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The Serpent Power: The Secrets of Tantric and Shaktic Yoga [Arthur Avalon] on Browse our editors' picks for the best books of the month in fiction, nonfiction. The Serpent Power [John Woodroffe] on *FREE* shipping on qualifying language of India. The Author's other famous Books like Sakti and Sakta. The Serpent Power book. Read 14 reviews from the world's largest community for readers. Two works on Laya-yoga, translated from the Sanskrit, with introd.

The Serpent Power Book

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This PDF file contains the complete book of the Serpent Power as listed below. 1) THE SIX CENTRES AND THE SERPENT POWER By WOODROFFE. Sir John George Woodroffe (15 December – 16 January ), also known by his Woodroffe's The Serpent Power – The Secrets of Tantric and Shaktic Yoga, is a . Hymns to the Goddess, Translated by John George Woodroffe, Ellen Elizabeth (Grimson) Woodroffe, Published by Forgotten Books, (org ). The Serpent Power were an American psychedelic rock group active in the s. Jump to search. This article is about the American rock band. For the book Serpent Power: Secrets of Tantric and Shaktic Yoga, see John Woodroffe.

The approximate sound of this movement is the mantra Om. The name at any rate seems to hint at initiations and the possession of occult secrets. The Arthurian legends are bound up with the story of the Holy Grail and its quest.

This was a symbol of esoteric wisdom, especially to Theosophists who appropriated the legend. Anyone who named himself after King Arthur or the mystic isle of Avalon would be thought to be identifying himself with occultism, in Theosophists' eyes. The work is notable for many reasons and importantly mentions four kinds of Avadhuta. From Wikipedia, the free encyclopedia. Sir John Woodroffe. Calcutta , British India [1] [2].

Beausoleil, Alpes-Maritimes , France [3]. Sir John Woodroffe".

The Times. The Times Digital Archive. The Serets of Tantric and Shaktic Yoga.

Dover Publications NY The Garland of Letters. Sir John Woodroffe, Tantra and Bengal: 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.

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. 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.

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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.

I may, however, add that the differences are not only as to details. The style of thought differs in a way not easy shortly to describe, but which will be quiokly recognized by those who have some familiarity with the Indian Scriptures and mode of thought.

The latter is ever disposed to interpret all processes and their results from a subjective standpoint, though for the purposes of Sadhana the objective aspect is not ignored.

The Indian theory is highly philosophical. Thus, to take but one instance, whilst the Rt. Leadbeater attributes the 1 This, it is obvious, comes only after long effort, and following on less complete experiences and results. According to Indian notions, success Siddhi in Yoga may be the fruit of experiences of many preceding lives. KundalinI must be gradually raised from one centre to another until she reaches the Lotus in the cerebrum. The length of time required varies in the individual -it may be years ordinarily or in exceptional cases months.

That which is the general characteristic of the Indian systems, and that 'which constitutes their real profundity, is the paramount importance attached to Consciousness and its states. It is these states which create, sustain and destroy the worlds. And whatever be the means em-t ployed, it if:-; the transformation of the "lower " into] " higher" states of consciousness which is the process and I fruit of Yoga and the cause of all its experiences.

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In this and other matters, however, we must distinguish both practice and experience from theory. A similar experience may possibly be gained by various modes of practice, and an experience lnay be in fact ft true one, though the theory which may he given to account for it is incorrect.

The following sections will enable the reader to pursue the comparison for himself.

As regards practice I am told that Kundalint cannot be roused except in the M i1lad""ra and by the means here indicated, though this may take place by acoident when by chance a person has hit upon the necessary positions and. Thus the story is told of a 'As this is by the Devi's grace, She is called " the giver of the eight Biddhis " ishitvitdyitshtasiddhidit. She gives Aishval'ya. Then warmth,. The man came to consciousness, and then told the story of his condition.

This, further, can only be done when the NadIs VI, post are pure. In fact, as ,he wrote me, it was useless for him as a European to go into the minutire of Eastern Yoga. He, however, saw the " nerves" Ida and Pingala v. Fire ,was seen flashing from centre to centre with such rapidity that he, could see little of the "vision, and movements of forces were seen in the bodies of others. The radiance or aura round Ida was seen as moonlike-that is, palest azure -and Pingala red or rather pale rosy opalescence.

Kundalt appeared, in vision as of intense golden-like white fire rather curled' 'spirally.

One night, being abnormally free from the infection of bodily desires, he felt the serpent uncoil, an9' it ran up, and he was" in I felt a rocking motion. I realy felt frightened, as the Power seemed something which could -consume me.

Perhaps it was on this account that he. The experience, however, 1 convinced him that there was a real science and magic in the Indian books which treat of occult physiology.

The Pandit's observations on this experience were as follows: If the breath is stopped and the mind is carried -downwards, heat is felt. It is possible to " see" Kundalint with the mental eye, and in this way to experience Her without actually arousing Her and bringing Her up, which can only be effected by the Yoga methods prescribed. It was tile mind Buddhi v. The two wings at the top are the two lobes or petals of the Ajna Ohakra, , Here I differ. The Sahasrara is at the top of the skull or upper brain.

There is one simple teft; whether the Shakti is actually' aroused. When she is aroused intense heat is felt at that spot but when she leaves a particular centre the part so left becomes as cold and apparently lifeless as a corpse.

The progress upwards may thus be externally verified by others.

The Serpent Power

The present work is issued, not with the object of establishing the 'truth or expediency of the principles and methods of this form of Yoga, a matter which each win determine for himself, but as a first endeavour to supply, more particularly for those interested in occultism and mysticism, a fuller, more accurate and rational presentation of the subject. An understanding of the recondite matters in thetreatise here translated is, however, only possible if we first shortly summarize some of the philosophical and religious dootrines which underlie this work.

Nextly the kinetic aspect of Spirit, or Shakti, is considered; its creative ideation and manifestation in the evolved Macrocosm and in the human body or Miorooosm Kshudra..

For as is said in the Vishvasara Tantra, "What is here is elsewhere. After an account of the "Word n and the letters of speech, I conclude with the method of involution or Yoga. The latter will not be understood unless the subject of the preceding sections has been mastered.

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I t is necessary to explain' and understand the theory of world-evolution even in the practical matters with which this work is concerned. For as the Oommentator says in v. Nivritti in Yoga will not be understood unless the forward or creative E. Similar considerations apply to other matters here dealt with.

So also will a short analysis of the Shakta doctrine of Power be of value. The Power-Holder is Shiva. Power is Shakti, the Great Mother of the Universe.

There is no Shiva without Shakti, or Shakti without Shiva, The two as they are in themselves are one. They are each Being, Consciousness and Bliss. These three terms stand for the.

After the break-up of the band, David and Tina Meltzer formed a duo act and in released the album Poet Song. Tina died in from ovarian cancer. In , an album with previously unreleased tracks, which had been recorded while preparing the group's second LP, was issued, titled Ourobouros , containing extended improvisations.

From Wikipedia, the free encyclopedia. This article is about the American rock band. For the book Serpent Power: Ourobouros , Discogs.Feb 21, Lizw rated it it was ok.

Nor, us stated, is the splenic centre included among the six Chakras which are dealt with here. Trivia About The Serpent Power 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.

Original Title. For how old this book is, Woodroffe a.

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