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SANSKRIT, witH INTRODUCTION AND COMMENTARY. BY. ARTHUR AVALON. (SlR JOHN WOODROFFE). (Fourth Edition). PUBLISHERS: GANESH & Co. Arthur Avalon the Serpent Power - Free ebook download as PDF File .pdf), Text File .txt) or read book online for free. nanda Svami, a short note on whose life is given later. It forms the sixth chapter of his The Serpent Power The Serpent Power - The Secrets of Tantric and.
Mead - Thrice Greatest Hermes. Mead - Apollonius of Tyana. Mead - The Chaldean Oracles.
Mead - The Doctrine of the Suptle Body. Newman - The Life of Apollonius of Tyanaeus. Winwood Reade - The Veil of Isis. Westcott - Collectanea Hermetica Vol. Digital Electronic Books.
E-Books on DVD. According to the Tantras, however, the chief centres of consciousness are to be found in the Chakras of tho cerebro-spinal system and ill the npper brain Sahasrara , which they describe, though the heart is also recognized as a seat of the JIv ttllla, or embodied spirit, in its aspect as vital principle 01' Prana.
Recently some attention has been given to the subject in Western literature of an occult kind. Generally its authors and others have purported to give what they understood to be the Hindu theory of the matter, but with con.. These are not limited to works of the character mentioned. Another explanation, however may he given-namely, that during man's history the importance of the various perceptive centres has in fact varied.
Charaka says that the heart is the root from which spring all other parts of the body, and is the centre of some of the functions or organs.
According to Sushruta, tho heart is the seat of sensations. The Muladhara is inaccurately described as being "above the pubis". N 11' is the Svadhishthana the urn bilical region. Aniihata is not the root of the nose, but is the spinal centre in the region of the heart; Vishuddha is not" the hollow between the frontal sinuses," but is thc spinal centre in the region of the throat.
Thus, an author who, I am informed, had considerable knowledge of things occult, speaks of the Sushumna as a "force" which " cannot be energised until Ida and Pingalit have preceded it," which " passes to the aocompaniment of violent shock through each section of the spinal marrow," and which, on the awakening of the sacral plexus, passes along tho spinal cord and impinges on the brain, with tho result that the neopyhte finds The Sushumna is not a " force," 2 and does not pass and impinge upon anything, but is the outer of the three Nadts, which form the conduit for the force which is the arousing of the Devt called Kundalinl, the Cosmic Power in bodies, which force is not itself a Nad!
It would be easy to point out other mistakes in writers who have referred to the' subject. It will be 'e profitable if I make as correct a statement as my knowledge admits of this mode of Yoga.
But I desire to add that some modern Indian writers have also helped to diffuse erroneous notions about the Chakras by describing them from what is merely a materialistic 01' physiological standpoint. To do so is not merely to luisrepresent the case, but to give it away; for physiology does not know the Chakras as they exist in themselves-that is, as centres of consoiousness-and of the activity of Sukshma Prana-vayu 01' subtle vital foroe ; though it does deal with the gross body whioh is related to them.
Those who appeal to physiology only are likely to return non-suited, We may here notice the account of a well-known " Theosophioal " author' regarding what he oalls the" Force centres" and the "Serpent Fire," of which he writes that he has had personal experience. Though its author also refers to the Yoga Shastra, it may perhaps exclude error if we here point out that his account does not profess to.
Leadbeator, pp. J This and the following notes compare his and the Indian theory. The Cosmic Power in bodies is here at rest; when roused it is felt as intense heat.
Though all these seven forces operate on all the centres, in each of them one form of the force is greatly predominant. These inrushing forces are alleged to set up on the surface of the" etherio double" 4 secondary forces at right angles to themselves, The primary force on. Tho number of these radiations of the primal for co is said to determine the num her of " petals" ;; as the Hindus call them which the "Lotus" or vortex exhibits.
The secondary force rushing round the vortex produces, it is said, tho appearance of the petals of a flower, or, "perhaps more accurately, saucers or shallow vases of wavy iridescent glass". In this way-e-that is, by the supposition of an etheric vortex subject to an incoming force of the Logos-both- the "Lotuses" described in the Hindu books and the number of their petals is accounted for by the author, who substitutes for the Svadhishthana centre a six-petalled lotus at the spleen,' and corrects the number of petals of.
H So little attention seems to be given to exactitude in this matter that one of the letters is dropped in order to make 1, petals-that is, 50 X There is a way, it is said, in which these may be properly opened or developed so as to bring 'e through this channel from the higher planes than ordinarily passes thereby. Each of these" astral" centres has certain functions: at the navel, a simple power of feeling; at the spleen, "conscious travel " in the astral body; at the heart, "a power to comprehend and sympathise with the vibrations of other astral entities"; at the throat, power of hearing on the astral plano; between the eyebrows, " astral sight -"; at the" top of the head," perfection of all faculties of the astral life.
The Serpent Power By Arthur Avalon
In the first centre, " at the base of the spine," is the " Serpent Fire," or Kundalint, which exists in seven layers or seven degrees of force. It is not, it is said, the same as Prana, 01' vitality. When vivified by the" Serpent Fire" they become gates of connecti on between the physical 1 Certain Siddhis are said to be gaineh at each centre.
But the top of the head is far beyond the" astral" life. There Bamadhi, or union with the Supreme Consciousness, is had. Kundalinr is in fact the cosmic energy in bodies and as such the cause of all and though manifesting as, is not confined to, any of Her products.
When the astral awakening of these centres first took place, this was not known to the physical consciousness. But the sense body can now " he brought to share all these advantages by repeating that process of awakening with the etheric centres".
This is done by the arousing through will-force of the" Serpent Fire," which exists clothed in " etheric matter in the physical plane, and sleeps 1 in the corresponding etherio centre-that at the base of the spine ". When this is done, it vivifies the higher centres, with the effect that it brings into the physical consciousness the powers which were aroused by tho development of their corresponding astral centres.
In short, one begins to live on the astral plane, which is not altogether "an advantage, wore it not that entry into the heaven world is said to be achieved at the close of life on this plane. At the fourth centre Ulan is instinctively aware of the joys and sorrows of others, sometimes reproducing in himself their physical aches and pains. At the arousing of the fifth centre he hears voices" which make all kinds of suggestions to him".
Sometimes he hears music " or other less pleasant sounds ". She sleeps in the Mlliadhal'a. As to what She is, see last note.
She sleeps because She is at rest. Then man's consciousness is awake to the world, Her creation, in which She is immanent. When She awakes and Yoga. No Yogi seeks " Heaven" but union with that which is the source of all worlds. The arousing of the sixth centre secures results which are at first of a trivial character, such as "half seeing landscapes and clouds of colour," but subsequently amount to clairvoyance.
Here it is said there is a power of magnification by means of an " etheric" flexible tube 'which resembles" the microscopic snake on the' head -dress of the Pharaohs". The Power to expand or control tho eye of this" microscopic. There are firstly seven centres, which with one exception correspond with the Chakras described.
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The author says that there are three other lower centres, but that concentration on them is full of danger. What these are is not stated. There is centre lower, that I am aware I Thore is no mention of such a " snake ". The Siddhis Anima, etc.. It is consciousness which identifles itself with the small or the great.
Lastly, the effect of the rousing of this force, which is accomplished by will power Yogabala ,' is. This is ultimately union with the Supreme Self or Paraiuatma ;" but it is obvious that, as the body in its natural statc IS already, though unconsciously, in Yoga, otherwise it would not exist, each conscious step upwards is Yoga, and there arc Jllauy stages of such before complete 01' Kaivalya Mukti is attained.
The seven chakras. E-book. Formato PDF
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.
Apart from the necessity for the possession of health and strength, the thought, will and morality, which it is proposed to subject to it. Further, as I have elsewhere pointed out," the YogIS Ray that the piercing of the 1 With the aid of bodily purification. I In the flrs! Another author says: 2 " The mere dabbler in the pseudo-occult will only degrade his intellect with the puerilities of psyohism, become the prey of the evil influence of the phantasmal world, 01' ruin his soul by the foul practices of phallic sorcery-as thousands of misguided people are doing oven in this age.
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 Lakshmtdhara alludes to this when he speaks of Uttara Kaulas who arouse KundalinI in the M nladharu to satisfy their desire for world-enjoyment and do not attempt to lead Her upwards to the Highest Centre which is the object of Yoga seeking super-worldly bliss.
Of such, a Sanskrit verse runs" they are the true prostitutes ". I have, however, never heard Indians refer to this matter, probably because it does not belong to Yoga in its ordinary sense, as also by reason of the antecedent discipline required of those who would 1 There are three.. Nor, us stated, is the splenic centre included among the six Chakras which are dealt with here.
These petals, further, bear subtile sound-powers, ana are fifty 1 in number, as nrc the letters of the Sanskrit Alphabet. This Sanskrit work also descri bes certain things which are gained by contemplation on each of the Chakras. Others are stated in connection with the contemplation upon one oentre 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, 0]' Stuti-vada ; as where it is said in v.
It is also said that mastery of the centres ay produce various Siddhis 'or powers in respect of the predominating elements there.
And this is, in fact, alleged. That this school of practical psychology was working very well in India at one t. Nothing, however, of real moment, from the higher Yogi's point of view, is aohieved until the,:Ajna Chakra is reached.
At the same time it points out that these" powers" are obstacles to Liberation. Though much is here gained, it is not until the Tattvas of this centre are also absorbed, and oom plete knowledge 1 of the Sahasrara is gained, that the YogI attains that whioh 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 Shi vasthanam, the Abode of Bliss. It is not to be supposed that simply because the Serpent Fire has been aroused that one has thereby become a Yogi or achieved the end of Yoga.
There are other points of difference which the reader will discover for himself, but into which I do not enter, as my object in comparing the two accounts has been to establish a general contrast between this modern account and that of the Indian sohools. I may, however, add that the differences are not only as to details. The style of thought differs in a way not easy shortly to describe, but which will be quiokly recognized by those who have some familiarity with the Indian Scriptures and mode of thought.
The latter is ever disposed to interpret all processes and their results from a subjective standpoint, though for the purposes of Sadhana the objective aspect is not ignored. The Indian theory is highly philosophical. Thus, to take but one instance, whilst the Rt.
Leadbeater attributes the 1 This, it is obvious, comes only after long effort, and following on less complete experiences and results. According to Indian notions, success Siddhi in Yoga may be the fruit of experiences of many preceding lives.
KundalinI must be gradually raised from one centre to another until she reaches the Lotus in the cerebrum. The length of time required varies in the individual -it may be years ordinarily or in exceptional cases months. That which is the general characteristic of the Indian systems, and that 'which constitutes their real profundity, is the paramount importance attached to Consciousness and its states.
It is these states which create, sustain and destroy the worlds. And whatever be the means em-t ployed, it if:-; the transformation of the "lower " into] " higher" states of consciousness which is the process and I 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 lnay be in fact ft true one, though the theory which may he given to account for it is incorrect.
The following sections will enable the reader to pursue the comparison for himself. As regards practice I am told that Kundalint cannot be roused except in the M i1lad""ra and by the means here indicated, though this may take place by acoident when by chance a person has hit upon the necessary positions and.
Thus the story is told of a 'As this is by the Devi's grace, She is called " the giver of the eight Biddhis " ishitvitdyitshtasiddhidit. She gives Aishval'ya. Then warmth,. The man came to consciousness, and then told the story of his condition. This, further, can only be done when the NadIs VI, post are pure.
In fact, as ,he wrote me, it was useless for him as a European to go into the minutire of Eastern Yoga. He, however, saw the " nerves" Ida and Pingala v. Fire ,was seen flashing from centre to centre with such rapidity that he, could see little of the "vision, and movements of forces were seen in the bodies of others. The radiance or aura round Ida was seen as moonlike-that is, palest azure -and Pingala red or rather pale rosy opalescence.
Kundalt appeared, in vision as of intense golden-like white fire rather curled' 'spirally. One night, being abnormally free from the infection of bodily desires, he felt the serpent uncoil, an9' it ran up, and he was" in I felt a rocking motion.
I realy felt frightened, as the Power seemed something which could -consume me. Perhaps it was on this account that he. The experience, however, 1 convinced him that there was a real science and magic in the Indian books which treat of occult physiology.
The Pandit's observations on this experience were as follows: If the breath is stopped and the mind is carried -downwards, heat is felt.
It is possible to " see" Kundalint 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.
It was tile mind Buddhi v. The two wings at the top are the two lobes or petals of the Ajna Ohakra, , Here I differ. The Sahasrara is at the top of the skull or upper brain. There is one simple teft; whether the Shakti is actually' aroused. When she is aroused intense heat is felt at that spot but when she leaves a particular centre the part so left becomes as cold and apparently lifeless as a corpse. The progress upwards may thus be externally verified by others.
The present work is issued, not with the object of establishing the 'truth or expediency of the principles and methods of this form of Yoga, a matter which each win determine for himself, but as a first endeavour to supply, more particularly for those interested in occultism and mysticism, a fuller, more accurate and rational presentation of the subject.
An understanding of the recondite matters in thetreatise here translated is, however, only possible if we first shortly summarize some of the philosophical and religious dootrines which underlie this work.
Nextly the kinetic aspect of Spirit, or Shakti, is considered; its creative ideation and manifestation in the evolved Macrocosm and in the human body or Miorooosm Kshudra..
For as is said in the Vishvasara Tantra, "What is here is elsewhere. After an account of the "Word n and the letters of speech, I conclude with the method of involution or Yoga. The latter will not be understood unless the subject of the preceding sections has been mastered. I t is necessary to explain' and understand the theory of world-evolution even in the practical matters with which this work is concerned. For as the Oommentator says in v.
Nivritti in Yoga will not be understood unless the forward or creative E. Similar considerations apply to other matters here dealt with. So also will a short analysis of the Shakta doctrine of Power be of value. The Power-Holder is Shiva. Power is Shakti, the Great Mother of the Universe. There is no Shiva without Shakti, or Shakti without Shiva, The two as they are in themselves are one. They are each Being, Consciousness and Bliss.
These three terms stand for the. It s then Power to Be, to self-conserve and resist change.
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It is He who puts forth Power and creates the Universe. Rest implies Activity, and Activity implies Rest.PDFs can be read on most devices, Mobi and azw3s can be read on site or other apps, Epubs can be read on numerous devices and apps.
When vivified by the" Serpent Fire" they become gates of connecti on between the physical 1 Certain Siddhis are said to be gaineh at each centre.
As regards practice I am told that Kundalint cannot be roused except in the M i1lad""ra and by the means here indicated, though this may take place by acoident when by chance a person has hit upon the necessary positions and. Mead - The Doctrine of the Suptle Body. The Cosmic Power in bodies is here at rest; when roused it is felt as intense heat. The present work is issued, not with the object of establishing the 'truth or expediency of the principles and methods of this form of Yoga, a matter which each win determine for himself, but as a first endeavour to supply, more particularly for those interested in occultism and mysticism, a fuller, more accurate and rational presentation of the subject.
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