Читать книгу The Serpent Power - Arthur Avalon - Страница 6

The present works, Shatchakranirūpana (“Description of the Six Centers, or Chakras”) and Pādukā Panchaka (“Fivefold Footstool”), deal with a particular form of Tāntrik Yoga named Kundalī Yoga, or, as some works call it, Bhūtashuddhi. These names refer to the Kundalinī Shakti, or Static Power in the human body by the arousing of which the Yoga is achieved, and to the purification of the elements of the body (Bhūtashuddhi) which takes place upon that event. This Yoga is effected by a process technically known as Shatchakrabheda, or piercing of the six Centers or Regions (Chakra) or Lotuses (Padma) of the body (which the work describes) by the agency of Kundalinī Shakti, which in order to give it an English name I have here called the Serpent Power.{1} Kundala means coiled. This Power is the Goddess (Devī) Kundalinī, or that which is coiled; for Her form is that of a coiled and sleeping serpent in the lowest bodily center, at the base of the spinal column, until by the means described She is aroused in that Yoga which is named after Her. Kundalinī is the Shabdabrahman—that is, Divine Cosmic Energy—in bodies (v. post). The Saptabhūmi, or seven regions (Loka),{2} are, as popularly understood, an exoteric presentment of the inner Tāntrik teaching regarding the seven centers.{3}

The Yoga is called Tāntrik for a twofold reason. It will be found mentioned in the Yoga Upanishads which refer to the Centers, or Chakras, and in some of the Purānas. 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,{4} a description is given of the three centers “Mother of Brain,” or “Spherical heart” (Dil-i-muddawar); the “Cedar heart” (Dil-i-sanowbari); and the Dil-i-nilofari, or “Lily heart.”{5} Other references may be found in the works of the Mahomedan Sufis. So some of the Sufi fraternities (as the Naqshbandi) are said{6} to have devised, or rather borrowed, from the Indian Yogis{7} the Kundalinī method as a means to realization.{8} I am told that correspondences are discoverable between the Indian (Asiatic) Shāstra and the American-Indian Māyā scripture of the Zunis called the Popul Vuh.{9} My informant tells me that their “air-tube” is the Sushumnā; their “twofold air-tube” the Nādīs Idā and Pinggalā. “Hurakan,” or lightning, is Kundalinī, and the centers 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 Āgamas, 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 lower static center seems characteristic of the Tāntrik 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 Tāntrik character also in respect of its selection of the chief center 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,{10} the heart, and the breath. Generally the brain was not so regarded. The Vaidik system posits the heart as the chief center of Consciousness—a relic of which notion we also still preserve in such phrases as “take it to heart” and to “learn by heart.” Sādhaka, which is one of the five functions of Pitta,{11} and which is situated in the heart, indirectly assists in the performance of cognitive functions by keeping up the rhythmic cardiac contractions, and it has been suggested{12} 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 centers of consciousness are to be found in the Chakras of the cerebro-spinal system and in the upper brain (Sahasrāra), which they describe, though the heart is also recognized as a seat of the Jīvātmā, or embodied spirit, in its aspect as Prāna.{13} It is for the reasons mentioned that the first verse of the Shatchakranirūpana here translated speaks of the Yoga which is to be achieved “according to the Tantras” (Tantrānusārena)—that is, as Kālīcharana its Commentator says, “following the authority of the Tantras.”

This Yoga has been widely affirmed. The following review does not profess to be exhaustive, for the literature relating to Kundalī and Layayoga is very great, but includes merely a short reference to some of the Upanishads and Purānas which have come under my notice, and of which I kept a note, whilst engaged in this work.{14} It will, however, clearly establish that this doctrine concerning the Chakras, or portions of it, is to be found in other Shāstras than the Tantras, though the references in some cases are so curt that it is not always possible to say whether they are dealing with the matter in the same Yoga-sense as the work here translated or as forms of worship (Upāsanā). It is to be noted in this connection that Bhūtashuddhi is a rite which is considered as a necessary preliminary to the worship of a Deva.{15} It is obvious that if we understand the Bhūtashuddhi to here mean the Yoga practice described, then, with the exception of the Yogī expert in this Yoga, no one would be competent for worship at all. For it is only the accomplished (Siddha) Yogī who can really take Kundalinī to the Sahasrāra. In the ordinary daily Bhūtashuddhi, therefore, the process is purely a mental or imaginary one, and therefore forms part of Upāsanā, and not Yoga. Further, as a form of worship the Sādhaka may, and does, adore his Ishtadevatā in various parts of his body. This, again, is a part of Upāsanā. Some of the Shāstras however, next mentioned, clearly refer to the Yoga process, and others appear to do so.

In what are called the earliest Upanishads,{16} mention is made of certain matters which are more explicitly described in such as are said by Western orientalists to be of later date. Thus, we find reference to the four states of consciousness, waking, and so forth; the four sheaths; and to the cavity of the heart as a “soul” center.

As already stated, in the Indian schools the heart was considered to be the seat of the waking consciousness. The heart expands during waking, and contracts in sleep. Into it during dreaming sleep (Svapna) the external senses are withdrawn, though the representative faculty is awake; until in dreamless sleep (Sushupti) it also is withdrawn. Reference is also made to the 72,000 Nādīs; the entry and exit of the Prāna through the Brahmarandhra (above the foramen of Monro and the middle commissure); and “up-breathing” through one of these Nādīs. These to some extent probably involve the acceptance of other elements of doctrine not expressly stated. Thus, the reference to the Brahmarandhra and the “one nerve” imply the cerebro-spinal axis with its Sushumnā, through which alone the Prāna passes to the Brahmarandhra; for which reason, apparently, the Sushumnā itself is referred to in the Shivasanghitā as the Brahmarandhra. Liberation is finally affected by “knowledge,” which, as the ancient Aitareya Āranyaka says,{17} “is Brahman.” “He, Vāmadeva, by his knowing self having left the world and having attained all delights in the world of heaven, became immortal.”

The Hangsa Upanishad{18} opens with the statement that the knowledge therein contained should be communicated only to the Brahmachārī of peaceful mind (Shānta), self-controlled (Dānta), and devoted to the Guru (Gurubhakta). Nārāyana the Commentator, who cites amongst other works the Tantrik Compendium the Shāradā Tilaka, describes himself as “one whose sole support is Shruti”{19} (Nārāyanena shrutimātropajīvinā). The Upanishad (§ 4) mentions by their names the six Chakras, as also the method of raising of Vāyu from the Mūlādhāra—that is, the Kundalīnī Yoga. The Hangsa (that is, Jīva) is stated to be in the eight-petalled lotus below Anāhata{20} (§ 7) where the Ishtadevatā is worshipped. There are eight petals, with which are associated certain Vrittis. With the Eastern petal is associated virtuous inclination (Punye mati); with the South-Eastern, sleep (Nidrā) and laziness (Ālasya); with the Southern, badness or cruelty (Krūra mati); with the South-Western, sinful inclination (Pāpe manīshā); with the Western, various inferior or bad qualities (Krīdā); with the North-Western, intention in movement or action (Gamanādau buddhi); with the Northern, attachment and pleasurable contentment (Rati and Prīti); and with the North-Eastern petal, manual appropriation of things (Dravyagrahana).{21} In the center of this lotus is dispassion (Vairāgya). In the filaments is the waking state (Jāgrad-avasthā); in the pericarp the sleeping state (Svapna); in the stalk the state of dreamless slumber (Sushupti). Above the lotus is “the place without support” (Nirālamba pradesha), which is the Turīya state. The Commentator Nārāyana says that the Vritti of the petals are given in the Adhyātmaviveka which assigns them to the various lotuses. In the passage cited from the Hangsopanishad, they, or a number of these, appear to be collected in the center of meditation upon the Ishtadevatā. In § 9 ten kinds of sound (Nāda) are mentioned which have definite physical effects, such as perspiration, shaking, and the like, and by the practice of the tenth kind of Nāda the Brahmapada is said to be attained.

The Brahma Upanishad{22} mentions in v. 2 the navel (Nābhi), heart (Hridayam), throat (Kantham), and head (Mūrdhā), as places (Sthāna) “where the four quarters of the Brahman shine.” The Commentator Nārāyana says that the Brahmopanishad, by the mention of these four, indicates that they are the centers from which the Brahman may (according to the method there prescribed) be attained.{23} Reference is made to the lotuses at these four places, and the mind is spoken of as the “tenth door,” the other nine apertures being the eyes, ears, nostrils, and so forth.

The Dhyānabindu Upanishad{24} refers to the hearing of the Anāhata sounds by the Yogī (v. 3). The Upanishad directs that with Pūraka meditation should be done in the navel on the Great Powerful One (Mahāvīra) with four arms and of the color of the hemp flower (i.e., Vishnu); with Kumbhaka meditate in the heart on the red Brahmā seated on a lotus; and with Rechaka think of the three-eyed one (Rudra) in the forehead. The lowest of these lotuses has eight petals; the second has its head downwards; and the third, which is compounded of all the Devatās (Sarvadevamaya), is like a plantain flower (vv. 9-12). In v. 13, meditation is directed on a hundred lotuses with a hundred petals each, and then on Sun, Moon, and Fire. It is Ātmā which rouses the lotus, and, taking the Bīja from it, goes to Moon, Fire, and Sun.

The Amritanāda Upanishad{25} refers to the five elements, and above them Arddhamātrā—that is, Ājnā (vv. 30, 31). The elements here are those in the Chakras, for v. 26 speaks of the heart entrance as the aerial entrance (for the Vāyu Tattva is here). Above this, it is said, is the gate of liberation (Mokshadvāra). It is stated in v. 25 that Prāna and Manas go along the way the Yogī sees (Pashyati), which the Commentator says refers to the way Prāna enters (and departs from) Mūlādhāra, and so forth. He also gives some Hatha processes.

The Kshurikā Upanishad{26} speaks of the 72,000 Nādis, of Idā and Pingalā, and Sushumnā (vv. 14, 15). All these, with the exception of Sushumnā, can “be severed by Dhyāna Yoga” (ib.). Verse 8 directs the Sādhaka “to get into the white and very subtle Nāda (Quære Nādī) and to drive Prāna Vāyu through it”; and Pūraka, Rechaka, Kumbhaka, and Hatha processes are referred to. The Commentator Nārāyana, on v. 8, remarks that Kundalī should be heated by the internal fire and then placed inside the Brahmanādī, for which purpose the Jālandhara Bandha should be employed.

The Nrisinghapūrvvatāpanīya Upanishad{27} in Ch. V., v. 2, speaks of the Sudarshana (which is apparently here the Mūlādhāra) changing into lotuses of six, eight, twelve, sixteen, and thirty-two petals respectively. This corresponds with the number of petals as given in this work except as to the second. For, taking this to be the Svādhishthāna, the second lotus should be one of ten petals. Apparently this divergence is due to the fact that this is the number of letters in the Mantra assigned to this lotus. For in the six-petalled lotus is the six-lettered Mantra of Sudarshana; in the eight-petalled lotus the eight-lettered Mantra of Nārāyana; and in the twelve-petalled lotus the twelve-lettered Mantra of Vāsudeva. As is the case ordinarily, in the sixteen-petalled lotus are the sixteen Kalās (here vowels) sounded with Bindu or Anusvāra. The thirty-two-petalled lotus (Ājnā) is really two-petalled because there are two Mantras here (each of sixteen letters) of Nrisingha and His Shakti.

The sixth chapter of the Maitrî Upanishad{28} speaks of the Nādīs; and in particular of the Sushumnā; the piercing of the Mandalas Sun, Moon, and Fire (each of these being within the other, Sattva in Fire, and in Sattva Achyuta); and of Amanā, which is another name for Unmanī.

Both the Yogatattva Upanishad{29} and Yogashikhā Upanishad{30} refer to Hathayoga, and the latter speaks of the closing of the “inner door,” the opening of the gateway of Sushumnā (that is, by Kundalī entering the Brahmadvāra), and the piercing of the Sun. The Rāmatāpanī Upanishad{31} refers to various Yoga and Tantrik processes, such as Āsana, Dvārapūjā, Pīthapūjā, and expressly mentions Bhūtashuddhi, which, as above explained, is the purification of the elements in the Chakras, either as an imaginative, or real process by the aid of Kundalinī.

I have already cited in the Notes numerous passages on this Yoga from the Shāndilya Upanishad of the Atharvaveda, the Varāha and Yogakundalī Upanishads of the Krishna Yajurveda, the Mandalabrāhmana Upanishad of the Shukla Yajurveda, and the Nādabindu Upanishad of the Rigveda.{32}

The great Devībhāgavata Purāna (VII. 35, XI. 8) mentions in a full account the six Chakras or Lotuses; the rousing of Kundalī (who is called the Paradevatā) in the Mūlādhāra by the manner here described, uniting Jīva therewith by the Hangsa Mantra; Bhūtashuddhi; the dissolution of the gross Tattvas into the subtle Tattvas, ending with Mahat in Prakriti, Māyā in Ātmā. The Dharāmandala is mentioned, and it and the other Mandalas are described in the manner here stated. The Bījas of Prithivī and other Tattvas are given. Allusion is also made to the destruction of the “man of sin” (Pāpapurusha), in terms similar to those to be found in the Mahānirvāna and other Tantras. A remarkable Dhyāna of Prānashakti is to be found in this chapter, which reads very much like another which is given in the Prapanchasāra Tantra.{33}

Lingga Purāna, Part I., Ch. LXXV., mentions the Chakras with their different petals, the names of which are given by the Commentator. Shiva is Nirguna, it says, but for the benefit of men He resides in the body with Umā, and Yogīs meditate upon Him in the different lotuses.

Chapter XXIII. of the Agni Purāna, which is replete with Tantrik rituals, magic, and Mantras, also refers to the Bhūtashuddhi rite wherein, after meditation with the respective Bīja Mantras on the navel, heart, and Ājnā centers, the body of the Sādhaka is refreshed by the flow of nectar.

Finally, an adverse critic of this Yoga whom I cite later invokes the authority of the great Shangkara, though in fact, if tradition be correct, it is against him. Shangkara, in whose Maths may be found the great Tantrik Yantra called the Shrīchakra, says in his Commentary on vv. 9 and 10 of Ch. VIII. of the Bhagavadgīta: “First the heart lotus (Anāhata) is brought under control. Then, by conquering Bhūmi (Mūlādhāra, etc.) and by the upward going Nādī (Sushumnā), after having placed Prāna between the two eyebrows (see v. 38, Shatchakranirūpana), the Yogī reaches the lustrous light-giving Purusha.” On this the Tīkā of Ānandagiri runs: “By the Sushumnā Nādī between Idā and Pinggalā. The throat is reached by the same way—the space between the eyebrows. By conquering earth (Bhūmi) is meant the process by which the five Bhūtas are controlled.” Shrīdhara Svāmī says: “By the power of Yoga (Yogabala) Prāna must be led along the Sushumnā.” And Madhusūdana Sarasvatī says: “The upward-going Nādī is Sushumnā, and the conquest of Bhūmi and the rest is done by following the path indicated by the Guru; and by the space between the eyebrows is meant the Ājnā chakra. By placing Prāna there, it passes out by the Brahmarandhra, and the Jīva becomes one with the Purusha.” The famous hymn called Ānandalahari (“Wave of Bliss”), which is universally ascribed to Shangkara, deals with this Yoga (Shatchakrabheda); and in the thirteenth chapter of Vidyāranya’s Shangkaravijaya the six lotuses are mentioned, as also the fruit to be gained by worshipping the Devatā in each Chakra.{34}

Pandit R. Ananta Shāstrī says:{35}

“Many a great man has successfully worked the Kundalinī to the Sahasrāra, and effected her union with the Sat and Chit. Of these stands foremost the great and far-famed Shangkarāchārya, a humble pupil of one of the students of Gaudapādāchārya, the author of the well-known ‘Subhagodaya’ (52 slokas). Having well acquainted himself with the principles contained in this work, Shrī Shangkarāchārya received special instructions based upon the personal experience of his Guru. And adding his own personal experience to the above advantages, he composed his famous work on the Mantra-shāstra, consisting of 100 slokas; the first forty-one of these forming the ‘Ānanda-Laharī,’ and the rest forming the ‘Saundarya-Laharī’; the latter apostrophizes the Devī as a being who is beauteous from head to foot.

“‘Ānanda-Laharī’ may be said to contain the quintessence of the Samayāchāra. The work is all the more valuable because the author teaches it from personal experience. Lengthy commentaries are written on almost every syllable of the text. The value attached to the work may be adequately understood by the following theory. Some hold that Shiva is the real author of ‘Ānanda-Laharī,’ and not Shangkarāchārya, who was but a Mantra-drashtā or Rishi—i.e., one who realized the process and gave it to the world. No less than thirty-and-six commentaries on this work are now extant. Among them we find one written by our great Appaya Dīkshita. The commentaries are not entirely different, but each has its own peculiar views and theories.

“As for the text of ‘Ānanda-Laharī,’ it contains forty-and-one shlokas. According to some commentators, the shlokas are 35 in number; some recognize only 30, and according to Suddhāvidyotinī and others only the following shlokas constitute the text of ‘Ānanda-Laharī’: 1-2, 8-9, 10-11, 14-21, 26-27, 31-41. In my opinion, also, the last statement seems to be correct, as the other shlokas treat only of Prayogas (applications of Mantras) for worldly purposes.{36} Only a few of these Prayogas are recognized by all the commentators; while the rest are passed over as being entirely Karmic.

“As has been remarked already, ‘Ānanda-Laharī’ is but an enlargement of the work called Subhagodaya by Gaudapāda, who is the Guru of the author’s Guru. That work gives only the main points, without any of the characteristic admixture of illustrations, etc., above noticed.

“Of all the commentaries on ‘Ānanda-Laharī’ Lakshmīdhara’s seems to be the most recent; yet in spite of this it is the most popular, and with reason, too. Other commentaries advocate this or that aspect of the various philosophical schools; but Lakshmīdhara collates some of the views of others, and records them side by side with his own. His commentary is in this way the most elaborate. He sides with no party;{37} his views are broad and liberal. All schools of philosophers are represented in his commentaries. Lakshmīdhara has also commented on many other works on Mantrashāstra, and is consequently of much high repute. So his commentaries are as valuable to both ‘Ānanda-Laharī’ and ‘Saundarya-Laharī’ as Sāyana’s are to the Vedas.

“Lakshmīdhara seems to have been an inhabitant of Southern India; the observances and customs he describes all point to this conclusion; the illustrations he adduces smack invariably of the South, and even to this day his views are more followed in the South than in the North. He has also written an elaborate commentary on Gaudapāda’s Subhagodaya. The references to that in the commentary to this work, and the commentator’s apology here and there for repeating what he has written on the former occasion, lead to the inference that the author had for his life-work the commentary on the original book.

“Achyutānanda’s commentaries are in Bengali characters, and are followed as authority in Bengal even to this day.{38} Various commentaries are followed in various places, but few have risen to be universally accepted.

“There are only three or four works treating of Prayoga (application); I have had access to all of them. But here I have followed only one of them, as being the most prominent and important. It comes from an ancient family in Conjeeveram. It contains 100 slokas. The Yantras (figures) for the Mantras contained in the shlokas, the different postures of the worshipper, and similar prescriptions, are clearly described in it to the minutest detail.

“There seems to be some mystical connection between each shloka and its Bijākshara.{39} But it is not intelligible, nor has any of the Prayoga Kartas{40} explained the same.

“The following is a list of commentaries written upon ‘Ānanda-Laharī’; some of them include ‘Saundarya-Laharī’ also:

“1. ‘Manoramā,’ a Commentary. 2. A Commentary by Appaya Dīkshita (Tanjore Palace Library). 3. ‘Vishnupakshī.’ Perhaps this may be the same as No. 14 given below. 4. By Kavirājasharman—about 3,000 granthas (Deccan College Library). 5. ‘Manjubhūshanī,’ by Krishnāchārya, the son of Vallabhāchārya—shlokas about 1,700. He says in his Introduction that Shrī Shankarāchārya praised the Brahmashakti called Kundalinī when he was meditating on the banks of the Ganges. He gives the purport of this work in his first shloka: ‘I praise constantly the Kundalinī, who creates innumerable worlds continuously, though She is like a filament of the lotus, and who resides at the root of the tree (Mūlādhāra) to be roused and led (to Sahasrāra).’ This is popular in the Bengal Presidency. 6. Another Commentary, called ‘Saubhāgyavardhanī,’ by Kaivalyāsharma. The Adyar Library has a copy of it. This is popular throughout India, so we can get as many MSS. of the same as we require from different places. It contains about 2,000 granthas. 7. By Keshavabhatta. 8. ‘Tattvadīpikā,’ by Gangahari, a small commentary based on Tantrashāstra. 9. By Gangādhara. 10. By Gopīramanatarka-pravachana—granthas about 1,400. Seems to be of recent origin. 11. Gaurīkāntasārvabhaumabhattāchārya—granthas about 1,300. Of recent origin. 12. By Jagadīsha. 13. By Jagannātha Panchānana. 14. By Narasimha—granthas 1,500. The chief peculiarity of this commentary is that it explains the text in two different ways, each shloka being applicable to Devī and Vishnu at the same time. Though some commentators have given different meanings to some of the verses, yet all of them apply to the different aspects of Devī alone, and not to the different Devatās. 15. ‘Bhāvārthadīpa,’ by Brahmānanda{41}—granthas about 1,700. 16. By Mallabhatta. 17. By Mahādevavidyāvāgīsha. 18. By Mādhavavaidya (Deccan College Library). 19. By Rāmachandra—granthas about 3,000 (Deccan College Library). 20. By Rāmanandatīrtha. 21. Lakshmīdhara’s; which is well known to the public, and needs no comment. This has been brought out excellently in Deva Nāgara type by the Mysore Government lately. 22. By Vīshvambhara. 23. By Shrīkanthabhatta. 24. By Rāma Sūri. 25. By Dindima (Adyar Library). 26. By Rāmachandra Misra—granthas about 1,000 (Deccan College Library). 27. By Achyutānanda (printed in Bengali characters). 28. Sadāshiva (Government Oriental Library, Madras). 29. Another nameless Commentary (Government Oriental Library, Madras). 30. By Shrīrangadāsa. 31. By Govinda Tarkavāgīsha Bhattāchārya—granthas 600. He seems to give the Yantra also for each verse. Further, he says that the god Mahādeva specially incarnated as Shangkarāchārya to promulgate the science of Shrīvidyā. 32. Sudhāvidyotinī, by the son of Pravarasena. This commentator says that the author of this famous hymn was his father, Pravarasena, Prince of the Dramidas. He tells us a story in connection with Pravarasena’s birth which is very peculiar. As he was born in an inauspicious hour, Dramida, the father of Pravarasena, in consultation with his wise Minister, by name Suka, threw him out in the forest, lest he (the father) should lose his kingdom. . . . The child praised Devī by this hymn, and, pleased with it, the Devī fostered and took care of him in the forest. The story ends by saying that the boy returned to his father’s dominion and became King. By his command, his son, the present commentator, wrote Sudhāvidyotinī, after being fully initiated into this mystic Shāstra, Shrīvidyā. The account, however, appears to be rather fantastic. This MS. I got from South Malabar with much difficulty. It gives the esoteric meaning of the verses in ‘Ānanda-Laharī,’ and seems to be a valuable relic of occult literature. 33. The book of Yantras with Prayoga. This is very rare and important.

“Besides the above commentaries, we do not know how many more commentaries there are upon this hymn.”

The celebrity of “Ānandalaharī” and the great number of commentaries upon it are proof of the widespread and authoritative character of the Yoga here described.

To conclude with the words of the Commentator on the Trishatī: “It is well known in Yoga-Shāstras that nectar (Amrita) is in the head of all breathing creatures (Prānī), and that on Kundalī going there by the Yoga-path which is moistened by the current of that nectar Yogins become like Īshvara.”{42}

The Chakras, however, mentioned are not always those of the body above stated, as would appear from the following account, which, it will be observed, is peculiar, and which is taken from the Shatchakra Upanishad of the Atharvaveda.{43} Apparently reference is here made to cosmic centers in the worship of the Vishnu Avatāra called Nrisingha.

“Om. The Devas, coming to Satyaloka, thus spoke to Prajāpati, saying, ‘Tell us of the Nārasingha{44} Chakra’ (to which he replied). There are six Nārasingha Chakras. The first and second have each four spokes; the third, five; the fourth, six; the fifth, seven; and the sixth, eight spokes. These six are the Nārasingha Chakras. Now, what are their names (that is what you ask). They are Āchakra,{45} Suchakra,{46} Mahāchakra,{47} Sakalaloka-rakshanachakra,{48} Dyuchakra,{49} Asurāntaka-chakra.{50} These are their respective names, [1]

“Now, what are the three circles (Balaya)? These are inner, middle, and outer.{51} The first is Bīja;{52} the second, Nārasingha-gāyatrī;{53} and the third, or outer, is Mantra. Now, what is the inner circle? There are six such (for each Chakra has one); these are the Nārasingha, Mahālākshmya, Sārasvata, Kāmadeva, Pranava, Krodhadaivata (Bījas), respectively.{54} These are the six interior circles of the six Nārasingha Chakras. [2]

“Now, what is the middle circle? There are six such. To each of these belong Nārasinghāya, Vidmahe, Vajranakhāya, Dhīmahi, Tannah, Singhahprachodayāt, respectively.{55} These are the six circles of the six Nārasingha Chakras. Now, what are the six outer circles? The first is Ānandātmā or Āchakra; the second is Priyātmā or Suchakra; the third is Jyotirātmā or Mahāchakra; the fourth is Māyātmā or Sakala-loka-rakshana Chakra; the fifth is Yogātmā or Dyuchakra; and the sixth is Samāptātmā or Asurāntakachakra. These are the six outer circles of the six Nārasingha Chakras.{56} [3]

“Now, where should these be placed?{57} Let the first be placed in the heart;{58} the second in the head;{59} the third at the site of the crown-lock{60} (Shikhāyām); the fourth all over the body;{61} the fifth in all the eyes{62} (Sarveshu netreshu); and the sixth in all the regions{63} (Sarveshu desheshu). [4]

“He who does Nyāsa of these Nārasingha Chakras on two limbs becomes skilled in Anushtubh,{64} attains the favor of Lord Nrisingha, success in all regions and amongst all beings, and (at the end) liberation (Kaivalya). Therefore should this Nyāsa be done. This Nyāsa purifies. By this one is made perfect in worship, is pious, and pleases Nārasingha. By the omission thereof, on the other hand, the favor of Nrisingha is not gained nor is strength, worship, nor piety generated. [5]

“He who reads this becomes versed in all Vedas, gains capacity to officiate as priest at all sacrifices, becomes like one who has bathed in all places of pilgrimage, an adept in all Mantras, and pure both within and without. He becomes the destroyer of all Rākshasas, Bhūtas, Pishāchas, Shākinīs, Pretas, and Vetālas.{65} He becomes freed of all fear; therefore should it not be spoken of to an unbeliever.”{66} [6]

Notwithstanding the universal acceptance of this Yoga, it has not escaped some modern criticism. The following passage in inverted commas is a summary{67} of that passed by an English-educated Hindu,{68} formerly a lawyer and now a Guru, from one of whose disciples I received it. It was elicited by the gift of the Sanskrit text of the works here translated:

“Yoga as a means to liberation is attained by entry through the doors of Jnāna (Knowledge) and Karma (Action). Yoga is doubtless bliss, for it is the union of the Jīvātmā with the Brahman who is Bliss (Ānanda). But there are various forms of Bliss. There is, for instance, physical bliss, gross or subtle as it may be. It is a mistake to suppose that because a method of Yoga procures bliss it therefore secures liberation. In order that we be liberated we must secure that particular Bliss which is the Brahman. Some centuries ago, however, a band of Atheists (i.e., the Buddhists) discovered the doctrine of the Void (Shūnyavāda), and by a false display of a new kind of Nirvāna Mukti locked up these two doors which gave entry to liberation. To-day these doors are secured by three padlocks. The first is the doctrine that by faith one attains Krishna, but where there is argument (Tarka) He is far away. The second is the error of the Brahmos, who in Western fashion think that they can control the formless, changeless Brahman by shutting their eyes in church and repeating that He is the merciful, loving Father who is ever occupied with our good, and that if He be flattered He will be pleased; for worship (Upāsanā) is flattery. The third is the opinion of those to whom all religious acts are nothing but superstition; to whom self-interest is the only good, and whose pleasure it is to throw dust into the eyes of others and secure the praise of those whom they have thus blinded. Vishnu, in order to cause the disappearance of the Vedas in the Kali age, manifested as the atheist Buddha, and allowed various false doctrines, such as that of the Arhatas, to be proclaimed. Rudra was affected by the sin of destroying the head of Brahmā. Then he began to dance, and a number of Uchchhishta (or low maglinant) Rudras whose deeds are never good issued from His body. Vishnu and Shiva asked each other, ‘Can we do these people any good?’ Their partial manifestations then promulgated Shāstras opposed to the Vedas, fitted for the atheistic bent of their minds, that they might haply thereby rise through them to higher things. God fools the wicked with such Scriptures. We must now, however, discriminate between Shāstras. It is not because it is said in Sanskrit ‘Shiva says’ (Shiva uvācha) that we should accept all which follows this announcement. All that is opposed to Veda and Smriti must be rejected. Of the enemies of the Vedas{69} for whom such Shāstras were designed, some became Vaishnavas, and other Shaivas. One of such Scriptures was the Tantra with a materialistic Yoga system called Shatchakra-Sādhana, which is nothing but a trickery on the part of the professional Gurus, who have not hesitated also to promulgate forged scriptures. ‘The very mention of Tantrik Shāstra fills us with shame.’ The Shatchakra Sādhana is a mere obstruction to spiritual advancement. The bliss which is said to be attained by leading Kundalī to the Sahasrāra is not denied, since it is affirmed by those who say they have experienced it. But this Bliss (Ānanda) is merely a momentary superior kind of physical Bliss which disappears with the body, and not the Bliss which is Brahman and liberation. Moksha is not to be got by entering the Sahasrāra, but in leaving it by piercing the Brahmarandhra and becoming bodiless.{70}

“The Tantrik seeks to remain in the body, and thus to obtain liberation cheaply, just as the Brahmos and Members of the Ārya Samāja have become Brahmajnānīs (knowers of the Brahman) at a cheap price. Nectar, too, is cheap with the Tantriks. But what is cheap is always worthless, and this shows itself when one attempts to earn some fruit from one’s endeavors. ‘And yet all men are attracted when they hear of Shatchakra.’ ‘Many are so steeped in Tantrik faith that they can find nothing wrong with its Shāstras.’ And the Hindu nowadays has been put in such a maze by his Tantrik Gurus that he does not know what he wants. For centuries he has been accustomed to the Tantrik Dharma,{71} and his eyes are therefore not clear enough to see that it is as truly unacceptable to a Hindu as it is to a Mussalman. In fact, these persons (for whose benefit the Guru makes these remarks) are full of Mlechchhatā,{72} though, after all, it must be admitted to be some advance for such a creature as a Mlechha to adhere even to Tantrik doctrine. For bad as it is it is better than nothing at all. All the same, the Gurus delude them with their fascinating talk about Shatchakra. Like a lot of the present-day advertisers, they offer to show their so-called ‘Lotuses’ to those who will join them. Men are sent to collect people to bring them to a Dīkshāguru (initiator). In this respect the Tantriks act just like coolie recruiters for the tea-gardens.{73} The Tantrik says there are really ‘Lotuses’ there; but if the Lotuses are really there, why are we not told how we may see them?{74} And there also are supposed to be Devatās, Dākinīs, Yoginīs, ‘all ready at every moment for inspection.’{75} And, then, how material it all is! They speak of a Parashiva above Shiva, as if there was more than one Brahman. And, then, the nectar is said to be of the color of lac. Well, if so, it is a gross (Sthūla) and perceptible thing; and as a doctor can then squeeze it out there is no need for a Guru.{76} In short, the Tantrik Shatchakra is nothing but ‘a sweet in the hands of a child.’ A child who is wayward is given a sweet to keep him quiet. But if he has sense enough to know that the sweet is given to distract him, he throws it away, and finds the key to the locked doors of Yoga, called Karma and Jnāna. This process of Yoga was expelled from Hindu society centuries ago. For nearly 2,500 years ago Shangkara,{77} when destroying atheism, exterminated also Shatchakrayoga. (When Shangkara disputed with the Kāpālika Krakacha, the latter invoked to his aid the fierce form of Shiva called Bhairava. But on Shangkara’s worshipping the God, the latter said to Krakacha, ‘Thy time has come,’ and absorbed His devotee into Himself.){78} Shangkara then showed the worthlessness of the Tantras. They are again to-day attempting to enter Hindu society, and must be again destroyed.”

The writer of the note thus summarized omitted to notice that the Chakras are mentioned in the Upanishads, but endeavored to meet the fact that they are also described in the Purānas by the allegation that the Pauranik Chakras are in conformity with the Vedas, whereas the Tantrik Chakras are not. It is admitted that in the Shiva Purāna there is an account of the six centers, but it is said that they are not there alleged to actually exist, nor is anything mentioned of any Sādhanā in connection with them. They are, it is contended, to be imagined only for the purpose of worship. In external worship Devas and Devīs are worshipped in similar Lotuses. The Purānas, in fact, according to this view, convert what is external worship into internal worship. If, according to the Purāna, one worships an interior lotus, it is not to be supposed that there is anything there. One is worshipping merely a figment of one’s imagination, though it is curious to note that it is said that this figment secures certain advantages to the worshipper, and the latter must commence, according to this critic, with the Chakra which he is qualified to worship. It is not obvious how any question of such competency arises when each of the Chakras is imagined only. Attention is drawn to the fact that in the Linga Purāna there is nothing about the rousing of Kundalī, the piercing of the six centers, the drinking of nectar, and so forth. The Purāna merely says, “Meditate on Shiva and Devī in the different lotuses.” There is, it is thus contended, a radical difference between the two systems. “In the Pauranik description of the Chakras everything is stated clearly; but with the Tantriks all is mystery, or else how indeed, except by such mystification, could they dishonestly carry on their profession as Gurus?”

Buddhists may dispute this critic’s understanding of their Shūnyavāda, as Tantriks will contest his account of the origin of their Shāstra. The Historian will call in question the statement that Shangkara{79} abolished the Tantra. For, according to the Shangkaravijaya, his action was not to abolish any of the sects existing at his time, but to reform and establish bonds of unity between them, and to induce them all through their differing methods to follow a common ideal. Thus, even though Krakacha was absorbed into his God, the extreme Tantrik sect of Kāpālikas which he represented is said to have continued to exist with Shangkara’s approval, though possibly in a modified form, under its leader Vatukanātha. The Brahmos, Āryasamāj, Vaishnavas, and Shaivas, may resent this critic’s remarks so far as they touch themselves. I am not here concerned with this religious faction, but will limit the following observations in reply to the subject in hand:

The criticism, notwithstanding its “pious” acerbity against forms of doctrine of which the writer disapproved, contains some just observations. I am not here concerned to establish the reality or value of this Yoga method, nor is proof on either of these points available except through actual experiment and experience. De experientia non est disputandum. From a doctrinal and historical point of view, however, it seems that this critic did not have a sufficient knowledge{80} of the subject which he has thus so vigorously condemned, or of the wide acceptance which this Yoga has received in India. It is true that Karma with Jnāna are means for the attainment of Moksha. These and Bhakti (devotion) which may partake of the character of the first or the second, according to the nature of its display,{81} are all contained in the eight processes of Yoga. Thus, they include Tapas, a form of Karma yoga,{82} and Dhyāna, a process of Jnāna yoga. As will be later pointed out, the “eight-limbed” yoga (Ashtāngayoga) includes Hatha processes, such as Āsana and Prānāyāma. What Hathayogīs have done is to develop the physical or Hatha processes and aspect. The true view of Hathavidyā recognizes that it is an auxiliary of Jnāna whereby Moksha is obtained. It is also obviously true that all Bliss is not Moksha. Ānanda (Bliss) of a kind may be secured through drink or drugs, but no one supposes that this is liberating Bliss. Similarly, Hathayoga processes may secure various forms of gross or subtle bodily Bliss which are not The Bliss. There is, however, a misunderstanding of the system here described when it is described as merely materialistic. It has, like other forms of Yoga, a material side or Hatha aspect, since man is gross, subtle, and spiritual; but it has a Jnāna aspect also. As the Jīva is both material and spiritual, discipline and progress in both the aspects is needed. Kundalī is aroused by Mantra, which is Consciousness (Chaitanya) embodied in sound. “It is he whose being is immersed in the Brahman,” who arouses the Devī Kundalī by the Mantra Hūngkāra (v. 50). The Devī is Herself Shuddha Sattva{83} (v. 51). “The wise and excellent Yogī, wrapt in Samādhi and devoted to the Lotus Feet of his Guru, should lead Kulakundalī along with Jīva to Her Lord the Parashiva in the abode of liberation within the pure Lotus, and meditate upon Her who grants all desires as the Chaitanyarūpā Bhagavatī (that is, the Devī whose substance is Consciousness itself); and as he leads Kulakundalī he should make all things absorb in Her.” Meditation is made on every center in which She operates. In the Ājnā center Manas can only unite with and be absorbed into Kundalī by becoming one with the Jnānashakti which She is, for She is all Shaktis. The Layayoga is therefore a combination of Karma and Jnāna. The former mediately and the latter directly achieves Moksha. In the Ājnā is Manas and Om, and on this the Sādhaka meditates (v. 33). The Sādhaka’s Ātmā must be transformed into a meditation on this lotus (v. 34). His Ātmā is the Dhyāna of Om, which is the inner Ātmā of those whose Buddhi is pure. He realizes that he and the Brahman are one, and that Brahman is alone real (Sat) and all else unreal (Asat). He thus becomes an Advaitavādī, or one who realizes the identity of the individual and universal Self (ib.). The mind (Chetas) by repeated practice (Abhyāsa) is here dissolved, and such practice is mental operation itself (v. 36). For the Yogī meditating on the Mantra whereby he realizes the unity of Prāna and Manas closes the “house which hangs without support.” That is, he disengages the Manas from all contact with the objective world (v. 36), in order to attain the Unmanî Avasthā. Here is Paramashiva. The Tantrik does not suppose that there are several Shivas in the sense of several distinct Deities. The Brahman is one. Rudra, Shiva, Paramashiva, and so forth, are but names for different manifestations of the One. When it is said that any Devatā is in any Chakra, it is meant that that is the seat of the operation of the Brahman, which operation in its Daiva aspect is known as Devatā. As these operations vary, so do the Devatās. The Hangsah of the Sahasrāra contains in Himself all Devatās (v. 44). It is here in the Ājnā that the Yogī places at the time of death his Prāna and enters the supreme Purusha, “who was before the three worlds, and who is known by the Vedānta” (v. 38). It is true that this action, like others, is accompanied by Hatha processes. But these are associated with meditation. This meditation unites Kundalī and Jīvātmā with the Bindu which is Shiva and Shakti (Shivashaktimaya), and the Yogī after such union, piercing the Brahmarandhra, is freed from the body at death and becomes one with Brahman (ib.). The secondary causal body (Kāranāvāntara Sharīra) above Ājnā and below Sahasrāra is to be seen only through meditation (v. 39), when perfection has been obtained in Yoga practice. V. 40 refers to Samādhì Yoga.

Passing to the Sahasrāra, it is said, “well concealed and attainable only by great effort, is that subtle ‘Void’ (Shūnya) which is the chief root of liberation” (v. 42). In Paramashiva are united two forms of Bliss (v. 42)—namely, Rasa or Paramānanda Rasa (that is, the bliss of Moksha) and Virasa (or the bliss which is the product of the union of Shiva and Shakti). It is from the latter union that there arise the universe and the nectar which floods the lesser world (Kshudrabrahmānda), or the body. The ascetic (Yati) of pure mind is instructed in the knowledge by which he realizes the unity of the Jīvātmā and Paramātmā (v. 43). It is “that most excellent of men who has controlled his mind (Niyata-nìja-chitta)—that is, concentrated the inner faculties (Antahkarana) on the Sahasrāra, and has known it—who is freed from rebirth,” and thus attains Moksha (v. 45). He becomes Jīvanmukta, remaining only so long in the body as is necessary to work out the Karma, the activity of which has already commenced—just as a revolving wheel will yet run a little time after the cause of its revolving has ceased. It is the Bhagavatī Nirvāna-Kalā which grants divine liberating knowledge—that is, Tattvajnāna, or knowledge of the Brahman (v. 47). Within Her is Nityānanda, which is “pure Consciousness itself” (v. 49), and “is attainable only by Yogīs through pure Jnāna” (ib.). It is this Jnāna which secures liberation (ib.). The Māyā Tantra says: “Those who are learned in Yoga say that it is the unity of Jīva and Ātmā (in Samādhi). According to the experience of others, it is the knowledge (Jnāna) of the identity of Shiva and Ātmā. The Āgamavādīs say that knowledge (Jnāna) of Shakti is Yoga. Other wise men say that the knowledge (Jnāna) of the Purāna Purusha is Yoga; and others again, the Prakritivādīs, declare that the knowledge of the union of Shiva and Shakti is Yoga” (v. 57). “The Devī, by dissolving Kundalinī in the Parabindu, effects the liberation of some Sādhakas through their meditation upon the identity of Shiva and Ātmā in the Bindu. She does so in the case of others by a similar process and by meditation (Chintana) on Shakti. In other cases this is done by concentration of thought on the Paramapurusha, and in others cases by the meditation of the Sādhaka on the union of Shiva and Shakti” (ib.). In fact, the worshipper of any particular Devatā should realize that he is one with the object of his worship. In Pranava worship, for instance, the worshipper realizes his identity with the Ongkāra. In other forms of worship he realizes his identity with Kundalinī, who is embodied by the different Mantras worshipped by different worshippers. In short, Jnāna is Kriyājnāna and Svarūpajnāna. The latter is direct spiritual experience. The former are the meditative processes leading to it. There is here Kriyājnāna, and when Kundalinī unites with Shiva She gives Jnāna (Svarūpa), for Her nature (Svarūpa), as also His, is that.

After union with Shiva, Kundalī makes Her return journey. After She has repeatedly{84} gone to him, She makes a journey from which, at the will of the Yogī, there is no return. Then the Sādhaka is Jīvanmukta. His body is preserved until such time as the active Karma is exhausted, when he can achieve bodiless (Videha) or Kaivalya Mukti (supreme liberation). “The revered Lord Preceptor”—that is, Shangkarāchāryya—in his celebrated Ānanda-Laharī thus hymns Her return (v. 53):

“Kuharini, Thou sprinklest all things with the stream of nectar which flows from the tips of Thy two feet; and as Thou returneth to Thine own place, Thou vivifieth and maketh visible all things that were aforetime invisible; and on reaching Thy abode Thou resumeth Thy snake-like coil and sleepeth.” That is, as Her passage upward was Layakrama (dissolution of the Tattvas), so Her return is Srishtikrama (re-creation of the Tattvas). V. 54 says that the Yogī who has practiced Yama and Niyama and the like (that is, the other processes of Ashtāngayoga, including Dhyāna with its resulting Samādhi), and whose mind has been thus controlled, is never again reborn. Gladdened by the constant realization of the Brahman, he is at peace.

Whether the method above described be or be not effectual or desirable, it must be obvious upon a perusal of the text, which gives an explanation of it, that the Yoga which the author affirms to be the cause of liberation is not merely material, but that it is the arousing of the static vital force (Jīvashakti) and world consciousness (Jagachchaitanya) which makes man what he is. The Yogī thus does claim to secure the Bliss of liberation by making entry thereto through the doors of Karma and Jnānayoga.

A Brahmo Author{85} who is so little favorable to the Tantra as to describe the difference between it and the Veda as being “as great as that which exists between the Netherworld (Pātāla) and Heaven (Svarga)”{86} does not deny the efficiency of the Tantrik Shatchakra Sādhanā, but contrasts it with the Vaidika-Gāyatrī-Sādhanā in an account of the two methods which I here summarize in inverted commas.

“The Chakras (the existence of which is not disputed) are placed where the nerves and muscles unite.{87} The Ājnā is the place of the Command. This manifests in the operation of Buddhi. If the command is followed, the Sādhaka becomes pure of disposition (Bhāva) and speech. Speech displays itself in the throat, the region of the Vishuddha. The next lower Chakra is called Anāhata because of its connection with Nāda, which is self-produced in the heart. The Vāyu in Anāhata is Prānashakti. Here when free from sin one can see the Ātmā. Here the Yogī realizes ‘I am He.’ Fire is at the navel. The seat of desire is at the root of the Svādhishthāna. In the lowest lotus the Mūlādhāra are the three Shaktis of Jīva—namely, Ichchhā, Kriyā, and Jnāna—in an unconscious unenlivened state. The Sādhaka by the aid of the Parātmā as fire (Agni) and air (Vāyu){88} awakens these three forces (Shaktis), and ultimately by the grace of the Parātmā he is united with the Turīya Brahman.”

“In days of old Sādhanā commenced at the Mūlādhāra Chakra; that is, those who were not Sādhakas of the Gāyatrī-Mantra commenced from below at the lowest center. There was a good reason for this, for thereby the senses (Indriya) were controlled. Without such control purity of disposition (Bhāva) cannot be attained. If such purity be not gained, then the mind (Chitta) cannot find its place in the heart; and if the Chitta be not in the heart there can be no union with the Parātmā. The first thing, therefore, which a Sādhaka has to do is to control the senses. Those who achieved this without fixing their minds on the Lord (Īshvara){89} had to go through many difficult and painful practices (such as the Mudrās, Bandhas, etc., mentioned later) which were necessary for the control of the Indriyas and of the action of the Gunas. All this is unnecessary in the Gāyatrī Sādhanā or method. It is true that the senses should be controlled in the three lower centers (Chakras)—that is, cupidity (Lobha) in the Mūlādhāra, lust (Kāma) in the Svādhishthāna at the root of the genitals, and anger (Krodha) at the navel. These three passions are the chief to set the senses in motion, and are the main doors to Hell. The way, however, in which control should be effected is to place the Chitta (mind) on Sattā (existence) of Paramātmā in these Chakras. The Chitta should be taken to each of these three lowest centers and controlled, whereby these passions which have their respective places at those centers are controlled. Whenever, therefore, the senses (Indriya) get out of control, fix the Chitta (mind) on the Paramātmā in the particular Chakra.”

[To give the above an English turn of thought: if, say, anger is to be controlled, carry the mind to the navel, and there meditate upon the existence of the Supreme One (Paramātmā) in this center, not merely as the Supreme without the body and within the body, but as embodied in that particular part of it; for that is Its manifestation. The result is that the passionate activity of this center is subdued; for its functioning is attuned to the state of the Ātmā which informs it, and both the body and mind attain the peace of the Ātmā on which the self is centered.{90}]

“Having thus controlled the senses, the Gāyatrī Sādhanā commences, not at the lowest, but at the highest, of the six centers—namely, the Ājnā between the eyebrows. There is no necessity for the difficult and painful process of piercing the Chakras from below.{91} Fix the mind on the Lord (Īshvara) in the highest center. For the ether (Ākāsha) there is the existence (Sattā) of the Supreme Ātmā. There and in the two lower centers (Vishuddha and Anāhata) enjoyment is had with Īshvara. The union between Jīva and Prakriti is called Honey (Madhu) in the Upanishads. By Sādhanā of the Ājnā center (Chakra) purity of being (Bhāvashuddhi) is attained, and purity of speech follows on the attainment of such Bhāva. Yoga with the Supreme Devatā who is all-knowing is had here. He who is freed from all disturbing conditions of body and mind reaches the state which is beyond the Gunas (Gunātīta), which is that of the Supreme Brahman.”

We may conclude these two criticisms with the true Indian saying somewhat inconsistently quoted in the first: “To dispute the religion (Dharma) of another is the mark of a narrow mind. O Lord! O Great Magician! with whatsoever faith or feeling we call on Thee Thou art pleased.”

Whatsoever difference there has been, or may be, as to forms and methods, whether in Upāsanā or Yoga, yet all Indian worshippers of the ancient type seek a common end in unity with Light of Consciousness, which is beyond the regions of Sun, Moon, and Fire.

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{92} that the Chakras 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 Mūlādhāra is inaccurately described as being “above the pubis.” Nor is the Svādhishthāna the umbilical region. Anāhata is not the root of the nose, but is the spinal center in the region of the heart; Vishuddha is not “the hollow between the frontal sinuses,” but is the spinal center in the region of the throat. Ājnā is not the fontanelle or union of the coronal and sagittal sutures, which are said to be the Brahmarandhra,{93} but is in the position allotted to the third eye, or Jnānachakshu. 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 Sushumnā as a “force” which “cannot be energized until Idā and Pinggalā 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 Kundalinī is called Nādī; that the Sushumnā extends as a nerve to the Brahmarandhra; that the Tattvas are seven in number; and other matters which are inaccurate. The Sushumnā is not a “force,”{94} and does not pass and impinge upon anything, but is the outer of the three Nādīs, which form the conduit for the force which is the arousing of the Devī called Kundalinī, which force is not itself a Nādī, but passes through the innermost, or Chitrinī Nādī, which terminates at the twelve-petalled lotus below the Sahasrāra, from which ascent is made to the Brahmarandhra. It would be easy to 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 modern Indian writers have also helped to diffuse erroneous notions about the Chakras by describing them from what is merely a materialistic or physiological standpoint. To do so is not merely to misrepresent the case, but to give it away; for physiology does not know the Chakras as they exist in themselves—that is, as centers of consciousness—and of its activity as Prānavāyu Sūkshma or subtle vital force; though it does deal with the gross body which is related to them. Those who appeal to physiology only are like to return non-suited.

We may here notice the account of a well-known “Theosophical” author{95} regarding what he calls the “Force centers” and the “Serpent Fire,” of which he writes that he has had personal experience. Though Mr. Leadbeater also refers to the Yoga Shāstra, 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 Yogīs (whose competence for their own Yoga the author somewhat disparages), but that it is 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,” with the enhanced “astral” and mental vision which he believes has shown him what he tells us. The centers, or Chakras, of the human body are by Mr. Leadbeater described to be vortices of “etheric” matter{96} into which rush from the “astral”{97} 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 centers, 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”95 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”94 (as the Hindus call them) which the “Lotus” or vortex exhibits. The secondary force rushing round the vortex produces 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 supposition of an etheric vortex subject to an incoming force of the Logos—both the “Lotuses” described in the Hindu books and the number of their petals is accounted for by the author, who substitutes for the Svādhishthāna center a six-petalled lotus at the spleen,{98} 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.”{99} The “etheric” center which keeps alive the physical vehicle is said to correspond with an “astral” center of four dimensions, 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” centers 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 sympathize 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.{100} These centers are therefore said to take the place to some extent of sense organs for the astral body. In the first center, “at the base of the spine,” is the “serpent fire,” or Kundalinī, which exists in seven layers or seven degrees of force.{101} 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 Prāna, or vitality.{102} The “etheric centers” when fully aroused by the “Serpent Fire” bring down, it is alleged, into physical consciousness whatever may be the quality inherent in the astral center which corresponds to it. When vivified by the “Serpent Fire” they become gates of connection between the physical and “astral” bodies. When the astral awakening of these centers 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 process of awakening with the etheric centers.” 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{103} in the corresponding etheric center—that at the base of the spine.” When this is done it vivifies the higher centers, with the effect that it brings into the physical consciousness the powers which were aroused by the development of their corresponding astral centers. 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.{104} Thus, at the second center 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 center 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 center man is instinctly aware of the joys and sorrows of others, sometimes reproducing in himself their physical aches and pains. At the arousing of the fifth center he hears voices “which make all kinds of suggestions to him.” Sometimes he hears music “or other less pleasant sounds.”{105} Full development secures clairaudience in the “astral” plane. The arousing of the sixth center secures results which are at first of a trivial character, such as “half seeing landscapes and clouds of color,” but subsequently amount to clairvoyance. Here it is said there is a power of magnification by means of an “etheric” flexible tube which resembles “the microscopic snake on the headdress of the Pharaohs.” The power to expand or control the eye of this “microscopic snake” is stated to be the meaning of the statement, in ancient books, of the capacity to make oneself large or small at will.{106} When the pituitary body is brought into working order, it forms a link with the astral vehicle, and when the Fire reaches the sixth center, and fully vivifies it, the voice of the “Master” (which in this case means the higher self in its various stages) is heard.{107} The awakening of the seventh center enables one to leave the body in full consciousness. “When the fire has thus passed through all these centers in a certain order (which varies for different types of people), the consciousness becomes continuous up to the entry into the heaven world{108} at the end of the life on the astral plane.”

As has been seen from the account hereinbefore given, there are some resemblances between this account and the teaching of the Yoga Shāstra, 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 centers, which with one exception correspond with the Chakras described. The author says that there are three other lower centers, but that concentration on them is full of danger. What these are is not stated. There is no center lower, that I am aware of, than the Mūlādhāra, and the only center near to it which is excluded, in the above-mentioned account, is the Apas Tattva center, or Svādhishthāna. Next there is the Force “the Serpent Fire,” which the Hindus call Kundalinī, in the lowest center, the Mūlādhāra. Lastly, the effect of the rousing of this force, which is accomplished by will power (Yogabala), 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 Shatchakrabheda is Yoga. This is ultimately union with the Paramātmā; 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. Yogīs are not concerned with the “heaven world,” but seek to surpass it; otherwise they are not Yogīs 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 enhancement 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,{109} the Yogīs say that the piercing of the Brahmagranthi sometimes involves considerable pain, physical disorder, and even disease, as is not unlikely to follow from concentration on such a center as the navel (Nābhipadma).

To use Hindu terms, the Sādhaka must be competent (Adhikārī), 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 Mr. Leadbeater go beyond any mentioned to me by Indians themselves, who seems to be in general unaware of the subject of “phallic sorcery,” to which reference is made by Mr. Leadbeater, who speaks of Schools of (apparently Western) “Black Magic” which are said to use Kundalinī for the purpose of stimulating the sexual center.{110} It is possible that perverse or misguided concentration on sexual and connected centers may have the effect alluded to. I have, however, never heard Indians refer to this matter, probably because, 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 practices this or any other kind of spiritual Yoga ordinarily does so not on account of a curious interest in occultism or with a desire to gain “astral” or similar experiences.{111} His attitude in this as in all other matters is essentially a religious one, based on a firm faith in Brahman (Sthiranishthā), and inspired by a desire for union with It which is liberation. What is competency for Tantra (Tantrashāstrādhikāra) is described in the second chapter of the Gandharva Tantra as follows: The aspirant must be intelligent (Daksha), with senses controlled (Jitendriyah), abstaining from injury to all beings (Sarvahingsāvinirmuktah), ever doing good to all (Sarvaprānihite ratah), pure (Shuchi); a believer in Veda (Āstika), whose faith and refuge is in Brahman (Brahmishthah, Brahmavādī, Brāhmī, Brahmaparāyana), and who is a non-dualist (Dvaitahīna). “Such a one is competent in this Scripture, otherwise he is no Sādhaka” (So’smin Shāstredhikārīsyāt tadanyatra na sādhakah). With such an attitude it is possible that, as pointed out by an Indian writer (p. 28 ante), concentration on the lower centers associated 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 center is itself misleading, for the Chakras are not in the gross body, and concentration is done upon the subtle center, with its presiding consciousness, even though such centers may have ultimate relation with gross physical function. Doubtless, also, there is a relationship and correspondence between the Shaktis of the mental and sexual centers, and the force of the latter, if directed upwards, extraordinarily heightens all mental and physical functioning. In fact, those who are “centered” know how to make all their forces converge upon the object of their will, and train and then use all such forces and neglect none. The experienced followers of this method, however, as I have stated, allow that this method is liable to be accompanied by certain inconveniences or dangers, and it is therefore considered inadvisable except for the fully competent (Adhikārī).

There are, on the other hand, many substantial points of difference between the account which has been summarized and the theory which underlies the form of Yoga with which this work deals. The terminology and classification adopted by that account may be termed “Theosophical;”{112} 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 “Theosophical” 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 definitions.{113} Though for the visualization of our conceptions the term “planes” is a convenient one, and I here employ it, the division by “principles” more nearly adumbrates the truth. It is not easy to correlate with complete accuracy the Indian and Theosophical theories as to man’s principles. It has, however, been stated{114} that the physical body has two divisions, the “dense” and “etheric” body; that these correspond to the Annamaya and Prānamayakoshas, and that the “astral” body corresponds to the Kāmik side of the Manomayakosha. Assuming for argument the alleged correspondence, then the “etheric centers” or Chakra of Mr. Leadbeater’s account appear to be centers of energy of the Prāna vāyu. The lotuses are also this and centers of the universal consciousness. Kundalinī is the static form of the creative energy in bodies which is the source of all energies, including Prāna. According to Mr. Leadbeater’s theory, Kundalinī is some force which is distinct from Prāna, 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 Prānas, of which inspiration is called by the general name of the force itself (Prāna). Verses 10 and 11 say of Kundalinī: “It is She who maintains all the beings (that is, Jīva-jīvātman) of the world by means of inspiration and expiration.” She is thus the Prāna Devatā, but, as She is (Comm., vv. 10 and 11) Srishti-sthitilayātmikā, all forces therefore are in Her. She is, in fact, the Shabdabrahman or “Logos” in bodies. The theory discussed appears to diverge from that of the Yogīs when we consider the nature of the Chakras and the question of their vivification. According to Mr. Leadbeater’s account, the Chakras are all vortices of “etheric matter,” apparently of the same kind and subject to the same external influence of the inrushing sevenfold force of the “Logos,” but differing in this, that in each of the Chakras one or other of their sevenfold forces is predominant. Again, if, as has been stated, the astral body corresponds with the Manomayakosha, then the vivification of the Chakras appears to be, according to Mr. Leadbeater, a rousing of the Kāmik side of the mental sheath. According to the Hindu doctrine, these Chakras are differing centers of consciousness, vitality, and Tāttvik energy. Each of the five lower Chakras is the center of energy of a gross Tattva—that is, of that form of Tattvik activity or Tanmātra which manifests the Mahābhūta or sensible matter. The sixth is the center of the subtle mental Tattva, and the Sahasrāra is not called a Chakra at all. Nor, as stated, is the splenic center included among the six Chakras which are dealt with in this account.

In the Indian system the total number of the petals corresponds with the number of the letters of the Sanskrit Alphabet; and the number of the petals of any specific lotus is determined by the disposition of the Nādīs around it. These petals, further, bear subtle sound-powers, and are fifty in number, as are the letters of the Sanskrit Alphabet, which as representing all words and language is that by which all the ideation which creates the world manifests itself.

This work also describes certain things which are gained by contemplation on each of the Chakras. Some of them are of a general character, such as long life, freedom from desire and sin, control of the senses, knowledge, power of speech, and fame. Some of these and other qualities are results common to concentration on more than one Chakra. Others are stated in connection with the contemplation upon one center only. But all such statements seem to be made, not with the intention of accurately recording the specific result, if any, which follows upon concentration upon a particular center, but by way of praise for increased self-control, or Stuti-vāda; as where it is said in v. 21 that contemplation on the Nābhi-padma gains for the Yogī power to destroy and create the world.

It is also said that mastery of the centers may produce various Siddhis or powers in respect of the predominating elements there. And this is, in fact, alleged.{115} Pandit Ananta Shāstrī says:{116} “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 Chakras. They are of varying degrees of attainment, and are seen to possess some power which is not found even in the best intellectual 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 Yogīs’ point of view, is achieved until the Ājnā Chakra is reached. Here, again, it is said that the Sādhaka whose Ātmā is nothing but a 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 Prashangsā-vāda or Stutivāda—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 center are also absorbed, and complete knowledge{117} of the Sahasrāra is gained, that the Yogī attains that which is both his aim and the motive of his labor, cessation from rebirth which follows on the control and concentration of the Chitta on the Shivasthānam, 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 Yogī 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 or idealistic standpoint, though for the purposes of Sādhana the objective aspect is not ignored. The Indian theory is highly philosophical. Thus, to take but one instance, whilst Mr. Leadbeater attributes the power of becoming large or small at will (Animā and Mahimā Siddhi) to a flexible tube or “microscopic snake” in the forehead, the Hindu says that all powers (Siddhi) are the attribute (Aishvaryya) of the Lord Ishvara, or creative consciousness, and that in the degree that the Jīva realizes that consciousness{118} 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. Brahmā, Vishnu, and Shiva, 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 consciousness which is the process and fruit of Yoga and the cause of all its experiences. In this and other matters, however, we must distinguish both practice and experience from theory. A similar experience may possibly be gained by various modes of practice, and an experience 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 Kundalinī cannot be roused except in the Mūlādhāra 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 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 Kundalī Yoga Samādhi.) He was massaged with ghee (clarified butter), when the head got gradually warmer. The warmth descended to the neck, when the whole body regained its heat with a rush. The man came to consciousness, and then told the story of his condition. He said he had been going through some antics, imitating the posture of a Yogī, 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 Kundalī, who had ascended to Her cerebral center. Not, however, being a Yogī, he could not bring her down again. This, further, can only be done when the Nādīs (v. post) are pure. I told the Pandit (who gave me this story), who was learned in this Yoga, and whose brother practiced 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 Kundalī in translations of Sanskrit works, and who, nevertheless, believed he had roused Kundalī by meditative processes alone. In fact, as he wrote me, it was useless for him as a European to go into the minutia of Eastern Yoga. He, however, saw Idā and Pinggalā (v. 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 center to center 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 Idā was seen as moonlike—that is, palest azure—and Pinggalā red or rather pale rosy opalescence. Kundalī appeared in vision as of intense golden-like white fire rather curled spirally. Taking the centers, Sushumnā, Idā, and Pinggalā, to be symbolized by the Caduceus of Mercury,{119} the little ball at the top of the rod was identified with the Sahasrāra or pineal gland,{120} and the wings as the flaming of auras on each side of the center 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 spreading wing-wise about my head, and there was a musical clashing as of cymbals, whilst some of these flames, like emanations, 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 experience 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” Kundalinī with the mental eye, and in this way to experience Her without actually arousing Her and bringing Her up, which can only be effected by the Yoga methods prescribed. Kundalinī may have thus been seen as Light in the basal center (Mūlādhāra). It was the Buddhi (v. post) which perceived Her, but as the experiencer had not been taught the practice he got confused. There is one simple test whether the Shakti is actually aroused. When she leaves a particular center the part so left becomes as cold and apparently lifeless as a corpse. The progress upwards may thus be externally verified by others. When the Shakti (Power) has reached the upper brain (Sahasrāra) 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 establishing 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 endeavor to supply, more particularly for those interested in occultism and mysticism, a fuller, more accurate, and rational presentation of the subject.

An understanding of the recondite matters in 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 Consciousness{121} and Unconsciousness, and their association in the Embodied Spirit or Jīvātmā. Nextly the kinetic aspect of Spirit, or Shakti, is considered; its creative ideation and manifestation in the evolved macrocosm and in the human body or microcosm (Kshudrabrahmānda), which is a replica on small scale of the greater world. After an account of the Logos and the letters of speech, I conclude with the method of involution, or Yoga. The latter will not be understood unless the subject of the preceding sections has been mastered.

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 (Nivritti) in Yoga will not be understood unless the forward or creative (Pravritti) process is understood. Similar considerations apply to other matters here dealt with.