Shakti and Shâkta : essays and addresses on the Shâkta Tantrashâstra

KUNDALINI SHAKTI

Brahmdasmi ” “ | am the Brahman ”—a knowledge which, it is to be observed, does not produce Liberation (Moksha) but is Liberation itself. The Sam&dhi of Laya—yoga is said to be SavikalpasamAadhi, and that of complete R&j& Yoga is said to be Nirvikalpasam&dhi. The first four processes are physical and the last three mental and supramental (see Gheranda Sanghita Upadesha I). By these seven processes respectively certain qualities are gained, namely, purity (Shodhana), firmness and strength (Dridhaté, fortitude (Sthirat&), steadiness (Dhairya’, lightness (Laghava., realisation (Pratyaksha), detachment leading to Liberation (Nirliptattva).

What is known as the eight-limbed Yoga (Asht&ngayoga contains five of the above Sadhands (Asana, Pranayama, Pratyahara, Dhy&ana, Samadhi) and three others namely Yama or self control by way of chastity,temperance, avoidance of harm (Ahings&) and other virtues) Niyama or religious observances, charity and so forth, with Devotion to the Lord (ishvara—pranidh4na), and Dharana the fixing of the internal organ on its subject as directed in the Yoga practice. For further details I refer the reader to my work entitled “ The Serpent Power.” Here I will only deal shortly with Layayoga or the arousing of Kundalini Shakti, a subject of the highest importance in the Tantra Shastra, and without some knowledge of which much of its ritual will not be understood. I cannot here enter into all the details which demand a lengthy exposition and which I have given in the Iiutroduction to the two Sanskrit works called Shatchakranirfipana, and Paduk&panchaka translated in the volume “ The Serpent Power” which deals with Kundalini Shakti and the piercing by Her of the six bodily centres or Chakras. The general principle and meaning of this Yoga has never yet been published and the present Chapter is devoted to a short summary of these two points only.

All the world (I speak of course of those interested in

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