The Serpent Power. Arthur Avalon

Чтение книги онлайн.

СКАЧАТЬ down, it is alleged, into physical consciousness whatever may be the quality inherent in the astral center which corresponds to it. When vivified by the “Serpent Fire” they become gates of connection between the physical and “astral” bodies. When the astral awakening of these centers first took place, this was not known to the physical consciousness. But the sense body can now “be brought to share all these advantages by repeating that process of awakening with the etheric centers.” This is done by the arousing through will-force of the “Serpent Fire,” which exists clothed in “etheric matter in the physical plane, and sleeps{103} in the corresponding etheric center—that at the base of the spine.” When this is done it vivifies the higher centers, with the effect that it brings into the physical consciousness the powers which were aroused by the development of their corresponding astral centers. In short, one begins to live on the astral plane, which is not altogether an advantage, were it not that entry into the heaven world is said to be achieved at the close of life on this plane.{104} Thus, at the second center one is conscious in the physical body “of all kinds of astral influences, vaguely feeling that some of them are friendly and some hostile without in the least knowing why.” At the third center one is enabled to remember “only partially” vague astral journeys, with sometimes half-remembrance of a blissful sensation of flying through the air. At the fourth center man is instinctly aware of the joys and sorrows of others, sometimes reproducing in himself their physical aches and pains. At the arousing of the fifth center he hears voices “which make all kinds of suggestions to him.” Sometimes he hears music “or other less pleasant sounds.”{105} Full development secures clairaudience in the “astral” plane. The arousing of the sixth center secures results which are at first of a trivial character, such as “half seeing landscapes and clouds of color,” but subsequently amount to clairvoyance. Here it is said there is a power of magnification by means of an “etheric” flexible tube which resembles “the microscopic snake on the headdress of the Pharaohs.” The power to expand or control the eye of this “microscopic snake” is stated to be the meaning of the statement, in ancient books, of the capacity to make oneself large or small at will.{106} When the pituitary body is brought into working order, it forms a link with the astral vehicle, and when the Fire reaches the sixth center, and fully vivifies it, the voice of the “Master” (which in this case means the higher self in its various stages) is heard.{107} The awakening of the seventh center enables one to leave the body in full consciousness. “When the fire has thus passed through all these centers in a certain order (which varies for different types of people), the consciousness becomes continuous up to the entry into the heaven world{108} at the end of the life on the astral plane.”

      As has been seen from the account hereinbefore given, there are some resemblances between this account and the teaching of the Yoga Shāstra, with which in a general way the author cited appears to have some acquaintance, and which may have suggested to him some features of his account. There are firstly seven centers, which with one exception correspond with the Chakras described. The author says that there are three other lower centers, but that concentration on them is full of danger. What these are is not stated. There is no center lower, that I am aware of, than the Mūlādhāra, and the only center near to it which is excluded, in the above-mentioned account, is the Apas Tattva center, or Svādhishthāna. Next there is the Force “the Serpent Fire,” which the Hindus call Kundalinī, in the lowest center, the Mūlādhāra. Lastly, the effect of the rousing of this force, which is accomplished by will power (Yogabala), is said to exalt the physical consciousness through the ascending planes to the “heaven world.” To use the Hindu expression, the object and aim of Shatchakrabheda is Yoga. This is ultimately union with the Paramātmā; but it is obvious that, as the body in its natural state is already, though unconsciously, in Yoga, otherwise it would not exist, each conscious step upwards is Yoga, and there are many stages of such before complete or Kaivalya Mukti is attained. This and, indeed, many of the preceding stages are far beyond the “heaven world” of which the author speaks. Yogīs are not concerned with the “heaven world,” but seek to surpass it; otherwise they are not Yogīs at all. What, according to this theory, manifested force apparently does is this: it enhances the mental and moral qualities of the self operator as they existed at the time of its discovery. But if this be so, such enhancement may be as little desirable as the original state. Apart from the necessity for the possession of health and strength, the thought, will, and morality, which it is proposed to subject to its influence must be first purified and strengthened before they are intensified by the vivifying influence of the aroused force. Further, as I have elsewhere pointed out,{109} the Yogīs say that the piercing of the Brahmagranthi sometimes involves considerable pain, physical disorder, and even disease, as is not unlikely to follow from concentration on such a center as the navel (Nābhipadma).

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

      There are, on the other hand, many substantial points of difference between the account which has been summarized and the theory which underlies the form of Yoga with which this work deals. The terminology and classification adopted by that account may be termed “Theosophical;”{112} and though it may be possible for those who are familiar both with this and the Indian terminology to establish points of correspondence between the two systems, it must by no means be assumed that the connotation even in such cases is always exactly the same. For though “Theosophical” teaching is largely inspired by Indian ideas, the meaning which it attributes to the Indian terms which it employs is not always that given to these terms by Indians themselves. This is sometimes confusing and misleading, a result which would have been avoided had the writers of this school adopted in all cases their own nomenclature СКАЧАТЬ