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

More documents

Recommendations

Info

yogi (kumbhaka). The "house" is the seat of bliss, the "pending" signifies the beginning of blackening and the "thief" symbolizes the Sahajanand (the bliss of Sahaja, which will discuss in a moment), "Midnight" is the state of complete absorption in the bliss. The "father" (susur) is the respiration, the "day" means the active state (pravrtti) thinking and "night" its resting state (nivritti) etc.20 We find a world of analogies, homologies and do-able ways. All erotic phenomena can be expressed in this "intentional language", an exercise hathayogui or stage of the meditation, like any symbol, any "state of holiness" 2 "Dasgupta, Obscure Religious Cults, p. 480 ff. It is notable that the use of this enigmatic style has no known interruptions in mcderna Indian Ktcratura, of Caryapada to miestras days. can have an erotic sense. It reaches an outcome such that a text. Antrico can be read with different keys: liturgical, yogi, tantric, and so on. Pundits insist mainly on these two last: reading a book with the "key yogi means to decipher the vari-ous stages of meditation to which the text refers. The Tantric meaning is almost always erotic, but it's hard to decide whether it is specific acts or sexual symbolism. To be more accurate, re-consultation painful distinguish between the "concrete" and "symbolic" taking aim sadhana precisely the trans-substanciaci6n any particular experience, the transformation of the physiology in liturgy. Several words cliches of Mahayana Buddhism are enriched in cl Tantrism, a sense erotic: padma (lotus) is interpreted as bhaga (parent); vajra (thunderbolt) means linga (penis). It may therefore say that Buddha (Vajrasattva) lies in the mysterious bhaga Bhagavati.30 N. Shahidullah reconstruct some series of equivalence, according to the Doha-Kosa, P. C. Baggchi study the symbolism of certain technical vocabularies of Carya, but the interpretation of the ciphertexts, the "intentional language" and even allegorical is far from over. Some examples, mainly from the Doha tornado-kosa: vajra (thunderbolt) .- linga - Sunya (emptiness), ravi, surya (sun) - slices of women (menses) Pingala - right nostril - Upaya (Middle) sasin, Candra (moon) - Sukra (semen virile) - round - nostril left - Prajna. lalana (female) - round - abhava (not be) - candra-apana - nothing - prakriti (Nature) - Tamas (one of the three guna) - Ganga (Ganges) - svara (voice) - Nirvana, etc.., Rasario (language)-Pingala - Prana - cracks (one of the guna) - purusha - kali - vyanjana (consonants) - Yamuna (Yamuna river) - bhava (be), etc.., avadhuti - the woman ascetic - sucumna - prajna - nairatma, etc. Thought-boddhicitta Awakening - sukra (senun virile) taruni - maiden - Mahamudra, grhini - wife - Mahamudra - divyamudra, jnanamudra, sama - so L. de la Vallee-Poussin, Boudhisme. Etudes et materiaux, P. 134. For the equivalence vajra = tn linga vradip'ka HY, see the Index of Walter edition, vajrakandara. rasa - equal pleasure - sex - detention of respiration - immobility of thought - detention of semen. Here is a text of Kanha: 81 "Women and language are vilizadas inmo-side of the Sun and the Moon." The first meaning is hathayogui: detention of the two times of respiration (prana and apana) in the first leg and the Pingala, followed by immobilization of the
activity of these two subtle veins. But there is a second meaning: Women's knowledge (prajna) and the language effort, through action (upaya) are both trying to stop the Gnosis as the energy wasted in the realization, and this "immobilization" can only be gained through Yoga (detenci6n of respiration). The "detention of respiration" in this context be understood as they accompanied the arrest of seminal emission. Kanha expressed in his cryptic style: "I thought Inmovil encompasses the Enlightenment (trans. Shahidullah, is also reflected by the Awakening Thought) despite the dust that adorns it. You see a lotus seed, pure nature, in his own body. " The Sanskrit commentary explains, if the maithuna (pulling) the sukra (s semen) is emitted, also thought remains motionless (Shahidullah). Indeed, the "dust" (rajas) is the "slices of the women-res" (both menses and genital secretions) during the maithuna, the yogi cause the release of its compafiera, while his Cukra immobilized, with the double effect of which on one hand and stops her thinking that the other becomes capable of absorbing "the seed of the lotus" (= the cracks). Accordingly, we find the three "retention" or "immobility ties" that speak hathayoguis texts (see p. 240): deten-tion of breath, semen and thought. The deep significant pieces of this "freeze" is not easy to discover. Before ad-dress their study, Ml stop at the ritual function of sexuality in ancient India and yogis-tintricas techniques. * i Shahidullah mistakenly introduced him as a "nihilistic": see Les Chants et Kanha mystiques Doha-Kosa, P. 14: "Kanha and Saraha are n hilistas. As for other philosophers madhyarnikas, there is nothing bhava or nirvana, or bhava (being) or abhava (nonbeing). The truth is innate (sahaja) is that emptiness. " Kanha rejects the "mind of the duality of the pairs of opposites, the condioionamientos, and seeks the non-con-conditioning (sahaja). THE EROTICA MISTICA The meithuna is known since the Vedic times, but I play to Tantrism turned into instruments of salvation. Distinguishing We in India pre-tantric, two values possible ritual sexual union, the other two, on the other hand, the archaic structure of incontestable antigiiedad: 1) the marital union as sacred, 2 °) orgiastic sexual union, which aims either universal fruitfulness (rain, crops, rebafios, women, etc..), or the creation of a magic defense. "Do not dwell on the marital act transformed into something sacred: jyo am the sky, you are the Earth! "says the husband and wife (Brhad. Up, VI, 4, 20). The union is a ceremony which includes a lot of foot-limiriares purification, symbolic approvals and prayers, all of which takes place in a Vedic ritual. The woman is previously transfigure bay, has become the sacred place where the slaughter occurs: "The lap is the altar, the hair is the lawn, the skin is the winery of the holy spirit, fire is the middle of the vulva 82 Both were obtained by sacrificing vajapeya, who obtained both sa-biendolo well below practice game ... " (ibid., VI, 4, 3). Note-ing a very important fact: since the Brharanyaka- UpanishadsQ imposes the belief that the fruit of the "works"-the result of a Vedic sacrifice, can be obtained by a marital union ritual consumption. The identification of the sacrificial fire with the female sexual organ is confirmed by the magic spell that is exerted on the woman's lover: "You've sucked in my fire", etc.. (ibid., VI, 4, 12). A ritual detail of the union when it is desired that the woman conceives, he betrays some confused ideas related to the reabsorption of semen: After exhaled, the inhaled saying my force,
Page 1 and 2:
Mircea Eliade YOGA IMMORTALITY AND
Page 3 and 4:
established in Europe and America.
Page 5 and 6:
and human suffering, though in gene
Page 7 and 8:
the heart of the thinking in-given:
Page 9 and 10:
access to a mode not profane and ha
Page 11 and 12:
precise moment that the last I've f
Page 13 and 14:
(Bhamati, ed. Jivanandn -Vidyasagar
Page 15 and 16:
etween ego and intelligence: is a y
Page 17 and 18:
procession") under review. Other te
Page 19 and 20:
psychic experience as a simple proc
Page 21 and 22:
action that part of the illusion (i
Page 23 and 24:
to be is-clavizado, I want the rele
Page 25 and 26:
solution of the Samkhya rejects the
Page 27 and 28:
groups, species and varieties of "s
Page 29 and 30:
ditions is consistent both heredity
Page 31 and 32:
latencies constitutes both his "sui
Page 33 and 34:
deprived of sexual acts, but to bur
Page 35 and 36:
and Fix your gaze on the tip of the
Page 37 and 38:
them to make some inspirations to r
Page 39 and 40:
influence of Tantric Yoga: Certain
Page 41 and 42:
the sin which had swallowed above .
Page 43 and 44:
of the fetus in the womb. "On retur
Page 45 and 46:
you get the "meditation yogi," the
Page 47 and 48:
dialectic of liberation where their
Page 49 and 50:
The hypnotic trance is certainly me
Page 51 and 52:
achieved by the concentration and m
Page 53 and 54:
fellows, because from the moment th
Page 55 and 56:
ealms (in the Brahmaloka) and yogis
Page 57 and 58:
asamprajnata by devotion to God (YS
Page 59 and 60:
us, 10 that a number of yogic and t
Page 61 and 62:
and beliefs "popular." In such a wa
Page 63 and 64:
10; Vratya, P. 291. For the five rh
Page 65 and 66:
sacrifice with the techniques of ec
Page 67 and 68:
The texts quoted above refer, undou
Page 69 and 70:
dharma" (Mono, I, 98); "wise men ar
Page 71 and 72:
goes alia of death, there is anothe
Page 73 and 74:
Yoga in MAJTRl UPANISAD We consider
Page 75 and 76:
co-razon, neck and head. Each of th
Page 77 and 78:
description ii Furthermore, tantric
Page 79 and 80:
among the "powers" (III, 9, 1). The
Page 81 and 82:
VIII, 7, fin). This category ermita
Page 83 and 84:
In the texts are quite often lists
Page 85 and 86:
encyclopedia of visnuista trend acc
Page 87 and 88:
in the transformation of the Epic i
Page 89 and 90:
which are echoed in the interpolati
Page 91 and 92: sacrifice themselves (which constit
Page 93 and 94: the best and most recommended is th
Page 95 and 96: salt-varemos us dying for this secu
Page 97 and 98: ditaci6n: fully assimilate the "tru
Page 99 and 100: eyond the region of the infinity of
Page 101 and 102: language are the passions, namely t
Page 103 and 104: ecomes one, and so on. (■ •.) T
Page 105 and 106: valuable," which know ',' re-cord w
Page 107 and 108: yoga techniques. According to the r
Page 109 and 110: Ajivika, as well as the whole of In
Page 111 and 112: le. The translator, Woodward mentio
Page 113 and 114: concentrates, and in a way represen
Page 115 and 116: distinct names of deities-ing my pe
Page 117 and 118: Carya), this being the best-duca (a
Page 119 and 120: girls, and those cosmogo-chain theo
Page 121 and 122: gnostico revaluing depth liturgy ar
Page 123 and 124: condition for further experiments.
Page 125 and 126: The mandala takes the same symbolis
Page 127 and 128: the exemplary gesture of the Buddha
Page 129 and 130: "conscience" (or in some cases tran
Page 131 and 132: Bernard, Hatha Yoga, p. 15 ff.) . T
Page 133 and 134: VI, 8). But just read the texts car
Page 135 and 136: "Smiling like a garland of lightnin
Page 137 and 138: elation with the element Fire, the
Page 139 and 140: The awakening of the kundalini caus
Page 141: Briggs, op. Cit. 302) as well as th
Page 145 and 146: ( soman), especially vama-Devy (mel
Page 147 and 148: tantric) is well known. The more de
Page 149 and 150: and his mouth gathers this lection
Page 151 and 152: Prcdipika, III, 88, etc.).. In thes
Page 153 and 154: and temporal experience of yogui.48
Page 155 and 156: are other quite different from thos
Page 157 and 158: * According reinheid Miiller and vo
Page 159 and 160: place sanio. As in the other treati
Page 161 and 162: ... The white hair turn black, fall
Page 163 and 164: than being made in the laboratory,
Page 165 and 166: is L. Massignon, Al HaUaj, MartuTmy
Page 167 and 168: know because the paper des-empefiad
Page 169 and 170: festivities "of station" and the or
Page 171 and 172: The number 84 does not correspond t
Page 173 and 174: Matsyendranatha AND THE MYTH OF THE
Page 175 and 176: the clouds-hill (or that the Naga d
Page 177 and 178: mahajnana (the secrets of Yoga) tha
Page 179 and 180: Yoga and Shamanism We noticed sever
Page 181 and 182: as called three times without re-CI
Page 183 and 184: initiation, it reveals certain expe
Page 185 and 186: The Brahmanic sacrificer ascends to
Page 187 and 188: are" warm " to such an extent that
Page 189 and 190: limited to shamanic domain. Add sin
Page 191 and 192: obtain spiritual and physical effec
Page 193 and 194:
also with magic and especially with
Page 195 and 196:
571, note. 81 A. Griinwedel, Der We
Page 197 and 198:
57-95). caused and encouraged by th
Page 199 and 200:
hosted by its inhabitants, where th
Page 201 and 202:
of God are four animals, an elephan
Page 203 and 204:
contribution to their theocratic co
Page 205 and 206:
ing to mind the death process? For
Page 207 and 208:
They may have been several "schools
Page 209 and 210:
Note I, 2: Patanjali and texts delY
Page 211 and 212:
J. Abs, Some early Buddhistic Tests
Page 213 and 214:
thSorie of systdme dans le connaiss
Page 215 and 216:
., vol. 52, 1900, p. 1-15) which sp
Page 217 and 218:
Note II, 1: The concentration of ob
Page 219 and 220:
Yogapraxis, P. 169 and ff., Id., Vr
Page 221 and 222:
continuity of sacred places). Durin
Page 223 and 224:
1947). On the mystic on the ortzaci
Page 225 and 226:
list: tavasia (tapasika, "Hermit");
Page 227 and 228:
p. 211-251). The Anugita (Mahabhara
Page 229 and 230:
concentration in a beam of mental s
Page 231 and 232:
Philosophy, p. 297-318; A. L. Basha
Page 233 and 234:
Eastern Conference , p. 134 ff., id
Page 235 and 236:
consort Tara (JournalRoya! Asiatic
Page 237 and 238:
Lalttavistara Saddha-branch-pundari
Page 239 and 240:
G. W. Briggs, Gorakhnath and the Ka
Page 241 and 242:
Moreover, since the Sutralamkara (X
Page 243 and 244:
my country terioso North-called Sve
Page 245 and 246:
Forke, The World Conception of the
Page 247 and 248:
213), idem, Tribes and Castes of th
Page 249 and 250:
V. Raman Sastri, The Doctrinal Cult
Page 251 and 252:
water. "He refuses to eiplicar as h
Page 253 and 254:
introductory and comparative study
Page 255 and 256:
Charles Autran, L'Epopée hin-doue
Page 257 and 258:
"tiger-goat", recorded game in Oris
show all

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

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?