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

the rediscovery of the Goddess has carnal relations with the condition of the Spirit in the
kali-yuga. Indeed, the authors present the tantric doctrine as a new revelation of timeless
truth, for the man in the "Dark Ages" in which the spirit is deeply mourned by the meat.
Hindu Tantrism specialists believe that the Vedas and the Brahmanical tradition are
inadequate for the "modern" man no longer has the spontaneity and vigor spiritually he
enjoyed early in the sky, is unable to directly reach Truth (Maha-nirvana-tantra, I, 20-29,
37-50), ie it is necessary to "swim against the stream" and that from the fundamental
experiences and overcome your specific condition, ie, the same sources of his life here's
causing "a living ritual" desempefia a decisive role in tantric sadhana, for which reason
the "heart" and "sexuality" are the times of vehicles to achieve transcendence.
For Buddhists, the same way, Vajrayana is a new revelation of the doctrine of Buddha,
adapted to the possibilities, rather small, man, modern. In-7'antra Kalacakra as we are
told the king Sucandra, approaching the Buddha, he asked the Yoga can save men's kaliyuga.
The Buddha then revealed that the Cosmos is in the body of the hom-bre, I explain
the importance of sexuality and taught him to control
temporal rhythms through the discipline of
order to escape the empire of Time. The meat, Cosmos vi-wind, weather, are three key
elements of the Sad-hana Tantric.
From here comes a first feature of Tantrism: their attitudes in general ascetic and antitheoretical.
"The donkeys and other animals roam, they also naked. ^ Are yogis for that?"
(Kularnava Tantra, V, 48). Since the human body represents the cosmos and all the gods,
since the release can only be obtained based on the body, it is very important to have a
healthy body and strong. In some schools tantric contempt for asceticism and theorizing
is. Accompanied by the categorical rejection of all meditative practices: the liberation is
pure spontaneity. Sarahs writes: "The yogis children, like many other ascetics, will never
be able to find their own nature. You do not need the mantra, nor pictures, nor dharani all
are cause confusion. In vain he seeks liberation through meditaci6n ... All are
mesmerized by the system of jhana (meditation), but nobody has an interest in making his
own ego. Another author sahajiya, Lui-pa writes back: "^ is the use of meditation?
Despite it, one dies in pain. Abandon complicated because all practices and hope to get
some siddhi, and accepts the Vacuum (Sun-ya) as your true nature. "
From the outside, Tantrism would seem so set up an "easy path which leads in nicely, and
almost without obstacles - to freedom. Because, and this we shall soon reach the
vamacari think the identification with Siva and Sakti, using, in a ritual, wine, meat and
carnal love. The Ktdarnava-tantra (VIII, 107) details that the ultimate union with God is
obtained only through sexual union. And Guhyasamaja-tantra says hold on a pe -rentoria:
"No one attains perfection to get through opera-tions difficult and tiring, but the
perfection can be purchased easily through satisfaction of all desires" (ed. Bhattachanryya,
Baroda, 1931, pag. 27). The same text says that lust is permitted (allowing, for
example, eat any meat, and also human flesh pag. 26, etc..), that the tantric can kill any
animal, which can lie, steal, adulte commit-ment, and so on. (pp. 20, 98, 120).
(Noolvidemos that GuhyasamdjaTantra aims to obtain quickly the condition of Buddha!
And when the House reveals the countless this strange truth, and these protesters, Buddha
makes them see that what is not teaching them anything other than the boddhisattvacarya,
"the behavior of the Bodhisattva". Because, he says (p. 37), "the conduct of the passions
and affections (ragacarya) is the same as the conduct of a Bodhisattva (bodhisattva-