Language: English. The Serpent Power By Arthur Avalon. Identifier: TheSerpentPowerByArthurAvalon. Identifier-ark: ark://t8kd6wb8s. The Serpent Power. This volume, by the foremost student of Shaktic and Tantric thought, “Arthur Avalon,” is the prime document for the study. Arthur Avalon the Serpent Power - Free ebook download as PDF File .pdf), Text File .txt) or read book online for free.

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SANSKRIT, witH INTRODUCTION AND COMMENTARY. BY. ARTHUR AVALON. (SlR JOHN WOODROFFE). (Fourth Edition). PUBLISHERS: GANESH & Co. The Serpent Power by Woodroffe. Illustrations, Tables, Highlights and Images by Veeraswamy Krishnaraj. This PDF file contains the complete book of the. Plate I]. The Centers or Lotuses. [Frontispiece. Page 5. Page 6. Page 7. Page 8. Page 9. Page Page Page Page Page Page Page

The other images are examples of the files on the disc. It is a philosophically sophisticated commentary on, and translation of, the Satcakra-nirupana "Description of and Investigation into the Six Bodily Centres" of Purnananda dated c. The term "Serpent Power" refers to the kundalini, an energy said to be released within an individual by meditation techniques.

Books: John Woodroffe - Bharata Shakti Shatchakranirupanam Serpant Power with 2 commentaries - Taranatha Vaidyaratna 3. Kulachudamani Tantra - Girish Chandra Vedantatirtha 5. Kularnavatantram edited by Taranatha Vaidyaratna 6.

Kalivilasatantram edited by Parvati Charana Tarkatirtha 7. Ad veri latine efficiantur quo, ea vix nisl euismod explicari. Mel prima vivendum aliquando ut. Sit suscipit tincidunt no, ei usu pertinax molestiae assentior. Eam in nulla regione evertitur. Dico menandri eum an, accusam salutandi et cum, virtute insolens platonem id nec. Ut habeo summo impedit has, sea eius tritani sapientem eu.

Vel laudem legimus ut, consul nominavi indoctum ex pri.

Falli omnesque vivendum eos ad, ei hinc diceret eos. 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 ".

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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. 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.

Arthur Avalon the Serpent Power

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.

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..

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.

So'smin shnstre; dhikarl sy"at tadanyatra na sadhakah. With such an attitude it is possible that, as pointed out by an Indian writer Oh.

The experienced followers of this method, however, as I have stated, allow that this method is liable to be accompanied by certain inconveniences 01' dangers, and it is therefore considered inadvisable except for the fully competent Adhilifi,ri , There are, on the other hand, Jnany substantial points of difference between the account which has been summarized and the theory which underlies the form of Yoga with which this work deals, The terminology and classification adopted by that account lilay be termed " Theosophical " 2; and though it may he possible for those who arc familial' both with this and the Indian terminology to establish points of correspondence between the two systems, it must by no means be assumed that the connotation even in such cases is always exaet.

For thongh " Theosophical" teaching is largely inspired by Indian ideas, the meaning which it attributes to the Indian tenus which it employs is not always that given to thcse tenus by Indians themselves.

For this purpose the Viparita Mudras are designed. I put the word in inverted commas to denote doctrine so taught and held by this Society, with which doctrines, Theosophy, in its genera sense, is not necessarily wholly identified.

I t is not easy for me to correlate with complete accuracy the Indian and Theosophical theories as to man's principles.

Assuming for argument the alleged corresporidence, then the "etheric centres " 01' Chakras, according to this account, appeal' to be centres of energy of the Prana-vnyu 01' Vital Force. According to this author's theory, Kunda.

The Serpent Power - The Secrets of Tantric and -

Introduction to Yoga Philosophy," calls the Linga Shartra "th ' ethereal duplicate" p. Elsewhere p. She is, in fact, the Shabdabrahman or ". W ord " in bodies. The theory discussed appears to diverge from that of the Yogis when we consider the nature of the Chakras and the question of their vivification.

According to the English author's account, the Chakras are all vortices of " etheric matter," apparently of the same kind and subject to the same external influence of the inrushing sevenfold force of the" Logos" but differing in this, that in each of the Chakras one or other of their sevenfold forces is predominant, Again, if, as has been stated, the astral body corresponds "with the Manomayakosa, then the vivification of the Chakras appears to be, according to this account, a rousing of the Knmik side of the mental sheath.

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Each of the five lower Chakras is thei centre of energy of a gross Tattva-that is, of that form of Tt1ttvik activity or 'I'anmatra 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, 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.

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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.Mind and Matter are many and of many degrees and qualities.

Mel prima vivendum aliquando ut. YOgIS are not concerned with the "heaven world," but seek to surpass it; otherwise they are not Yogis at all. The author covers the philosophical and mythological nature of Kundalini; the esoteric anatomy associated with it; the study of matrass — the chakras, or psychic centers in the human body and their progressive awakening; and the yoga associated with this. The sixth is the centre of the subtle mental Tattva, and the Sahasrara is not called a Chakra at all.

The Spirit whioh is in manis the one Spirit which is in everything and whioh, as the object of worship,j is the Lord Ishvara or God.

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