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

VI, 8). But just read the texts carefully to realize that these are experiences that go
beyond the physiological, that all these "centers" represent "states yogis", ie inaccessibleable
without a spiritual asceticism: the mortification and disciplines psychophysiological
merimente not enough to "wake up" the cakra or penetrate: the essential, indispensable
meditation is the "realization" spiritual. Thus, it is prudent to consider the "physio-logy
mysticism" as the result and the formation of-concept experiments conducted since
ancient times by ascetics and self-guis; now, do not forget that these last did their
experiences in a "subtle body", ie using sensational tions, tensions, trans-conscious states
inaccessible to the profane. and they controlled a vast area that infinitely more? ona
psychic "normal" penetrated deep into the subconscious-conscious and knew "wake up"
the archaic layers of primordial awareness, fossilized in other human beings.
The body gradually built by hathayoguis, the so-metric and alchemists somehow
corresponded to the body of a "man-god" and know that this concept has long prehistory,
Indo-Aryan and pre-Aryan. The tantric teandria is but a new variant of the Vedic
macrantropia. The basis of these formulas was naturally the transformation of the human
body in microcosm, theory and practice archaic registered throughout the world and in
Aryan India were established from the Vedic times. The respiration, as we have seen was
identified with the cosmic winds (Atharva Veda, XI, 4, 15) and points Cardinale
(Chandogija Up Ill, 13, 1-5). The air, "spins" the Universe (Brhad. Up Ill, 7, 2) and
respiration "weaves" the man (Ath. Veda, X, 2, 13)-and the symbolism of the tissue
arrived in India to the great -goddess conception of the "thread of life" and the fate of
certain goddesses spinning (our book, Images et symboles, p. 149 et seq.). When the
Vedic sacrifice is "internalized" the body becomes a microcosm (Vaikhanasasmartasutra,
II, 18). The backbone-br? L is identified with the mountain Meru, ie the cosmic axis. For
this reason is that, according to Buddhist symbolism, the Buddha could not turn his head
only, but should turn the entire body "after the manner of the elephants": her spine was
fixed, inmo-vile, as the Axis of Universe. According to tradition, the Merudanda is
formed by a single bone, which demonstrates their non-anatomical, deterrniriado. Such
details that Sumeru tantric text is in the same body, the cave of Montana is treated as the
supreme truth (Dohakosa, N? 14). It "makes" the anthro-ing through meditation yogi:
"Imagine the central part (is-pina dorsal) of your body like Mount Meru, as if the four
core members were the four continents, four children, the sub-continent, the head, like
the deva worlds, the two eyes as the sun and moon, etc. ". (Evans-Wentz, The Yoga
tibetine, trans, francaise, p. 327).
The tantric sadhana cosmo-physiology uses this archaic. But all these pictures and all
these symbols implied a mystical experimentation, the teandria, the sanctification of man
through spiritual and ascetic discipline. Sensory activities were amplified in proportion
hallucinatory there after Innu merables identifications organs and physiological functions
cosmic regions, the stars, gods, etc.. The Hathayoga and Tantra transubstantiated body
macro-dimensions tr6picas creating it and assimilated the various "Mystical Body"
(sound, architectural, iconographic, etc.).. For example, a Tantric treatise Javanese Sang
Hyang kamahayanikan on which Stutterheim and P. Attracted the attention Mus (Mus,
Borobudur, I, p. 66 et seq.) Iden-tify each somatic element of the human body with a
letter of the alphabet and a piece of architectural monument, stupapra Quesada (which in
turn is assimilated to the Buddha and the Cosmos). Several "subtle bodies" are
superimposed here: the body of sound, body po Architectural cosmological and mystical-