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

covering one in depths of his being the same emotion that is experienced before the
revelation of the cosmic mystery, no ritual, just a profane act, with the usual
consequences (reinforcing the karmic chain, etc.)..
The second stage is the transformation of Women-prakrti in incarnation of Sakti: the
companion of ritual becomes a goddess, as the yogi must incarnate God. Tantric
iconography of divine couples (entibetano yab-yam, father-mother) of the infinite
"forms" of Buddha embraced by his Sakti, is the model type maithuna. One will see the
immobility of God: all activity comes from the Shakti. (In the context yogi, the static
purusa provides creative activity of prakriti). Now, as we have seen, for Hathayoga in
Tantrism, immobility made jointly in the three pianos in the "movement"-thought,
respiration, seminal emission, is the supreme goal of sadhana. Also here is a question of
imitating the divine model: the Buddha, or Shiva, pure spirit, still and calm amid the
cosmic game.
First, the maithuna serves to give the respiration rate and to facilitate concentration: is it a
substitute for Pranayama and Dharana, or rather its "support". The yogini is a girl who
has received instruction from the guru and whose body is consecrated (adhisthita) by
Nyasa. The sexual union is transformed into a ritual through which the human couple is
transformed into divine couple. "Pre-stands for the performance of the rite (maithuna)
through meditation and ceremonies that make it possible and fruitful, he (the Yogi)
considers yogini, her companion and lover, under the name of any Bhagavat, and the
substitute and the essence of Tara, the only source of joy and rest. The nature lover
synthesized entire female, she is the mother, sister, wife, daughter, in her voice, love
que.pide, the officiating recognizes the voice of Bhagavati begging for the Vajradhara,
the Vajra sattva. This is for tantric schools, Saiva and Buddhist, the path of salvation, the
Bodhi "(La Vallee-Poussin, Etudes et MaUriaux, p. 135 ). Moreover, the woman elected
to the maithuna women is not always common in orgies. The Pancakrama presents a
traditional ritual, "The Mudra, wife of Yogi, selected in accordance with fixed rules,
offered, and consecrated by the guru, should be young, beautiful and talented: with it, the
disciple practiced the ceremony, scrupulous observance of the siksa, because while there
is no salvation possible without love (strivyatire-kena) carnal union is not sufficient to
achieve salvation. The practice of Paramitas purpose of kriya, not be separated from
Aque-11a: it is necessary that the sadhaka love the mudra according to the rites: kamayet
strigam nativist "(La Vallee-Poussin, cited, 141).
Pranayama, the Dharana, are but the means by which, during the maithuna, one arrives at
the "immobility" and the suppression of thought, "supreme happiness"
(paramamahasukha) of the Do-hakosa: the Samaras ( Shahidullah translates as "self
pleasure" is rather of a "unity of emotion" and more accurately. paradoxical experience,
inexpressible, the discovery of the Unit). "Fisiol6gkamente", Samaras is obtained during
the maithuna when sukra and the cracks are still (Shahidullah, p. 15). But, as stated
Shahidullah, "in the mystical language of maithuna explain Dohakosa permitted, union
lotus (padma) and beam (ca / 'ra) as the realization of the state of the va-city (vajra =
Sunya) in the nerve plexus of the brain (pad-ma). You can also understand the expression
"young woman" as "emptiness." In Cary (Buddha Ghana), nairatma, non-ego state, or
Sunya ', " emptiness ", is described as a young woman of low caste or cortesana.3 * by
Pancakrama studied by L. de la
3S The role of low caste girls and courtesans play in tantric orgies (cakra, the wheel