John Woodroffe – författare

I take the opportunity given by the publication of the second volume of this series to deal with a criticism on the first which affects all. I am therein described as an “adherent” of “Shaktaism” and as “commending” the acceptance of such doctrine, to others. It is true that I think that this doctrine has been misunderstood and has been the subject (overall) of unjust judgments. I think also that it is, in its highest presentment, a grand and inspiring system (by which I do not mean that it is the only one, or that it is without defect); otherwise probably I should not have concerned myself with it. I desire however to say here that I do not write as an “adherent” of this, or any other philosophical system or religious sect whatever, but as a free-thinker and free-companion: “Neither Burgundian nor Armagnac.” Nullìus addictus jurare in verba magistri. But as I have said elsewhere in describing Shākta teaching and Vedānta I write from that standpoint. Nor do I, pace my critic, make light of, and still less deny, the utility of Reason or its efficacy to give us the truth within the system of which it is a part. But the Truth as it lies beyond that system is directly realised as it is in Itself, that is beyond Mind not by Reason but by a Full Experience (Samādhi) which is not a “sleep” except to the gross world and is an awakening in the supersensible world. Those who talk in this fashion show want of knowledge of their own Scripture. There the highest praise is bestowed on reason. See for instance the Chapter on Vichāra in the Yoga-Vāshishtha. Moreover, Vedānta does not accept the intuitionalism which discards intellect. On the contrary the Brihadāranyaka Upanishad says that the Self must be thought upon and deeply pondered.

She is seen as one and as many: as it were, but one moon reflected in countless waters.She exists, too, in all animals and inorganic things, since the universe, with all its beauties, is, as the Dev Pura says, but a part of Her. All this diversity of form is but the infinite manifestations of the flowering beauty of the one Supreme Life--a doctrine which is nowhere else taught with greater wealth of illustration than in the kta stras and Tantras. The great Bharga in the bright sun, and all Devat, and, indeed, all life and being are worshipful, and are worshipped, but only as Her manifestations. And he who worships them otherwise is, in the words of the great Devbhgavata, "like unto a man who, with the light of a clear lamp in his hands, yet falls into some waterless and terrible well." It is customary nowadays to decry external worship, but those who do so presume too much. The ladder of ascent can only be scaled by those who have trod all, including its lowest, rungs. The aktirahasya summarises the stages of progress in a short verse, thus: "A mortal who worships by ceremonies, by images, by mind, by identification, by knowing the self, attains kaivalya." Before brahma-bhva can be attained the sdhaka must have passed from pjbhva through hymns and prayer to dhyna-bhva. The highest worship for which the sdhaka is qualified (adhikri) only after external worship, and that internal form known as sdhra is described as nirdhra. Therein Pure Intelligence is the Supreme akti who is worshipped as the Very Self, the Witness freed of the glamour of the manifold universe. By one''s own direct experience of Mahevar as the Self, She is, with reverence, made the object of that worship which leads to liberation.