cosmos is a Sri-cakra formed of the twenty-five Tattvas — 5 elements + 5 Tanmatras + 10 Indriyas + Mind + Maya, Suddha-vidya, Mahe§a, and Sadasiva.1 Just as it is in Sahasrara, so 1 Maya to Sada&va are the Siva-Tattvas described in “ Garland of Letters ”. 146 THE SIX CENTRES AND THE SERPENT POWER cosmically, also, Baindava is above all Tattvas. Devi, the cause of the creation, protection, and destruction, of the uni¬ verse, rests there ever united with Sadaiiva, who as well is above all Tattvas and ever-shining. Uncountable are the rays that issue forth from Her body; O good one, they emanate in thousands, lakhs — nay, crores. But for this light there would be no light at all in the universe. . . 360 of these rays illumine the world in the form of Fire, Sun, and Moon. These 360 rays are made up as follows: Agni (Fire) 118, Sun 106, Moon 136. O Samkari, these three luminaries enlighten the macrocosm as well as the microcosm, and give rise to the calculation of time — the Sun for the day, the Moon for the night, Agni (Fire) occupying a mean position between the two.’ 1 “ Hence they constitute (or are called) Kala (time), and the 360 days (rays) make a year. The Veda says: ‘The year itself is a form of the Lord. The Lord of time, the Maker of the world, first created Marici (rays), etc., the Munis, the protectors of the world. Everything has come to exist by the command of Paramesvari.’ “ Dindima takes a quite different view of this verse. He interprets it as meaning that, having already described the Antaryaga (inner worship), the author recommends here the worship of the Avarana-Devatas, i.e., Deities residing in each of the Gakras or centres without propitiating whom it is im¬ possible for the practitioner to lead the KundalinI through these Cakras. He enumerates all the 360 Deities and des¬ cribes the mode of worshipping each of them. “ There are other commentators who understand the 360 rays esoterically, and connect the same with the 360 days of the year, and also with the human body. Every commentator quotes the Taittiriyaranyaka, first chapter, to 1 See “ Wave of Bliss,” ed. A. Avalon. THE CENTRES OR LOTUSES (CAKRA, PADMA) 147 support his views. Thus it seems that Taittiriyaranyaka contains much esoteric matter for the mystic to digest. The first chapter of the Aranyaka referred to is chanted in wor¬ shipping the Sun. It is called Arunam because it treats of Aruna (red-coloured Dev!).” 1 An Indian physician and Samskritist has expressed the opinion that better anatomy is given in the Tantras than in the purely medical works of the Hindus.2 It is easier, however, to give a statement of the present and ancient physiology than to correlate them. Indeed, this is for the present a difficult matter. In the first place, the material as regards the latter is insufficiently available and known to us, and those Hindu scholars and Sadhakas (now-a-days, probably not numerous) who are acquainted with the subject are not conversant with Western physiology, with which it is to be compared. It is, further, possible to be practically acquainted with this Yoga without knowing its physiological relations. Working in what is an unexplored field, I can only here put forward, on the lines of the Text and such information as I have gathered, explanations and sugges¬ tions which must in some cases be of a tentative char¬ acter, in the hope that they may be followed up and tested by others. It is clear that the Meru-danda is the vertebral column, which as the axis of the body is supposed to bear the same relation to it as does Mount Meru to the earth. It extends from the Mula (root) or Muladhara to the neck. It and the connected upper tracts, spinal bulb, cerebellum, and the like, contain what has been described as the central system 1 P. 38 of Pandit Anantakrsna-Sastri’s “ Saundaryalahari ”, Ganesh & Co. (Madras) Private Ltd. 2 Dr. B. D. Basu, of the Indian Medical Service, in his Prize Essay on the Hindu System of Medicine, published in the Guy's Hospital Gazette (1889), cited in Vol. XVI, “Sacred Books of the Hindus,” by Professor Benoy Kumar Sarkar. 148 THE SIX CENTRES AND THE SERPENT POWER of spinal nerves (Nadi) and cranial nerves (Siro-nadi). The Susumna, which is undoubtedly a Nadi within the vertebral column, and as such is well described by the books as the principal of all the Nadto, runs along the length of the Meru-danda, as does the spinal cord of Western physiology, if we include therewith the filum terminale. If we include the filum, and take the Kanda to be between the anus and penis, it starts from practically the same (sacro-coccygeal) region, the Muladhara, and is spoken of as extending to the region of the Brahma-randhra,1 or to a point below the twelve-petalled lotus (v. 1) — that is, at a spot below but close to the Sahasrara, or cerebullum, where the nerve Citrini also ends. The position of the Kanda is that stated in this work (v. 1). It is to be noted, however, that according to the Hatha-yoga-pradipika the Kanda is higher up, between the penis and the navel.2 The place of the union of Susumna and Kanda is known as the “ Knot ” (Granthi-sthana), and the petals of the Mula lotus are on four sides of this (v. 4). It is in this Susumna (whatever for the moment we take it to be) that there are the centres of Prana-Sakti or vital power which are called Cakras or Lotuses. The spinal cord ends blindly in the filum terminale , and is appar¬ ently closed there. The Susumna is said to be closed at its base, called the “ gate of Brahman ” (Brahma-dvara) until, by Yoga, Kundall makes its way through it. The highest of the six centres called Cakra in the Susumna is the Ajna, a position which corresponds frontally with the space between the eyebrows (Bhru-madhya), and at the back with the pineal gland, the pituitary body, and the top of the cerebellum. Close by it is the Cakra called Lalana, and in some Tantras Kala 1 Sammohana-Tantra, II, 7, or according to the Tripura-sara- samuccaya, cited in v. 1, from the head to the Adhara. *> V. post. THE CENTRES OR LOTUSES (CAKRA, PADMA) 149 Cakra which is situate at the root of— that is, just above — the palate (Talumula). Its position as well as the nature of the Ajna would indicate that it is slightly below the latter.1 The Susuihna passes into the ventricles of the brain, as does the spinal cord, which enters the fourth ventricle. Above the Lalana are the Ajna-Cakra with its two lobes and the Manas-Cakra with its six lobes, which it has been suggested are represented in the physical body by the Cere¬ bellum and Sensorium respectively. The Soma-Cakra above this, with its sixteen “ petals,” has been said to comprise the centres in the middle of the Cerebrum above the Sensorium. Lastly, the thousand-petalled lotus Sahasrara corresponds to the upper Cerebrum of the physical body, with its cortical convolutions, which will be suggested to the reader on an examination of the Plate VIII, here given, of that centre. Just as all powers exist in the seat of voluntary action, so it is said that all the fifty “ letters ” which are distributed throughout the spinal centres of the Susumna exist here in multiplied form — that is, 50x20. The nectar-rayed moon2 is possibly the under-part of the brain, the convolutions or lobes of which, resembling half-moons, are called Candrakala, and the mystic mount Kailasa is undoubtedly the upper brain. The ventricle connected with the spinal cord is also semi-lunar in shape. As above stated, there is no doubt that the Susuihna is situated in the spinal column, and it has been said that it represents the central canal. It is probable that its general position is that of the central canal. But a query may be raised if it is meant that the canal alone is the Susumna. For the latter Nadi, according to this work, contains within it two 1 Vide “ Introduction to Tantra-Sastra ” pp. 49-51 for a brief descrip¬ tion of the Cakras, including Lalana and Kala Cakras. 2 Se6 Siva-Samhita, II, 6. 150 THE SIX CENTRES AND THE SERPENT POWER others — namely, Vajrini and Citrini. There is thus a three¬ fold division. It has been suggested that the Susumna when not considered with its inner Nadis as a collective unit, but as distinguished from them, is the white nervous matter of the spinal cord, Vajrini the grey matter, and Citrini the central canal, the inner Nadi of which is known as the Brahma-nadi, and, in the Siva-samhita, Brahma-randhra.1 But as against such suggestion it is to be noted that v. 2 of this work des¬ cribes Citrini as being as fine as a spider’s thread (Luta- tantupameya), and the grey matter cannot be so described, but is a gross thing. We must therefore discard this sugges¬ tion, and hold to the opinion either that the central canal is the Susumna or that the latter is in the canal, and that within or part of it are two still more subtle and imperceptible channels of energy, called Vajrini and Citrini. I incline to the latter view. The true nature of the Citrini-Nadi is said in v. 3 to be pure intelligence (Suddha-bodha-svabhava) as a force of Consciousness. As v. 1 says, the three form one, but considered separately they are distinct. They are threefold in the sense that Susurhna, who is tremulous like a woman in passion,” is as a whole composed of “ Sun,” “ Moon,” and “ Fire,” and the three Gunas. It is noteworthy in this con¬ nection that the Ksurika-Upanisad,2 which speaks of the Susumna, directs the Sadhaka “ to get into the white and very subtle Nadi, and to drive Praria-vayu through it.” These three, Susumna, Vajrini, and Citrini, and the central canal, or Brahma-nadi, through which, in the Yoga here des¬ cribed, Kundalini, passes, are all, in any case, part of the spinal cord. And, as the Siva-samhita and all other Yoga 1 Ch. II, v. 18. 8 Ed. Ananda&ama Series XXIX, p. 145. Prana does not here mean gross breath, but that which in the respiratory centres appears as such and which appears in other forms in other functions and parts of the body. THE CENTRES OR LOTUSES (CAKRA, PADMA) 151 works say, the rest of the body is dependent on Susumna, as being the chief spinal representative of the central nervous system. There seems also to be some ground to hold that the Nadls, Ida and Pingala, or “ moon ” and “ sun,” are the left and right sympathetic cords respectively on each side of the “fiery” Susumna. It is to be noted that, according to one and a common notion reproduced in this work, these Nadls, which are described as being pale and ruddy respectively (v. 1), do not lie merely on one side of the cord, but cross it alternating from one side to the other (see v. 1), thus forming with the Susumna and the two petals of the Ajna-Cakra the figure of the Caduceus of Mercury, which, according to some represents them. Elsewhere (v. 1), however it is said that they are shaped like bows. That is, one is united with Susum¬ na and connected with the left scrotum. It goes up to a position near the left shoulder, bending as it passes the heart, crosses over to the right shoulder, and then proceeds to the right nostril. Similarly, the other Nad! connected with the right scrotum passes to the left nostril. It has been suggested to me that Ida and Pingala are blood-vessels representing the Inferior Vena Cava and Aorta. But the works and the Yoga process itself indicate not arteries, but nerves. Ida and Pingala when they reach the space between the eyebrows make with the Susumna a plaited threefold knot called TrivenI and proceed to the nostrils. This, it has been said, is the spot in the medulla where the sympathetic cords join together or whence they take their origin. There remains to be considered the position of the Cakras. Though this work speaks of six, there are, according to some, others. This is stated by Visvanatha in his Satcakra-Vivrti. Thus we have mentioned Lalana, Manas, and Soma Cakras. The six here given are the principal ones. Indeed, a very long list exists of Cakras or Adharas, as some call them. In a modem Sanskrit work called “ Advaitamartanda ” the 152 THE SIX CENTRES AND THE SERPENT POWER author1 2 * * * * * gives twenty, numbering them as follows: (1) Adhara, (2) Kuladipa, (3) Vajra or Yajiia, (4) Svadhisthana, (5) Raudra, (6) Karala, (7) Gahvara, (8) Vidyaprada, (9) Trimukha, (10) Tripada, (11) Kala-dandaka, (12) Ukara, (13) Kaladvara, (14) Karamgaka, (15) Dipaka, (16) Ananda-lalita, (17) Mani¬ pur aka, (18) Nakula, (19) Kala-bhedana, (20) Mahotsaha. Then for no apparent reason, many others are given without numbers, a circumstance, as well as defective printing, which makes it difficult in some cases to say whether the Sanskrit should be read as one word or two.8 They are apparently Parama, Padukam, Padam (or Padakam-padam), Kalpa-jala, Posaka, Lolama, Nadavarta, Triputa, Kamkalaka, Putabhe- nana, Maha-granthiviraka, Bandha-jvalana (printed as Bandhe-jvalana), Anahata, Yantraputa (printed Yatro), Vyoma- cakra, Bodhana, Dhruva, Kalakandalaka, Kraunca- bherunda-vibhava, Damara, Kula-phithaka, Kula-kolahala, Halavarta, Mahad-bhaya, Ghorabhairava, Visuddhi, Kantham, Uttamam (quare Visuddhikantham, or Kanthamuttamam), Purnakam, Ajha, Kaka-puttam, Srngatam, Kamarupa, Purna- giri, Maha-vyoma, Saktirupa. But, as the author says, in the Vedas (that is, Yoga-cudamanf, YogaSikha Upanisads, and others) we read of only six Cakras — namely, those italicized in the above list, and described in the works here translated — and so it is said: “ How can there be any Siddhi for a man who knows not the six Adhvas, the sixteen Adharas, the 1 Brahmananda-Svami, a native of Palghat, in the Madras Presi¬ dency, late Guru of H. H. the late Maharaja of Kashmir. The work is printed at Jummoo. 2 I am not sure that the author himself was aware of this in all cases. He may have been quoting himself from some lists without other knowledge on the subject. The list has, to my eyes, in some respects an uncritical aspect — e.g., apart from bracketed notes in the text, Kama-rupa and Purna-giri are PIthas, the others, Jalarhdhara and Auddiyana, not being mentioned. The last quotation he makes draws a distinction be¬ tween the Cakras and Adharas. THE CENTRES OR LOTUSES (CAKRA, PADMA) 153 three Lihgas and the five (elements) the first of which is Ether?”1 I have already pointed out that the positions of the Cakras generally correspond to spinal centres of the anatomi¬ cal divisions of the vertebrae into five regions, and it has been stated that the Padmas or Cakras correspond with various plexuses which exist in the body surrounding those regions. Various suggestions have been here made. The Author of the work cited 2 identifies (commencing with the Muladhara and going upwards) the Cakras with the sacral, prostatic, epigastric, cardiac, laryngeal (or pharyngeal), and cavemos plexuses, and the Sahasrara with the Medulla. In passing it may be noted that the last suggestion cannot in any event be correct. It is apparently based on verse 120 of chapter V of the Siva-Samhita.3 But this work does not in my opinion support the suggestion. Elsewhere the Author cited rightly identifies mount Kailasa with the Sahasrara, which is undoubtedly the upper cerebrum. The anatomical position of the Medulla is below that assigned to the Ajna- Cakra. Professor Sarkar’s work contains some valuable appendices by Dr. Brojendranath Seal on, amongst others, Hindu ideas concerning plant and animal life, physiology, and biology, including accounts of the nervous system in 1 The six Adhvas are Varna, Pada, Kala, Tattva, Bhuvana and Mantra. The sixteen Adharas are named in the commentary to verse 33 of the text, the elements are also described in the text. The three Lihgas are Svayaihbhu, Bana and Itara also dealt with in the text. 2 “The Positive Background of Hindu Sociology,” by Professor Benoy Kumar Sarkar. 3 P. 54 of the translation of Sri$h-Candra-Vasu, to which I refer because the author cited dods so. The rendering, however, does not do justice to the text, and liberties have been taken with it. Thus, a large portion has been omitted without a word of warning, and at p. i 4 it is said, that Kundaliru is “ of the form of electricity There is no warrant for this in the text, and Kundalinl is not, according to the Sastra, mere electricity. 154 THE SIX CENTRES AND THE SERPENT POWER Caraka and in the Tantras.1 After pointing out that the cerebo-spinal axis with the connected sympathetic system contains a number of ganglionic centres and plexuses (Cakras, Padmas), from which nerves (Nadi, Sira, and Dhamani) radiate over the head, trunk, and limbs, the latter says, as- regards the ganglionic centres and plexuses consisting of the sympathetic spinal system: “Beginning with the lower extremity, the centres and plexuses of the connected spinal and sympathetic systems may be described as follows: “ (1) The Adhara-Cakra, the sacro-coccygeal plexus with four branches, nine Angulis (about six inches and a half) below the solar plexus (Kanda, Brahmagranthi) ; the source of a massive pleasurable aesthesia; voluminous organic sensations of repose. An inch and a half above it, and the same distance below the membrum virile (Mehana), is a minor centre called the Agni-sikha. (2) The Svadhi- sthana-Cakra, the sacral plexus, with six branches (Dalani — petals) concerned in the excitation of sexual feelings, with the accompaniments of lassitude, stupor, cruelty, suspicion, contempt.2 (3) The Nabhi-kancla (corresponding to the solar plexus, Bhanu-bhavanam), which forms the great junction of the right and left sympathetic chains (Pingala and Ida) with the cerebro-spinal axis. Connected with this is the Mani- puraka, the lumbar plexus, with connected sympathetic nerves, the ten branches 3 of which are concerned in the 1 Both the work of Professor Sarkar and the Appendices of Dr. Seal are of interest and value, and gather together a considerable number of facts of importance on Indian Geography, Ethnology, Mineralogy, Zoo¬ logy* Botany and Hindu Physiology, Mechanics, and Acoustics. These Appendices have since been republished separately as a work entitled “ Positive Sciences of the Hindus ”. 2 These and other Vrttis, as they are called, are enumerated in the “ Introduction to Tantra-Sastra ”, 8 That is, petals. THE CENTRES OR LOTUSES (CAKRA, PADMA) 155 production of sleep and thirst, and the expressions of passions like jealousy, shame, fear, stupefaction. (4) The Anahata- Cakra, possibly the cardiac plexus of the sympathetic chain with twelve branches, connected with the heart, the seat of the egoistic sentiments, hope, anxiety, doubt, remorse, con¬ ceit, egoism, etc. (5) The Bharati-Sthana,1 the junction of the spinal cord with the medulla oblongata, which, by means of nerves like the pneumogastric, etc., regulate the larynx and other organs of articulation. (6) The Lalana-Cakra, opposite the uvula, which has twelve leaves (or lobes), supposed to be the tract affected in the production of ego-altruistic senti¬ ments and affections, like self-regard, pride, affection, grief, regret, respect, reverence, contentment, etc. (7) The sensori¬ motor tract, comprising two Cakras: (a) the Ajna-Cakra (lit., the circle of command over movements) with its two lobes (the cerebellum); and ( b ) the Manas-Cakra, the sensorium, with its six lobes (five special sensory for peri¬ pherally initiated sensations, and one common sensory for centrally initiated sensations, as in dreams and hallucinations). The Ajnavaha-Nadis, efferent or motor nerves, communicate motor impulses to the periphery from this Ajna-Cakra, this centre: of command over movement; and the afferent or sensory nerves of the special senses, in pairs, the Gandhavaha- Nadi (olfactory sensory), the Rupavaha-Nadi (optic), the Sabdavaha-NadI (auditory), the Rasavaha-Nad! (gustatory), and the Sp ar§avaha-N adl (tactile), come from the periphery (the peripheral organs of the special senses) to this Manas- Cakra, the sensory tract at the base of the brain. The Manas-Cakra also receives the Manovaha-Nadi, a generic name for the channels along which centrally initiated pre¬ sentations (as in dreaming or hallucination) come to the 1 This is a name for th8 Viiuddha-Cakra as abode of the Goddess of Speech (Bharati). 156 THE SIX CENTRES AND THE SERPENT POWER sixth lobe of the Manas-Cakra. (8) The Soma-Cakra, a sixteen-lobed ganglion, comprising the centres in the middle of the cerebrum, above the sensorium; the seat of the altruistic sentiments and volitional control — e.g ., compassion, gentleness, patience, renunciation, meditativeness, gravity, earnestness, resolution, determination, magnanimity, etc. And lastly, (9) the Sahasrara-Gakra, thousand-lobed, the upper cerebrum with its lobes and convolutions, the special and highest seat of the Jlva, the soul.” 1 Then, dealing with the cerebro-spinal axis and the heart, and their respective relations to the conscious life, the Author cited says: “ Vijnana-bhiksu, in the passage just quoted, identifies the Manovaha-Nadi (vehicle of consciousness) with the cerebro-spinal axis and its ramifications, and compares the figure to an inverted gourd with a thousand-branched stem hanging down. The Susurhna, the central passage of the spinal cord, is the stem of this gourd (or a single branch). The writers on the Yoga (including the authors of the various Tantrik systems), use the term somewhat differently. On this view, the Manovaha-Nadi is the channel of the commu¬ nication of the Jiva (soul) with the Manas-Cakra (sensorium) at the base of the brain. The sensory currents are brought to the sensory ganglia along afferent nerves of the special senses. But this is not sufficient for them to rise to the level of discriminative consciousness. A communication must now be established between the Jiva (in the Sahasrara- Cakra, upper cerebrum) and the sensory currents received at the sensorium, and this is done by means of the Mano¬ vaha-Nadi. When sensations are centrally initiated, as 1 The author cited refers to the Jnana-Samkalini-Tantra, Samhita- ratnakara, and for functions of Ajnavaha-NadI and Manovaha-Nadi to Saihkara Mirra’s Upaskara. THE CENTRES OR LOTUSES (CAKRA, PADMA) 157 in dreams and hallucinations, a special Nadi (Svapnavaha- Nadi), which appears to be only a branch of the Manovaha- Nadi, serves as the channel of communication from the Jiva (soul) to the sensorium. In the same way, the Ajnavaha- Nadi brings down the messages of the soul from the Sahas- rara (upper cerebrum) to the Ajna-Cakra (motor tract at the base of the brain), messages which are thence carried farther down, along efferent nerves, to various parts of the periphery. I may add that the special sensory nerves, to¬ gether with the Manovaha-Nadi, are sometimes generally termed Jnanavaha-Nadi — lit., channel of presentative know¬ ledge. There is no difficulty so far. The Manovaha-Nadi and the Ajnavaha connect the sensory-motor tract at the base of the brain (Manas-Cakra and Ajna-Cakra) with the highest (and special) seat of the soul (Jiva) in the upper cerebrum (Sahasrara), the one being the channel for carrying up the sensory and the other for bringing down the motor messages. But efforts of the will (Ajna, Prayatna) are con¬ scious presentations, and the Manovaha-Nadi must therefore co-operate with the Ajnavaha in producing the conscious¬ ness of effort. Indeed, attention, the characteristic function of Manas, by which it raises sense-presentation to the level of discriminative consciousness, implies effort (Prayatna) on the part of the soul (Atma, Jiva), an effort of which we are conscious through the channel of the Manovaha-Nadi. But how to explain the presentation of effort in the motor nerves? Sarhkara-Misra, the author of the Upaskara on Kanada’s Sutras, argues that the Naxjis (even the volitional or motor nerves) are themselves sensitive, and their affec¬ tions are conveyed to the sensorium by means of the nerves of the (inner) sense of touch (which are interspersed in minute fibrilke among them). The consciousness of effort, then, in any motor nerve, whether Ajnavaha (volitional motor) or Prana-vaha (automatic motor, depends on the 158 THE SIX CENTRES AND THE SERPENT POWER tactile nerves or nerves of organic sensation mixed up with it. Thus the assimilation of food and drink by the automatic activity of the Pranas implies an (automatic) effort (Prayatna) accompanied by a vague organic consciousness, which is due to the fact that minute fibres of the inner touch-sense are interspersed with the machinery of the automatic nerves (the Pranavaha-Nadis) To a certain extent the localizations here made must be tentative. It must, for instance, be a matter of opinion whether the throat centre corresponds with the carotid, laryngeal, or pharyngeal, or all three; whether the navel centre corresponds with the epigastric, solar, or lumbar, the Ajna with the cavernous plexus, pineal gland, pituitary body, cerebellum, and so forth. For all that is known to the contrary each centre may have more than one of such correspondences. All that can be said with any degree of certainty is that the four centres, above the Muladhara, which is the seat of the presiding energy, have relation to the genito-excretory, digestive, cardiac, and respiratory func¬ tions, and that the two upper centres (Ajna and Sahasrara) denote various forms of cerebral activity, ending in the repose of pure Consciousness. The uncertainty which pre¬ vails as regards some of those matters is indicated in the Text itself, which shows that on various of the subjects here debated differing opinions have been expressed as individual constructions of statements to be found in the Tantras and other Sastras. There are, however, if I read them correctly, state¬ ments in the above-cited accounts with which, though not uncommonly accepted, I disagree. It is said, for instance, that the Adhara Cakra is the sacro-coccygeal plexus, and that the Svadhisthana is the sacral plexus, and so forth. This work, however, not to mention others, makes it plain that the Cakras are in the Susumna. Verse 1 speaks of the THE CENTRES OR LOTUSES (CAKRA, PADMA) 159 “ Lotuses inside the Meru (spinal column) ; and as the Susuih- na supports these (that is, the lotuses) She must needs be within the Meru.” This is said in answer to those who, on the strength of a passage in the Tantra-cudamani, erroneously suppose that Susumna is outside the Meru. In the same way the Commentator refutes the error of those who, relying on the Nigama-tattva-sara, suppose that not only Susumna, but Ida, and Pingala, are inside the Meru. Verse 2 says that inside Vajra (which is itself within Susumna) is Citrini, on which the lotuses are strung as it were gems, and which like a spider’s thread pierces all the lotuses which are within the backbone. The Author in the same place combats the view, based on the Kalpa-Sutra, that the lotuses are within Citrini. These lotuses are in the Susumna; and as Citrini is within the latter, she pierces but does not contain them. Some confusion is raised by the statement in v. 51, that the lotuses are in or on the Brahma-Nadi. But by this is meant appertaining to this Nadi, for they are in Susumna, of which the Brahma- Nadi is the central channel. The commentator Visvanatha, quoting from the Maya-Tantra, says that all the six lotuses are attached to the Citrini Nadi (Citrini-grathitam). One conclusion emerges clearly from all this, namely, that the Lotuses are in the vertebral column in Susumna, and not in the nerve plexuses which surround it. There in the spinal column they exist as extremely subtle vital centres of Prana- Sakti and centres of consciousness. In this connection I may cite an extract from an article on the “ Physical Errors of Hinduism,” 1 for which I am indebted to Professor Sarkar’s work: “ It would indeed excite the surprise of our readers to hear that the Hindus, who would not even touch a dead body, much less dissect it, should possess any anatomical knowledge at all. ... It is the Tantras that furnish us 1 Published in Vol. XI, pp. 436-440, of the Calcutta Review. 160 THE SIX CENTRES AND THE SERPENT POWER with some extraordinary pieces of information concerning the human body. . . . But of all the Hindu Sastras extant, the Tantras lie in the greatest obscurity. . . . The Tantrik theory, on which the well-known Yoga called ‘ Satcakra- bheda ’ is founded, supposes the existence of six main internal organs, called Cakras or Padmas, all bearing a special resem¬ blance to that famous flower, the lotus. These are placed one above the other, and connected by three imaginary chains, the emblems of the Ganges, the Yamuna, and the Saraswati. . . . Such is the obstinacy with which the Hindus adhere to these erroneous notions, that, even when we show them by actual dissection the non-existence of the imaginary Gakras in the human body, they will rather have recourse to excuses revolting to common sense than acknowledge the evidence of their own eyes. They say, with a shamelessness unparalleled, that these Padmas exist as long as a man lives, but disappear the moment he dies.”1 This, however, is nevertheless quite correct, for conscious and vital centres cannot exist in a body when the organism which they hold together dies. A contrary conclusion might indeed be des¬ cribed as “ shameless ” stupidity.2 The Author of the work from which this citation is made says that, though these Cakras cannot be satisfactorily identified, the Tantriks must nevertheless have obtained their knowledge of them by dissection. By this he must refer to the physical regions which correspond on the gross plane to, and are governed by, the Cakras proper, which as subtle, vital, and conscious centres in the spinal cord are invisible 1 “ Physical Errors of Hinduism,” Calcutta Review, Vol. XI, pp. 436-440. 2 This reminds one of the story of a materialistic doctor who said he had done hundreds of post-mortem examinations, but had never yet discovered the trace of a soul. THE CENTRES OR LOTUSES (CAKRA, PADMA) 161 to any but a Yogi’s vision,1 existing when the body is alive and disappearing when vitality (Prana) leaves the body as part of the Linga-sarira. It is a mistake, therefore, in my opinion, to identify the Cakras with the physical plexuses mentioned. These latter are things of the gross body, whereas the Cakras are extremely subtle vital centres of various Tattvik operations. In a sense we can connect with these subtle centres the gross bodily parts visible to the eyes as plexuses and ganglia. But to connect or correlate and to identify are different things. Indian thought and the Sanskrit language, which is its expression, have a peculiarly penetrative and comprehensive quality which enables one to explain many ideas for which, except by paraphrase, there is no equivalent meaning in English. It is by the Power or Sakti of the Atma or Consciousness that the body exists. It is the collective Prana which holds it together as an individual human unit, just as it supports the different Principles and Elements (Tattva) of which it is composed. These Tattvas, though they pervade the body, have yet various special centres of operation. These centres, as one might otherwise suppose, lie along the axis, and are the Suksma-Rupa, or subtle forms of that which exists in gross form (Sthula-Rtipa) in the physical body which is gathered around it. They are manifestations of Prana-Sakti or Vital Force. In other words, from an objective standpoint the subtle centres, or Cakras, vitalize and control the gross bodily tracts which are indicated by the various regions of the vertebral column and the ganglia, plexuses, nerves, arteries, and organs, situate in these respective regions. It is only therefore (if at all) in the sense of being the gross outer 1 So it is said: Tani vastuni tanmatradini pratyaksavisayani (Such things as the Tanmatra and others are subject to immediate perception by Yogins only). A Yogi “sees” the Cakras with his mental eye (Ajfia). In the case of others they are a matter of inference (Anumana). 162 THE SIX CENTRES AND THE SERPENT POWER representatives of the spinal centres that we can connect the plexuses and so forth with the Gakras spoken of in the Yoga books. In this sense only the whole tract, which extends from the subtle centre to the periphery, with its corresponding bodily elements, may be regarded as the Gakra. As the gross and subtle are thus connected, mental operation on the one will affect the other. Certain forces are concentrated in these Cakras, and therefore and by reference to their function they are regarded aS separate and independent centres. There are thus six subtle centres in the cord with gross¬ er embodiments within the cord itself, with still grosser sheaths in the region pervaded by the sympathetics Ida and Pingala, and other Nadls. Out of all this and the gross compounded elements of the body are fashioned the organs of life, the vital heart of which is the subtle Gakra by which they are vivified and controlled. The subtle as¬ pects of the six centres according to Tantrik doctrine must not be overlooked whilst attention is paid to the gross or physiological aspect of the body. As previously and in the Commentary to the thirty-fifth verse of the Anandalaharl explained, there are six Devas — viz-, Sambhu, SadaSiva, Isvara, Visnu, Rudra, Brahma — whose abodes are the six Lokas or regions: viz-, Maharloka, Tapaloka, Janaloka, Svarloka, Bhuvarloka, and Bhurloka (the Earth) . It is these Divinities who are the forms of Consciousness presiding over the Satcakra. In other words. Consciousness (Cit) as the ultimate experiencing principle, pervades and is at base all being. Every cell of the body has a conscious¬ ness of its own. The various organic parts of the body which the cells build have not only particular cell-conscious¬ ness, but the consciousness of the particular organic part which is other than the mere collectivity of the consciousness of its units. Thus there may be an abdominal consciousness. And the consciousness of such bodily region is its Devata — THE CENTRES OR LOTUSES (CAKRA, PADMA) 163 that is, that aspect of Git which is associated with and informs that region. Lastly, the organism as a whole has its con¬ sciousness, which is the individual Jiva. Then there is the subtle form or body of these Devatas, in the shape of Mind — supersensible “ matter ” (Tanmatra) ; and sensible “ matter ” — namely, ether, air, fire, water, earth, with their centres at the Ajna, ViSuddha, Anahata, Manipura, Svadhisthana and Muladhara. Of these six Tattvas, not only the gross human body, but the vast Macrocosm, is composed. The six Cakras are therefore the divine subtle centres of the corresponding physical and psychical sheaths. The seventh or supreme centre of Consciousness is Parama-Siva, whose abode is Satya- loka, the Cosmic aspect of the Sahasrara in the human body. The Supreme, therefore, descends through its manifestations from the subtle to the gross as the six Devas and Saktis in their six abodes in the world-axis, and as the six centres in the body-axis or spinal column. The special operation of each of the Tattvas is located at its individual centre in the microcosm. But, notwithstanding all such subtle and gross transformations of and by Kula-Kundalinl, She ever remains in Her Brahman or Svarupa aspect the One, Sat, Cit, and Ananda, as is realized by the Yog! when drawing the Devi from Her world- abode in the earth centre (Muladhara) he unites Her with Parama-Siva in the Sahasrara in that blissful union which is the Supreme Love (Ananda). In a similar manner other statements as regards these Cakras should be dealt with, as, for instance, those connected with the existence of the “ Petals ” the number of which in each case has been said to be determined by characteristics of the gross region which the particular Cakra governs. The centres are said to be composed of petals designated by certain letters. Professor Sarkar1 expresses the opinion that these 1 Op. cit., p. 292- 164 THE SIX CENTRES AND THE SERPENT POWER petals point to either the nerves which go to form a ganglion or plexus, or the nerves distributed from such ganglion or plexus. I have been told that the disposition of the Nadis at the particular Cakra in question determines the number of its petals.1 In the five lower Cakras their characteristics are displayed in the number and position of the Nadis or by the lobes and sensory and motor tracts of the higher portions of the cerebro-spinal system. As I have already explained, the Cakra is not to be identified with the physical ganglia and plexuses, though it is connected with, and in a gross sense represented by them. The lotuses with these petals are within the Susumna and they are there represented as blooming upon the passage through them of Kundali. The letters are on the petals. The letters in the six Cakras are fifty in number — namely, the letters of the Sanskrit alphabet less Ksa, accord¬ ing to the Kamakala-malini-Tantra cited in v. 40, or the second or cerebral La (i ib .). All these letters multiplied by 20 exist potentially in the Sahasrara, where they therefore number 1,000 giving that Lotus its name. There are, on the other hand, 72,000 Nadis which rise from the Kanda. Further, that these letters in the Cakras are not gross things is shown by w. 28 and 29, which say that the vowels of the Visuddha are visible to the enlightened mind (Dipta-buddhi) only — that is, the Buddhi which is free of impurity resulting from worldly pursuits, as the effect of the constant practice of Yoga. Verse 19 and other verses speak of the letters there mentioned as being coloured. Each object of perception, whether gross or subtle, has an aspect which corresponds to each of the senses. It is for this reason that the Tantra 1 See my “ Introduction to Tantra Sastra ”. My reference there to the lotus as a plexus of Na<jls is to the gross sheath of the subtle centre, which gross sheath is said to contain the determinant, though in another sense it is the effect, of the characteristics of the subde centre. THE CENTRES OR LOTUSES (CAKRA, PADMA) 165 correlates sound, form and colour. Sound produces form, and form is associated with colour. Kundali is a form of the Supreme Sakti who maintains all breathing creatures. She is the source from which all sound or energy, whether as ideas or speech, manifests. That sound or Matrka when uttered in human speech assumes the form of letters and prose and verse, which is made of their combinations. And sound (Sabda) has its meaning — that is, the objects denoted by the ideas which are expressed by sound or words. By the impulse of Iccha-Sakti acting through the Prana-vayu (vital force) of the Atma is produced in the Muladhara the sound power called Para, which in its ascending movement through other Cakras takes on other characteristics and names (PasyantI and Madhyama), and when uttered by the mouth appears as Vaikhari in the form of the spoken letters which are the gross aspect of the sound in the Cakras them¬ selves (see w. 10 and 11). Letters when spoken are, then, the manifested aspect in gross speech of the subtle energy of the Sabdabrahman as Kundali. The same energy which produces these letters manifesting as Mantras produces the gross universe. In the Cakras is subtle Sabda in its states as Para, PaSyanti, or Madhyama-Sakti, which when trans¬ lated to the vocal organ assumes the audible sound form (Dhvani) which is any particular letter. Particular forms of energy of Kundali are said to be resident at particular Cakras, all such energies existing in magnified form in the Sahasrara. Each manifested letter is a Mantra, and a Mantra is the body of a Devata. There are therefore as many Devatas in a Cakra as there are petals which are surrounding (Avarana) Devatas or Saktis of the Devata of the Cakra and the subtle element of which He is the presiding Consciousness. Thus, Brahma is the presiding Consciousness of the Mula¬ dhara lotus, indicated by the Bindu of the Blja La (Lam), which is the body of the earth Devata; and around and 166 THE SIX CENTRES AND THE SERPENT POWER associated with these are subtle forms of the Mantras, which constitute the petals and the bodies of associated energies. The whole human body is in fact a Mantra, and is composed of Mantras. These sound powers vitalize, regulate, and control, the corresponding gross manifestations in the regions surrounding them. Why, however, particular letters are assigned to parti¬ cular Cakras is the next question. Why, for instance, should Ha be in the Ajna and La in the Muladhara? It is true that in some places in the Tantras certain letters are assigned to particular elements. Thus, there are certain letters which are called Vayava-Varna, or letters pertaining to the Vayu- Tattva; but an examination of the case on this basis fails to account for the position of the letters as letters which are assigned to one element may be found in a Cakra the pre¬ dominant Tattva of which is some other element. It has been said that in the utterance of particular letters the centres at which they are situated are brought into play, and that this is the solution of the question why those particular letters were at their particular centre. A probable solution is that given by me in my “ Sakti and Sakta”.1 Apart from this one can only say that it is either Svabhava or the nature of the thing, which in that case is as little susceptible of ultimate explanation as the disposition in the body of the gross organs themselves; or the arrangement may be an artificial one for the purpose of meditation, in which case no further explana¬ tion is necessary. The four Bhavas, or states of sound, in the human body are so called as being states in which sound or movement is produced or becomes, evolving from Para-Sakti in the body of Igvara to the gross Vaikhari-Sakti in the body of Jiva. As already stated, in the bodily aspect (Adhyatma) the 1 See Chapter, “ Kundall-yoga ”. THE CENTRES OR LOTUSES (CAKRA, PADMA) 167 Karana-Bindu resides in the Muladhara centre, and is there known as the Sakti-Pinda1 or Kundalinl.2 Kundali is a name for Sabda-brahman in human bodies. The Acarya, speaking of Kundalinl, says: “There is a Sakti called Kundalinl who is ever engaged in the work of creating the universe. He who has known Her never again enters the mother's womb as a child or suffers old age." That is, he no longer enters the Samsara of world of transmigration. 3 This Karana-Bindu exists in a non-differentiated condition. 4 The body of Kundali is composed of the fifty letters or sound-powers. Just as there is an apparent evolution5 in the cosmic body of Isvara, represented in the seven states preceding 1 She is so called because all the Saktis are collected or “ rolled into one mass ” in Her. Here is the Kendra (centre) of all the Saktis. The Svacchanda as also the Sarada says: Pindam Kundalini-Saktih Padam hamsah praklrtitah. Rupam bindur iti khyatam Rupatitas tu cinmayah. [Kundalinl-Sakti is Pinda; Hamsah is Pada; Bindu is Rupa, but Cinmaya (Cit) is formless] : The first, as potentiality of all manifested power, is in the Muladhara-Cakra; the second, as Jivatma, is in Anahata, where the heart beats, the life-pulse. Bindu, the causal form body, as Supreme Sakti, is in Ajna, and the formless Consciousness passing through Bindu Tattva manifesting as Hamsa, and again resting as Kunjia- linl, is in the Brahma-randhra (see Tika of first Samketah of Yogini- hrdaya-Tantra). 2 Adhyatmam tu karana-binduh iaktipinda-kundalyadi-sabdavacyo muladharasthah (Bhaskararaya, Comm. Lalita, v. 132). 3 “ Saktih kundaliniti visva-jananavyaparabaddholyamam Jnatva ittham na punar vi^anti jananlgarbhe ’rbhakatvam narah ityadirityacaryair vyavahritah (i^.).” 4 So ’yam avibhagavasthah karana-binduh (#.). 6 Vikara or Vikrti is something which is really changed, as curd from milk. The former is a Vikrti of the latter. Vivarta is apparent but unreal change, such as the appearance of what was and is a rope as a snake. The Vedanta-sara thus musically defines the two terms: Satattvato ’nyathapratha vikara ityudiritah Atattvato ’nyathapratha vivarta ityudahritah. 168 THE SIX CENTRES AND THE SERPENT POWER from Sakala-ParameSvara to Bindu, so there is a similar development in the human body in Kundali who is the levari, therein. There evolved the following states, corresponding with the cosmic development — viz-, Sakti, Dhvani, Nada, Nirodhika, Ardhendu, Bindu. These are all states of Kundali Herself in the Muladhara, and are known as Para sound. Each one of the letters composing the body of Kundali exists in four states as Para-Sakti, or in the succeeding states of sound, PaSyanti, Madhyama, and Vaikhari to which reference is later made. The first is a state of differentiated sound, which exists in the body of I§vara; the second and third as existing in the body of Jiva are stages towards that com¬ plete manifestation of differentiated sound in human speech which is called Vaikhari-Bhava. In the cosmic aspect these four states are Avyakta, ISvara, Hiranya-garbha and Virat. The Artha-srsti (object creation) of KundalinI are the Kalas, which arise from the letters such as the Rudra and Visnu- Murtis and their Saktis, the Kamas and GaneSas and their Saktis, and the like. In the Sakala-Paramesvara or Sabda- brahman in bodies — that is, Kundalinl-Sakti — the latter is called Cit-Sakti or Sakti simply, “when Sattva enters” — a state known as the Paramakasavastha. When She into whom Sattva has entered is next “ pierced ” by Rajas, She is called Dhvani, which is the Aksaravastha. When She is again “ pierced” by Tamas, She is called Nada. This is the Avyaktavastha, the Avyakta-Nada which is the Para-bindu. Again, She in whom Tamas abounds is, as Raghava-Bhatta says, called Nirodhika; She in whom Sattva abounds is called Ardhendu; and the combination of the two (Iccha and Jnana) in which Rajas as Kriya-Sakti works is called Bindu. Thus it has been said: “Drawn by the force of Iccha-Sakti (will), illumined by Jnana-Sakti (knowledge), Sakti the Lord appearing as male creates (Kriya-Sakti, or action).” THE CENTRES OR LOTUSES (CAKRA, PADMA) 169 When the Karana-Bindu “ sprouts ” in order to create the three (Bindu, Nada, and Bija) there arises that unmani¬ fested Brahman-word or Sound called the Sabdabrahman (Sound Brahman).1 It is said: “ From the differentiation of the Karana-Bindu arises the unmanifested ‘ Sound ’ which is called Sabdabrahman by those learned in Sruti.” 2 It is this Sabdabrahman which is the immediate cause of the universe, which is sound and movement manifesting as idea and language. This sound, which is one with the Karana- Bindu, and is therefore all-pervading, yet first appears in man’s body in the Muladhara. “ It is said in the Muladhara in the body the ‘ air ’ (Prana-vayu) first appears. That * air ’ acted upon by the effort of a person desiring to speak, manifests the all-pervading Sabda-brahman.” 3 The Sabda¬ brahman which is in the form of the Karana-Bindu when it 1 Ayarii eva ca yada karya-bindvadi-trayajananonmukho bhidyate, tadda£ayam avyakatah 3abda-brahmabhidheyo ravas tatrotpadyate (ib.). When this (Karana-bindu) inclines to produce the three Bindus the first of which is Karya-bindu and bursts or divides itself (Bhidyate, then at that stage there arises the indistinct (Avyakta) sound (Rava) which is called Sabdabrahman. 2 Tadapyuktam : Bindos tasmad bhidyamanad avyaktatma ravo ’bhavat, Sa ravah £ruti-sampannaih iabda-brahmeti giyate (ib.). So it has been said: From the bursting Bindu there arises the in¬ distinct sound which is called Sabdabrahman by those versed in Sruti. s So ’yam ravah karana-bindu-tadatmyapannatvat sarva^ato 5pi vya- njaka-yatna-samskrta-pavanava£at praninam muladhara eva abhivyajyate. Taduktam: Dehe ’pi muladhare ’smin samudeti samlranah , Vivaksoricchayotthena prayatnena susamskrtah. Sa vyanjayati tatraiva Sabda-brahmapi sarvagam (ib.). This sound again being one 'with the Karana-bindu and, therefore, everywhere, manifests itself in the Muladhara of animals, being led there by the air purified by the effort made by the maker of the sound. So it is said: In the body also in the Muladhara air arises; this (air) is purified by the effort and will of the person wishing to speak and mani¬ fests the Sabda which is everywhere. 170 THE SIX CENTRES AND THE SERPENT POWER remains motionless (Nispanda) in its own place (that is, in Kundall, who is Herself in the Muladhara) is called Para- Sakti of speech. The same Sabdabrahman manifested by the same “ air 55 proceeding as far as the navel, united with the Manas, possessing the nature of the manifested Karya Bindu with general (Samanya-spanda) motion, is named PaSyanti speech.1 PasyantI, which is described as Jnanatmaka and Bindvatmaka (in the nature of Git and Bindu), extends from the Muladhara to the navel, or, according to some accounts, the Svadisthana. Next, the Sabdabrahman manifested by the same “ air ” proceeding as far as the heart, united with the Buddhi, possessing the nature of the manifested Nada and endowed with special motion (ViSesa-spanda) is called Madhyama speech.2 This is Hiranyagarbha sound, extending from the region of PasyantI to the heart. Next,3 the same Sabda- brahman manifested by the same air proceeding as far as 1 Tad idam karana-bindvatmakam abhivyaktam sabda-brahma sva- pratisthataya nispandam tadeva ca para vag ityucyate. Atha tadeva nabhi-paryantamagacchata tena pavanenabhivyaktam vimarsar-upena manasa yuktam samanya-spanda-prakaSarupa-karya-bindumayam sat paSyantI vag ucyate (ib.). This evolved Sabdabrahman which is oner with the Karana-bindu when it is in itself and vibrationless (motionless) is called Para-Vak; when that again is, by the same air going up to the navel, further evolved and united with mind, which is VimarSa then it becomes Karya- bindu slightly vibrating and manifest. It is there called PaSyanti Vak. 2 Atha tad eva Sabda-brahma tenaiva vayuna hrday a-p ary anta- mabhivyajyamanam niscayatmikaya buddhya yuktam visesa-spanda- prakaSarupanadamayam sat madh y ama-vag ityucyate ( ib .). Thereafter the same Sabdabrahman as it is led by the same air to the heart is in a state of manifestation and united with Buddhi which never errs and becomes possessed of Nada whose vibration is perceptible. It is called Madhyama-Vak. 3 Atha tad eva vadana-paryantam tenaiva vayuna kanthadi-stha- nesvabhivyajyamanam akaradi-varnaruparh para-srotra-grahana-yogyam spastatara-prakaSa-rupa-bljatmakam sat vaikhari-vak ucyate (ib.). THE CENTRES OR LOTUSES (CAKRA, PADMA) 17L the mouth, developed in the throat, etc., articulated and capable of being heard by the ears of others, possessing the nature of the manifested Blja with quite distinct articulate (Spastatara) motion, is called Vaikhari speech.1 This is the Virat state of sound, so called because it “ comes out This matter is thus explained by the Acarya: “That sound which first arises in the Muladhara is called Para; next PaSyant!; next, when it goes as far as the heart and is joined to the Buddhi, it is called c Madhyama V* This name is derived from the fact that She abides “ in the midst She is neither like PasyantI nor does She proceed outward like Vaikhari, with articulation fully developed. But She is in the middle between these two. The full manifestation is Vaikhari of the man wishing to cry out. In this way articulated sound is produced by air.2 The Nitya-Tantra also says: “The Para form rises in the Muladhara produced by * air 5 ; the same * air 9 rising upwards, Thereafter the same (Sabda-brahman) when led by the same air to the mouth is in a state of manifestation, in the throat and other places and becomes capable of hearing by others, being more manifest as the letters A and others. It is then called Vaikhari-Vak. 1 That is Sabda in its physical form. Bhaskararaya, in the com¬ mentary to the same verse (132) of the Lalita, gives the following deriva¬ tions. Vi = much; khara=hard. According to the Saubhagya-Sudhodaya, Vai= certainly; kha= cavity (of the ear) ; ra=to go or enter. But accord¬ ing to the Yoga-Sastras, the Devi who is in the form of Vaikhari (Vaikhari-rupi) is so called because she was produced by the Prana called Vikhara. 2 Taduktamacaryaih : Muladharat prathamam udito ya & ca bhavah parakhyah, Pa&at paiyanty atha hrdayago buddhiyug madhyamakhyah. Vaktre vaikhary atha rurudisor asya jantoh susumna, Baddhas tasmat bhavati pavanaprerita varnasamjna (Bhaskara¬ raya, op. ciU). So it has been said by the great teacher (Samkara: Prapancasara II. 44) : When the child wishes to cry the first state of sound attached to the Susumha as it arises in the Muladhara is called Para, driven 172 THE SIX CENTRES AND THE SERPENT POWER manifested in the Svadhisthana, attains the PasyantI 1 state. The same slowly rising upwards and manifested in the Anahata united with the understanding (Buddhi), is Madh¬ yama. Again rising upwards, and appearing in the Visuddha, it issues from the throat as Vaikharl.” 2 As the Yogakundall- Upanisad 3 says: “ That Vak (power of speech) which sprouts in Para gives forth leaves in PasyantI, buds forth in Madh¬ yama, and blossoms in Vaikharl. By reversing the above order sound is absorbed. Whosoever realizes the great Lord of Speech (Vak) the undifferentiated illuminating Self is un¬ affected by any word, be it what it may.59 Thus, though there are four kinds of speech, gross- minded men (Manusyah sthuladrsah) 4 who do not under¬ stand the first three (Para, etc.), think speech to be (upward) by air, it next becomes PaiyantI and in the heart united with Buddhi it gets the name of Madhyama and in the mouth it becomes Vaikharl and from this arise the letters of the alphabet. 1 Bhaskararaya cites Her other name Uttlrna (rise up) and the Saubhagya-Sudhodaya, which says: °As She sees all in Herself, and as She rises (Uttlrna) above the path of action, this Mother is called PasyantI and Uttlrna. 2 Nitya-tantre ’pi : Muladhare samutpannah parakhyo nada-sambhavah, Sa evordhvaih taya nltah svadhisthane vijrmbhitah. PaSyantyakhyarh avapnoti tathaivhrdhvam Sanaih £anaih, Anahate buddhi-tattvasameto madhyamabhidhah, Tatha tayordhvam nunnah san vi^uddhau kanthadeSatah, Vaikharyakhya ityadi (Bhaskararaya, op. cit.) . The Nitya-tantra also says : From the Muladhara first arises sound Avhich is called Para. The same led upwards becomes manifest in the Svadhisthana and gets the name of PasyantI. Gently led upward again in the same manner to the Anahata (in the heart) it becomes united with Buddhi-tattva and is called Madhyama and led up in the same manner to the ViSuddhi in the region of the throat it gets the name of Vaikhari and so forth. See also Ch. II, Prapancasara-Tantra, Vol. Ill of Tantrik Texts, •ed. A. Avalon. 3 Ch. III. 4 That is, men who see and accept only the gross aspect of things. THE CENTRES OR LOTUSES (CAKRA, PADMA) 173 Vaikhari alone,1 just as they take the gross body to be the Self, in ignorance of its subtler principles. Srutisays: “Hence men think that alone to be speech which is im¬ perfect ” — that is, imperfect in so far as it does not possess the first three forms.2 Sruti also says:3 “Four are the grades of speech — those Brahmanas who are wise know them: three are hidden and motionless ; men speak the fourth.” The Suta-Samhita also says: “Apada (the motion¬ less Brahman) becomes Pada (the four forms of speech), and Pada may become Apada. He who knows the distinc¬ tion between Pada 4 and Apada, he really sees ( i.e., himself becomes) Brahman.” 5 Thus, the conclusions of Sruti and Smrti are that the “That” (Tat) in the human body has four divisions (Para, etc.). But even in the Para form the word Tat only denotes the Avyakta with three Gunas, the cause of Para, and not the unconditioned Brahman who is above Avyakta. The word “ Tat ” which occurs in the transcendental say¬ ings means the Sabdabrahman, or Isvara endowed with the work of creation, maintenance, and “ destruction,” of the Universe. The same word also indicates indirectly 1 Ittham caturvidhasu matrkasu paradi-trayam ajananto manusyah sthuladrso vaikharim eva vacam manvate (Bhaskararaya, ib.) . 2 Tatha ca srutih : Tasmad yadvaco ’naptam tanmanusya upa- jlvanti iti, anaptam apumarh tisrbhir virahitam ityartha iti veda- bhashye. 3 Srutyantare ’pi: Gatvari vakparimita padanl, tani vidur brahmana yet mamsinah. Guha trini nihita nengayanti, turiyam vaco manusya vadanti (ib.). 4 The Pada, or word, is that which has a termination. Panini says (Sutra I, iv, 14) : “ That which ends in Sup (nominal endings) and in Tin (verbal terminations) is called Pada.” Again, the Sup (termination) has five divisions. 5 Bhaskararaya, loc. cit . 174 THE SIX CENTRES AND THE SERPENT POWER (Laksanaya) the unconditioned of supreme Brahman who is without attributes. The relation between the two Brah¬ mans is that of sameness (Tadatmya). Thus, the Devi or Sakti is the one consciousness-bliss (CidekarasarupinI) — that is, She is ever inseparate from Git. The relation of the two Brahmans is possible, as the two are one and the same. Though they appear as different (by attributes), yet at the same time they are one. The commentator cited then asks, How can the word Tat in the Vaikhari form indicate Brahman and replies that it only does so indirectly. For sound in the physical form of speech (Vaikhari) only expresses or is identified with the physical form of Brahman (the Virat), and not the pure Supreme Brahman. The following will serve as a summary of correspond¬ ences noted in this and the previous Chapter. There is first the Nirguna-Brahman, which in its creative aspect is Saguna Sabdabrahman, and assumes the form of Para- bindu, and then of the threefold (Tri-bindu) ; and is the four who are represented in the sense above stated by the four forms of speech, sound or state (Bhava). The causal (Karana) or Supreme Bindu (Para-bindu) is unmanifest (Avyakta), undifferentiated Siva-Sakti, whose powers are not yet displayed, but are about to be displayed from out the then undifferentiated state of Mulaprakrti. This is the state of Supreme Speech (Para-Vak), the Supreme Word or Logos, the seat of which in the individual body is the Muladhara-Cakra. So much is clear. There is, however, some difficulty in co-ordinating the accounts of the threefold powers manifesting upon the differentiation of the Great Bindu (Maha-bindu). This is due in part to the fact that the verses in which the accounts appear are not always to be read in the order of the words (Sabda-krama), but according to the actual order in fact, whatever that may be THE CENTRES OR LOTUSES (CAKRA, PADMA) 175 (Yathasambhavam).1 Nextly, there is some apparent variance in the commentaries. Apart from names and technical details, the gist of the matter is simple and in accordance with other systems. There is first the unmanifested Point (Bindu), as to which symbol St. Clement of Alexandria says 2 * * * * that if from a body abstraction be made of its properties, depth, breadth, and length, that which remains is a point having position, from which, if abstraction be made of position,8 there is the state of primordial unity. There is one Spirit, which appears three-fold as a Trinity of Manifested Power (Sakti). As so manifesting, the one (Siva-Sakti) becomes twofold, Siva and Sakti, and the relation (Nada) of these two (Tayor mithah samavayah) makes the threefold Trinity common to so many religions. The One first moves as the Great Will (Iccha), then as the Knowledge or Wisdom (Jiiana) according to which Will acts, and then as Action (Kriya). This is the order of Saktis in Isvara. So, according to the Pauranik account, at the commencement of creation Brahma wakes. The Samskaras then arise in His mind. There arises the Desire to create (Iccha-Sakti) ; then the Knowledge (Jnana- Sakti) of what He is about to create; and lastly, the Action (Kriya) of creation. In the case of Jiva the order of Jiiana, Iccha, Kriya. For He first considers or knows something. Informed by such knowledge, He wills and then acts. The 1 As pointed out by the author of Prana-tosinl, p. 2 when citing the verse from the Goraksa Sarhhita: Iccha kriya tatha jnanam gauri brahmi tu vaisnavi, Tridha saktih sthita yatra tarparam jyotir Om iti. According to this account of the Devas of different Adharas of Prana- Sakti upasana the order is (according to sequence of words) : Iccha=Gauri; Kriya=Brahmi; Jnana= Vaiinavi. 2 Stromata, Book V, Ch. II, in Vol. IV, Antenicene Library. So also in “ Les Mystares de la Croix,” an eighteenth-century mystical work we read: “Ante omina punctum exstitit; non mathematicum sed diffusivum.” 8 See “ Garland of Letters ” or Studies in the Mantra-Sastra. 176 THE SIX CENTRES AND THE SERPENT POWER three powers are, though counted and spoken of as arising separately, inseparable and indivisible aspects of the One. Wherever there is one there is the other, though men think of each separately and as coming into being — that is, manifested in time — separately. According to one nomenclature the Supreme Bindu becomes threefold as Bindu (Karya), Blja, Nada. Though Siva is never separate from Sakti, nor Sakti from Siva, a manifestation may predominantly signify one or another. So it is said that Bindu is in the nature of Siva (Sivatmaka) and Bija of Sakti (Saktyatmaka), and Nada is the combi¬ nation of the two (Tayor mithah samavayah). These are also called Mahabindu (Parabindu), Sitabindu (White Bindu), Sonabindu (Red Bindu), and MiSrabindu (Mixed Bindu). These are supreme (Para), subtle (Suksma), gross (Sthula). There is another nomenclature — viz ., Sun, Fire, and Moon. There is no question but that Bija is Moon, that from Bija issues the Sakti Varna, from whom comes Brahma, who are in the nature of the Moon and Will-Power (Iccha- Sakti).1 Iccha-Sakti in terms of the Gunas of Prakrti is Rajas Guna, which impels Sattva to self-display. This is PaSyanti Sabda, the seat of which is in the Svadhisthana Cakra. From Nada similarly issue Jyestha Sakti and Visnu, and from Bindu Raudri and Rudra, which are Madhyama and Vaikhari Sabda, the seats of which are the Anahata and Visuddha Cakras respectively. According to one account2 Bindu is “Fire” and Kriya-Sakti (action), and Nada is “Sun” and Jnana-Sakti, which in terms of the 1 Raudri bindos tato nadaj jyestha bijad ajayata Varna tabhyah samutpanna rudrabrahmaramadhipah Samj nanecchakriy atmano vahnlnd varka-s varupinah . (Sarada Tilaka, Ch. I.) 2 Yogimhrdaya Tantra: Commentary already cited referring to- Saubhagya-Sudhodaya and Tattvasandoha. See also Tantraloka, Ch. VI* THE CENTRES OR LOTUSES (CAKRA, PADMA) 177 Gunas are Tamas and Sattva respectively.1 Raghava-bhatta, however, in his Commentary on the Sarada, says that the Sun is Kriya because, like that luminary, it makes all things visible, and Jnana is Fire because knowledge burns up all creation. When Jiva through Jnana knows itself to be Brahman it ceases to act, so as to accumulate Karma, and attains Liberation (Moksa). It may be that this refers to the Jiva, as the former represents the creation of I$vara. In the Yoginlhrdaya-T antra it is said that Vama and Iccha-Sakti are in the PaSyanti body; Jnana and Jyestha are called Madhyama; Kriya-Sakti is Raudri; and Vaikhari is in the form of the universe.2 The evolution of the Bhavas is given in the Sarada-Tilaka 3 as follows: the all-pervading Sabdabrahman or Kundall emanates Sakti, and then follow Dhvani, Nada, Nirodhika, Ardhendu, Bindu. Sakti is Cit with Sattva (Paramaka£avastha) ; Dhvani is Cit with Sattva and Rajas (Aksaravastha) ; Nada is Cit with Sattva, Rajas, Tamas. (Avyaktavastha) ; Nirodhika is the same with abundance of Tamas (Tamah-pracuryat) ; Ardhendu the same with abundance of Sattva; and Bindu the combination of the two. This Bindu is called by the different names of Para and the rest, according as it is in the different centres, Muladhara and the rest. In this way Kundall, who is Iccha, Jnana, Kriya, who is both in the form of consciousness 1 The following shows the correspondence according to the texts cited: Bija f Sakti, Moon, Vama, Brahma, Bharati, Iccha, Rajas, Sonabindu 1 Pasyanti, Svadhisthana, Nada f Siva-Sakti, Sun, Jyestha, Visnu, Viivambhara, Miirabindu \ Jnana, Sattva, Madhyama, Anahata. Bindu j Siva, Fire, Raudri, Rudra, Rudrani, Kriya, Tamas, Sitabindu \ Vaikhari, Vi^uddha. 2 Iccha-^aktis tatha Vama pa^yanti-vapusa sthita, Jnana-^aktis tatha Jyesdia madhyama vag udirita Kriya-iaktis tu Raudriyam vaikhari viivavigraha. (Cited under v. 22, Comm. Karri akalavilasa.) 8 Chap. I. 178 THE SIX CENTRES AND THE SERPENT POWER (Tejorupa) and composed of the Gunas (Gunatmika), creates the Garland of Letters (Varnamala). The four Bhavas have been dealt with as coming under Nada, itself one of the following nine manifestations of Devi. Pandit Anantakrsna-Sastri, referring to Laksmidhara’s commentary on v. 34 of Anandalahari, says: 1 “ ‘ Bhagavati is the word used in the text to denote Devi. One that possesses Bhaga is called Bhagavati (feminine). Bhaga signifies the knowledge of (1) the creation, (2) destruc¬ tion of the universe, (3) the origin of beings, (4) the end of beings, (5) real knowledge or divine truth, and (6) Avidya, or ignorance. He that knows all these six items is qualified for the title Bhagavan. Again, Bha = 9. “ Bhagavati ” refers to the nine-angled Yantra (figure) which is used in the Candrakala-vidya.’ “According to the Agamas, Devi has nine manifestations which are: “1. Kala group — lasting from the twinkling of an eye to the Pralaya time. The sun and moon are included in this group. Time. “2. Kula group — consists of things which have form and colour. Form. “3. Nama group — consists of things which have name. Name. “4. Jnana group — Intelligence. It is divided into two branches: Savikalpa (mixed and subject to change), and Nirvikalpa (pure and unchanging). Git. “5. Citta group — consists of (1) Ahamkara (egoism), (2) Citta, (3) Buddhi, (4) Manas, and (5) Unmanas. Mind. “ 6. Nada group — consists of (1) Raga (desire),2 (2) Iccha (desire2 strengthened, or developed desire), 1 Anantakrsna Sastri, op. cit., pp. 63-66. 2 Raga should be translated as “ interest,” as in Raga-kailcuka. Iccha is the will towards action (Kriya) in conformity therewith. Desire is a gross thing which comes in with the material world. THE CENTRES OR LOTUSES (CAKRA, PADMA) 179 (3) Krti (action, or active form of desire), and (4) Prayatna (attempt made to achieve the object desired). These corres¬ pond, in order, to (1) Para (the first stage of sound, emanating from Muladhara), (2) PaSyanti (the second stage), (3) Madh- yama (the third stage), and (4) Vaikhari (the fourth stage of sound as coming out of the mouth). Sound. “ 7. Bindu group — consists of the six Cakras from Mula¬ dhara to Ajna. Psychic Essence, The Spiritual Germ.1 “ 8. Kala group — consists of fifty letters from Muladhara to Ajna. Keynotes.2 “9. Jiva group — consists of souk in the bondage of matter. “ The Presiding Deities or Tattvas of the four constituent parts of Nada are Maya, Suddha-vidya, MaheSa, and Sadaiiva. The Commentator deals with this subject fully, quoting extracts from occult works. The following is a translation of a few lines from Nama-kala-vidya,3 a work on phonetics, which will be of interest to the reader: “ ‘ Para is Eka (without duality) ; its opposite is the next one (Paiyanti) ; Madhyama is divided into two, gross and subtle forms; the gross form consists of the nine groups of letters; and the subtle form is the sound which differentiates the nine letters. . . One is the cause, and the other the effect; and so there is no material difference between the sound and its gross forms.’ 1 1 cite the passage as written, but these terms are not clear to me. 2 I do not know what the Pandit means by this term. 2 “This work is not easily available to Pandits or scholars; we do not find this name in any of the catalogues prepared by European or Indian scholars. The make-secret policy has spoiled all such books. Even now, if we find any MS. dealing with occult matters in the houses of any ancient Pandits, we will not be allowed even to see the book; and actually these works have for a long time become food for worms and white ants,” (Anantakr^na-Sastri) 180 THE SIX CENTRES AND THE SERPENT POWER “ Com. ‘ Eka * : When the three Gunas, Sattva, Rajas, and Tamas, are in a state of equilibrium (Samya), that state is called Para. PaiyantI is the state when the three Gunas become unequal (and consequently produce sound). The next stage is called Madhyama; the subtle form of this is called Suksma-madhyama, and the second and gross form is called Sthula-madhyama, which produces nine distinct forms of sound represented by nine groups of letters; viz-, 3T (and all the other vowels), (Kavarga, 5 in number), (Cavarga, 5), z (Tavarga, 5), cT (Tavarga, 5), q (Pavarga, 5), q (Ya, Ra, La and Va), (§a, Sa, Sa and Ha), and si (Ksa). These letters do not in reality exist, but represent only the ideas of men. Thus all the forms and letters originate from Para, and Para is nothing but Gaitanya (Consciousness) . “ The nine groups or Vyuhas (manifestations of Devi) above enumerated are, again, classed under the following three heads: (1) Bhokta (enjoyer) — comprises No. 9, Jiva- vyuha. (2) Bhogya (objects of enjoyment) — comprises, groups Nos. 1, 2, 3, 5, 6, 7, and 8. (3) Bhoga (enjoyment) — comprises No. 4, Jnana-vyuha. “ The above is the substance of the philosophy of the Kaulas as expounded by Sri Samkaracarya in this Sloka of Anandalaharl (No. 34) . In commenting on this, Laksmldhara quotes several verses from the Kaula-Agamas, of which the following is one: “ ‘ The blissful Lord is of nine forms. This God is called Bhairava. It is He that confers enjoyment (bliss) and liberates the souls (from bondage). His consort is Anandabhairavl, the ever-blissful consciousness (Caitanya). When these two unite in harmony, the universe comes into existence.’ “The Commentator remarks here that the power of Devi predominates in creation, and that of Siva in dis¬ solution.” VI PRACTICE (YOGA: LAYA-KRAMA) Yoga is sometimes understood as meaning the result and not the process which leads to it. According to this mean¬ ing of the term, and from the standpoint of natural dualism, Yoga has been described to be the union of the individual spirit with God. But if Jiva and Paramatma are really one, there can be no such thing in an Advaitic system as union, which term is strictly applicable to the case of the coming together of two distinct beings. Samadhi (ecstasy) consists in the realization that the Jivatma is Paramatma; and Yoga means, not this realization, but the means by which it is attained. Yoga is thus a term for those physical and psychical processes which are used to discover man’s inner essence, which is the Supreme. It is thus not a result, but the process, method, or prac¬ tice, by which this result is attained. This result is possible, according to Advaita- Vedanta, because pure Git, as the essential being of every Jiva, is not in itself fettered, but appears to be so. Were Atma as such not truly free, Libera¬ tion (Moksa) would not be possible. Liberation or Moksa therefore is potentially in the possession of every Jiva. His identity with Paramatma exists now as then, but is not realized owing to the veil of Maya, through which Jivatma and Paramatma appear as separate. As ignorance of the 182 THE SIX CENTRES AND THE SERPENT POWER identity of the Jivatma and Paramatma is due to Avidya, the realization of such identity is attained by Vidya or Jnana. The latter alone can immediately produce Liberation (Sadyomukti). Jnana is used in a twofold sense — namely,. Svarupa-Jnana and Kriya-Jnana. The first is Pure Con¬ sciousness, which is the end and aim of Yoga; the second, is those intellective processes which are the means taken to acquire the first. Jnana considered as means or mental action (Manasi-Kriya) is an intellective process that is the discrimination between what is and what is not Brahman; the right understanding of what is meant by Brahman, and the fixing of the mind on what is thus understood until the Braliman wholly and permanently occupies the mind to the displacement of all else Mind is then absorbed into Brahman as pure Consciousness, which alone remains; this is realization or the attainment of the state of pure conscious¬ ness, which is Jnana in its Svarupa sense. Liberating Yoga short of perfect Jnana effects what is called Kramamukti — that is, the Yogi attains Sayujya or union with Brahman in Satya-loka, which is thence perfected into complete Mukti through the Devata with whom he is thus united. What the Siddha (complete) Jnanayogi or Jivanmukta himself accomplishes in this life is thereafter attained as the sequel to Brahma-sayujya. But man has not only intellect. He has feeling and devotion. He has not only these, but has a body. Other processes (Yogas) are therefore associated with and in aid of it, such as those belonging to worship (Upasana) and the gross (Sthula-Kriya) and subtle processes (Suksma- Kriya) of Hathayoga. Mind and body are the instruments whereby the ordi¬ nary separatist worldly experience is had. As long, how¬ ever, as they are so used they are impediments in the way of attahiment of the state of pure Consciousness (Cit). For such attainment all screenings (Avarana) of Cit must be PRACTICE (YOGA: LAYA-KRAMA) 183 cleared away. Yoga therefore is the method whereby men¬ tal intellection and feeling (Citta-vrtti) and Prana are first controlled and then stayed.1 When the Gitta, Vrtti, and Prana are stilled, then Cit or Paramatma stands revealed. It supervenes without further effort on the absorption of matter and mind into the primordial Power (Sakti) whence they sprang, of whom they are manifested forms, and who is Herself as Siva one with Him who is Siva or Consciousness. Yoga thus works towards a positive state of pure consciousness by the negation of the operation of the principle of uncon¬ sciousness which stands in the way of its uprising. This pruning action is well illustrated by the names of a Sakti which in this work is variously described as Nibodhika and Nirodhika. The first means the Giver of Knowledge, and the second That which obstructs — that is, obstructs the affectation of the mind by the objective world through the senses. It is by the prohibition of such impressions that the state of pure consciousness arises. The arising of such state is called Samadhi — that is, the ecstatic condition in which the “ equal¬ ity ” that is identity of Jivatma and Paramatma is realized. The experience is achieved after the absorption (Laya) of Prana and Manas and the cessation of all ideation (Samkalpa). An unmodified state (Samarasatvam) is thus produced which is the natural state (Sahajavastha) of the Atma. Until then there is that fluctuation and modification (Vrtti) which is the mark of the conditioned consciousness, with its self-diremption of “ I ” and “ Thou ”. The state of Samadhi is “ like that of a grain of salt, which mingled in water becomes one with it ”.2 It is, in the words of the Kularnava-Tantra, “ that form 1 The Tattva (Reality) is revealed when all thought is gone (Kular¬ nava-Tantra, IX, 40.) 2 Hatha-yoga-pradipika, IV, 5-7. The same simile is used in the Buddhist Demchog Tantra. See Vol. VII, Tantrik Texts. 184 :rHE SIX CENTRES AND THE SERPENT POWER of contemplation (Dhyana) in which there is neither * here ’ nor ‘ not here,’ in which there is illumination and stillness as of some great ocean, and which is the Void Itself.” 1 The all-knowing and venerable Teacher has said, “ One who has attained complete knowledge of the Atma reposes like the; still waters of the deep ” (v. 31). The Maya-Tantra defines Yoga as the unity of Jiva and Paramatma (v. 51); that by which oneness is attained with the Supreme (Para¬ matma), and Samadhi, or ecstasy, in this unity of Jiva and Atma (i b.).z Others define it as the knowledge of the identity of Siva and Atma. The Agamavadis proclaim that the knowledge of Sakti (Saktyatmakam jnanam) is Yoga. Other wise men say that the knowledge of the “ Eternal Purusa ” (Purana-Purusa) is Yoga, and others, again, the Prakrti-vadls, declare that the knowledge of the union of Siva and Sakti is Yoga (;$.). All such definitions refer to one and the same thing — the realization by the human spirit that it is in essence the Great Spirit, the Brahman, who as the Ruler of the worlds is known as God. As the Hatha-yoga-pradipika says: 3 ** Rajayoga, Samadhi, Unman!,4 Manonmani,4 Amaratvam (Immortality), SunyaSunya (void yet non-void),6 Paramapada 6 (the Supreme State), Amanaska (without Manas — suspend¬ ed operation of mental functioning),7 Advaita (non-dual), 1 IX, 9. 2 As water poured into water the two are undistinguishable (Kular- nava-Tantra, IX, 15). * Ch. IV, w. 3, 4. 4 Sta te of mindlessness. See Nada-bindu Up. 5 See Hatha-yoga-pradipika, IV, v. 37. The Yogi, like the Conscious¬ ness with which he is one, is beyond both. 9 The root pad=“ to go to,” and Padam therefore is that to which one has access (Comm, on v. 1, Ch. IV, of Hatha-yoga-pradipika). 7 See Mandala-brahmana Up., II, III. PRACTICE (YOGA; LAYA-KRAMA) 185 Niralamba (without support — i.e., detachment of the Manas from the external world),1 Niranjana (stainless),2 Jivanmukti (liberation in the body), Sahajavastha (natural state of the Atma), and Turiya (Fourth State), all mean one and the same thing — that is, the cessation of both mental functioning (Gitta) and action (Karma), on which there arises freedom from alternating joy and sorrow and a changeless (Nirvikara) state. This on the dissolution of the body is followed by bodiless (Videha-kaivalya) or supreme Liberation (Paramamukti), which is the permanent state (Svarupavasthanam). Whilst the aim and the end of Yoga is the same, the methods by which it is attained vary. There are, it is commonly said, four forms of Yoga, called Mantra-yoga, Hatha-yoga, Laya-yoga, and Raja-yoga.3 These are all various, modes of practice (Sadhana) whereby the feelings and intellectual activities of the mind (Citta- vrtti) are brought into control and the Brahman is in various ways realized (Brahmasaksatkara). Each of these forms has the same eight subservients, which are called die “ eight limbs ” (Astanga). Each of these has the same aim— namely, the experience which is realization of Brahman; they differ, however, as to the means employed and, it is said, in degree of result. The Samadhi of the first has been described as Mahabhava, of the second as Mahabodha, of the third as 1 This is the Niralambapuri referred to in the Text. * Anjana=Mayopadhi (the Upadhi, or apparently limiting condition produced by Maya, or appearance); therefore Niranjana=destitute of that (Tadrahitarh), or Suddham (pure) — that is, the Brahman. Comm. Hatha-yoga-pradipika IV, v. 1. 9 Varaha-Upanisad, Ch. V, II; Yoga-tattva Up. A useful analysis of Yoga will be found in Rajendra Ghose’s “ Sarhkara and Ramanuja ”. Mention is also made of a threefold division corresponding to the three Vaidik Kandas, viz., Karma-Yoga (Karma-Kanda), Bhakti-Yoga (Upasana- Kanda), jnana or Raja-Yoga (Jnana-Kanda). Karma- Yoga is good action without desire for its fruit. Bhakti-Yoga is devotion to God. 186 THE SIX CENTRES AND THE SERPENT POWER Maha-laya, and by Raja-Yoga and Jnana-Yoga, it is said, the liberation called Kaivalyamukti is obtained. It is to be noted, however, that in the estimation of the practitioners of Kundali Yoga it is the highest Yoga in which a perfect Samadhi is gained by the union with Siva of both mind and body, as hereafter described. In Raja- and Jnana- Yoga intellective processes are the predominant where they are not i:he sole means employed. In Mantra-Yoga, worship and devotion predominate. In Hatha-Yoga there is more stress on physical methods, such as breathing. Each, however, of these Yogas employs some methods of the others. Thus, in Hatha-Laya-Yoga there is Kriya-jnana. But whereas the Jnana-YogI attains Svarupa-Jnana by his mental efforts with¬ out rousing Kundalini, the Hathayogi gets this Jnana through Kundalini Herself. For Her union with Siva in the Sahasrara brings, and in fact is, Svarupa-Jnana. It will be convenient, therefore, to deal with the general subservients (Astanga) which are common to all forms of Yoga, and then follow with an account of Mantra and the