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

Carya), this being the best-duca (agracarya). In other words, all opposites are illusory-ing
the wrong end coincides with the extreme right, the condition of Buddha can-within the
limits of this sea of appearances coincide with the supreme immorality, all this because
only universal Empty is, and all the rest is devoid of ontological reality. Anyone there to
understand this truth-that is, above all, the truth of the Madhyamaka Buddhist, partly
shared by other "schools" - is saved, ie becomes Buddha.
But the "ease" of the Tantric path is rather apparent. Certainly the wrong metaphysical
Sunya encouraged and justified the mu-chos vamacari excesses (eg., The "tantric
orgies"). But interpretations of the dogmas disordered belong to the history of all
mystical. In fact, the path tantric sadhana presupposes a long and difficult, sometimes
recalling the difficulties of the alchemical opus. Returning to the text just named, the
"Empty" (SUNY) is not simply a "non-being" rather resembles the Brahman of Vedanta,
is essentially enamel and that's why it vajra Hainan (= diamond) . "Sunyata, which is
firm, substantial, indivisible, impenetrable, impervious to fire and imperishable, is called
vajra" (advaya-vajra-Samgraha, Caekward Oriental Series edition, p. 37.). However, the
ideal of Buddhist Tantric is transformed into a "being of diamond", which, on the one
hand, binds to the ideal of Indian and hathayogui alchemist, on the other hand brings to
mind the famous equation atman -- Brahman of the Upanishads. For tantric metaphysics,
both Hindu and Buddhist, absolute reality, the Urgrund, contains within itself all the
dualities and polarities together, refunded, in a state of absolute Unity (advaya). The
Creation and the evolution that follows from it, represents the bursting of the primary unit
and the separation of the two principles (Siva-Sakti, etc.). therefore experiencing a state
of duality (objects-to-subject, etc.). and then we have suffering, illusion, the "slavery".
The aim of tantric sadhana is the reunion of the two polar principles in the soul and the
body's own disciple. "Revealed" for the use of kali-yuga, Tantrism is primarily a practice,
an action, a realization (x = sadhana). But though the revelation is for all, the trail leads to
a tintrieb initiation that can only be made by a guru, we see here the importance of the
Master, the only one that can be transmitted "from mouth to ear", the secret doctrine,
esoteric. On this point also pre-sents Tantrism snrprendentes analogies with the mysteries
of antiquity and the various forms of Gnosis.
ICONOGRAFTA, "VISUAUZACION" Nyasa, Mudra
In tantric sadhana, iconography plays a role essential, though difficult to define in a
nutshell. Divine images are certainly "carriers" for meditation, but not exactly in the same
sense as kasina Buddhists (see pag. 190). The iconography represents a universe
"religious", which seeks to penetrate and absorb. This Mpenetraci6n * and this
"assimilation" should be under-Didas in the immediate acceptation of terms, to meditate
on an icon, it is first necessary to "transported" to the cosmic level governed by the
respective deity and then assimilate it for himself, incorporating whether the sacred force
that "holds" at that level, it 'creates', in a way. This spiritual exercise output behaves own
mental universe and the penetration in the various University-ing dominated by the gods.
Indeed, even pre-liminary exercise like this, first step towards the internalization of the
icon-prafia can not proceed without the yogic discipline, without Dharana and Dhyana.
However, to understand the meaning of an icon, and its symbolism-stop is not even the
tantric sadhana. The real operation includes several stages: the first is "visualization
Lizar" a divine image in mind construct, or more accurately still, projected on a me-kind