The Serpent Power. Arthur Avalon
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Название: The Serpent Power
Автор: Arthur Avalon
Издательство: Ingram
Жанр: Эзотерика
isbn: 9781420971101
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The causal state of Shabda is called Shabdabrahman—that is, the Brahman as the cause of Shabda and Artha. The unmanifest (Avyakta) power or Shabda, which is the cause of manifested Shabda and Artha, uprises on the differentiation of the Supreme Bindu from Prakriti in the form of Bindu through the prevalence of Kriyā shakti.{307} Avyakta Rava or Shabda (unmanifest sound) is the principle of sound as such (Nāda mātra)—that is, undifferentiated sound not specialized in the form of letters, but which is, through creative activity, the cause of manifested Shabda and Artha.{308} It is the Brahman considered as all-pervading Shabda, undivided, unmanifested, whose substance is Nāda and Bindu, the proximate creative impulse in Parashiva and proximate cause of manifested Shabda and Artha.{309} It is the eternal partless Sphota{310} which is not distinguished into Shabda and Artha, but is the Power by which both exist and are known. Shabdabrahman is thus the kinetic ideating aspect of the undifferentiated Supreme Consciousness of philosophy, and the Sagunabrahma of religion. It is Chit-shakti vehicled by undifferentiated Prakriti-shakti—that is, the creative aspect of the one Brahman who is both transcendent and formless (Nirguna), and immanent and with form (Saguna).{311} As the Hathayogapradīpikā says:{312} “Whatever is heard in the form of sound is Shakti. The absorbed state (Laya) of the Tattvas (evolutes of Prakriti) is that in which no form exists.{313} So long as there is the notion of ether, so long is sound heard. The soundless is called Parabrahman or Paramātmā.”{314} Shabdabrahman thus projects itself for the purpose of creation into two sets of movement—namely, firstly, the Shabda (with mental vibrations of cognition) which, passing through the vocal organs, become articulate sound; and, secondly, Artha movements denoted by Shabda in the form of all things constituting the content of mind and the objective world. These two are emanations from the same conscious activity (Shakti) which is the Word (Logos), and are in consequence essentially the same. Hence the connection between the two are permanent. It is in the above sense that the universe is said to be composed of the letters. It is the fifty{315} letters of the Sanskrit alphabet which are denoted by the garland of severed human heads which the naked{316} mother, Kālī, dark like a threatening rain-cloud, wears as She stands amidst bones and carrion beasts and birds in the burning-ground on the white corpse-like (Shavarūpa) body of Shiva. For it is She who “slaughters”—that is, withdraws all speech and its objects into Herself at the time of the dissolution of all things (Mahāpralaya).{317} Shabdabrahman is the consciousness (Chaitanya) in all creatures. It assumes the form of Kundalī, and abides in the body of all breathing creatures (Prānī), manifesting itself by letters in the form of prose and verse.{318} In the sexual symbolism of the Shākta Tantras, seed (Bindu){319} issued upon the reversed union{320} of Mahākāla and Mahākālī, which seed, ripening in the womb of Prakriti, issued as Kundalī in the form of the letters (Akshara). Kundalī as Mahāmātrikāsundarī has fifty-one coils, which are the Mātrīkās or subtle forms of the gross letters or Varna which is the Vaikharī form of the Shabda at the centers. Kundalī when with one coil is Bindu; with two, Prakriti-Purusha; with three, the three Shaktis (Ichchhā, Jnāna, Kriyā) and three Gunas (Sattva, Rajas, Tamas); with the three and a half She is then actually creative with Vikriti; with four She is the Devī Ekajatā, and so on to Shrīmātrikotpattisundarī with fifty-one coils.{321} In the body, unmanifested Parashabda is in Kundalī Shakti. That which first issues from it is in the lowest Chakra, and extends upwards through the rest as Pashyantī, Madhyamā, and Vaikhari Shabda. When Shakti first “sees”{322} She is Paramakalā{323} in the mother form (Ambikārūpā), which is supreme speech (Parāvāk) and supreme peace (Parama shāntā). She “sees” the manifested Shabda from Pashyantī to Vaikharī. The Pashyantī{324} state of Shabda is that in which Ichchhā Shakti (will) in the form of a goad{325} (Angkushākāra) is about to display the universe, then in seed (Bīja) form. This is the Shakti Vāmā.{326} Madhyamā Vāk, which is Jnāna (knowledge), and in form of a straight line (Rijurekhā), is Jyeshthā Shakti. Here there is the first assumption of form as the Mātrikā (Mātrikātvam upapannā), for here is particular motion (Vishesha Spanda). The Vaikharī state is that of Kriyā Shakti, who is the Devi Raudrī, whose form is triangular{327} and that of the universe. As the former Shakti produces the subtle letters or Mātrikā which are the Vāsanā,{328} so this last is the Shakti of the gross letters of words and their objects.{329} These letters are the garland of the Mother issuing from Her in Her form as Kundalī Shakti, and absorbed by Her in the Kundalī-yoga here described.
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