Arthur Avalon - Shakti and Shakta

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SHAKTI AND SHAKTABYARTHUR AVALON(SIR JOHN WOODROFFE)1918
Shakti and Shakta by Arthur Avalon.This edition was created and published by Global Grey©GlobalGrey 2018globalgreyebooks.com
Page 4 and 5: CONTENTSChapter One. Indian Religio
Page 6 and 7: 1CHAPTER ONE. INDIAN RELIGION AS BH
Page 8 and 9: 3If its author does not suffer for
Page 10 and 11: 5(Dvaitavada) the saying is interpr
Page 12 and 13: 7meet the characteristics and infir
Page 14 and 15: 9revealing movement from the predom
Page 16 and 17: 11essential truths as those contain
Page 18 and 19: 13learned in all countries will gaz
Page 20 and 21: 15a version of the Mahanirvana. The
Page 22 and 23: 17"The Tantra deals with another sp
Page 24 and 25: 19The author, Arthur Avalon, is ful
Page 26 and 27: 21CHAPTER TWO. SHAKTI: THE WORLD AS
Page 28 and 29: 23variations, due both to the natur
Page 30 and 31: 25experience strictly so-called) wh
Page 32 and 33: 27the nature of finite mind. It may
Page 34 and 35: 29not something stated 'from above,
Page 36 and 37: 31"As here, so elsewhere." Primary
Page 38 and 39: 33which are laved by the still wate
Page 40 and 41: 35'Fire' which is the object of exp
Page 42 and 43: 37centers produced from out of Powe
Page 44 and 45: 39elsewhere. Some aspect of Matter
Page 46 and 47: 41not my time in reading the Vedas.
Page 48 and 49: 43other sects of the Agama, Tantras
Page 50 and 51: 45the Northern Advaita Shaiva than
Page 52 and 53:
47with certainty as to what the mig
Page 54 and 55:
49They may be bad, or they may be g
Page 56 and 57:
51Tantrik rituals. The Tantras of t
Page 58 and 59:
53science, as do their Indian count
Page 60 and 61:
55typical of many at the present ti
Page 62 and 63:
57religion now tends in some quarte
Page 64 and 65:
59remarks possess, is due to the fa
Page 66 and 67:
61Sahajiya and so forth were more c
Page 68 and 69:
63She is Brahman-knowledge (Brahmav
Page 70 and 71:
65Brahman, living in Brahman and ta
Page 72 and 73:
67Hrim with Kundali and Hangsah and
Page 74 and 75:
69translated in the French Edition
Page 76 and 77:
71open to Dualists and Vishishtadva
Page 78 and 79:
73Tasya sarvam haramyashu vahnih sh
Page 80 and 81:
75merely such but an actual express
Page 82 and 83:
77or wrong, an application of the p
Page 84 and 85:
79the said works were composed the
Page 86 and 87:
81The Vaidik people performed their
Page 88 and 89:
83They make gestures with their fin
Page 90 and 91:
85by the name of Kali. Another Devi
Page 92 and 93:
87CHAPTER FIVE. THE TANTRAS AND REL
Page 94 and 95:
89India remains still the most impo
Page 96 and 97:
91up on the basis of that mystic do
Page 98 and 99:
93other material), Mudras (special
Page 100 and 101:
95Tantra teaches that, there are on
Page 102 and 103:
97less than three commentaries. The
Page 104 and 105:
99thee our Lady, whose very nature
Page 106 and 107:
101aberrations, it is because the k
Page 108 and 109:
103CHAPTER SIX. SHAKTI AND SHAKTASh
Page 110 and 111:
105general subjects and the ordinar
Page 112 and 113:
107said that Shiva spoke the Tantra
Page 114 and 115:
109The word "Tantra" by itself simp
Page 116 and 117:
111give the gross form (Sthularupa)
Page 118 and 119:
113Samaja is another present-day re
Page 120 and 121:
115Virabhava (that is, heroic frame
Page 122 and 123:
117rite), so in Siddhantacara wine
Page 124 and 125:
119threefold energies. (Passage is
Page 126 and 127:
121becomes an Avadhuta, that is, on
Page 128 and 129:
123of the last class can have inter
Page 130 and 131:
125there are differing practices. T
Page 132 and 133:
127have been informed that out of 5
Page 134 and 135:
129Tattvas which are common to Shak
Page 136 and 137:
131An American Orientalist critic,
Page 138 and 139:
133necessarily varies according to
Page 140 and 141:
135The Buddhists called Brahmanism
Page 142 and 143:
137explain the all-pervading influe
Page 144 and 145:
139Tantrik -- having at its core th
Page 146 and 147:
141with this, namely, its immediate
Page 148 and 149:
143CHAPTER SEVEN. IS SHAKTI FORCE?T
Page 150 and 151:
145Shakti means both power in gener
Page 152 and 153:
147the Sammohana Tantra mentions a
Page 154 and 155:
149Veda as Vashishtha then supposed
Page 156 and 157:
151Having said this, He whose form
Page 158 and 159:
153Kurukshetra and Buddha were in t
Page 160 and 161:
155China rose. As the last name may
Page 162 and 163:
157Buddhist doctrine" wherein the "
Page 164 and 165:
159including some forms of Hindu Di
Page 166 and 167:
161Persian incense is burnt. Place
Page 168 and 169:
163CHAPTER TEN. A TIBETAN TANTRA[Th
Page 170 and 171:
165distinctive style of its own, wh
Page 172 and 173:
167vibrations sent wirelessly. In a
Page 174 and 175:
169full world of sound, form, meani
Page 176 and 177:
171has not set itself a limit, so a
Page 178 and 179:
173literature. The form is very un-
Page 180 and 181:
175Chinoise de la doctrine Indienne
Page 182 and 183:
177subject which I have not so far
Page 184 and 185:
179if there were a real governor. T
Page 186 and 187:
181CHAPTER TWELVE. ALLEGED CONFLICT
Page 188 and 189:
183Paramashiva, the Benefactor of t
Page 190 and 191:
185Subheccha and the sixth is calle
Page 192 and 193:
187"Neither indifferent (Nirvinna)
Page 194 and 195:
189Bhumika. Distinctions in the inj
Page 196 and 197:
191concentrate the thoughts and wil
Page 198 and 199:
193CHAPTER THIRTEEN. SARVANANDANATH
Page 200 and 201:
195Sj. Dinesh Chandra Bhattacarya h
Page 202 and 203:
197CHAPTER FOURTEEN. CIT-SHAKTI (TH
Page 204 and 205:
199furnishes us, both terms are uns
Page 206 and 207:
201but only inherent group-spirit w
Page 208 and 209:
203subject and object. Therefore to
Page 210 and 211:
205the limit of pure experience is
Page 212 and 213:
207nothing but a term for those lim
Page 214 and 215:
209particular can be predicated: fo
Page 216 and 217:
211partless continuum is impossible
Page 218 and 219:
213is given in another form in the
Page 220 and 221:
215are in supreme Shiva in undistin
Page 222 and 223:
217flame springs from another flame
Page 224 and 225:
219[The reader is referred to the D
Page 226 and 227:
221different from the Self in the d
Page 228 and 229:
223CHAPTER FIFTEEN. MAYA-SHAKTI (TH
Page 230 and 231:
225Consciousness Itself. The last (
Page 232 and 233:
227But an answer is given to these
Page 234 and 235:
229consciousness) of the psychical
Page 236 and 237:
231atoms were indestructible. These
Page 238 and 239:
233without material mass is made th
Page 240 and 241:
235who exists as all forms, gross a
Page 242 and 243:
237But this is denied, as Atma is N
Page 244 and 245:
239Consciousness is according to Ad
Page 246 and 247:
241this is because It is knowledge
Page 248 and 249:
243in it a reaction. Of this it has
Page 250 and 251:
245independent principle and materi
Page 252 and 253:
247three Gunas or factors of Prakri
Page 254 and 255:
249creation, but an unfolding of th
Page 256 and 257:
251World-Mother (Namastasyai namo n
Page 258 and 259:
253Shaiva-Shakta Tantra on the othe
Page 260 and 261:
255Shakti. All is Shakti whether as
Page 262 and 263:
257not necessary, however, to renou
Page 264 and 265:
259CHAPTER SIXTEEN. MATTER AND CONS
Page 266 and 267:
261I do not say that scientific "et
Page 268 and 269:
263convex lens on the upper surface
Page 270 and 271:
265The Shakta exposition appears to
Page 272 and 273:
267CHAPTER SEVENTEEN. SHAKTI AND MA
Page 274 and 275:
269(at any rate in what has been ca
Page 276 and 277:
271which however assumes in each sy
Page 278 and 279:
273the Mother, worship nothing "ill
Page 280 and 281:
275(Bhaveshu) which are His body: i
Page 282 and 283:
277Ishvara or Collective Consciousn
Page 284 and 285:
279development. This is implied in
Page 286 and 287:
281worships, that is assumes the be
Page 288 and 289:
283image of it reflected in ignoran
Page 290 and 291:
285and Atma is not cognizant of it.
Page 292 and 293:
287argued that it fails to do so. I
Page 294 and 295:
289Buddha and when you have obtaine
Page 296 and 297:
291CHAPTER NINETEEN. CREATION AS EX
Page 298 and 299:
293tvam asi). Tat here is Ishvara,
Page 300 and 301:
295Caitanyam Ishvarah), with Maya.
Page 302 and 303:
297good history. I am not here conc
Page 304 and 305:
299consider a Hindu wife should occ
Page 306 and 307:
3017, Mahanirvana Tantra). These ar
Page 308 and 309:
303misunderstanding of the Vedanta.
Page 310 and 311:
305manifestation of Shakti whence i
Page 312 and 313:
307becomes massive (Ghanibhuta) and
Page 314 and 315:
309The Parabindu on such differenti
Page 316 and 317:
311are the ruling Lords of the indi
Page 318 and 319:
313transformation of Shakti as Para
Page 320 and 321:
315more. The human, and indeed any,
Page 322 and 323:
317What is the nature of the Alogic
Page 324 and 325:
319the experiencer as man is a limi
Page 326 and 327:
321Shakti is smaller than the male
Page 328 and 329:
323The psycho-physical universe is
Page 330 and 331:
325Power -- that is, Reality-Power
Page 332 and 333:
327three Bindus is the Mother as Ma
Page 334 and 335:
329symbol) makes the three implemen
Page 336 and 337:
331burning-ground, where jackals --
Page 338 and 339:
333lives(pranapranasya). She thus c
Page 340 and 341:
335CHAPTER TWENTY-ONE. HINDU RITUAL
Page 342 and 343:
337who does Sadhana is called Sadha
Page 344 and 345:
339Vedanta which is called Monism,
Page 346 and 347:
341so much matter. But there are ot
Page 348 and 349:
343reserve the word "subtle" for wh
Page 350 and 351:
345their labor is in vain." Therefo
Page 352 and 353:
347work, The Garland of Letters; fo
Page 354 and 355:
349a great power, but it is neverth
Page 356 and 357:
351pair" (Shiva and Shakti) or Cons
Page 358 and 359:
353How then to gain it? The answer
Page 360 and 361:
355you will gain Siddhi. As a Tibet
Page 362 and 363:
357CHAPTER TWENTY-THREE. THE PSYCHO
Page 364 and 365:
359and is a "little-knower" and "li
Page 366 and 367:
361The practical question then is:
Page 368 and 369:
363understand by the word "gross" a
Page 370 and 371:
365which has brought them ill-fame,
Page 372 and 373:
367themselves into the position whi
Page 374 and 375:
369nothing wrong or low in natural
Page 376 and 377:
371(Shatakoti Samhita). Only portio
Page 378 and 379:
373Shastra), the Puranas and Tantra
Page 380 and 381:
375Nada, Bindu, Varna are all forms
Page 382 and 383:
377Kama, Moksha) of all sentient be
Page 384 and 385:
379I + M. H = Shiva. R = Shakti Pra
Page 386 and 387:
381The creative power of thought is
Page 388 and 389:
383Mantra form (Mantramayi), in Her
Page 390 and 391:
385presupposes heterogeneity (Vaish
Page 392 and 393:
387develops into the "Matrikas" or
Page 394 and 395:
389latter is formed into the shape
Page 396 and 397:
391the shape of that object. So the
Page 398 and 399:
393is a Samsara, an impression left
Page 400 and 401:
395If the arrangement be not artifi
Page 402 and 403:
397eternal Shakti who is the life o
Page 404 and 405:
399CHAPTER TWENTY-FIVE. VARNAMALA (
Page 406 and 407:
401implements and so forth. (See Hy
Page 408 and 409:
403live, differ. There is a traditi
Page 410 and 411:
405the Supreme Guru as also is Devi
Page 412 and 413:
407Ato na guruta devi manushe natra
Page 414 and 415:
409disposition of spiritually-minde
Page 416 and 417:
411the pure Pashu (for there are al
Page 418 and 419:
413purporting to come from the Maha
Page 420 and 421:
415the Supreme Spirit (Paramatma) a
Page 422 and 423:
417Puja is the common term for ritu
Page 424 and 425:
419Whether either rite has the alle
Page 426 and 427:
421appears equally in all things, h
Page 428 and 429:
423A marked feature of the Tantra S
Page 430 and 431:
425(Matsya Mudra) by placing the ri
Page 432 and 433:
427The Kularnava (IV. 20) mentions
Page 434 and 435:
429Sadhaka the doctrine his Scriptu
Page 436 and 437:
431In ascertaining what Mantra may
Page 438 and 439:
433marked on the ground and on it t
Page 440 and 441:
435sun (Nishkramana), the child's f
Page 442 and 443:
437procuring for their followers (f
Page 444 and 445:
439for which it would receive credi
Page 446 and 447:
441Indeed those who truly desire it
Page 448 and 449:
443necessary in His honor and to av
Page 450 and 451:
445some of the general psychologica
Page 452 and 453:
447Mantrayoga, is based. It is prof
Page 454 and 455:
449supposed worship of the Formless
Page 456 and 457:
451are not attained, the intention
Page 458 and 459:
453always necessary to go to the er
Page 460 and 461:
455CHAPTER TWENTY-SEVEN. THE PAÑCA
Page 462 and 463:
457himself of all Karma and attain
Page 464 and 465:
459prohibited and certain meats suc
Page 466 and 467:
461It has been already explained th
Page 468 and 469:
463are not things material, but of
Page 470 and 471:
465could be had, and in associating
Page 472 and 473:
467the Svabhava Vira is a drinker o
Page 474 and 475:
469(see Kulacudamani; Bhairavayamal
Page 476 and 477:
471thinks that a Deva body has aris
Page 478 and 479:
473drink wine as part of his ritual
Page 480 and 481:
475Tatah karoti cet sadayah pataki
Page 482 and 483:
477widespread practice amongst all
Page 484 and 485:
479allowed. This is of course not s
Page 486 and 487:
481is desired of Her. There is thus
Page 488 and 489:
483of men. But abstention therefrom
Page 490 and 491:
485aptly spoken of "the profound pa
Page 492 and 493:
487equal quantity of oil. In this w
Page 494 and 495:
489against the early Christians, an
Page 496 and 497:
491them (ib., 38). Kessler alleges
Page 498 and 499:
493comanda e virole no pratichiamo,
Page 500 and 501:
495flesh, and he who is united in s
Page 502 and 503:
497After all, when everything unfav
Page 504 and 505:
499is in this country what Taine ca
Page 506 and 507:
501The story is that of the rise an
Page 508 and 509:
503"Black Salvation". This last nam
Page 510 and 511:
505a triple garland. Each cheek was
Page 512 and 513:
507brother's heart: the haughty son
Page 514 and 515:
509to them. The Archdemon seized Da
Page 516 and 517:
511principle of these schools. "Thi
Page 518 and 519:
513"The world though deprived of ha
Page 520 and 521:
515Devatas, of half terrible featur
Page 522 and 523:
517(priestly dress),Failed to conqu
Page 524 and 525:
519Then Pal Chag-na-dorje (Shri Vaj
Page 526 and 527:
521Our future depends on what we ha
Page 528 and 529:
are enjoined in Vajrayana to follow
Page 530 and 531:
525desires, then the Yoga path is o
Page 532 and 533:
527it cannot be practically learnt
Page 534 and 535:
529not the six Cakras, the sixteen
Page 536 and 537:
531with a shamelessness unparallele
Page 538 and 539:
533How then does this Yoga compare
Page 540 and 541:
535The Shakta Tantra claims to give
Page 542 and 543:
537By the lower processes of Hathay
Page 544 and 545:
539(Shakti), it possesses the twin
Page 546 and 547:
541body there is, therefore, the sa
Page 548 and 549:
543however, the coiled power at the
Page 550 and 551:
545(Bhukti) and Liberation (Mukti)
Page 552 and 553:
547after-death state as the result
Page 554 and 555:
549arising through the identificati
Page 556 and 557:
551knowledge of Vedantik doctrine.
Page 558 and 559:
553which distinguish me from anothe
Page 560 and 561:
555term. For to whom is it an "illu
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