Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

CHAPTER XVI KUNDALINI SHAKTI (YOGA)

HE word Yoga comes from the root “ Yuj ’’ which means “to join” and, in its spiral sense, it is that process by which the human spirit is brought into near and conscious communion with, or is merged in, the Divine Spirit, according as the nature of the human spirit is held to be separate from (Dvaita, Vishishtadvaita) or one with, (Advaita) the Divine Spirit. As according to Shakta doctrine, with which we are alone concerned, the latter proposition is affirmed. Yoga is that process by which the identity of the two (Jivatma and Paramatm4), which ever in fact exists, is realised by the Yogi or practitioner of Yoga. It isso realised because the Spirit has then pierced through the veil of M&ay& which as mind and matter obscures this knowledge from itself. The means by which this is achieved is the Yoga process which liberates from Maya. So the Gheranda Sanghité, a Hathayoga treatise of the T&ntrik school, says (Chap. 5): ** There is no bond equal in strength to Maya and no power greater to destroy that bond than Yoga.” From an Advaita or Monistic standpoint, Yoga in the sense of a final union is inapplicable, for union implies a dualism of the Divine and Human spirit. Im such case it denotes the process rather than the result. When the two are regarded as distinct Yoga may apply to both. A person who practises Yoga is called a “Yogi.” According to Indian notions all are not competent (Adhik&ari) to attempt Yoga; only the very few. One must first in this or in other lives have first gone through Karma or ritual and Upasan& or devotional worship and obtained 403