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The Serpent Power by Woodroffe. Illustrations, Tables, Highlights and Images by Veeraswamy Krishnaraj. This PDF file contains the complete book of the. nanda Svami, a short note on whose life is given later. It forms the sixth chapter of his The Serpent Power The Serpent Power - The Secrets of Tantric and. IN my work “Shakti and Shākta " I outlined for the first time the principles of “ Kundali-Yoga" so much discussed in some quarters, but of which so little was known.
In the , The complete idiot's guide to power yoga. AmazonGlobal Ship Orders Internationally. Chatterji's work on " Kashmir Shaivism ". Here they are mentioned in connection with the form creation Arthasrisbti. Mantra 83 V.
There is one simple teft; whether the Shakti is actually' aroused. When she is aroused intense heat is felt at that spot but when she leaves a particular centre the part so left becomes as cold and apparently lifeless as a corpse.
The progress upwards may thus be externally verified by others. The present work is issued, not with the object of establishing the 'truth or expediency of the principles and methods of this form of Yoga, a matter which each win determine for himself, but as a first endeavour to supply, more particularly for those interested in occultism and mysticism, a fuller, more accurate and rational presentation of the subject.
An understanding of the recondite matters in thetreatise here translated is, however, only possible if we first shortly summarize some of the philosophical and religious dootrines which underlie this work. Nextly the kinetic aspect of Spirit, or Shakti, is considered; its creative ideation and manifestation in the evolved Macrocosm and in the human body or Miorooosm Kshudra.. For as is said in the Vishvasara Tantra, "What is here is elsewhere. After an account of the "Word n and the letters of speech, I conclude with the method of involution or Yoga.
The latter will not be understood unless the subject of the preceding sections has been mastered. I t is necessary to explain' and understand the theory of world-evolution even in the practical matters with which this work is concerned. For as the Oommentator says in v. Nivritti in Yoga will not be understood unless the forward or creative E.
Similar considerations apply to other matters here dealt with. So also will a short analysis of the Shakta doctrine of Power be of value. The Power-Holder is Shiva. Power is Shakti, the Great Mother of the Universe. There is no Shiva without Shakti, or Shakti without Shiva, The two as they are in themselves are one. They are each Being, Consciousness and Bliss. These three terms stand for the. It s then Power to Be, to self-conserve and resist change. It is He who puts forth Power and creates the Universe.
Rest implies Activity, and Activity implies Rest. Behind all activity there is a static background. Shiva represents the static aspect of Reality and Shakti the moving aspect. The two, as they are in themselves, are one. He is thus Shiva-Shakti. He is as he stands an expression of Power. The object of Sadhana or Worship and Yoga is to raise this Power to its perfect expression, which is perfect in the sense of unlimited experience. Rigveda S.
YajUl'veda, For its understanding there is required J a full acquaintance with Indian philosophy, religious doc- trine, and ritual in general, and in particular with that presentment of these three matters which is given in the Shakta and Monistic Advaita! Shaiva Tantras. It would need more than a bulky volume to describe and explain in any detail the nature and meaning of this Yoga, and the bases on which it rests.
For on 'the practical side I can merely reproduce the directions given in the books together with such explanations of them as I have received orally. Those who wWh to go farther, and to put into actual process this Yoga, must first satisfy themselves of the value and suitability of this Yoga and then learn directly of a Guru who has himself been through it Siddha.
His experience alone will say whether the aspirant is capable of success. It is said that of those who attempt it, one out 1 As to the Advaita. Whilst, therefore, on this heading it is possible to explain some general principles, their application is dependent the ciroumstances of each particular case.
The ultimate 01' irreducible reality is 'Spirit' in the sense of Pure Consciousness Chit, Samvit from out of which as and by its Power Shakti , Mind and Matter proceed. Spirit 1 is one. There are no degrees or differen - , oes in Spirit.
The Spirit whioh is in manis the one Spirit which is in everything and whioh, as the object of worship,j is the Lord Ishvara or God. Mind and Matter are many and of many degrees and qualities.
Atma or Spirit as such is the Whole Pnrna without section Akhanda. Mindj and Matter are parts in that Whole. They are the notwhole Apnrna and are the seotion Khanda.
Its Power Shakti is active and changes in the form of Mind and Matter. Pure Consciousness is Chit or Samvit. And Mind.. This does not m: O enable man to.. Where there I is no mind Amanah , there is no limitation. Power as Mind and Body. She is the great Devt, the Mother of the Universe who as the Life-Foroe resides in man's body in its lowest centre at the base of the spine just as Shiva is realized in ,the highest braincentre, the cerebrum or Bahasrara Padma.
Some worship predominantly the masculine 01' right side of the conjoint male and female figure Ardhanartshvara. Some, the Shaktas, predominantly worship the left, and call Her Mother, for She is the Great Mother Magna Mater , the Mahadevt who conceives, bears, and nourishes the universe sprung from Her womb Yoni.
This is so because She is the activo aspect 1 of Oonsciousuess, imagining Srishtikalpana 2 the world to be, according to the I The quiescent Shiva-uspect is by its definition inert. It is because of this that the Devt is in the Tantl'as symbolically represented U,R being above the body of Shivu who lies under Her like n, corpse Shava. As the Kubiika 'I'anbra Ch.
T, states. See Pranatoshin"P,' n. Pravachuna Sutru, III. For tho same reason the f9]lJ! As the Yoginihridaya Tantra says, "the picture of tho world is designed by her own will. It is held natural to worship Her as Mother. It is their first word and generally their last. The whole world of the five elements also l! Therefore men worship he Mother," than whom is none more tender," saluting Her rsmiling beauty as the rosy TripurasundarI, the source of the universe, and Her awe-inspiring grandeur as Ka,1I, who takes it back into Herself.
Here we are concerned with Yoga which is the realization of the union of the Mother and Lord aspects in that state of consciousness which is the Absolute. Veda says: She, the Vimarshashakti, produces, but not alone. Vimarshashakti prakashatmanit paramashivena samarasva-vishvam srijati na tu kevaliL-Yoginihridaya Tantra.
Philosophically also this is sound. The Supreme Shakti, who is not different from Shiva Pari1shaktishivabhinna , is embodied in every order of thing Sal'vakIamasharirini-Yoginlhridaya Tantra.
XIX, Vol. She is both as UpR. Consoiousness or. Though in ordinary experience the two are essentially bound up together, they still diverge or seem to diverge from each other. Man by his constitution inveterately believes in an objective existence beyond and independent of himself. And there is such objectivity as long as, being embodied Spirit Jlvatrna ; his consciousness is veiled or contracted 1 by Maya.
But in the ultimate basis of experience, which is the Supreme Spirit Paramatma , the divergence has gone, for in it lie, in undifferentiated mass, experiencer, experience, and the experienced.
When, however, we speak ,of Chit as Feeling-Consciousness we must remember that what we know and observe as such is only ia limited changing manifestation of Chit, which is in itself the infinite changeless principle, which is the background of all experience.
This Being Consciousness is absolute Bliss Anand a , which is defined as "resting in the self" Svarupa-vishranbi. It is Bliss because, being the infinite All Puma , it can be in want of nothing.
This blissful consciousness is the ultimate or irreducible nature 01' Svarupa or own form of the one Reality which is both the Whole as the irreducible Real and atrt as the reducible Real. Svarnpa is the nature of anything as it is in itself, as distinguished from what it may appear to be.
Supreme Consciousness is the Supreme Shiva-Shakti Parashiva Parashakti which never ohanges, but eternally endures the same throughout all change effected in its 'creative aspect: Fullness or wholeness is" veiled" in order that the part or particular may be experienced.
All manifestation is associated with apparent uneonseiousness. The mind is evidently not a, pure, but a limited consciousness. What limits it must bei something either in itself unconscious or, if conacious. I In the phenomenal world there is nothing absolutely conscious nor absolutely unconsoious.
Consciousness and uneonsoiousness are always intermingled. Some things, however, appear to be more conscious, and some more unconscious than others. This is due to the fact that Chit, which is never absent in anything, yet manifests itself in various ways and degrees. Spirit remains the same; the mind and body change.
The sentienoy of plants is more developed, though it is, as Chakrapani says, in the Bhanumatt, a dormant consciousness. This is further manifested in those micro-organisms which are intermediate stages between the vegetable and animal worlds, and have a psychic 'life of their own. In the , J1pa , that is, as distinguished from the partdoular forms of its manifestation.
The appeerance of development is due to the faot that It is now more and now less veiled or contracted by Mind and Matter. It is this veiling by the power of Consoiousness Shakti whioh creates the world. It is a power whioh thus cuts down, veils and negates.
Perfect c. Is Shakti in itself the same as 01' different from Shiva 01' Chit? It must be the same, for otherwise all oould not be one Brahman. But if it is the same it must be also Chit or Consciousness. Sachchidanandamay;' and Ohidrnptnt. Shakti, which comes from the root Shale, " to have power", "to be able," means power. There is no difference between Shiva as the possessor of power Shaktiman and Power as It is in Itself.
The power of Consciousness is Consciousness in its active aspect. Whilst, therefore, both Shi va and Shakti are Consciousness,. The partiCular 'power whereby the dualistic world is brought into 1 That is, its substance is Sat, Chit, Ananda. The suffixes Mayi and Rupini indicate a subtle distinction-namely, that She is in Herself, Chit, and yet by appearance the effect of the Power something different from it.
As the Kubjika. Tantra sa. Consciousness veils itself. Shakti as action veils consciousness by negating. Before the manifestation of the universe, infinite Being Consciousness-Bliss alone was-that is, Shiva-Shakti as Chit and Chidrupint respectively.
I, vv. IV, "Tantrik Texts ". I Ra,ghava Bhatta says Ya anadirnpa chadtanvndhyassna mahapralaye sukshma sthita Comm. Chatterji's work on " Kashmir Shaivism ". This is Paeamashiva, or Nirguna uttributeless , or Nishkala devoid of manifested Shakti , Shiva, or Perabrahman, as contrasted with Bagune with attribute , or Sakala with parts or Bhakti , Shiva, or Shabdabrahman Brahman as the source of "sound," v.
This Monism posits a dual aspect of the single Consoiousness-one the transcendental changeless aspect Parasamvit , and the other the creative changing aspect, whioh is called Bhiva-Shakti Tattva. In Parasamvit the " I " Aham and the" This" Idam , or universe of objects, are indistinguishably mingled in the supreme unitary experience. At this point, the first incipient stage of dualism, there is the first transformation of consciousness, known as Badashiva or Badakhya Tattva, which is followed by the second or Ishvara Tattva, and then by the third or Shuddavidya Tattva.
In the first emphasis is laid on the" This ", in the second on the "I," and in the third on both equally. Then Maya severs the united consciousness so that the objeot is seen as other than the self and then as split up into the multitudinous objects of the universe.
The Para Devt is Prakasha. This is th'Nirvikalpajnana state in which there is no distinction of " This" and" That ", of.. I " and" This OJ. In Vikalpajnana there is subject and object. It is that which is pounded or handled by thought, that is object of reflective thought.
All three terms denote the principle of objectivity. Pereshiva and Parashakti are motionless Nihspanda and soundless N ihshabda. Bindu literally means a point and the dot Anusvara , which denotes1 in Sanskrit the nasal breathing e. It is' placed in the Ohandrabindu nasal breathing above Nada e.
In its technical Mantra sense it denotes that state of active Consciousness or Shakti in which the" I " or illuminating aspect of Consciousness identifies itself with the total " This ". When Consciousness apprehends an object as different from Itself, It sees that object as extended in space. But when that object is completely subjectified, it is experienced as an unextended point. This is the universe-experience of the Lord-ex..
It is withdrawn into that Shakti which projected it. It collapses, so to speak, into a mathematical point without any magnitude , Lit. Therefore there is no manifestation or dualism. It is that state of gathered.
Tattva which produced it. There is one indivisible unity of dual aspect whioh is figured also in the 'I'antras 2 as a grain of 'gram Chanaka , whioh has two seeds so closely joined as to look as one surrounded by an outer sheath. This word oomes from the word Kundala or "a coil ", "a bangle". Here there is none, or we are in spacelessness. S The two seeds are Shiva and Shakti, and the sheath is Maya. When they come apart there is "creation".
Again the imagery is faulty, in that there are two seeds, whereas Shiva and Sha. This Shakti ooiled round theSupreme Shiva is called Mahakundali " The great ooiled power " , to distinguish it from the same power whioh exists in individual bodies, and which is called Kundalint. When it is aocomplished the individual Shakti Kundali is united with the great cosmio Shakti Maha- Kundalt , and She with Shiva, with whom She is essentially one. KundalinI is an aspect of the eternal Brahman Brahmarupa Sanatani , and is both attributeless and with attribute Nirguna and Saguna.
As Saguna She it is by whose power all creatures are displayed Sarvabhutaprakashint ,' Kundalt Shakti in individual bodies is power at rest, or the static centre round whioh every from of existenoe as moving power revolves. Here I may observe that Yantras, though drawn on the flat.
The Hat drawing -is a, mere suggestion of the three-dimensional figure whioh the Ya. I Kubjiki Tantra, Oh. I, Pranatoahinr, p. There are thus alternate. So also Professor Huxley, in his "Evolution and Ethics", speaks of the manifestation -of cosmic energy Maya Shakti alternating between phases. At the time of Dissolution Pralaya there is in Consciousness as Mahakundalt, though undistinguishable from its general mass, the potentiality or seed of the universe to be. Maya, as the world, potentially exists as Mahakundalt, who is Herself one with Consciousness or Shiva.
This Maya contains, and is in fact constituted by, the collective Bamskara 01' Vasana-that is, the mental impressions and tendencies produced by Karma accomplished in previously existing worlds. These constitute the mass of the potential ignorance Avidya by which. They were produced by desire for worldly enjoyment, and themselves produce such desire. The worlds exist because. Each individual exists because his will desires worldy life.
One of the cardinal principles of the Bhakta Tantra is to secure by its. Badhana both Liberation Mukti and Enjoyment Bhukti. As this Shakti is Himself, it is He in his Shiva-Shakti aspect who comes forth Prasarati and endows Himself with all the forms of worldly life. In the pure, perfect, formless Consoiousness there springs up the desire to manifest in the world of forms-the desire for enjoyment of and as form.. This takes place as a limited stress in the ultimated unmoving surface of pure Consciousness, which is N ishkala Shiva, but without affecting the latter.
There is thus change in ohangelessness and ohangelessness in change. Shiva in His transcendent aspect does not change, but Shiva Sakala in His immanent aspect as Shakti does. Kularnave Samhita, v. Therefore, thewise and good VIra should carefully be united with world-experience. I KulachtidA.
IV, " Tintrik Texts," Ch. I, VV. The Shaetras have dealt with the stages of creation in great detail both from the subjective and objective viewpoints as changes in the limited consciousness or as movement Spanda , form, and "sound" Shabda. General conclusions only are, however, here summarized. In the Yoginthridaya Tantra it is said Ch. Kulam meyamanamatrtlakshanam, kaulastatsamastih. These three are Knower, Knowing, known, for that is Consciousness as Shakti. IV, "Tantl'if Texts" Ch.
Thus from all- knowing it becomes Iittle- knowing; from being almighty, it becomes a little-doer, etc. See" Garland of Letters ". The term Samkooha contraction expresses the same idea. As already stated, the supreme changeless state Parasamvit 1 is the unitary experience in which the " I " and" This" coalesce in unity.
In the kinetic or Shakti aspect, as presented by the pure categories, experience recognizes an " I " and " This," but the latter is regarded, not as something opposed to and outside the "I," but as part of a one self with has two sides-an" I " Aham and" This" Idam , The emphasis varies from insistence on the "I" to insistence on the H This," and then.
The pure-impure categories are intermediate between the pure and the impure. The essential characteristic of experience constituted by the impure categories is its dualism effected through Maya-and its limitations-the result of the operation of the Kanchukas.
Hero the" This" is not seen as part of the Self, but as opposed to and without it as an object seen outside. Each consciousness thus became mutually exclusive the one of the other. The states thus described are threefold: This last, stage is itself twofold. Vikriti , whioh are Mind and Matter, and the multitudinous beings of the universe which these com pose.
Shakti as Prakriti first evolves mind Budd hi, Aharnkara, Manas and senses Indriya , and then sensible matter Bhnta of fivefold form " ether," "air," "fire,"" water," "earth " 1 derived from the supersensible generals of the senseparticulars called 'I'anmatra, When Shakti has entered the last and grossest Tattva " earth " -that is, solid matter-there is nothing further for Her to do. Her creative activity then ceases, and She 'rests. She rests in Her last emanation, the" earth" principle.
She is again coiled and sleeps. This last centre 01' Chakra and the four above it are centres of the five forms of Matter. The sixth centre is that of Mind. Consciousness and its processes through Shakti prior to the appearance of Maya are realized I in the seventh lotus Sahasrara-padma and centres intermediate between it and the sixth or Ajna Mind centre. In worship Puja they are symbolized by the following ingredients Upachara. Pushpa flower , ether; Dhnpa incense , air; Dtpa light , fire; Naivedya food-offering , water; Chandana sandal , earth.
Nada and Bindu are, like all else, aspects of Power or Shakti, being those states of Her which are the proper conditions for U payogavastha and in which She is prone to Uohchhunavastha " creation". In those Tattvas the germ of action Kriya Shakti sprouts towards its full manifestation. The Tantras, in so far as they are Mantra Shatras, are concerned with Shabda or "Sound" a term later explained.
Mantra is manifested Shabda, Nada, which also literally means "sound," is the first of the produced intermediate causal bodies of manifested Shabda. Bindu, which has previously been explained, is desoribed as the state of the letter Ma before manifestation, consisting of the ShivaShakti Tattva enveloped by Maya or Parama KundalinI.
It implies both the void Sho. It is Chidghana or massive consciousness-that is, Chit associated with undifferentiated that is, Chidrnpint Shakti, in which lie potentially in a lU8SS Ghana , though undistinguishable the one from the other, all the worlds and beings to be created. This is Parama Shi va, in w h are all the Devatas. It is this Bindu who is the Lord Ishvara whom 1 Sachchidananda-vihhavat sakalat parameshvarat ASichohhaktis tato nado nadad bindu-samudbhavah Ch.
Todala 'I'antra, Ch. IV; and Kamakalsmaltnr Tantra, cited in v. Its abode is Satyaloka, whioh within the human body exists in the pericarp of the thousand-petalled lotus Sahasrara in the highest cerebral centre.
The Sharada 3 then says that this Parabindu, whose substance is Supreme Bhakti,. In the case of the Mantras, Blja according to the Kulaohudamani, v, 58 is the first letter of a Kl1ta or group and what follows is Shakti. By the Bija form is made Bijena mnrtikalpana. Bindu, Nuda and Biju, are its throe parts. Bindu is Shivatmaka i. The Commentary to v. See also to the same effect Kriya. Nirgunah sagunash cheti shivo jneyah sanntanah.. As the Text says v, 40 , it is by this division of Shiva and Shakti that there arises creative ideation Srishti-kalpana , The causal Bindu is from the Shakti aspect undifferentiated Shakti Abhedarn pa Sbakti with all powers Sarvashaktimaya ; from the Prakriti aspect 'I'rigunamayr Mulaprakribi ; from the Devata aspect the unmanifest A vyakta ; from the Devt aspect Shanta.
These are spoken of as Para transcendent , Sukshma subtle and Sthula gross. These represent the Chit.
Chidachit, Achit aspects of nature. Chidamshah chidachinmishrah achidamshahscha tesham rupani Bhas- karal'aya; Oomm. Kitlena bhidyamnnastu so, bindur bhavati tridha, Sthulasftkshmapal'n. Eta cha kn. Adhibh utantu kamarnpapnmagirljUandharaudyitnapltharupah. Prthat'iipit iti tu nityahridaye spashtam i b. Oiting Rahasyitga. In Sun there are Fire and Moon. Jyeshtha, Vishnu, Madhyamnshubdn, Kriya. Tamas, Raudrt, Rudra, Vnikharlshabda. See Comm. As the Rudra Yamala says II. Eka murbistravo deva brahmavishnumaheshvarah Mama vigrahasamklipta srijaty avati hanti chao But see next note.
I Cited in Pranatoshint, p.
Raudrl bindos tato nadaj jyeshtha bljad ajayata Varna tabhvah samutpannah rudra-brahma-ramadhipah Te [naneohehha-kriyatmano vahnrndvarka-svarnpinah. Iohchha kriya tatha jnanam gaurI brahmtti vaishnavt Tridha shaktih sthita yatra tatparam jyotir om iti. As the author of the Pranatoshint p.
According to this account it would seem that Jnana. Sattva, and Kriya Tamn,s in note I, should be transposed. See TIku. See my " Garland of Letters ". That is, Kamayuktlt Kala, Kala with creative will here its manifestation.
Ba vr- paramashivabhinnlt mishrabindurupa Ka. On the material plane the white Bindu assumes the form of semen Bhukra , and the red Bindu of menstrual fluid Rajasphala, Shonita. It is of coupled form Ynmalarnpa.
There is no Shiva without Shakti, nor Shakti without Shiva. In the one Shiva-Shakti there is a union Maithuna , r, the thrill of which is Nada, whence Mahttbindu is born, which itself becomes threefold 1 As Ravi or Siirya Sun Bindu is in the form of Parashiva, and in it are the other two Bindus, it is the Bamashbirapa of them, and is thus called KAmakalit.
Shivah Sha. Shaktih Shivavo. That is called the blissful Bhakti from which creation arises. Tilaka that on the "bursting" or differentiation of the Supreme Bindu there was unmanifested "sound" Shabda. See further as to Kamalmli1, post. Sharada Tilaka, Ch. It will be observed that in this verse the first Bindu is called Para and to make this clear the author of the Prnnatoshtni adds the following note: Paradbindor ityanena shaktyavastharupo yah prathamo bindus tasmat By Parabindu is meant the first Bindn, which is a state of Shekti.
I See Raghava Bhatta, Comm. Sharada, and the same. KriyashaktipradhanaYlth shabda-shabdarthakarauam Prakriter bindurupinyah shabdabrahma, bhavat param. Shabdabrahmaparambrahmabhedena brahmanor- dvaividhyam uktam. And see also Shrimad Bhagavata, 6 Skandha, 16 Ch. Tena ahabdartharupavishishtaaya shabdabrahmatvam avadharltam Pranatoshint, Just as the atom consists of a static centre round which moving foroes revolve, so in the human body Kundalint in the" Earth-Chakra" is the static centre Kendra round which She in kinetic aspect as the forces of the body works.
The whole-body as Shakti is in ceaselss movement. Kundalint Shakti is the immobile support of all these operations.. When She is aroused and Herself moves upwards, She withdraws with and 'into Herself these moving Shaktis, and then unites with Shiva in the Sahasrara Lotus.
The prooess upward evolution is the reverse of the involution above described. The Worlds are dissolved Laya fro In time to time for all beings. The perfected YogI dissoI ves the Universe for all time for himself. Yoga is thus Laya. Before proceeding to a description of the Chakras it is, firstly, necessary to describe more fully the constituents of the body-that is, Power manifest as the Tattvas mentioned, extending from Prakriti to Prithivl.
It is of these Tattvas that the Chakras are centres.
Secondly, an explanation is required of the doctrine of " Sound" Shabda , which exists in the body in the three inner states Para, Pashyanti, Madhyama and is expressed in uttered speech VaikharI.
This will help the reader to an understanding of the meaning of Mantra or manifested Shabda, and of the "Garland of Letters" which is distributed throughout the six bodily centres. Here they are mentioned in connection with the form creation Arthasrisbti.
The Pranatoshint: Atra arbhasrishtau punah rudradrnA. Parvam tesham utpattih shabdarupena. The Transcendental Consciousness is called the Paramatma, The consciousness which is embo.. Shyam Sundar Goswami.
The Secret of the Golden Flower: A Chinese Book of Life. Language Notes Text: Read more. Product details Paperback: Dover Publications; Revised ed. English ISBN Tell the Publisher! I'd like to read this book on Kindle Don't have a Kindle?
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Please try again later. Crystal Top Contributor: Paperback Verified Purchase. What I appreciated most about this book first published in is Arthur Avalon Sir John Woodroffe takes great pains to stay true to the sanskrit texts instead of reinventing them or overlaying them with his personal experiences, interpretations and thoughts.
As the author prefers to let the texts speak for themselves most of the book is devoted to his translation of the texts and their description of the 6 cakras chakras , their associations and powers. He also discusses kundalini and the rising of kundalini.
Having said all this, the book is not an easy read. I particularly enjoyed some of the verses. Verse 37 He then also sees the Light which is in the form of a flaming lamp. It is lustrous like the clearly shining morning sun, and glows between the Sky and the Earth. It is here that the Bhagavan manifests Himself int he fullness of His might.
He knows no decay, and witnesseth all, and is here as He is in the refion of Fire, Moon, and Sun. A classic in this space of spirituality. This is a classic. A masterpiece. But this is meant only for scholars. It is conplex to understand for a layman.
Many spiritual masters have referred this book. It has a special importance as it is written by a westerner only after doing thorough study and practice. I am extremely delighted to have this book. Just started. Looks good. One person found this helpful. Good reference. Your email address will not be published. Save my name, email, and website in this browser for the next time I comment.
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