Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net

distinct names of deities-ing my peripheral (asamitas, Burmese, Himalayan, Tibetan, to
name the divinities Dravidians ) and e 1 are recognized exotic rites and beliefs. In this
respect Tantrism prolongs and intensifies the process begun at the time Hinduization
postvedicos, but this time it is not only the aboriginal Indian elements, but also of being
outside of India itself: the "region tantric" by Excellence is Kamarupa,
Assam. We must also have eventu-gnostic influence them, which, through Iran, would
have penetrated into India by h northwestern frontier. Indeed, they are checked more than
a disconcerting symmetry between Tantrism and the Western mainstream misteriosofica
Li were found at the beginning of the Christian era, Gnosis, Hermeticism, Greco-
Egyptian alchemy and traditions of their Mysteries.
At ccuparnos mainly from the application of the sadhana tantric yogic disciplines, we
must leave aside, of course, some important aspects of Tantrism. Note however that for
the first time in the spiritual history of Aryan India, the Great Goddess conquest a
dominant place. From the second century of our era, two goddesses penetran'en
Buddhism: Pirajnapara-mita, "creation" of the metaphysical and ascetics, who embodies
the highest wisdom, and Tara, the Great Goddess of India native. In cl Hinduism, Shakti,
the "cosmic force", is promoted to the rank of divine Madie, who sustains the universe
and all its inhabitants, as well as the various manifestations of the gods. Recognizes there
is, first, that "religion of the Mother", who reigned over a guamente anti-Afroasiatic
Aegean area too big and that was at all times the main form of devotion among many
indigenous peoples of India. In this sense, the irrepressible tantric development involves a
new victory of the popular sectors pre-Aryans.
But we also recognize there a kind of religious rediscovery of the mystery of Women,
then, as we shall see, every woman becomes the incarnation of Shakti. Emccion mystical
before the mystery of generation and fecundity, but also recognition of all that is distant,
"transcendent", invulnerable in Women: this comes to symbolize the irreducibility of the
sa-grade and the divine, unattainable essence of ultimate reality. The Mu-jer embodies
both the mystery of Creation and the mystery of Being, all that is and that becomes, dies
and is reborn in a way incomprehensible. It extends both the metaphysical and in piano e)
mythological scheme Samkhya philosophy: the Spirit, the "manly" purusha, is "the great
helpless," the impasse, the contemplative is working Prakrti, breeds and feeds. When a
grajn danger threatens the foundations of the Cosmos, appeal to the gods to exorcise
Sakti. A celebrated national myth tells how the Great Goddess. A monstrous demon,
Mahis, threatening the universe and the very existence of the gods. And the whole
pantheon Brahma conducted a pe-bal aid to Vishnu and Siva in anger, all the gods cast
their energies together in the form of a fire coming out of his mouth These fires, when
combined, formed a cloud that eventually took ignea the form of a Goddess of eighteen
arms. And it was this goddess, the Shakti, who managed to crush the monster Mahis saltving
at the same time to the world. As noted Heinrich Zimmer, the gods "had returned his
energies to the Sakti, TJnica Force, the source of it went to] start. The result had been a
major renovation of the primitive state of universal power" (Mythsand Symbols, pag.
191).
Do not ever lose sight of this primacy of the Sakti-ultimately, Women and the Divine
Mother-in Tantrism and all the movements derived. It is through this path that led to the
mainstream Hinduism subterranea of indigenous spiritual and popular. Philosophically,