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

Bernard, Hatha Yoga, p. 15 ff.) . The basti includes cleaning the large intestine and
rectum (H Y-Pr., II, 26-28; Gheranda samhita, I, 45-49), which takes place from the anus,
with a syringe (Bernard, p. 17 and sig.). The
J * I have here some samples of the "theory" underpinning: suffering is universal, there is
up in Heaven (Siva samhita, I, 29). The man must give up the fruits of their actions (ibid.
I, 30), les vices and virtues (I, 32), and so on. The universe originated in chaiianya (I, 49)
and Maya (I, 64), as Isvara wanted to create the World, born of his desire aoidya, Mother
of the Universe false (I, 69), etc.
16 For example, Padmasana destroys all disease (Gheranda samhita, II, 8), and Vajrasana
Muktasana give "wonderful powers.
neti is the cleansing of the nostrils by intro-ducing thread cn nares (HY-Pr., II, 29-30: Gh.
Sam., 1, 5051). Through energetic and complex movements of the stomach and intestines
is practiced nauli (H. Y-Pr., II, 33, 34) exercise called the Samhita Gheranda lauliki yoga
(read the experiences of Bernard, p. 21 et seq.). The trataka is fixing his gaze on a small
object to get tears to my eyes (H. Y-Pr., II, 31-32, Gh. Sam., I, 53-54). The Kapala Bhati
includes three varieties of "purification" of the nostrils (vama-Kramer, vyutkrama and
sitkrama, Gh. Sam., I, 56-60): inhale water through your nose and spits at the mouth, etc.
.
The texts are constantly reminded that such "purification" of great value to the health of
the yogi, who are preventive for diseases of the stomach, liver, etc.. (Gh. Sam., I, 15-16,
etc.). Which seems beyond doubt. It also details the regimen foodstuff (HY-Pr., I, 58, 59,
62, Gh. Sam., V, 17, etc.). A social behavior (avoid travel, bathrooms i; itinales, the
friendship of bad men and women; id. I, 62, t etc..). As expected, the "practice" (abhaysa)
desempefi. instrumental (Siva Samhita, IV), nothing can be achieved without "practical",
which is moreover a leitmotif Tantric. Also if it is "carried tua" the Hathayoga, no sin or
crime that can not be bo-closed (killing a Brahmin or a fetus, violate the bed of his
spiritual master, and so on., Crimes abolished by yonimudra, Gh . Samh., Ill, 43, 44).
Praising the magical efficacy of an act carried out to perfection is as old as India.
Pranayama destroys sins and gives the 84 siddhi, (Siva Sam., Ill, 51-52; Gher. Sam., V,
1-2), but this exercise is especially for purifying nodi (Siv. Sam., Ill. , 26; H Y-Pr.,
II, 4-9, 11, 20, 44). Each new stage of discipline is acompafiada respiratory physiological
phenomena. Generally the duration of suefio, and urine excretion decreased (Siva Sam.,
III, 40), in the first stage of yogic pranayama the body begins to perspire co-(H Y-Pr., II,
12-13; Siva Sam, III, 40), the second stage, the yogi begins to tremble , the third "is set to
jump like a frog" and the fourth is raised in the air (Siva Sam., Ill., 41; Gher. Sam., V, 45-
57). According to the personal experiences of Theos Bernard (op. cit, p. 32), all these
indications, with exception of the last, actually senses correspond to states in the practice
of pranayama hathayogui. In fact, only minor symptoms are recorded in texts as may
serve to verify objectively the success of a practice.
Instead, they are much more important "powers" real ob-taken by the yogis, and
especially his amazing ability to control the neurovegetative system and the influence
they may exer-sion on their own heart rates and breathing. No enlrare we are now to
discuss this important issue. Just remember that, according to doctors Ch Laubry and
Therese Brosse, the hathayo-guis smooth fibers extending to the normal control of
striated muscle fibers. This would explain both the use of syringes and li-Liquid exit
through the urethra or rectum not co-envision the detention of the seminal (j to the