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

"regression of semen!"), In exercise of exceptional importance of Tantrism " left hand.
Some of these "powers" perhaps encontra.an other physiological explication. In the
special case of us "out of syringes and liquid through the urethra, Dr. John Filliozat
believes he can explain the phenomenon by blowing air into the bladder. It is also based
on a passage in the Hathayogapiadipika (III, 86): "Carefully, using a good tube,
insufflation must be done gently, into the cavity of the lightning (Vajra-urethra), a breath
of wind". The sans-ice attached commentary provides some details of the operation:
"must be manufactured a lead pipe, smooth, a long equal to fourteen times the width of a
finger, and insert it into the urethra. The first day will enter the width of a finger. The
second day, two wide (...) ■ progressively to Asi, increasing. When the inserted tube
portion reaches twelve finger widths, the channel is clean. It does make a rod then the
size of fourteen analoga finger widths, with a curve of two finger widths and hole at the
top, and introduces hasła reach twelve finger widths. It should be placed on the outside
curve of two finger widths above orifice. It then takes a joint similar to the goldsmith's
torch, which allows light the fire and one end is inserted into the hole in the bend of the
tube and inserted into the urethra and the blowing should be performed. In this way, the
clean channel is correct. Then you must practice water absorption by the urethra. "
J * J. Filliozat, Les limites des pouvoirs humains dans Vlnde (Etudes Car-mdlitaines:
Limits I'humain, Paris, 1953, p. 23-38). See also Note VI, 8.
to translate this important text, Dr. Jean Filliozat adds: "However, filling the air bladder
does not appear to be essential for all practicing yogis bladder aspiration. We found
ourselves one-dola practice without preliminary injection air. If such an injection had
been conducted outside our presence, should have made more half-hour eon ago, because
the yogi run, du-ing this period, and before bladder aspiration, various exercises. It also
imposed other more detailed observations that have been done so far "(idem, p. 33).
There seems, therefore, several methods to obtain the same results. We have the right to
assume, then, that specialized in certain yogis fisiokSgicas techniques - but the majority
continued the ancient tradition of the "mystical physiology. Indeed, although the Hindus
have developed a complex system of medicine cientifV nothing obliges us to believe that
the theories of the physiology mistica S 'J have developed dc depending on the objective,
utilitarian medicine or at least in relation to her. The "subtle physiology" was formed
based on experiences probably asccticas, ecstatic and contemplative as expressed in the
same symbolic language of ritual and traditional cosmology. This does not mean that
such experiences were not real. were, but not in the sense that a physical phenomenon is
real. Hathayoguis Tantric texts and draw our attention for its "experimental nature, but it
is in experiments conducted at dif-ferent levels of everyday life, profane. The "veins",
"nerves", the "centers" which will be discussed below, no doubt correspond to copsychosomatic
and experiences are related to the inner life of man, but it seems "that the"
veins "and Similar expressions designate no anatomical organs and functions strictly
physiological. He has tried several times because of anatomic locations of these "veins"
and "centers". Walter, for example, believes that no means "veins" in the Hathayoga,
identifies pingala round with carotid (Loeve et dextra) and Brahmarandhra suture
frontalis (Walker Svatmarana's Hathayoga-Pradipika, p. IV, VI and IX ). Moreover, the
identification of "centers (cakra) in the plexus is common, serious Muladhara cakra sacral
plexus; Svadhisthana, prostatic plexus; Manipur, the epigastric plexus; anahata,
pharyngeal plexus; afna cakra, plexus cavernosum (see Note