The Serpent Power (Sat-Cakra-Nirupana and Paduka-Pancaka)

TWn WORKS ON LATA TOGA, TRANSLATED FROM THE SANSKRIT, WITH INTRODUCTION AND OOMMENTART GANESH & Co., MADRAS 1924 lx niy work “ Shakti and Sliakta ” I outlined for the first time the principles of “ Kundali-Yoga ” so much discussed in some rjuarters, but of which so little was known. This work is a description and explanation in fuller detail of the Serpent Power (Kundali Shakti), and the Yoga effected through it, a subject occupying a pre-eminent place in the Tantra Shastra. It consists of a translation of two Sanskrit works published some years ago in the second volume of ray series of Tantrik Texts, but hitherto untranslated. The first, entitled ^Shatehakranirupana ” (“Description of and Investigation into the Six Bodily Centres”), has as its author the celebrated Tantrik Purnananda Svami, a short note of whose life is given later. It forms the sixth chapter of his extensive and unpublished work on Tantrik Ritual entitled “ Shritattvachintamani ”. This has been the subject of commentaries by among others Shangkara and Vishvanatha cited in Volume II of the Tantrik Texts, and used in the making of the present translation. The commentary here translated from the Sanskrit is by Kalicharana. The second text, called “ Paduka-Panchaka ” (“ Fivefold Footstool of the Guru ”), deals with one of the Lotuses described in the larger work. To it is appended a translation from the Sanskrit of a commentary by Kalicharana. To the ti’anslation of both works I have added some further explanatory notes of my own. As the works translated are

THE SIX CENTBES AND THE SERPENT POWEli of a higlilj recondite character, and by themselves unintelligible to the English reader, I have prefaced the translation by a general Introduction in which I have endeavoured to give (within the limits both of a work of this kind and my knowledge) a description and explanation of this form of Yoga. I have also included some plates of the Centres, which have been drawn and painted according to the description of them as given in the first of these Sanskrit Texts. It has not been possible in the Introduction to do more than give a general and summary statement of the principles upon which Yoga, and this particular form of it, rests. Those who wish to pursue the subject in greater detail are referred to my other published hooks on the Tanti’a Shastra. In Principles of Tantra will be found general Introductions to the Shastra and (in connection with the present subject) valuable chapters on Shakti and Mantras. In my recent work, /S/ifl/Lfi and SlidTcta (the second edition of which is as I write reprinting), I have shortly summarised the teaching of the Shakta Tantras and their rituals. In my Studies in the Mantra Shastra, the first three parts of which have been reprinted from the “ Vedanta Kesari,” in which they first appeared, will be found more detailed descriptions of snob technical terms as Tattva, Causal Shaktis, Kala, Nada, Bindu, and so forth, which are referred to in the present book. Other works published by me on the Tantra, including the “ Wave of Bliss,” will be found in the page of advertisements.

The following account of Purnananda, the celebrated Tantrika Sadhaka of Bengal, and author of the “ Shatchakranirupana,” has been collected from the descendants of his eldest son, two of whom are connected with the work of the Varendra Research Society, Rajshahi, to whose Director, Sj. Akshaya Kumara Maitra, and Secretary, Sj. Radha Govinda Baisak, I am indebted for the following details : Pm’nananda was a Rahri Brahmana of the Kashyapa Gotra, whose ancestors belonged to the village of Pakrashi, which has not as yet been indentified. His seventh ancestor Anantacharya is said to have migrated from Baranagara, in the district of Murshidabad, to Kaitali, in the district of Mymensingh. In his family were born two celebrated Tantrika Sadhakas — namely, Sarvananda and Purnananda. The descendants of Sarvananda reside at Mehar, while those of Purnananda reside mostly in the district of Mymensingh. Little is known about the worldly life of Purnananda, except that he bore the name of Jagadananda, and copied a manuscript of the Vishnupuranam in the Shaka year 1448-a.d. 1526. This manuscript, now in the possession of one of his descendants named Pandit Hari Kishore Bhattacharya, of Kaitali, is still in a fair state of preservation. It was brought for inspection by Pandit Satis Chandra Siddhantabhushana of the Varendra Research Society. The colophon states that Jagadananda Sharma wrote the Purana in the Shaka year 1448.

This Jagadananda assumed the name of Purnananda when he obtained his Diksha (Initiation) from Brahmananda ■*" and went to Kamarupa (Assam), in which province he is believed to have obtained his “ Siddhi ” or state of spiritual perfection in the Ashrama, which still gOes by the name of Vash^shthashrama, situated at a distance of about seven miles from the town of Gauhati (Assam). Purnananda never returned home, but led the life of a Paramahangsa and compiled several Tantrika works, of which the Shritattvachintamani, composed in the Shaka year 1499-a.d. 1577, Shyamarahasya, Shaktakrama, Tattvanandatarangini, and Yogasara are known. His commentary on the Kalikakarakuta hymn is well known. The Shatchakranirupana, Tiii THE SIX CENTRES ANO THE SERPENT POWER here translated, is not, however an independent work, but a part of the sixth Patala of the ShritattvachintHmanl. According to a genealogical table of the family of this Tantrika Aeharya and Viraohara Sadhaka, given by one of his descendants, Purnananda is removed from his present descendants by about ten generations. This work has been on hand some five years, but both the difficulties of the subject and those created by the war have delayed its publication. I had hoped to include some other plates of original paintings and drawings in ^ my possession bearing on the subject, but pi’esent conditions do not allow of this, and I have therefore thought it better tn nnblish the book as it stands rather than risk further

CoNSiDEEiNti the recondite nature of the subject, the first edition published by Messrs. Luzac & Co., London, has had a more rapid sale than was expected and a call for a second edition has enabled me to revise the whole work and to make several corrections and additions both in the Introduction and Text. To this second edition has been added the Sanskrit Text of the works here translated which formerly appeared as Vol. 2 of the Tantrik Texts and which has since gone out of print. This edition also contains in addition to the original coloured plates of the Chakras, a number of half-tone plates taken from Life, showing some positions in Kundalini Yoga. The Introduction deals in a general way with the subject-matter of the Texts translated. I take however this opportunity to say again that it has not been possible to give here a full explanation of such matters and refer my reader to my other works dealing with the Tantras and their Ritual, namely, Principles of Tantra, a work of peculiar value in that it is a translation of the work of a Bengali Pandit himself a Shakta unacquainted with the English language but an inheritor of the old traditions ; as also the second edition of my SkaJdi and ShdJda dealing with ritual, published since the date of my first Preface. The “ Studies in Mantra Shastra ” referred to therein has also recently been published under the title of “Garland of Letters All such technical terms as Bindu, Nada and

X THB SIX GJENTEBS AXl> THE SEE-PEKT POWER the like used iti the works translated have been fully -explained therein as also the general principles of Mantra. It is necessary also to know with accuracy the exact meaning of the terms Consciousness, Mind, Life, Matter and so forth as used in Vedanta and these have been given in the series of little works under the general caption “ I he World as Power It is not possible to understand the rationale of Yoga without an accurate understanding of these fundamental terms. It has been rightly ^aic that “ the practical portion of all L oga, specially o aja Yoga, is concerned with mental practices. It is therefore absolutely necessary that the student of Yoga^should know what his mind is and how it works” io'/'b by Swami Dayanand, p. 9). I have given a short account ot Sarvananda and his Me w the Hindust'han Revmi-. Other works by me on the Shastra are noted in the advertisement sheet at the end of the book. We pray to the Paradevata united with Shiva, whose substance is the pure nectar of bliss, red like unto vermilion, the young flower of the hibiscus, and the sunset sky ; who, having cleft Her way through the mass of sound issuing from the clashing and the dashing of the two winds in the midst of Sus/iumna, rises to that brilliant Energy which glitters with the lustre of ten million lightnings. May She, Kmidalini, who quickly goes to and returns from Shiva, grant us the fruit of Yoga ! She being awakened is the Cow of Plenty to Kaulas, and the Kalpa Creeper of all things desired for those who worship Her /’ — Sharadd TilaJca, xxv, 70.

iNTEOnUCTION . . . ... Consciousness and Its Power . Embodied Consciousness . , The Garland of Letters . . The Centres or Lotuses . . Practice . . . ' . . . . Theoretical Bases of the Yoga Text (Translation) . * . , . , , Description of the Six Centres (Shatchakranirupana) . . . . . . . The Fivefold Footstool (PMukapanchaka) . Test (Sanskrit) 1 — 154 The Centres or Lotuses . . MulMhara Chakra . • . Manipuraka „ . . Svadhishthana „ , . . Anahata ,, * . . Ajna „ . . . Mahabedha according to Hatha- yogapradipika and Yamala , Padmasana with Lauliki . Uddiyana Bandha in Siddhasana — 1st Stage .... Uddiyana Bandha in Siddhasana — 2nd Stage .... Yoni Mudra „ ,, The two Sanskrit works here translated — Shatchakranirupana (“Description of the Six Centres, or Chakras”) and Paduka Panchaka (“ Fivefold Footstool ”), deal with a particular form of Tantrik Yoga named Kundali Yoga, or, as some works call it, Bhiitashnddhi. These names refer to the Kundalini Shakti, or Supreme Power in the human body by the arousing of which the Yoga is achieved, and to the purification of the elements of the body (Bhutashuddhi) which takes place upon that event. This Yoga is effected by a process technically known as Shatchakrabheda, or piercing of the six Centres or Regions (Chakra) or Lotuses (Padma) of the body (which the work describes) by the agency of Kundalini Shakti, which, in order to give it an English name, I have here called the Serpent Power.^ Kundala means coiled.

This Power is the Goddess (Devi) Kundalini, or that which is coiled ; for Her form is that of a coiled and sleeping serpent in the lowest bodily centre, at the base of the spinal column, until by the means described She is aroused in that Yoga which is named after Her. Kundalini is the Divine Cosmic Energy in bodies {v. post).

1 One of the names of this Devi is Bhnjan^, or the Serpent. The Saptabhuroi, or seven regions (Loka),* are, as popularly understood, an exoteric presentment of the inner Tuntrik teaching regarding the seven centres." The Yoga is called Tantrik for a twofold reason. It will be found mentioned in the \oga Upanishads whicli refer to the Oentres, or Chakras, and in some of the I iu“ina.s. The treatises on Hathajoga 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-ha{[-nnma, by Prince Mahomed Dara Shikoh,-^ a description is given of the three centres “Mother of Brain,” or “ Spherical heart ” (Dil-imuddawar) ; the “ Cedar heart ” (Bil-i-sanowbari) ; and the Dil-i-nilofari, or “ Lily heart Other references may be found in the works of the Mahomedan Sufis. So some of the Sufi fraternities (as the Naqshbandi) are saitl = to have devised, or rather borrowed, from the Indian Yogis ® the Kundalini method as a means to realisation.^ I am told that correspondences are discoverable between the Indian (Asiatic) Shastra and the American-Indian Maya 1 The seven “ worlds ” Bhuh, Bhnvab, Svah, Mahah, Jana, Tapah, Satya. See my “Wave of Bliss ” (Comm, to V. 35). Lofeaswwhat

Sir© S66Ti '“""’ii'fast'fc IS, Karmai in tli© form of particular re-birtla. SatjtoaiMiaa Isba Up.,’’ Mantra 2. See p. 258. rara. As to Upanishads and Puranas, see post s « The Compass of Truth.” The author was the eldest son of the Emperor Shab-i-Jehan, and^ died in a.b. 1659. Its teaching is alleged to he that of the secret doctrine of the “ Apostle of God ‘^Chapter I. on Alam-i-nasut : the physical plane, or hat the Hindus call the Jagrat state. Ed. Rai Bahadur Srisha Chandra Vasu. 5 See “ The Development of Metaphysics in Persia ” hy Shaikh Muhammad Iqbal, p. 110. « Al-Biruni is said to have translated Patanjali’s work, as also the Sangkhya Sutras, into Arabic at the beginning of the eleventh century. The author cited, however, wsays : ‘‘ Such methods of contemplation are quite unislamic in character, and the higher Subs do not attach any importance to them.” Scripture of the Zirais called the Popul Vuh.^ My informant tells me that their “ air-tube ” is the Sushumna ; their “ twofold air-tube ” the Nadis Ida and Pinggala. “ Hurakan,” or lightning, is Kundalini, and the centres are depicted by animal glyphs. Similar notions have been reported to me as being held in the secret teaching of other communities. That the doctrine and practice should be widespread we might expect if it has a foundation on fact. This form of Yoga is, however, in particular associated with the Tantras or xlgamas, firstly, because these Scriptures are largely concerned therewith.

In fact, such orderly descriptions in practical full detail as have been written are to be found chiefly in the Hathayoga works and Tantras which are the manuals, not only of Hindu worship, but of its occultism. Next, Yoga through action on the lowest centre seems characteristic of the Tantrik system, the adepts of which are the custodians of the practical knowledge whereby the general directions in the books may be practically applied. The system is of a Tantrik character also in respect of its selection of the chief centre of consciousness. Various people have in antiquity assigned to various parts of the body the seat of the “ soul ” or life, such as the blood, ^ the heart, and the breath. Generally the brain was not so regarded. The Vaidik system posits the heart as the chief centre of Consciousness — a relic of which notion we also still preserve in such phrases as “ take it to heart ” and to “ learn by heart ”. Sadhaka, which is one of the five functions of Pitta,® and which is situated in the heart, indirectly assists in the performance of cognitive functions

occultist James Pryse in Lucifer, the old Theosopbical iournal, which I have not seen. - Of. the Biblical saying, “ The blood is the life 3 See p. 12 of the Introduction to the third volume of my Tantrik Texts (Prapanchasara Tantra). ■ ‘ ^ by keeping up tbe rhythmic cardiac contractions, and it has been suggested* that it was perhaps this view of the heart’s construction which predisposed Indian physiologists to hold it to be the seat of cognition. According to the Tantras, however, the chief centres of consciousness are to be found in the Chakras of the cerebro-spinal system and in the upper brain (Sahasrara), which they describe, though the heart is also recognised as a seat of the Jiviltma, or embodied spirit, in its aspect as vital principle or Prana.* It is for tbe reasons mentioned that the first verse of the Shatchakranirupana here translated speaks of the Yoga which is to be achieved “ according to the Tantras ” (Tantrunusarena) — that is, as Kalicharana its Commentator says, “ following the authority of the Tantras”. Recently some attention has been given to tbe 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 ® that the Chakras are defined to be circles or depressions (sic) of the body for mystical or cHromantic purposes,” and tbeir location has in almost every particular been wrongly given. The Muladhara is inaccurately described as being “ above the

Sanghita. Another explanation, however, may be given — namelj*, tliat during man’s history the importance of the varions perceptive centres has in fact varied. * According to some Indian views, the brain is the centre of the mind and senses, and the heart that of life. Oharaka says that the heart is the root from which spring all other parts of the body, and is the centre of some of the functions or oi^ans. According to Sushrata, the heart is the seat of sensations. pubis J!^or is the Svadhishthana the umbilical region. Anabata is not the root of the nose, but is the spinal centre in the region of the heart ; Vishuddha is not “ the hollow between the frontal sinuses,” but is the spinal centre in the region of the throat. Ajna is not thefontanelle or union of the coronal and sagittal sutures,- which are said to be the Brahmarandhra,^ but is in the position allotted to the third eye, or J nanachakshus.. Others, aToiding such gross errors, are not free fromlesser inaccuracies. Thus, an author who, I am informed, had considerable knowledge of things occult, speaks of the Sushumna as a “ force ” which “ cannot be energised until Ida and Pingala have preceded it,” which “ passes to the accompaniment of violent shock through each section of the spinal marrow,” and which on the awakeningof the sacral plexus passes along the spinal cord and impinges on the brain, with the result that the neophyte finds “ himself to be an unembodied soul alone in the black abyss of empty space, struggling against dread and terror unutterable ”.

He also writes that the “ current of Kundalini is called Nadi ; that the Sushumna extendsas a nerve to the Brahmarandhra ; that the Tattvas are seven in number ; and other matters which are inaccurate. The Sushumna is not a “ force,” * and does not pass and impinge upon anything, but is the outer of the three Nadis, which form the conduit for the force which is the arousing of the Devi called Kundalini, the cosmic Power in bodies, which force is not itself a Nadi,, but passes through the innermost, or Ohitrini Nadi, which terminates at the twelve-petalled lotus below the Sahasrara, from which ascent is. made to the Brahmarandhra. It

that the latter is the passage whereby the Brahmarandhra in thecerebrum is attained. * Except in the sense that everything is a manifestation of power. THE SIX OBNtEES AND THE SERPENT POWER would be easy to point out other mistakes in writers who lia-v© referred to the subject. It wifi be more profitable if I make as correct a statement as ray kiiowled.^m admits of this mode of Yoga. But I desire to add thtit somt* 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 «xist in themselves — that is, as centres of consciousness — ■ •and of the activity of Sfikshma Pranavayu or subtle vital force ; though it does deal with the gross l>ody which is related to them. Those who appeal to physiology only are like to return non-snited. We may here notice the account of a well-known ■“ Theosophical ” author ^ regarding what he calls the Force centres” and the “ Serpent Fire,” of which he writes that he has had personal experience. Though Mr. Leadbeater also refers to the Yoga Shastra, it may perhaps exclude •error if we here point out that his account does not profess to be a representation of the teaching of the Indian Yogis ^ whose competence for their own Yoga the author ■somewhat disparages), but that it is put forward as the Author’s own original explanation (fortified, as he con> •ceives, by certain portions of Indian teaching) of the peKSonal 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

1 “ The Inner Life,” by G. W. Leadbeater, pp. 443-478, First 'Series. s This and the following notes compare his and the Indian theorj". The Devi or Goddess is called Bhiijangi or serpent becanse at the lowest centre (Muladhara) she lies coiled ronnd tlie Linga. Coiled ’’=afc rest. The Cosmic Power in bodies is here at rest; Jwhen roused it is felt as intense heat. tells us.^ The centres, or Ghakras, of the human body are by Mr. Leadbeater described to be vortices of “etheric”' matter^ into which rush from the “ astral ” ® 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 thecentres, 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 ” ^ 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”® (as the Hindus call them) which the “ Lotus or vortex exhibits. The secondary force rushing round the vortex produces, it is said, the appearance of the petalsof 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 “ Lotuse^,.”' described in the Hindu books and the number of their petals is accounted for by the author, who substitutes for the Svadhishthana centre a six-petalled lotus at the spleen,* and corrects the number of petals of the lotus in the head,, which he says is not a thousand, as the books of this Yoga say, “but exactly 960 ”.® The “ etheric ” centre which

1 Certain Siddhis or occult powers are acquired at each centre a& the practitioner works his waj upwards. 2 The petals of the lotus are Pranashakti manifested by Pranayayu. or vital force. Each lotus is a centre of a different form of “ matter (Bhuta) there predominant. — A, A. 3 This is a Western term. — A. A. 4 Not mentioned in the account here given. — A. A. 5 See last note but three. that one of the letters is d.ropped in order to make 1,000 petals—that is, 50 X 20 . Thousand ” is, here only symbolic of magnitude, — A.Ai •8 THE SIX CENTRES ANP THE SERPENT I’OWEi! keeps alive the physical vehicle is said to correspond with ■an “ astral ” centre of four dimensions, but between them is a closely woven sheath or web composed of a sin*ijle cotnpressed layer of physical atoms, which prevents a premature opening np 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 ohannel from the higher planes than ordinarily passes thereby. Each of these “astral” centres has certain functions : at the navel, a simple power of feeling ; at the spleen, ** conscious travel ” in the astral body i at the heart, •“ a power to comprehend and sympathise with the vibrations of other astral entities ” ; at the throat, power of HA5.,rmo- on the astral plane; between the eyebrows,

■top of the head is far beyond the ‘‘ astrai ” life. There Samadhi, or flinion with the Supreme Consciousness, is bad. — A.A. rsound has seven aspects from Kuridaii to Bindu.— A.A. 3 Kundali is Shabdabrahman or the “ Word (Vak) ’’ in bodies, and is in Her own form (Svarupa) Pure Consciousness, and is all Powers (Sarva-shaktimaya). Kundali is in fact the cosmic energy in bodies ii.nd as such the cause of all and though manifesting as, is not confined may be tlie quality iulierent in the astral centre which corresponds to it. When vivified by the “Serpent Fire ” they become gates of connection between the physical and “ astral ” bodies. When the astral awakens ing of these centres first took place, tliis was not known to the physical consciousness. But the sense body can now “ bs brought to share all these advantages by repeating that process of awakening with the etheric centres ”. This is done by the arousing through will-force of the “ Serpent Fire,” which exists clothed in “ etheric matter in the physical plane, and sleeps ^ in the corresponding etheric centre — that at the base of the spine ”. When this is done it vivifies the higher centres, with the effect that it brings into the physical consciousness the powers which were aroused by the development of their corresponding astral centres. In short, one begins to live on the

astral plane, which is not altogether an advantage, were it not that entry into the heaven world is said to be achieved at the close of life on this plane.^ Thus, at the second centre, one is conscious in the physical body “ of all kinds of astral influences, vaguely feeling that some of them are friendly and some hostile without in the least knowing why ”. At the third centre one is enabled to remember “ only partially ” vague astral journeys, with sometimes half-remembrance of a blissful sensation of flying through the air. At the fourth centre man is instinctly awai’e of the joys and sorrows of others* sometimes reproducing in himself their physical aches and pains. At the arousing of the

1 Kundali is called the Serpent (Bhujangi), She sleeps in the MCiladhara. As to what she is, see last note. She sleeps because she is at rest. Then man’s consciousness is awake to the world, Her creation, in w^hich She is immanent. When She awakes and Toga is completed man sleeps to the world and enjoys divine experience. ^ The end of Kundali Yoga is beyond all Heaven worlds. JSTo Yogi seeks “ Heaven ” but union with that which is the source of all worlds. ’ . 10 fHl' SiX CBKTEES AXJ) THK SERFEKT PO« EE fifth centre be hears voices “ which make all kinds of suggestions to him”. Sometimes he hears music “or other less pleasant sounds Full development secures clairaudience in the “ astral ” plane. The arousing of the sixth centre secures results which are at first of a trivial character, such as “ half seeing landscapes and clouds of colour,” hut subsequently amount to clairvoyance. Here it is said there is a power of magnification by means of an etheiic flexible tube which resembles “ the microscopic suako 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 hook^, of the capacity to make oneself large or small at will.* When the pituitary body is brought into working order, it forms a

link with the astral vehicle, and when the Fire reaches the sixth centre, and fully vivifies it, the voice of the “ Master (which in this case means the higher self in its various stages) is heard.^ The awakening of the seventh centre enables one to leave the body in full consciousness. “ When the fire has thus passed through all these centres in a certain order (which varies for different types of people), the consciousness becomes continuous up to the entry into the heaven world ^ at the end of the life on the astral

Tliors soiQB r6S6niblatic8S betwsen tbis account aBu the teaching of the Yoga Shastra, with which in a general way the author cited appears to have some acquaintance, man is heard at the Anahata, or fourth centre.— A.A. a There is no mention of such a “ snake The Siddhis Anima, etc., do not depend on it. It is consciousness which identities itself with the’small or the great.— A.A. 1 1 t.Vio /.nTOTnand of the Guru from above. — A. A. and which may have suggested to him some features of his account. There are firstly seven centres, which with one exception correspond with the Chakras described. The author says that there are three other lower centres, but that concenti’ation on them is full of danger. What these are is not stated. There is no centre lower, that I am aware of, than the Muladhara (as the name “ root-centre ” itself implies), and the only centre near to it which is excluded, in the above-mentioned account, is the Apas Tattva centre, or Svadhishthana. Next there is the Force “ the Serpent Fire,” which the Hindus call Kundalini, in the lowest centre, the Miiladhara. 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 Supreme Self or Paramatma ;

but it is obvious that, as the body in its natural state is already, though unconsciously, in Yoga, otherwise it would not exist, each conscious step upwards is Yoga, and there are many stages of such before complete or Kaivalya Mukti is attained. This and, indeed, many of the preceding stages are far beyond the “ heaven world ” of which the author speaks. Yogis are not concerned with the “heaven world,” but seek to surpass it; otherwise they are not Yogis at all. What, according to this theory, manifested force apparently does is this : it enhances the mental and moral qualities of the self-operator as they existed at the time of its discovery. But if this be so, such 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 Tnorality, which it is proposed to subject to its influence must he first purified and strengthened before they are intensified by the vi%'ifying influence of the aroused force. Furthei’, as J ha%’e elsewhere pointed out,^ the Yogis say that tlie piercing of the Brahmagranthi or “ knot ’’^sometimes involves considerable pain, physical disorder, and even disease, as is not unlikely to follow from concentration on such a centre as the navel (Nabhipadma). To use Hindu terms, the Siidhaka must be competent (Adhikarl), 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. Leadbeattir go beyond any mentioned to me by Indians tbera.selves, who seem to be in general unaware of the subjeet of “ phallic sorcery,” to which reference is made by Mr. Leadbeater, who speaks of Schools of (apparently lYestern) “ Black Magic ” which are said to use Kundalini for the purpose of stimulating the sexual centre. Another author says ; ® “ The mere dabbler in the pseudo-occult will only degrade his intellect with the puerilities of psychism, become the prey of the evil influence of the phantasmal world, or ruin his soul by the foul practices of phallic sorcery — as thousands of misguided people are doing even in this age.” Is this so ? It is possible that perverse or misguided concentration on sexual and connected centres may have the effect alluded to. And it may be that the Commentator Lakshmidara alludes to this when he speaks of Cttara Kaulas who arouse Kundalini in the Muladhara to satisfy their desire for world-enjoyment and do not attempt to lead

1 In the first edition of my Mahanirvana Tantra, CXXIT. 2 There are three knots ” which have to be pierced or centime? where the force of Maya is particularly strong. ^ ‘‘The Apocalypse Unsealed,’’ p. 62. Her upwards to the Highest Centre which is the object of Yoga seeking super-worldly bliss. Of such, a Sanskrit verse runs “they are the true prostitutes”. I have, however, never heard Indians refer to this matter, probably because, it does not belong to Yoga in its ordinary sense, as also by reason of the antecedent discipline required of those who would undertake this Yoga, the nature of their practice, and the aim they have in view, such a possibility does not come under consideration. The Indian who practises this or any other 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.’- His attitude in this as in all other matters is essentially a religious one, based on a firm faith in Brahman (Sthiranishtha), and inspired by a desire for union with It which is liberation. What is competency for Tantra (Tantrashastradhikara) is described in the second chapter of the Gandharva Tantra as follows : The aspirant must be intelligent (Daksha), with senses controlled (Jitendriya), abstaining from injury to all beings (Sarvahingsavinirmuktah), ever doing good to all (Sarvapranihite ratah), pure (Shuchi) ; a believer in Veda (Astika), whose faith and refuge is in Brahman (Brahmishthah, Brahmavadi, Brahmi, Brahmaparayana), and who is a non-dualist (Dvaitahina). “ Such a one is competent in this Scripture, otherwise he is no Sadhaka” (So’smin Shastredhikari syat tadanyatra na sadhakah). With such an attitude it is possible that, as pointed out by an Indian writer (Ch. VII ])ost ), concentration on the lower centres associated with the

the lowest centre, have recourse to the Prayoga, which leads to Nayika Siddhi, whereby commerce is had with female spirits and the like. The process in this work described is one upon the path of liberation and has nothing to do with sexual black magic. passions may, so far from I’onsing, tjuiet them. It is ({iiite possible, on the other hand, that another attitude, practice, and purpose, may produce another result. I’o speak, however, of concentration on the sextial CiuUiv i.s itself misleading, for the Chakras are not in the gro.ss hotly, and concentration is done upon the subtle centre, with its presiding Consciousness, even though such centre's may have ultimate relation with gross physical fuiiction. Doubtless, also, there is a relationship and cun’espi>ndenco between the Shaktis of the mental and sexual centres, atitl the force of the latter, if directed upwards, extraordinarily heightens all mental and physical functioning.’ In fact ttose who are ” centred ” know how to make all their forces converge upon the object of their will, and train anti then use all such forces and neglect none. The experienced followers of this method, however, as I have stated, allow that this method is liable to be accompanied by certain inconveniences or dangers, and it is therefore considered inadvisable except for the fully competent (Adhikari).

There are, on the other hand, many substantial points of difference between the account which has been summarised and the theory which underlies the form pf Yoga with which this work deals. The terminology and classification adopted by that account may be termed “ Theosophical ” ; * 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, of the Yogi is to carry “his seed high ” to be Crddhvaretas as it is called. For this purpose the Vipaiuta Mudras are designed. ^ 1 am aware that the Theosophical Society has no official doctrine. What I call “ Theosophical ” are the theories put forward by its leading exponents and largely accepted by its members. I put the word in inverted commas to denote doctrine so taught and held by this Society, with which doctrines, Theosophy, in its general sense, is not necessarily wholly identified. 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.^ Though for the visualisation of our conceptions the term “ planes ” is a convenient one, and may be so employed, 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 ® that the physical body has two divisions, the “ dense ” and “ etheric ” body ; that these correspond to the Annamaya and Pranamayakoshas, and that the “ astral ” body corresponds to the Kamik or desire side of the Manomayakosha or 'mental sheath. Assuming for argument the alleged correspondence, then the "etheric centres ” or Chakras of Mr. Leadbeater’s s^ccount appear to be centres of energy of the Prana-vayu ■or Vital Force. The lotuses are also this and centres of the universal consciousness. Kundalini is the static form of the creative energy in bodies which is the source of all energies, including Prana. According to Mr. Leadbeater’s theory, Kundalini is some force which is distinct from

in his “ Introduction to Yoga Philosophy,” calls the Linga Sharira “ the etherial duplicate ” (p. 35). According to the ordinary Indian use of that term the Linga Sharira is the subtle body — that is, the Antahkarana and Indriyas — vehicled by the Tanmatras, or, according to another account, the five Pranas. Elsewhere (p. 51) it is called the “ Astral ” body, and some statements are made as to the Chakras which are not in accordance with the texts with which I am acquainted. 2 “Ancient Wisdom,” p. 176, by Mrs. A. Besant. THE SIX CENTRES AND THE SEHPEXT PDWKIf Prana, understanding this term to mean vitality or the lifeprinciple, which on entrance into the body shows itself in various manifestations of life which are the minor Pranas, of which inspiration is culled hy the general name of the force itself (Prana). Verses 10 and 11 .say of Kundalim : “ It is She who maintains ad the being.s (that is, jiva, jiviitraa) of the world by means of inspiration and expiration.” She is thus the Prana Devata, but, as She is (Comm., vv. 10 and 11) Srishti-.sthitilayatmika, all forces therefore are in Her. She is, in fact, the Shabdabrahman or “Word” in bodies. I’he theory discussed appears to diverge from that of the Yogis wlien we consider the nature of the Chakras and the t|uestion of their vivification. According to Mr. Leadbeater’s account, the Chakras ai’e all vortices of “ etherio matter,” apparently of the same kind and subject to the same external influence of the inrushing sevenfold foi’ce 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 Kamik side of the mental sheath. According to the Hindu doctrine, these Chakras are differing centresof consciousness, vitality, and Tattvik energy. Each of the five lower Chakras is the centre of energy of a gross Tattva — that is, of that form of Tattvik activity or Tanmatra which manifests the Mahabhuta or sensible matter. The sixth is the centre of the subtle mental Tattva, and the Sahasrara is not called a Chakra at all. Nor, as stated, is the splenic centre 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 subtile “ nerves ” Nadis around it. These petals, further, bear subtile sound-powers, and are fifty ^ in number, as are the letters of the Sanskrit .Alphabet. 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 centre only. Such statements seem to be made, not necessarily with the intention of accurately recording the specific result, if any, which follows upon concentration upon a particular centre, but by way of praise for increased self-control, or Stuti-vada ; as where it is said in V. 21 that contemplation on the Nabhi-padma gains for the Yogi power to destroy and create the world. It is also said that mastery of the centres may produce various Siddhis or powers in respect of the predominating elements there. And this is, in fact, alleged.® Pandit Ananta Shastri says : ® “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 intellectuals of the ordinary run of mankind. That this school of

1 Which are sometimes given as 50 and sometimes as 51. ^ See Yogatattva Upanishad, where contemplation on the eai'th centre secures mastery over earth, etc. At the same time it points-, out that these “ pow’^ers ” are obstacles to liberation. , : ^ Anandalahari, p. 35* If I I'l jifl THE SIX CENTRES AXU THE SEIiTKXr POWER practical psychology was working very wi^ll in India at one time is evident from these living instances aiot to speak of the numberless treatises on the subject'l of men roaming about in all parts of the country.” Tlie mere rousing of the Serpent power does not, from the spiritual Yoga standpoint, amount to much. Nothing, however, of real moment, from the higher Yogis’ point of view, is achieved until the Ayna Ghakra is reached. Here, again, it is said that the Sadhaka whose Atma is nothing but a meditation on this lotus ‘‘ becomes the creator, preserver, and destruyer, of the three worlds”; and yet, as the commentator pennts out (v. 34), “ This is but the highest Prashang-sa-vada or Stutivada— that is, compliment — which in Sanskrit literature is as often void of reality as it is in our ordinm-y life. Though much is here gained, it is not until the Tattva.s of this centre are also absorbed, and complete knowledge * of the Sahasrara is gained, that the Yogi attains that which is both his aim and the motive of his labour, cessation from rebirth which follows on the control and concentration of the Chitta on the Shivasthanam, the Abode of Bliss.

It is not to be supposed that simply because the Serpent fire has been aroused that one has thereby become a Yogi or achieved the end of Yoga. There are other pointa 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 tbis 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

less complete experiences and results. According to Indian notions, success (Siddbi) in Yoga may be tbe fruit of experiences of many preceding lives. Kundali must be gradually raised from one centre to another until sbe reaches tbe Lotus in tbe cerebrum. The length of time required varies in tbe individual — it may be years ordinarily or in exceptional eases months. not easy shortly to describe, but which will be quickly recognised b}^ those who have some familiarity with the Indian Scriptures and mode of thought. The latter is ever disposed to interpret all processes and their results from a subjective standpoint, though for the purposes of Sadhana. the objective aspect is not ignored. The Indian theory is highly philosophical. Thus, to take but one instance, whilst Mr. Leadbeater attributes the power of becoming large or small at will (Anima and Mahima Siddhi) to a flexible tube or “ microscopic snake ” in the forehead, the Hindu says that all powers (Siddhi) are the attributes (Aishvaryya) of the Lord Ishvara, or Creative Consciousness, and that in the degree that the Jiva realises that consciousness ^ he shares the powers inherent in the degree of his attainment. That which is the general characteristic of the Indian systems, and that which constitiites their real profundity, is the paramount importance attached to Gonsoiousness and its states. It is these states which create, sustain, and destroy, the worlds. Brahma, 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. 1 As this is by the Devi’s grace. She is called “ the giver of the eight Siddbis” (Ishitvadyashtaaiddhida). See Trishati, 11.47. She gives Aishvaryya. ■ : ' ' 20 THE SIX CENTRK8 AND THE SERl'ENT IWEIt As regards practice, I am told that Knndalinl cannot be roused except iu the lliiludhara am! by line juean.s here indicated, though this maj' take phu*e l)y a<‘i‘idt'nt when by chance a person has hit upon the necessary positions and conditions, but not otherwise. Thus the story i.s told of a man being found whose body was as cold as ii eorp.se, though the top of the head was slightly warm. (This is the state in Knndali Yoga Sainadhi.) He was ina.ssaged with ghee (clarified bntter), when the head got grafhially warmer. The warmth deiscended to the neck, wh m the whole body regained its beat with a rush. The man came to consciousness, and then told the .story of his condition. He said he had been going thn>ugh some antics, imitating the posture of a Yogi, when suddenly “ sleep ” had come over him. It was surmised that hi.s breath must have stopped, and that, being in the right position and conditions, he had unwittingly roused Kundali, who had ascended to Her cerebral centre. Jfot, however, being a Yogi, he could not bring her down again. This, further, can only be done when the Nadis {v.

post) are pure. I told the Pandit (who gave me this story, who was learned in this Yoga, and whose brother practised it,) of the case of a European friend of mine who was not acquainted with the Yoga processes here described, though he had read something about Kundali in translations of Sanskrit works, and who, nevertheless, believed be had roused Kundali by meditative processes alone. In fact, as he wi’ote me, it was useless for him as a European to go into the minutim of Eastern Yoga, He, however, saw the “ nerves ” Ida and Pingala (r. post), and the “ central fire ” with a trembling aura of rosy light, and blue or azure light, and a 'svhite fire which rose up into the brain and flamed out in a wdnged radiance on either side of the head. Fire was seen flashing from centre to centre with such rapidity that he could see

little o£ the vision, and movements of forces were seen in the bodies of others. The radiance or aura round Ida was seen as moonlike— that is, palest azure— and Pingala red or rather pale rosy opalescence. Kundali appeared in vision as of intense golden-like white fire rather curled spirally. Taking the centres, Sushumna, Ida, and Pingala, to be symbolised by the Oaduceus of Mercury,^ the little ball at the top of the rod was identified with the Sahasrara or pineal gland,® and the wings as the flaming of auras on each side of the centre when the fire strikes it. One night, being abnormally free from the infection of bodily desires, he felt the serpent uncoil, and it ran up, and he was “ in a fountain of fire,” and felt, as he said, “ the flames spreading wingwise 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 1 In which the rod is the central channel (Sushumna), which is interlaced by the Ida and Pingala sympathetics, the points of section being at the ^centres. The two wings at the top are the two lobes or petals of the Ajna Chakra, ^ Here I differ. The Sahasrara is at the top of the skull or upper brain. The pineal gland is much lower in the region of the A.jna Chakra. , downwards heat is felt. It is possible to “ sev ” Kuinlalini 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. Kundalini may have thus lieen seen as Light in tin* basal centre (Mtiladhara). It was the mind (Bmidhi) (r. which perceived Her, but as the experieneer had not been taught the practice he got confused. There is one siiu})!© test whether the Shakti is actually aroused. When she is aroused intense heat is felt at that spot, but when she !eave.s 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. When the Shakti (Power) has reached the upper brain (Sahasrara) the whole body is cold and corpse-like ; e.Kcept 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 tlie object of establishing the truth or expediency of the principles and methods of this form of Yoga (as yet indeed I have no decided opinion upon a matter which each will 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 the treatise here translated is, however, only possible if w'e first shortly summarise 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 ^ and 1 For tbe meaning of this term as here used, see my “ Shakti and Shakta of Mind Matter and Life which are unconscious, and with their association in the Embodied Spirit or Jivatma. 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 (Kshudrabrahmanda), which is a replica on a small scale of the greater world. After an account of the “ Word ” 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. The bases of this Yoga are of a highly metaphysiciil aud scientific character. For its understonding there is required a full acquaintance with Indian philosophy, religious doctrine, and ritual in general, and in particular with that presentment of these three matters w'hich 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, ■ 1 Knlamava Tautra speaks of that “Monism oi which Shiva speaks” (AdTaitam tn Shivenoktam, I. 108). See also M&hinirvina Taatra, Ch. II» vv* 33-44, III, 33-35, 50-64; Prapanehaftira Tajitm, II. XIX, XXIX Prapanchasara Tantra, Ch. XIX ; for tW identity of Jivi-tmi and Paramatma is liberation (Mnkti), wbieti tha Ve&ntasara defines to' be Jivabrahmanor aikyam. See Mahintirfiim Tantra, where they ate given (VIIL 264, 265, T. 105). also Prapanchasara Tantra, II, whe#e Hting is identified with Kondali and Hangsah, and then with “ So’ hang See also ^’6., Oh.

XXIT : “ That, which is subtle 1 am ” (Yah Snkshmah So’ ham) ; and Jnin&rnam Tantra, ,XXL 10. As to Brahmfemi, see Knlarnava Tantra, IX. 32. and 41 : So’ hambhavena pnjayet. The Shakta disciple (Sadhaka) should not be a dualist. Maharudrayamala, I. Khanda, Ch. 15 ; IL Khanda, Oh. 2 Similarly, the Gandharva Tantra, Ch. 2, says that he must be devoid of dualism (Dvaitahina). See Fran atosh ini, 10v8. The Seventh Sutra of the Sbakti Sutras of Agastya runs Tat-kalpakatvam aupadhikam. (The fact of Her being creatrix is Her Upadhi.) Tn fact, that particular form of worship which has earned the Kaula Tantras their ill-name claims to be a practical application of Advaitavada. Kaulachara is said to properly follow a full knowledge of Yedantik doctrine. -As the Bbatchakra-niruparia here translated says, the Jivatma or embodied spirit is the same as the Paramatma or Supreme Spirit, and kiiowdedge of this is the root of all wisdom (MuiaTidy a).

OONSOrOTJSNBSS AND ITS POWER (SHIVA-SHAKTl) 25 and the bases on which it rests. I must therefore assume in the reader either this general knowledge or a desire to acquire it, and confine myself to such an exposition of general principles and leading facts as will supply the key by which the doors leading to a theoretical knowledge of the subject may be opened by those desirous of passing through and beyond them, and as will thus facilitate the understanding of the difficult texts here translated. For on the practical side I can merely reproduce the directions given in the books, together with such explanations of them as I have received orally. Those who wish to go fai’ther, and to put into actual process this Yoga, must learn directly of a G-uru 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 of a thousand may have success. If the latter enters upon the path, the Guru alone can save him from attendant risks, moulding and guiding the ' practice as he will according to the particular capacities and needs of his disciples. Whilst, thefefore, on this heading it is possible to explain some general principles, their application is dependent on the circumstances of each particular case.

It is essential Indian Monistic Doctrine that man is a microcosm (Kshudrabrahinanda), that is, everything which is in the Universe is in him. Everything which is in this world is in the other world-systems of the Universe. The ■doctrine is concisely expressed in the following words of the Vishvasara Tantra — “ what is here is elsewhere. What is not here is nowhere ” (Yad ihiisti tad anyatra yan nehasti na tat kvachit). Man is Spirit, Mind and Matter.^ Spirit is set ^ Spirit is Atma or Self. Its vehicles are Mind or Antahkarana ■working with Manas and the Senses or Indriyas, and Matter, namely the five kinds of Bhuta or sensible matter. THE SIX CENTBES AK1> THE SEIirKW’ i'HWKK over against and may be contrastetl with its vehicles. Spirit is one. There are no degrees or qualities of Sjui ir. I'he Spirit which is in naan is the Spirit which is in evtowthing and which is, as the object of worship, the liord (Ishvara'f or God. Mind and Matter are many and of many degiH‘e.s and qualities. Atma or Spirit is the whole (Puma ) without section (Akhanda). Mind and Matter arc ]'iart.s in that whole. They are the not whole { Apunia) and are the section (Khanda). Spirit is infinite (Aparichchhinn.a) formle.ss ( Ai'upa). Mind and Matter are finite (Parichchhinna) and with form (Rtipa), Atma is unchanged and unmoving in action. Its Power *(Shakti) in the form of Mind and Matter is ct distantly active and changing.

Pure consciousness is (’hit or Samvit. Matter is the antithesis of that. And !Mind too is unconscious according to Vedanta. For mind limits consciousness so as to enable man to have finite experience. Mind appears to be conscious because of its a.ssociation with consciousness. There is no Mind without consciousness as its background, though the Consciousness, which is the Lord, is Mindless (amanah). Where there is no mind (amanah), as in the case of God, there is no limitation and He is therefore Perfect Experience; Consciousness does not limit consciousness but a principle of Unoonscicfusness does so. Man then is Pure Consciousness (Chit) vehicled in unoonscions Mind and Matter.

The ultimate reality is Pure Consciousness (Chit, Samvit) from out of which by its Power (Shakti) Mind and Matter proceed. In theology this Pure Consciousness is Shiva and His Power (Shakti) which is one with Himself is the Devi, the Mother of the universe who exists in man’s ' body in i^ lowest centre just as Shiva is realised in tHe highest brain centre, the cerebrum or Sahasrara Padma. Cbmpleted Yoga is the Union of Her and Him in the * body of the Sadhaka. This is Laya or dissolution, the CONSCIOUSNESS AND ITS POWBB (sSIVA-SHAETl) 27 reverse of Srisliti or involution of Spirit in Mind and Matter. Veda says : “^11 this (that is, the manifold world) is (the one) Brahman” (Sarvam khalvidam Brahma).^ How the many can be the one * is variously explained by the different schools. The interpretation here given is that of the grand doctrine underlying and contained in the Shakta Tantras or Agamas. In the first place, what is the one Reality which appears as -many ? What is the nature of Brahman as it is in itself (Svarupa) ? The answer is Sat-Ohit-Ananda — that is, Being-feeling-consciousness-bliss. Consciousness or feeling, as such (Chit, or Chaitanya, or Samvit), is identical with being as such. Though in ordinary experience the two are essentially bound up together, they still seem tQ diverge from each other. Man by his constitution inveterately believes in an objective existence beyond and independent of himself.

And this is so as long as, being embodied Spirit (Jivatma), his consciousness is veiled by Maya. But in the ultimate basis of experience, which is the Supreme Spirit (Pararaatraa), 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 a limited changing manifestation of Chit, which is in itself the infinite changeless principle which is the background of all experience. This Beingconsciousness is absolute Bliss (Ananda), which is defined as “ resting in the self ” (Svarupa-vishranti). It is Bliss

1 This, as the Mahanirvana Tantra says (Yll. 98), is the end and aim of Tantrika Knlachara, the realisation of which sayiM» the Prapj^chasara Tantra calls the fifth or supreme state (Ch» XIX, Vol. Ill, ^‘Tantrik Texts”). #' ^ Thus it is said of Devi that She is in the form of one and many 0 (Ekanekakshai^akritih). Ekam==ekam ajnanam or Maya, Anekani=the several ajnanas — that is, Avidja. She is both as IJpadhi of Ishvara and Jiva (Trishati, II. 23). , , because, being the infinite all (Puma), it can be in want of nothing. This blissful consciousness is the ultimntc and real nature or Svarupa, as it is called, of the one Reiilitv, the own form or the piuipnii forma of the scholastics. Svarupa is the nature of anything as it is in itsidf, as distinguished from what it may appear to be. This .Supreme Consciousness is the Supreme Shiva (Parashiva). It never changes, but eternally endures the same throughout all change. But if this be so, how is it that evervthing we see i.s associated with apparent unconsciousness? Our mind is evidently not a pure, but a limited consciousness. Wiiat limits it must be something either in itself unconscious or, if conscious, capable of producing the appearance of unconsciousness.^ In the phenomenal world there is nothing absolutely conscious nor absolutely unconscious. Consciousness and unconsciousness 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. The degree of this manifestation is determined by the •nature and development of the body in which it is enshrined. Spirit remains the same ; the body changes. The manifest* ation of consciousness is more or less limited as ascent is made from the mineral to man. In the mineral world Chit naanifests as the lowest form of sentiency evidenced by reflex response to stimuli, and that physical consciousness which is called in the West atomic memory. The sentiency of plants is more developed, though it is, as Ohakrapani says, in the Bhanumati a dormant consciousness. This is further manifested in those micro-organisms which are

CONSCIOUSNESS AND ITS POWER (SHIVA-SHA'KTl) 29 intermediate stages between the vegetable and animal worlds, and have a psychic life of their own. In the animal world consciousness becomes more centralised and complex, reaching its fullest development in man, who possesses all the psychic functions, such as cognition, perception, feeling, and will. Behind all these particular changing forms of sentiency or consciousness is the one formless, changeless Chit as it is in itself (Svarupa), and as distinguished from the particular forms of its manifestation. As Chit throughout all these stages of life remains the same it is not really developed. The appearance of development is due to the fact that It is now more and now less veiled by Mind and Matter. It is this veiling by the power of Consciousness (Shakti) which creates the world. What is it, then, which veils consciousness and thus produces world-experience? The answer is Power or Shakti as Maya. Maya Shakti is that which seemingly makes the whole (Puma) into the not-whole (Apurna), the infinite into the finite, the formless into forms and the like. It is a power which thus cuts down, veils and negates. Negates what ? Perfect consciousness. Is Shakti the same as or different from Shiva or Chit? It must be the same, for otherwise all could not be one Brahman. But if it is the same it must be also Chit or Consciousness. Therefore it is Sachohidanandamayi ^ and Chidrupini.®

And yet there is, at least in appearance, some distinction. Shakti, which comes from the root SAaifc, “ to have power,” “ to be able,” means power. As She is one with and Rfipini indicate a subtle distinction — namely, that She is Chit, and yet by appearance something di:fferent from it. Parama Kala is both Chit (Chidrupa) and NMa (Ji^'adarupa), , y ■so THE SIX CENTRES AND THE SERPENT POWER Shiva, She as such power is the power of Sliiva or Consciousness. There is no difference between Sliiva as tlie possessor of power (Shaktiinan) and power itself. 'I’he poorer of Consciousness is Consciousness in itso.'/o’f aspt'ct. Whilst, therefore, both Shiva and Shakti are Conscioiisiiess, the former is the changeless static aspect of Conseionsness, ®nd Shakti is the kinetic active aspect of the same f 'onsciousness. The particular power whereb_y the dnalistic world' is brought into being is Ma3''a-Shakti, which is both a veiling (Avarana) and projecting (Vikshepa) Shakti. 'Consciousness veils itself to itself, and projects from the «tore of its previous experiences (Sangskara) the notion of a world in which it suffers and enjoys. The universe is thus the creative imagination (Srishtikalpana, as ifcis called) -of the Supreme World-thinker (Ish vara). Maya is that power by which things are “ measured ’’—that is, formed and made known (Miyate anaya iti maya). It is the sense •of difference (Bhedabuddhi), or that which makes man see the world, and all things and persons therein, as diffe^nt ■from himself, when in truth he and it and they are the one Self. It is that which establishes a dichotomy in what v^onld otherwise be a unitary experience, and is the cause •of the dualism inherent in all phenomenal experience. Shakti veils consciousness by negating in various degrees Hei^elf as consciousness.

Before the manifestation of the universe, Being-ConIsciousness-Bliss alone was — that is, Shiva-Shakti as Chit and Chidrupini respectively. Consciousness not exercising its power. Consciousness alone changelessly was. In this the quiescent state of the Atma or Self, Shakti being latent, is one with it. Devi in the Kulachuidamani Nigama^ says : I, though Prakriti, lie hidden in Oonsciousness-Blis-S.” Aham prakritirupa chet chidananda-parayana (Ch I, vv. 16-24, VoUV., “ Tantrik Texts ”). CONSCIOUSNESS AND ITS POWER (SHIVA-SHAKTl) 31 Ragliava Bhatta says : ^ “ She who is eternal (Anadiriipa) existed in a subtle state, as it were Consciousness, during the great dissolution.” This is Parashiva, who in the scheme of the Thirty-six Tattvas is known as Parasamvit. This is the perfect experience and perfect universe. By this latter term is not meant any heaven in the sense of a perfected world of forms. The perfect universe is Shakti herself in Her own nature as consciousness experienced by Shiva as consciousness. As the Upanishad says, “ The self knows and loves the self.” It is this love which is bliss or “ resting in the self,” for, as it is elsewhere said, “ Supreme love is bliss ” (Hiratishaya-premaspadatvam anaudatvam). If, however,, there be one Changeless Consciousness there is no manifestation. If, again, we assume some other than Consciousness as cause of the universe, then the Monistic (Advaita) truth is destroyed, as in the dualistic Sangkhya, which assumes, in addition to and independent of the Purusha consciousness, the Prakriti unconsciousness as the material cause (Upadanakarana) of the world. All Indian Monism,, therefore, posits a dual aspect of the single consciousness — one the transcendental changeless aspect (Parasamvit),®' and the other the creative changing aspect, which is called Shiva-Shakti Tattva.® In Parasamvit the “ I ” (Aham)' and the “ This ” (Idam), or universe of objects, are indistinguishably mingled in the supreme unitary experience.^

(Comin. on Sharada Tilaka, C’h. 1)— that is. the Adhyasa or attribution is given from the world aspect. Transcendentally She is then in her own nature (Svarupa). 2 This is Paramashiva, or Nirgnna (attribnteless), or Nishkala (partless or devoid of Shakti), Shiva, or Parabrahman. ® This is Saguna (with attribute), or Sakala (with parts or Shakti),, Shiva, or Sbabdabrahman (Brahman as the source of “ sound,” c. post). * As the Toginihridaya Tantra says : The Para Devi is Prakashavimarshasamarasyarupini. This is the Nirvikalpa-jnana state i» • t}2 THE SIX CENITfES ^AXIt THK SKiM'KXT imvj R In Shiva-Sliakti Tattva Shakti, which is tin* iicirative aspect of the forraer. Her function bciiifjr ix'ixiition (Nishedha-vjapara-rupa Siiaktih), neiratCK herself ns the Idam of experience, leaving tlie Hhiva consciousness as a mere “I,” “not looking towards another” (Ananyonmiikhah ahampratyayali). This is a state of mere subjective illumination (Prakhsha luatra)' to which Shakti, who is called Viraarsha/ again presents Herself, but Dow with a distinction of “ I ” and “ This ” as yet held together as part of one self. At this point, the first incipient 'stage of dualism, there is the first emanation of consciousness, known as Sadashiva or Sadakhja Tattva, which is followed by the second or faiivara Tattva, the Lord.

And then by the third or Shuddhavidya Tattva. In the first emphasis is laid on the “ this ”, in the second on the “ J,” and on the third on both equally. Then Maya severs the united consciousness so that the object is seen as other than the self and then split up into" the multitudinous objects of the universe. Some worship predominantly the masculine or right side of the conjoint male and female figure (Ardhanarishvara). . Some, the Shaktas, predominantly worship the left, and call Her Mother, for CONSCIOUSNESS AND ITS POWER (SHIVa-SHAKTI) 33 aspect ^ of Consciousness, imagining (Srishtikalpana) ^ the work! to be, according to the impressions (Sangskara) cleriTed from enjoyment and suffering in former worlds. It is natural to worship Her as Mother. The first Mantra into which all men are initiated is the word Ma (Mother). It is their first word and generally their last. The father is a mere helper (Sahakari-matra) of the Mother. ^ The whole world of the five elements also springs from the Active Consciousness or Shakti, and is Her manifestation (Piirna vikasa). Therefore men worship the Mother,^ than ivhom is none more tender,^ saluting Her smiling beauty as the Eosy Tripurasundari, the source of the universe, and Her awe-inspiring grandeur as Kali, who takes it back into Herself.

because of this that the Devi is in the Tantras symbolically represented as being above the body of Shiva, who lies under Her like a corpse (Shava). As the Kubjika Tantra, Oh. J, states, it is not Brahma, Vishnu, and Rudra, who create, maintain, and destroy, but their Shaktis, Brahmani, Yaishnavi, Rudrani. See Pranatoahini, 9. Activity is the nature of Prakriti (Sangkhya Pravachana Sutra, III. 66). For the same reason the female form is represented in Sexnal union as being above (Yiparita) the male. When the Devi stands above Shiva, the symbolism also denotes (particularly in the case of Kali) the liberating aspect of the Mother. See “ Principles of Tantra,” I. 328. 2 world is called an imagination (Kalpana), for it is creative ideation on recalled memory. As the Yoginihridaya Tantra says, “ the picture of the world is designed by Her own will” (Svechchhavishvamayollekhakhachitam), seeing which Bhagavan was very pleased ^ The Supreme Father gives His illumination (Prakasha). She, the Yimarshashakti, creates, but not alone. (Vimarshashaktik prakashatmaiia paramashivena samarasya-vishvam srijati na tu: kevala — (Yoginihridaya Tantra). 4 ixx Matri-bhava, according to the Sanskrit term. Philosophically also this is sound, for all that man knows (outside ecstasy or Samadhi) is the Mother in Her form as the world. The Supreme Shakti, who is not different from Shiva (Parashaktishivabhinna), is embodied in every order of thing (Sarvakramasharirini — Yoginihridaya).

5 It is said that ‘‘ there is nothing more tender than Prakriti,” who serves Purusha in every way in his enjoyment, finally giving Mukti or liberation by retiring from Him. THE SIX CENTSES AND THE SEI.’I’ENT rOVEP. In the Mantra side of the Tantra Shastra, dealing with Mantra and its origin, these two Tattvas t'nianating from Shakti are from the snumi side known as Nadu ioal Bindu. Parashiva and Paraslmkti are inutii'fdi'ss spanda) and soundless (Xihshahda!. Nada is the first produced nun'ement in the ideating cosmic consciousness leading up to the Hoimd-Bi’alunnn (Shabdabrahman), whence all ideas, *the language in wliieli they are expressed (Shabda), and the objects ( Artha) which they denote, are derived. Bindu literally means a point and the dot (Amtsvara), which denotes * in Sanskrit the nasal breathing It i.s placed in the Chandrabindn nasal breathing above Nftfla (2). 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 ” as the yet dualistically unmanifest state of the universe.^ It subjectifies the “ This,” thereby becoming a point (Bindu) of consciousness with it. When Consciousness apprehends an object as different from itself it sees that object as extended in space. But when that object is completely subjectified it is experienced as an unextended point. This is the universe-experience of the Lord experiencer as Bindu.®

Where does the Universe go at dissolution? It is withdrawn into that Shakti which projected it. It collapses, m to speak, into a mathematical point without any inagnitiide 1 Lit. What goes with (ann) with vowel sound (Svara or Srara), 2 For until the operation of Maya at a later stage the “ This ” is still experienced as part of the “ I ”. Therefore there is no manifestation or dualism. ^ 3 Yqy the same reason Shakti is then said to be Ghaiiibhuta, wbieh is literally massive or condensed* It is that state of g‘atbered-up power ^ which immediately precedes the burgeoning forth (Sphuraiia) of the universe. CONSCIOUSNESS AND ITS POWER (SHIVA-SHAETl) whatever.^ This is the Shivabindu, which again is withdrawn into the Shiva-Shakti-Tattva which produced it. It is conceived that round the Shiva Bindu there is coiled Shakti, just as in the earth-centre called Mhladhara Chakra in the human body a serpent clings round the self-produced Phallus (Svayambhulinga). This coiled Shakti may be conceived as a mathematical line, also without magnitude, which, being everywhere in contact with the point round which it is coiled, is compressed together with it, and forms therefore also one and the same point. There is one indivisible unity of dual aspect which is figured also in the Tantras * as a grain of gram (Chanaka), which has two seeds so closely joined as to look as one surrounded by an outer sheath.h

To revert to the former simile, the Shakti coiled round Shiva, making one point (Bindu) with it, is Kundalini Shakti. This word comes form the word Kundala or “ a coil ” “ a bangle ”. She is spoken of as coiled because She is likened to a serpent (Bhujanggi), which, when resting and sleeping, lies coiled; and because the nature of Her power is spiraline, manifesting itself as such in the worlds — the spheroids or “ eggs of Brahma ” (Brahmanda), and in their circular or revolving orbits and in other ways. Thus the Tantras speak of the development of the straight line (Eijurekha) from the point which, when it has gone its length as a point, is turned (Vakrarekha angkushakara) by the force of the spiraline sack of Maya in which it works so as to form a figure of two dimensions, which again is such a point, though it has no magnitude, is assumed to have a position. Here there is none, for we are in spacelessness. 2 See the Commentary, post. 2 The two seeds are Shiva and Shakti, and the sheath is Mtiya. When they come apart there is creation. Again the imagery is faulty, in that there are two seeds, but Shiva and Shakti are the One with dual aspect.

turned upon itself, ascending: as a straii^ht lino into tlie plane of the third dimension, thus fonnin<r the triangular or pyramidal figure called Rhringataka.^ Its other w'ords, this Kundali Shakti is that which, when it moves to manifest itself, appears as the universe. To say that it is “ coiled ” is to sav that it is nt tliar is, iti the form of sciatic- poimtial eurrgtj. This Shakti coiled round the Supreme Shiva is called Maluikundali (“ The grt-at coiled power”), to distinguish it from the same power which exists in individual bodies, and which is calknl Kundali or Kundalinl.* It is with and through the last powei- that this Yoga is effected. When it is accomplished the individual Shakti (Knndall) is united with the great cosmic Shakti (Mahu-kiindari), and She with Shiv'n, with whom in truth She is one. Kundalinl is an aspect of the eteimal Brahman (Brahmarupa Sanatanl), and is both attribnteless and with attribute (Yirguna and Saguna). In Her Nirguna aspect She is pure consciousness (Chaitanyarilpinl) and bliss itself (Anandarupinl, and in creation Brabmanandaprakasbini). As Saguna She it is by whose power all creatures are displayed (Sarvabbutaprakasbinl).® Kundali Shakti in individual bodies is jww&i’ at rest, or the static centre round which every form of existence as moving power revolves. In the universe there is always in and behind every form of activity a static background. Tlijs is one of the profound truths of the Shakta Tantras, which, as later explained, is borne out by recent discoveries of modern science. The one Consciousness is polarised into static (Shiva) and kinetic (Shakti) aspects for the purpose

^ The shape of the Singara 'water-nut, which grows freelv iu the lakes of Kashmir. Here I may observe that Yantras, though drawn on the flat, must be conceived of in the solid mass. The fiat drawing is a mere suggestion of the three dimensional figure which the Yantrais. * Because She is thus bent the Devi is called Kubjika (hunchback). s Kubjika Tantra, Ch. I, Pranatoshini, p.8. CONSCIOUSNESS AND ITS POWER (SHIVA-SHAKTl) 37 ■of creation. This Yoga is the resolution, of this duality into unity again. The Indian Scriptures say, in the words of Herbert Spencer in his “ First Principles,” that the universe is an unfoldment (Srishti) from the homogeneous (Mulaprakriti) to the heterogeneous (Vikriti), and back to the homogeneous again (Pralaya or dissolution). There are thus •alternate states of evolution and dissolution, manifestation taking place after a period of rest. So also Professor Huxley, in his “ Evolution and Ethics,” speaks of the 'manifestation of cosmic energy (Maya Shakti) alternating between phases of potentiality (Pralaya) and phases of 'explication (Srishti). “It may be,” he says, “as Kant , suggests, every cosmic magma predestined to evolve into a new world has been the no less predestined end of a vanished predecessor.” This the Indian Shastra affirms in its doctrine that there is no such thing as an absolutely * first creation, the present universe being but one of a series ■of worlds which are past and are yet to be.

At the time of dissolution (Pralaya) there is in consciousness as Mahakundali, though undistinguishable from its general mass, the potentiality or seed of the universe to be. Maya, as the world, potentially exists as Mahakundali, who is Herself one with Consciousness or Shiva. This-;, , Maya contains, and is in fact constituted by, the collec-"," tive Sangskara or Vasana — that is, the mental impressions and tendencies produced by Karma accomplished in previously existing worlds. These constitute the mass of the potential ignorance (Avidya) by which Consciousness veils itself. They were produced by desire for worldly enjoyment, and themselves produce such desire. The worlds exist because they, in their totality, will to exist. Each individual exists because his will desires worldly life. This seed is therefore the collective or cosmic will towards manifested life— that is, the life of form and enjoyment. At the end of the period of I’est, which is dissolution, this seed ripens in Consciousness. Consciousness has thus a twin aspect : its liberation (Mukti) or formless aspect, in which it is as mere Consciousness-Bliss ; and a universe or form aspect, in which it becomes the worlds of enjoyment (Bhukti). One of the cardinal principles of the Bhakta Tantra is to secure by its Sadhana both liberation (Mukti) and enjoyment (Bhukti).^ This is possible by the identification of the self when in enjoyment with the soul of the world. When this seed ripens Shiva is said to put forth His Shakti.

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 Consciousness there springs up the desire to manifest in the world of forms — the desire for enjoyment of and as form. This takes place as .a limited stress in the unlimited unmoving surface of pure Consciousness, which is Nishkala Shiva, but without affecting the latter. There is thus change in changelessness and changelessness in change. Shiva in His transcendent aspect does not change, but Shiva (Sakala) in His immanent aspect as Shakti does. As oresetive will arises Shakti thrills as Nada,® and assumes the form of Hindu, which is Tshvara Tattva, whence all the worlds derive. It is for their creation that Kundali uncoils. When Karma ripens, the Devi, in the words of the Higama,® “ becomes desirous of creation, and covers Herself with Her own Maya Again, “the Devi, iovful in the mad delight

Tasroad yatnad bhogayukto bhaved viravarab sadhib, (Kularnava Sangbita, v. 219.) 2 Literally “ sound/’ that initial activity wbicb is the first source of tbe subsequently manifested Sbabda (sound) wbieb is tbe word to wbicb corresponds tbe Artba or object. ^ Kulacbudtoani, VoL IV, ^‘Tantrik Texts,” Oh. I, vv. 16-24. OONSOIOtJSNBSS AND ITS POWBtt (SHIVA-SaAKl'l) S9 points as changes in the limited consciousness or as movement (Spanda), form, and “ sound ” (Shabda). Both Shaivas and Shaktas equally accept the Thirty-Six categories or Tattvas, the Ealas, the Shaktis Ilnmani, and the rest in the Tattvas, the Shadadhva, the Mantra concepts of Nacla, Bindu, Eamakala, and so forth.^ Authors of the Northern ■Shaiva school, of which a leading Shastra is the Malinivijaya Tantra, have described with great profundity these Tattvas. 'General conclusions only are, however, here summarised. These thirty-six Tattvas are in the Tantras divided into three groups, called Atma, Vidya, and Shiva Tattvas. The first group includes all the Tattvas, from the lowest Prithivi (“ earth ”) to Prakriti, which are known as the impure •categories (A.shuddhatattva) ; the second includes Maya, the Eanchukas,^ and Purusha, called the pure-impure categories (Shuddha-ashnddha Tattva) ; and the third includes the five highest Tattvas, called the pure Tattvas (Shuddha Tattva), from Shiva Tattva to Shuddhavidya. As already stated,*the

which is Matri, Mana, Meja. In the Yoginihridaya Tantra it is said (Ch, I) : Kulam meyamanamatrilakshanam, kaulas tatsamashtih. These three are Knower, Knowing, Known, for that is consciousness as Shakti. 2 Kiilachiidamani, Vol. IV, ‘‘ Tantrik Texts,” Ch. I, yv, 16-24. ^ See as to these terms the author’s “ Garland of Letters ” or Studies in the Mantrashastra”. ^ Forms of Shakti whereby the natural perfections of Consciousness are limited. Thus, from all-knowing it becomes little-knowing ; from being almighty, it becomes a little doer, etc. See ‘‘ Garland of Letters ”, The term Sangkocha (contraction) expresses the same idea. The Devi is Sangkuchadrupa through Matri, Mana, Meya, and therefore ho a^lso is Shiva as Jiva (tatha shivo ’ pi sangkuchadrupah). — Yoginihridaya Tantra. supreme changeless state (Parasamvit)^ is a unitai'y experience in which the “ I ” and “ This ” coalesce into a unity in which neither are perceived as such. In the kinetic or Shakti aspect, as presented by the pure categories, experience recognises 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 which has two sides — an “ I ” (Aham) and “ This ” (Idam). The emphasis varies from insistence on the “ I ” to insistence on the- “ This,” and then to equality of emphasis on the “ I ” and “ This ” as a preparation for the dichotomy in consciousnesswhich follows.

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. Here the “ This ” is not seen as part of the self, but as opposed to and without it as an object seen outside. Bach consciousness thus became mutually exclusive the one of the other.. The states thus described are threefold : a transcendent mingled “ I ” and “ This,” in which these elements of experience are as such not perceived ; a pure form of experience intermediate between the first and last, in which both the “I” and the “This” are experienced as part of the one self ; and, thirdly, the state of manifestation proper, when there is a complete cleavage between the “ I ” and the “ This,” in which an outer object is presented to the consciousness of a knower. This last stage is itself twofold. In the first the Purusha experiences a homogeneous universe, though different from himself as Prakrit! ; in the second Prakrit! is split up into its effects (Vikriti), which are Mind and Matter, and the multitudinous beings of the1 This is not counted as a Tattva, being Tattvatita.

OONSOIOUSNES3 AND ITS POWEE (SKIVA-SHAKTl) 41 ciniverse 'wliicli these compose. Shakti as Prakriti first ovolves mind (Buddhi, Ahangkara, Manas) and senses (Indriya), and then sensible matter (Bhiita) of fivefold form .(“ ether,” “ air,” “ fire,” “ water,” “ earth ”) derived from the supersensible generals of the sense-particulars called Tanmatra. 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. She is now Kundali Shakti, whose abode in the human body is the earth centre or Muladhara Chakra. As in the supreme state She lay coiled as the Mahakundali round the Supreme Shiva, so here She coils round the Svayambhu Lingga in the Muladhara. This last centre or Chakra and the four above it are centres of the five forms of Matter. The sixth <;entre is that of Mind. Consciousness and its processes through' Shakti prior to the appearance of Maya are realised in the seventh lotus (Sahasrara-padma) and centres intermediate between it and the sixth or Ajna Mind centre.

The Mantra evolution, which must be known if the Text is to be understood, is set forth with great clarity in the Sharada Tilaka, wherein it is said that from the Sakala Shiva (Shiva Tattva), who is Sat-Chit-Ananda, issued Shakti (Shakti Tattva) ; from the latter Nada (Sadakhya Tattva); and from Nada evolved Bindu (Tshvara Tattva),* which, to distinguish it from the Bindu which follows, is called the Supreme Bindu (Para-Bindu). NMa and Bindu the ethereal, gaseous, igneous, liquid, and solid states of matter. In worship (Puja) they are symbolised by the following ingredients (Upachara) : Pushpa (flower), ether ; Dhupa (incense), airj Dipa (light), fire; Naivedya (food-olfering), water; Ohandana (sandal), earth. Sachchidananda-vibhavat sakalat parameshvarat Asichchhaktis tato iiMo n^M foindu-samudbhavab supreme changeless state (Parasamvit)^ is a unitary experience in which the “ I ” and “ This ” coalesce into a unity in which neither are perceived as such. In the kinetic or Shakti aspect, as presented by the pure categories, experience recognises 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 which has two sides — an “ I ” (Aham) and “ This ” (Idam). The emphasis varies from insistence on the “ I ” to insistence on the “ This,” and then to equality of emphasis on the “ I ” and “ This ” as a preparation for the dichotomy in consciousness, which follows.

The pure-impure categories are intermediate between the pure and the impure. The essential characteristic of experience constituted by the impure categories is its dualism effected through Maya — and its limitations — ^the result of the operation of the Kanohukas. Here the- “ This ” is not seen as part of the self, but as opposed to and without it as an object seen outside. Each consciousness thus became inutually exclusive the one of the other., The states thus described are threefold : a transcendent mingled “ I ” and “ This,” in which these elements of experience are as such not perceived ; a pure form of experience intermediate between the first and last, in which both the “ I ” and the “ This ” are experienced as part of the one self; and, thirdly, the state of manifestation proper, when there is a complete cleavage between the “ 1 ” and the “ This,” in which an outer object is presented to the consciousness of a knower. This last stage is itself twofold. In the first the Purusha experiences a homogeneous universe, though different from himself as Prakriti; in thesecond Prakriti is split up into its effects (Vikriti), which are Mind and Matter, and the multitudinous beings of the 1 This is not counted as a Tattva, being Tattvatita.

CONSCIOUSNESS AND ITS POWER (SEIVA-SHAKTl) 41 universe which these compose. Shakti as Prakriti first evolves mind (Buddhi, Ahangkara, Manas) and senses (Indriya), and then sensible matter (Bhiita) of fivefold form “ water,” “ earth ”) ^ derived from ■als of the sense-particulars called When Shakti has entered the last and grossest is, solid matter — there is nothing Her creative activity then ceases, ■(“ ether,” “ air,” “ fire,” the supersensible gener; Tattva (“ earth ”) — that further for Her to do. and She rests. She rests in Her last emanation, the earth ” principle. She is again coiled and sleeps. She is now Kundali Shakti, whose abode in the human body is the earth centre or Muladhara Chakra. As in the supreme state She lay coiled as the Mahiikundali round the Supreme Shiva, so here She coils round the Svayambhu Lingga in the Muladhara. This last centre or 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 realised in the seventh lotus (Sahasrara-padma) and centres intermediate between it and the sixth or Ajna Mind centre.

The Mantra evolution, which must be known if the Text is to be understood, is set forth with great clarity in the Sharada Tilaka, wherein it is said that from the Sakala Shiva (Shiva Tattva), who is Sat-Chit-Ananda, issued Shakti (Shakti Tattva) ; from the latter Nada (Sadakhya Tattva); and from Nada evolved Hindu (Tshvara Tattva),® which, to distinguish it from the Bindu which follows, is called the Supreme Hindu (Para»Bindu). Nada and Bindu ^ These terms have not the ordinary English meaning, hnt denote the ethereal, gaseous, igneous, liquid, and solid states of matter. In worship (Puja) they are symbolised by the following ingredients (Upachara) : Pushpa (flower), ether ; Dhupa (incense), air; Dipa (light), fire; Naivedya (food-offering), water; Ohandana (sandal), earth. Sachchidananda-vibhavat sakalat parameshvarat Asichchhaktis tato nMo iiMM bindu-samudbhavah CONSCIOUSNESS AND ITS POWER (sHIYA-SHAKTl) 43 phases of tlie Cliandrabindu, or Nada, Bindu, Shakti^ and Shanta of the Om and other Bija Mantras. Its abode is Satyaloka, which within the human body exists in the pericarp of the thousand-petalled lotus (Sahasrara) in the highest cerebral centre. * The Sharada ^ then says that this Parabindu, whose substance is Supreme Shakti, divides itself into three — that is, appears under a threefold aspect. There are thus three Bindus, the first of which is called Bindu,^ and the others Nada and Bija. Bindu is in the nature of Shiva and Bija of Shakti.^ Nada is Shiva-Shakti — that is, their mutual relation or interaction (Mithah samavayah) ^ or Yoga (union), as the Prayogasara calls it. ^ The threefold Bindu (Tribindu) is supreme (Para), subtle (Siikshma), and gross (Stiila).® Nada is thus the union of

^ Karyya, ov produced, Bindu, to distinguish it from the causal (Karana) Bindu or Parabindu. 3 iii the case of the Mantras, Bija (according to the Kulachudamani, V, 58) is the first letter of a Kuta or group and what follows is Shakti. Thus in the Mantra “ Krim,” K is Bija and R and I are Shakti. By the Bija form is made (Bijena Murtikalpana.) Bindur nado bijam iti tasya bhedah samiritah Binduh shivatmako bijang shaktir nMas tayor mithah Samavayah samakhyatah sarvagamavisbaradaih (Oh. I). The first word of the third line reads better as Binduh shivatmako than as Bindur nadatmako, as some MSS., such as that from which I quoted in Introduction to the Mahanirvana. The Commentary to V, 40, post, also speaks of Bindu as being ISTadatmaka, but explains that that means Shivatmaka. See also to the same effect Kriyasara. 5 See Ragbava Bbatta’s Gomm. on Cb. I. v. 8 of Sharada. Mrgunab sagunasb cbeti sbivo jneyah sanatanab hTirgunachcbaiva sangjata bindavas traya eva cba Brabmabindur visbnubindu rudrabindur mabeshvari. The verse as cited in Pranatosbini (p. 13) reads in second line INirguoasbcbaiva ; but this must be a mistake for Nirgunacbcbbaiva, for the Bindus themselves are not nirguna, but spring from it.

nMas tato bijam iti trayam utpannam tad idang parasuksbmasthulapadaih kathyate (Lalita-Sabasranama, Comm.). These represent the Chit, Cbidacbit, Acbit aspects of nature. Cbidangsbah chidachinmisbrah acbidangshasbcba teshangrupani (Bhas- these two in creation. 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 (Abhedarupa Shakti) with all powers (Sarvashaktimaya) ; from the Prakx’iti aspect Trigunamayi Mulaprakriti ; from the Devata aspect the unmanifest (Avyakta) ; from the Devi aspect Shanta. The three Bindus separately indicate the operations of the three powers of will (Ichchha), knowledge (Jnana), and action (Kriya), and the three Gunas (Rajas, Sattva, Tamas) ; also the manifestation of the three Devis (Varna, Jyeshtha, Raudri) and the three CONSCIOUSNESS AND ITS POWER. (SHIVA-SHAKTl) (Ravi), Moon (Chandra), and Fire (Agni), terms constantlyappearing in the works here translated. In Sun there are Fire and Moon.^ It is known as Mishra Bindu, and in the form of such is not different from Paramashiva, and is Kamakala.^ Kamakala is the Triangle of divine desire formed by the three Bindus — that is, their collectivity (Samashtirupa).® This Kamakala is the root (Mula) of all Mantra. Moon (Soma, Chandra) is Shiva Bindu, and white (Sita Bindu) ; Fire (Agni) is Shaktibindu, and red (Shonabindu) ; Sun is a mixture of the two. Fire, Moon, and Sun are the Ichchha, Jnana, Kriya Shaktis (will, knowledge, action). On the material plane the white Bindu assumes the form of semen (Shukra), and the red Bindu of menstrual fluid (Rajasphala, Shonita), Mahabindu is the state before the manifestation of Prakriti.'* All three Bindus — that is, the Kamakala — are Shakti, though one may indicate predominantly the Shiva, the other the Shakti aspect. Sometimes Mishra Bindu is called Shakti Tattva, to

Icbchha kriya tatha jnanang gauri brabmi tu vaisbnavi Tridba sbaktih sthita yatra tatparang jyotir om iti. As the author of the Pranatoshini (p. 9) says, the names are not tO' be read in the order of words (Pratishabdam), otherwise Jnana would be associated with Vaishnavi, but according to the facts (Yatha sambhavam) as stated in the text. According to this account it would seem that Jnana, Sattva, and Kriya Tamas in note 1 should be transposed. 1 It is Agnishomamayah. See Tika, vv. 6, 7, of KtoakalavilAsa. See my “ Garland of Letters ’h 2 That is, Kamayukta Kala, Kala with creative will (here its mani* festation). 3 As Ravi or Surya (Sun) Bindu is in the form of Parashiva, and in it are the other two Bindus, it is the Samashtirupa of them, and ia thus called Kamakala. 4 This, which isO, becomes ? ? — that is, Chandra, Ravi, and Ra (fire). \ \ * denote the supremacy of Shakti, and sometimes Shiva Tattva, to denote the supremacy of the possessor of power (Shaktiman). It is of coupled form (Yamalariipa). There is no Shiva without Shakti, nor Shakti wdthout Shiva/ To separate ^ them is as impossible as to sepai’ate the moving -wind from the steadfast ether in which it blows. In the one Shiva-Shakti there is a union (Maithuna),^ the thrill of which is Nada, whence Mahabindu is born, which itself becomes threefold (Tribindu), which is Kamakala.^ It is said in the Sharadii-Tilaka that on the “ bursting ” or differentiation of the Supreme Bindu there was unmanifested “ sound ” (Shabda).® Tins nnmanifested Shabda is through action (Kriya Shakti) the source of the manifested Shabda and Artha described later.®

Anandashaktih saivokta yato visbvang visrijyati iSTa Shivah Shaktirabito na Shaktih Sbivavarjita. “The coupled form of these two (Shiva- Sbakti) is called junction. That is called the blissful Shakti from which creation arises*. There is no Shiva without Shakti, nor Shakti without Shiva.” 2 Ik, 3 Ahn. ® On the physical plane this word denotes sexual union, highest, fol^wed by^ the triangular Chakra, which is Kameshvari, Bhagamahni, and Vajreshvari. See further as to Ktoakala, post. ^ Bhidyamanat parad bindor avyaktatmaravo ’ bhavat Shabdabrahmeti tang prahuh sarvagamavisharadah. (Sharada Tilaka, Ch. I.) It will be observed that in this verse the first Bindu is called Para, and to make this clear the author of the Pranatoshini adds the followinonote : ® . Paradbindorityanena shaktyavastharupo yah prathamo bindustasmat (By Parabmdu is meant the first Bindu, which is a state of Shakti). See “ Garland of Letters ”. ® See Raghaya Bhatta, Comm. Ch, I. y. 12, Sharada, and the same. Kriyashaktipradhanayah shabda-shabdarthakaranam Frakriter bindurupinyah shabdabrahmabhavat param. ^“larnava Tantra (Khanda 5, IJIlasa I) says, the one Brahman has twofold aspect as Paramahrahman (transcendentl and Shabda. CONSCIOUSNESS AND ITS POWER (SHIVA-SHAKTl) The Brahman as the source of language (Shabda) and ideas on one hand, and the objects (Artha) they denote on the other, is called Shabdabrahman, or the Logosd From this differentiating Bindu in the form of Prakriti are evolved the Tattvas of Mind and Matter in all their various forms, as also the Lords of the Tatt'vas (Tattvesha) — that is, their dii’ecting intelligences — Shambhu,® the presiding Devata over the Ajna Chakra, the centre of the mental faculties ;• and Sadashiva, Isha, Rudra, Vishnu, Brahma, the Devatas of the five forms of Matter, concluding with Prithivi (“ earth ”) in the Muladhara centre, wherein the creative Shakti, having finished Her work, again rests, and is called Kundalini.

Just as the atom consists of a static centre round which moving forces revolve, so in the human body Kundalini in the “ Earth-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 ceaseless movement. Kundali 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, brahman (immanent). Shabdabrahmaparambrahmabhedena brahmanor dvaividhyam nktam. (And see also Slirimad Bhagavata, 6 Sbandha, 16 Ch.) Tena shabdartbarapavishishtasya sbabdabrahmatvam avadharitam (Pranatosliini, 13j. 1 It is said in the Pranatoshini, p. 22, that Shamhhn is the “ asso* ciate of time ” (Kalabandhu), because Kaia in the form of NMa assistsin giving birth to Him and the other Devatas, Ajayata jagat-sakshi sarvavyapi sadashivah Sadashivat bhaved Ishas tato Rudrasamudbhavah Tato Vishnns tato Brahma tesham evam samndbhavah. (Ch. I, vv. 15, 16.) Here they are mentioned in connection with the form creation- (Artbasrishti). The Pranatoshini says: Atra arthasrishtau punah • rndradinam utpattista artharupena. Purvam tesham ntpattih shabdarupena, ato na paunaruktyam iti kala niaya tadatmanas tadntpannatvat. and then unites with Shiva in the Sahasriira Lotus. The process upward (evolution) is the reverse of the involution ■above described. The Worlds are dissolved (lay a) from time to time for all beings. The perfected yogi dissolves the Universe for all time for himself. Yoga is thus Laya.

Before proceeding to a description of the Chakras it is, firstly, necessary to describe more fully the constituents of the body — that is, the Tattvas mentioned, extending from Prakriti to Prithivi. 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. The Transcendental Consciousness is called the Supreme Self or Atma. The consciousness which is either in fact embodied or liable to be embodied is the Jivatma. These are but names for differing aspects of the same Self or Atma. In the first case Consciousness is liberated from, and in the second it is with, form. As Consciousness is in itself formless, form is derivable from its power (Shakti), This power is Prakriti Shakti — that is, the immediate source and the constituent of Mind and Matter. The corresponding consciousness-aspect of the same power is called Purusha. This term is sometimes applied to the Supreme, as in the name Brahmapurusha.^ Here is meant ^ limited consciousness — limited by the associated Prakriti and Her products of Mind and Matter. In this sense the term Purusha does not mean merely a human being, or indeed any animal, but all beings and things which are centres of expressed or hidden consciousness. In this sense an atom of sand is a Purusha — that is, a consciousness identifying itself with that particular form of solid matter faintly showing such consciousness in atomic memory and in its response to stimuli. For with that with which man identifies himself that he becomes. This is from the philosophical aspect. More popularly by Purusha, as by

1 So it is said Purushati na parang kinchit sa kashtha sa paragatih. Jiva, is Tneant sentient being with body and senses — that is, organic lifed Man is a microcosm (Kslindrabrahmanda)d The world is the macrocosm (Brahmanda). There are numberless worlds, each of which is governed by its own Lords, though there is but one great Mother of all whom these Lords themselves w'orship, placing on their heads the dust of Her feet. In evervthing there is all that is in anything else. There is thus nothing in the universe which is not in the human body. There is no need to throw one’s eyes into the heavens to find God. He is within, being known as the “ Ruler within ” {Antaryamin) or “Inner self” (Antaratina).® All else is His poAver as Mind and Matter. Whatever of Mind or AJatter exists in the universe exists in some form or manner in the human body. So as already stated it is said in the Vishvasara Tantra : “ What is here is there. What is not here is nowhere.”^ In the body there are the Supreme ShivaShakti who pervade all things. In the body is Prakriti bhakti and all Her products. In fact, the body is a vast magazine of power (Shakti). The object of the Tantric

, 1 DeheBdriyadiynktah chetano jivah. The Knlarnava Tantra, I. 7-9, describes the Jivas as parts of Shiva enveloped in Maya Cwhich rituals is to raise these various forms of power to their full expression. 'Phis is the work of Sadhana'. The Tantras say that it is in the power of man to accomplish all he wishes if he centres his will thereon. And this must be so, for man is in his essence one with the Supreme Lord (Ishvara), and the more he manifests Spirit the greater is he endowed with its powers. The centre and root of all his powers is Kundali Shakti. The centre in which the quiescent consciousness is realised is the upper brain or Sahasrara, whence in the case of the Yogi, the Prana escapes through the Brahmarandhra at death. (See Plate VIII.} The Mind and Body are constituted of the products of Prakriti. Both having the same origin, each, whether Mind or Matter, are “ material ” things— that is, they are of the nature of forces,^ and limited instruments through which Consciousness functions, and thus, though itself unlimited, appears to be limited. The light in a lantern is unaffected, but its manifestation to those without is affected by the material through which the light shines. Prakriti is not scientific Matter. The latter is only its grossest product, and has no lasting existence. Prakriti is the ultimate “material” or substantive cause of both Mind and Matter, and the whole universe which they compose. It is the mysterious fructescent womb (Yoni) whence all is born.^

that the universe, whether physical or psychical, is a play of force which in the case of matter we as the self or mind experience as object. As to Mind and Matter see my volumes so entitled. which is added to express bhuva, or the abstract idea, and sometimes the Karma, or object of the action, coixesponding with the Greek affix sts. Ktin inflected in the nominative becomes tih, it's. Prakritis therefore has been said to correspond with cj)va'i<; (nature) of the Greeks ( Saner jee, “ Dialogues on Hindu Philosoph 3 %” 24). It is also called Pradhana. Pra-}- dha + anat=Pradhatte sarvam atmani, or that which contains all thing.s in itself ; the source and receptacle of all matter and form. Pradhana also literally means “ chief ” (substance), for according to Sangkhya it is the real creator. What She is in Herself cannot be realised. She is only known by Her • effects.^ Mulaprakriti is the noumenal cause of the phenomenal world from which creation arises.*^ Ultimately, as it is in itself (Svarupa), Prakriti Shakti, like all else, is Consciousness, for Consciousness as Power and Consciousness are one.® Consciousness, however, assumes the role of Prakriti— that is, creative power

universe. Her substance consists of the ^-1 principle which are called * The general action of Shakti is Prakriti, in fact, 'like the maien’o. when evolving the Gunas or modes of this natural Sattva, Pajas, Tamas, to veil consciousness. pima of the Thomistic philosophy, is a finitisivg principle. To all seeming, it finitises and makes form in the infinite formless Consciousness.® So do all the Gnnas. But one V 1 Prakriti in Prapanchasara Tantra but not She. It cannot be seen by the eyes.” Kena^ Fp., 1-6 : “ Yat ^akshusha na pashyati.” She is beyond the senses' Hence the rishati addresses the Devi (11. 44) as idrigiiyavinirdeshva (who is not o be particularly pointed out as being this or that).' See Sharada n ®“'^,7'®bva8ara Tantras, cited in Pranatoshini, inconceivable: with form (Vikriti) yet Herself (Mulaprakriti) formless. Mahanirvana Tantra, IV 33-35 ’'whilst Maya is Anir- irlat neither Sat nor Asat, Chit is definable ® Kriteh prarambho yasyah. That is, by which creation (Srishtil Sadananda’s_ Comm, on 4th Mantra of Isha Up. “The chanpless Brahman which is consciousness appears in creation as MaS which IS Brahman (Brahmamayi) consciousness (Chidrilpini') holdinoin Herself unbeginning (anadi) Karmik tendencis (SastSa? ^ ^ ^ principle these Gunas are Chit-

^ The three Gunas are Prakriti. The Devi as in thp fn,.,,, r.t Prakriti, is called Trigunatmika (who is composed ’of the three Gnnas) All nature which issues from Her. thfi H-roof does it less and another more. The first is Sattvaguna, the function of which, relative to the other Gunas, is to reveal consciousness. The greater the presence or power of Sattvaguna, the greater the approach to the condition of Pure Consciousness. Similarly, the function of Tamas Guna is to suppress or veiZ consciousness. The function of Rajasguna is to mahe active— is,, it works on Tamas to suppress Sattva, or on Sattva to suppress Tamas.^ The object and the effect of evolution, as it is of all Sadhana, is to develop Sattvaguna. The Gunas <ilwajs coexist in everything, but variously predominate. The lower descent is made in the scale of nature the more Tamasguna prevails, as in so-called “ brute substance,” which has been supposed to be altogether inert. The higher ascent is made the more Sattva prevails. The truly Sattvik man is a divine man, his temperament being 'Called in the Tantras Divyabhava Through Sattva-guna passage is made to Sat, which is Chit or pure Consciousness, by the Siddhayogi, who is identified with Pure Spirit.

Prakriti exists in two states, in one of which (so far as any effect is concerned)^ She is quiescent. The Gunas are then in stable equilibrium, and not affecting one another. There is -no manifestation. This is the unmanifest {Avyakta), the potentiality of natural power (naktra 1 tn the words of Professor P. Mukhyopadbjaya, dealing with the matter monistically, these are the three elements of the Life-Sti ess on the surface of pure Consciousness — namely, presentation (Sattva), movement (Rajas), and veiling (Tamasl, which are the three elements •of creative evolution (“The Patent Wonder,” p. 19). Those in whom Rajas Guna is predominant, and who work that 'Guna to suppress Tamas, are Vira (hero), and the man in whom the Tamasguna prevails is a Pashu (animal). ® The three gunas are essentially changeful. Naparinamya kshanamapyavatishthante gunah (the gunas do not remain for a moment withont raovenient). Vaohaspati Misra ; Sangkhya-Tattva-Kaumndi, 16th Karika. The movement is twofold: (a) Sarupaparinama or Sadrisha natumns)} When, however, owing to the ripening of Karma, the time for creation takes place, there is a stirring of the G-nnas (Giinakshobha) and an initial vibration (Spandana), known in the Mantra Shastra as Cosmic Sound (Sabdabrah man). The Gruuas affect one another, and the universe made of these three Gunas is created. The products of Prakriti thus evolved are called Yikara or Vikriti.® Vikriti is manifest (Vyakta) Prakriti (inihAm natnmta). In the infinite and formless Prakriti there appears a strain or stress appearing as form. On the relaxation of this strain in dissolution forms disappear iii formless Prakriti, who as power (Shakti) re-enters the Brahman- Consciousness. These Vikritis are the Tattvas issuing from Prakriti,® the Avidyii Shakti — namely, the different categories of Mind, Senses, and Matter.

The bodies are threefold : causal (Karanasharira, or Parasharira, as the Shaivas call it), subtle (Suksbmasharira), and gross (Sthulasbarira). These bodies in which the Atma is enshrined are evolved from Prakriti Shakti, and are constituted of its various productions. They form 1 This is, in fact, the definition of Prakriti as opposed to Vikriti : Sattvarajastamasang samyavastha prakritih. Sangkhya Kanmadi Karika 3 : Sangkhya Pravachana, I. 61. from milk. The former is a Vikriti of the latter. Vivartta i.s apparent hut unreal change, such as the appearance of what was and is a rope as a snake. The Vedantasara thus musically defines the two t<?rms : Satattvato’ nyathapratha vikara ityudiritah Atattvato’ nyathapratha vivarta ityudiritah. Under V. 40 of the Shatehakra the commentator speaks of Vikriti as a reflection (Pratibinibata) of Prakriti. It is Prakriti modified. 3 As already explained, there are 1’attvas which precede the Purnsha-Prakritl Tattvas. IStymologieally Tattva is an abstract derivation from the pronoun “ Tat ” (that), or Thatness, and may, it. has been pointed out, be compared with the Hfficceitas of Duns Scotus. The Tattva in a general sen.se is Truth or Braliman But in the Sankhya it has a technical sense, being employed as a concrete term to denote the eight •“ prodncens,” the sixteen “productions,” and the twenty -fifth Tattva or Purusha.

the tabernacle of the Spirit (Atma), which as the Lord is “in all beings, and who from within all beings controls them Tim i)ody of the Lord (Ishvara) is pure Sattvagvina (Shnddhasattvagunapradhana).* This is the aggregate Prakriti or lilajm of Him or Her as the CreatorCi'eatrix of all things. Jiva, as the Knlarnava Tantra® savs, is bound bj the bonds (Pasha) ; Sadashiva is free of them.^ The foiuner is Pashu, and the latter Pashupati, or Lord of Pashas (Jivas). That is, IshvarH is not affected by Her own Hava. She is all-seeing, all-knowing, allptnverful. Ishvara thus rules Maya. Jiva is ruled by it. From this standpoint the Mother and Her child the Jivaai’e not, thus, the same. For the latter is a limited consciousness subject to error, and governed by that Mayii-shakti of Hers which makes the world seem to be different from what it in its essence is. The body of Jiva is therefore known as the individual Prakriti or Avidya, in which there is impure Sattva, and Rajas and Tamas (Malinasattvagunapradhana). But in the Mother are all creatures. And so in the Trishati ® the Devi is called “ in the form of ■one and many letters ” (Ekanekaksharakritih). As Eka She is the Ajiuina which is pure Sattva and attribute

yamayati (Brlh. Up., iii. 7, 15). The Jiva is thus Cliaitaiiyarupa with the Upadhi ajnana and its effects, mind and body, and which is Abhimaiiin, or attributor to itself, of the waking, etc., states. 2 Shangkara’s Bhashya, II. 3-45. The Jiva is Chaitanya distin- (TJpacllii) of Islivara ; as Aneka She is Upadhi or vehicleof Jiva. Whilst Ishvara is one, Jlvas are many, ^ according to the diversity in the nature of the individual Prakriti caused by the appearance of Rajas and Tamas in it in differing proportions. The Atinii appears as Jiva in the various forms of the vegetable, animal, and human worlds. The first or Causal Body of any particular Jiva, therefore, is that Prakriti (Avidyii Shakti) which is the cause of the subtle and gross bodies of this Jiva which are evolved from it. This body lasts until liberation, when the Jivatma ceases to be such and is the Paramatmu orbodiless Spirit (Videba Mukti). The Jiva exists in this body dniing dreamless sleep (Sushnpti). The second and third bodies are the differentiations through evolution of the causal body, from which first proceeds the subtle body, and from the latter is produced the gross body. The Stddle Body, -which is also called Linga Sharira or Puryashtaka, is constituted of the first evolutes (Vikriti) from the causal Prakritic body — namely, the Mind (Antahkarana), the internal instrument, together with the external instruments (Bahyakarana), or the Senses (Indriya), and their supersensible objects (Tanmatra). The third or gross body is the body of “ matter ”■ which is the gross particular object of the senses * derived from the'supersensibles.

Shortly, this subtle body may be described as the Mental Body, as that which succeeds is called the gross body, of Matter. Mind is considered by itself, that is as dissociated from Consciousness -which is never the case, an unconscious force which breaks up into particulars the ^ According to another Yedantic wiew there is only one jiva. 2 The definition of a Bhuta (sensible matter) is that which can be seen by the outer organ, such as the eye, ear, etc. Experience-Whole which is Chit. It is called the “ working within ” or “ internal instrument ” (Antahkarana), and is one only, but is given different names to denote the diversity of its functions. ^ The Sangkhya thus speaks of Buddhi, Ahangkara, Manas, to which the Vedanta adds Chitta, being different aspects or attributes (Dharma) of Mind as displayed in the psychical processes by which the Jiva knows, feels, and wills. These may be considered from the point of view of evolution — that is, according to the sequence in which the limited experience of the Jiva is evolved — or from that in which they are regarded after creation, when the experience of concrete sense objects has been had. According to the former aspect, Buddhi or Mahat Tattva is the state of mere presentation ; consciousness of being •only, without thought of “ I ” (Ahangkara), and unaffected by sensations of particular objects (Manas and Indriyas). It is thus the impersonaIJiva Consciousness. Ahangkara, of which Buddhi is the basis, is the personal consciousness which realises itself as a particular “ I,” the experiencer. The Jiva, in the order of creation, first experiences in a vague general way without consciousness of the self, like the experience which is had immediately on waking after sleep. It then refers this experience to the limited self, and has the consciousness “ I am So-and-so

Manas is the desire which follows on such experience, and the Senses (Indriya) and their objects are the means whereby that enjoyment is haid which is the end of all will to life. Whilst, however, in the order of evolution Buddhi is the first principle, in the actual working of the Antahkarana after creation has taken place it comes last. It is more convenient, therefore, to commence with the sense-objects and the sensations they evoke. The 1 Sangkliya Pravactana Sutra, II. 16. See my vol. on “ Mind ”. experiencer is affected by Mattel' in five different ways, giving rise in him to the sensations of hearing, touch and feel,^ colour and form® and sight, taste, and smell.® But sensible perception exists only in respect of particular objects and is thus perceived in its variations only. But there exist also general elements of the particulars of sense-perception. That general ideas may be formed of particular senseobjects indicates, it is said, ^ their existence in some |>arts of the diva’s nature as facts of experience ; otherwise the generals could not be formed from the particulars given by the senses as the physical facts of experience. This ” general is called a Tanmatra, which means the “ mere thatness,” or abstract quality, of an object. Thus, the Tanmatra of a sound (Shabdatanmatra) is not any particular sensible form of it, but the “ thatness ” of that sound — that is, that sound apart from any of its particular variations stated. The Tanmatras have, therefore, aptly been called the “ generals of the sense particulai’S ” ® — that is, the general elements of sense perception. These necessarily come into existence when the senses (Indriya) are produced ; for a sense necessitates something which can be the object of sensation. These Siikshma (subtle) Bhutas, as they are also called, are not ordinarily themselves perceived, for they are supersensible (Atindriya). Their existence is only

1 See post ; also ray volume on “ Matter for a perfectly colourless thing in not perceivable by the gross senses. approachable, excitable (that which is -within the genitals), and excretabie. Each sense is suited to a particular class of influences — touch to solid pressure, hearing to aerial pressure, taste to liquid, light to liiramous rays ” (Bain: “ Mind and Body,” p. 22, 1892). See Sangkhya Pravachana Sutra, II. 26-28, 40 ; Sangkhya Tattva Kaumndi, 27 Karika. 4 See for this in greater detail J. 0. Chatterji’s “ Kashmir Shaivaism,” 125. EMBODIED CONSCIOUSNESS (jIVATMA) 59 mediately perceived througb. the gross particular objects of which they are the generals, and which proceed from them. They can be the objects of immediate (Pratyaksha) perception only to Yogisd They are, like the gross senseobjects derived from them, five in number— namely, sound (Shabdatanmatra), touch and feel ^ (Sparshatanmatra), colour and form (Rupatanmatra), flavour (Rasatanmatra), and odour (Gandhatanmatra) as universals. Bach of these evolves from that which precedes itd Sensations aroused by sense-objects are experienced by means of the outer instruments (Bahyakarana) of the Lord of the body, or senses (Indriya), which are the gateways through which the Jiva receives worldly experience. These are ten in number, and are of two classes : to., the five organs of sensation or perception (Jnanendriya), or ear (hearing), skin (feeling by touch), eye (sight), tongue (taste), and nose (smell) ; and the five organs of action (Karmendriya), which are the reactive response which the self makes to sensation — namely, mouth, hands, legs, anus, and genitals, whereby speaking, grasping, walking, excretion, and procreation, are performed, and, through which effect is given to the Jiva’s desires. These are afferent and efferent impulses respectively.

The Indriya, or sense, is not the physical organ, but the faculty of mind operating through that organ as its instrument. The outward sense-organs are the usual means whereby on the physical plane the functions of hearing and so forth -are accomplished. But, as they are mere instruments and their power is derived from the mind, a Yogi 1 So it is said Tani vastuni tanmatradini pratyaksha-vishayani (that is, to Yogis). 2 Whereby the thermal quality of things is perceived. ^ In a general way the last four correspond with the Yaisheshika Paramanus. There are diferences, however. Thus, the latter are may accomplisli by tbe mind only all that may ,neans of iheae physical organs wrthont the use of tl.e ““toK reference to their phyeioal ““‘tf “‘“I!;; not as ther are in themselves, the classes into n Inch the Llr:;s"a?e .vi« ^ nS ^ ^f'the Jlva desiring to kno. and act ^ claims to accomplish without the use of the s bteot * ordinarily done hy their means. So a hypnotic 1 sul^,.^c can perceive things, even when no ns ° physical organs ordinarily necessaiy fo . L ^ 1^3 made.' The fact of there being a not necessarily involve the same number ot Inclri} as. a “t of .-^otng ■■ done by means of the band (as by a c^

is to be regai-ded really as an operation of the Mi pa ^^t feet (Padendriya), even though tbe band lb ^ ‘ Indriva for handling.' By the instruinentahtj ot tlm IndriVas things are perceived and action is taken with reference to them. The Indriyas are_not, ^®^®J2cTtress in themselves for this purpose. ^ In the hrb P ^ ^ attention (Alochana) co-operates ttere is , To be “ absent-minded ” is not to know what is happening. Itotiok must therefore co-operate with ‘be senses heio e +ldP latter can “give” the experiencer anything at all. sL'rit one afd the same moment the expeneneer is BiihjJt to receive a countless number of sensations win 1 See “ Kashmir Shaivaism,” hj J- C. Mad', leTd t/ThSe ^ti'Shi..; tneeis a.d sielt her toes. 2 Tantrasara Abxiika, 8. come to and press upon him from all sides. If any of these^ is to be brought into the field of consciousness, it must beselected to the exclusion of others. The process of experience is the selection of a special section from out of a general whole, and then being engaged on it, so as to makeit one’s own, either as a particular object of thought or a particular field of opei’ation.^ Lastly, as Western psychology holds, the senses give not a completed whole, but a manifold — the manifold of sense. These “ points of sensation ” must be gathered together and made into a whole.. “These three functions of attention, selection, and synthesising the discrete manifold of the senses, are those belonging to that aspect of the mental body, the internal agent (Antahkarana), called Manas.^ Just as Manas is necessary to the senses (Indriya), the latter are necessary for Manas.. For the latter is the seat of desire, and cannot exist by itself. It is the desire to perceive or act, and thereforeexists in association with the Indriyas.

Manas is thus the leading Indriya, of which the senses: are powers. For without the aid and attention of Manas the other Indriyas are incapable of performing their respective offices ; and as these Indriyas are those of perception and action, Manas, which co-operates with both is said to partake of the character of both cognition and action. Manas, through association with the eye or other sense,, becomes manifold, being particularised or differentiated by its co-operation with that particular instrument, whicL cannot fulfil its functions except in conjunction with keeper -who lets some enter, and keeps others outside. 2 See “Kashmir Shaivaism,” 94-114. This is the San^^ Vedantic definition. According to the Vaisheshika, Manas is which gives knowledge of pleasure, pam, and Jivatma (I am So-and so).. Its function is said to be Sangkalpa-Vikalpa. That is, selection and rejection from the material provided by the Jnfinendriya. When, after having been brought into contact with the sense-objects, it selects the sensation which is to be presented to the other faculties of the mind, there is Sangkalpa. The activity of Manas, however, is itself neither intelligent result nor moving feelings of pleasure or pain. It has not an independent pow'er to reveal itself to the experience!’. Before things can be so revealed and realised as objects of perception, they must be made subject to the operation of Ahangkara and Buddhi, without whose intelligent light they would be dark forms unseen and unknown by the experience!’, and the efforts of Manas but blind gropings in the dark.

Nor can the images built up by Manas affect of themselves the experiencer so as to move him in any way until and unless the experiencer identifies himself with them by Ahangkara — that is, by making them his own in feeling and experience. Manas, being thus an experience of activity in the dark, unseen and unrevealed by the light of Buddhi, and not moving the experiencer until he identifies himself with it in feeling, is one in which the dark veiling quality (Tamas guna) of Shakti Prakriti is the most manifest.^ This Guna also prevails in the Indriyas and the subtle objects of their operation (Tanmatra).

Ahangkara the “ I-raaker” is self-arrogation® — that is, the realisation of oneself as the personal “ I ” or selfconsciousness of worldly experience, in which the Jlva thinks of himself as a pai’ticular person who is in relation with the objects of his experience. It is the power of ^ See Kashmir Shaivaism,” p. 116, where the anthor cites the dictum of Kant that perceptions (Anschauung) without conceptions are blind. mudi, 24 Karika, and Bk. 11, Sutra 16, Sangkhya Pravachana Sutra. its support/ Buddlii considerea wita retanoii to uue utuor faculties of experience is that aspect of the Antahkarana which determines (Adhyavasayatnaika buddhih)/ “A man is said to determine (Adhyavasyati) who, having perceived (Manas), and thought, ‘I am concerned in this matter" (Ahangkiira), and thus having self-arrogated, comes to the determination, ‘ This must be done by me’ (Kartavyam etet maya).”^ “ Must be done ” here does not refer to exterior action only, but to mental action (Manasikriya) also, such as any determination by way of the forming of concepts and percepts (“ It is so ”) and resolutions (“ It must be done ”). Buddhi pervades all effects whatever other than itself. It is the principal Tattva because it pervades all the instruments (Indriya), is the receptacle of all the Sangskaras or Karmic tendencies, and is in Bangkhya the seat of memory.* It is the thinking principle which forms concepts or general ideas acting through the instrumentality of Ahangkara, Manas, and the Indriyas. In the operations of the senses Manas is the principal; in the operation of Manas

1 Tam ahangkaram upajivya hi buddhir adhyavasyati (Sangkhya- Tattva-Kaumiidi, supra). , . 2 Sanakhya-Pravachana, IL 13. The Sutra has Adhyavasayo buddhih ; 'but; the Commentator points out that Buddhi is not to be identified with its functions. Buddhi is thus called Nishchayakarim. 3 Sangkhya-Tattva-Kaumudi, 23rd Karika: Sarvo vyavahartta 5 locbvrmatt 4 aham atradhikrita ityabhimatya kartavyam etat maya THE SIX ' ClKTRfiS- .AKD ' TH SERPENT POWER the principal ; and in tiie operation oi Buddhi is the principal. With the instrument- ■ ' j Biiddlii acts, niodiacations. taking place throngli the instmnientalitj of the sense funcBuddhi which is the basis of all cognition, and resolves, and makes over objects to Purusha And so it is said that Bitddhi, determination, is the charioteer ; Sangkalpavikalpa, is the Jlva is the Enjoy er senses, In Bnddhi Sattvagnna predomiManas and the Indriyas Ahangkara is Ahangkara ality of all of these in Buddhi tionsd It is sensation —that is, Consciousness whose characteristic is Manas, whose characteristic is reins; and the Senses are the horses (Bhokta)— that is, Atma conjoined Avith body Manas, and Buddhi.* nates ; in Ahangkara, Rajas , in and their objects, Tamas. ^ ^ ^ Chitta * in its special sense is that faculty ( v ntti) bj which the Mind first recalls to memory (Smaranam) that ■of which there has been previously Annbhava or Pratyaksha Jnana— that is, immediate cognition. This Smaranam exists only to the extent of actual Anubhava. For remembrance is the equivalent of, and neither more nor less than, Avhat has been previously known ; ^ remembrance being the calling up of that. Ohinta, again, is that faculty whereby the current of thought dwells, thinks, and contemplates upon (Chinta)® the subject so recalled by ■Smaranam, and previously known and determined by Bnddhi. For such meditation (Dhyana) is done througl

EMBODIED CONSCIOUSNESS (jIVITMA) 65 concepts. According to Vedanta, Buddhi determines but once only, and the further recall and thought upon the mental object so determined is the faculty of the separate mental category called Chitta. Siingkhya, on the principle of economy of categories, regards Smaranam and Ghinta to be functions of Buddhi.^ In the -works here translated and elsewhere Ohitta is, however, currently used as a general term for the working mind — that is, as a synonym for the Antahkaraoa.® • To sum up the functions of the subtle body : the sense-objects (Bhuta, derived from Tanmatra) affect the senses (Indriya) and are perceived by Manas, are referred to the self by Ahangkara, and are determined by Buddhi. The latter in its turn is illumined by the light of Consciousness (Chit), which is the Purusha; all the Principles (Tattva) up to and including Buddhi being modifications of apparently unconscious Prakriti. Thus all the Tattvas work for the enjoyment of the Self, or Purusha. They are not to be regarded as things existing independently by themselves, but as endowments of the Spirit (Atma). They do not work arbitrarily as they will, but represent an organised co-operative effort in the service of the Enjoyer, the Experiencer, or Purusha.