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

tantric) is well known. The more depraved and libertine is the wife, but is suitable for the
rite. Dombi (the washed-dera, in the secret language means however nairatma) is a
favorite of all authors tantric (eg, the Cary of Kanha, in the work cited for 5h;> hi-Dullah,
p. 111 ). "joh, Dombi, has sullied tcdo!... Some will call it ugly, but wise men hold you
against your chest. .. Oh. Dombi. / IADI no more dissolute as you!" (Shahidullah, cited,
p. 120, note). In the legends of the 84 mahasiddha (magicians) translated from Tibetan by
Griinwedel (Die Ge-sehichten der Zauberer 84, Baessler Archiv, 1916, ps. 137-228) are
often the "theme" of the low caste girl full of wisdom, possessing magical powers, who
marries a king (Ps. 147-148), who knows how to prepare gold, etc.. (ps. 221-222). This
exaltation of low caste mtijeres derived from several ra-zones. First, make the reaction
"popular" against the orthodox systems, which is also a native elements counterattack
against the ideology of caste and hierarchies introduced by hindii-Aryan society. But this
is only one aspect of the problem, and negligible importance. The most im-portant lies in
the symbolism of the "washer" and "court" and must take into account that, according to
the tantric teachings of the identification of opposites, "the most noble and worthy" is just
hidden
Valtee-Poussin, the tnaithuna can be understood both as a * ct concrete and internalized
as a ritual consisting of mudra (= yogini) is decirpor gestures, body positions and images
displayed profoundly. Tara the religious, maithuna is an essential act of initiation
(Sampradaya). At an order from deso-bedecen guru to the laws of chastity that henceforth
must meet. This, in my opinion, the doctrine of Pancakrama (HI, 40) (...) • The practice
not truly maithuna, if praetico once in his life, in the time of initiation, obtained under
Yoga the supreme Samapatti (...) The maithuna not actu-ally practiced (samvratya =
lokavyavaharatah) are replaced by interior-type exercises, for acts in which the mudra
(yogini) is an intellectual form, a symbolic gesticulation, shape, or operation of
physiology extrafia. "(De la Vallee-Poussin, Etudes et MatSriaux, p. 142-143).
The texts repeatedly stress on the idea that maithuna is primarily the integration of the
Principles, "the true sexual union is the union of Paracakti (kundalini) with Atman, the
others represent only carnal relations with women" (KuZdrna - Tantra is, V, 111-112).
KdUoUasa Tantra (Ch. X-XI), describes the ritual, but details that must be performed
only with a wife initiated (parastri). A commentator adds that the ceremonial flame-do
pancatattva (the five makara, ie the five words that show with the letter m: Matsya, fish;
Mamy, meat, Madya, intoxicating bev-da, mudra and maithuna) is observed only in a
literal sense by the low caste (Sudra). The same text asserts, moreover, that ritual is
intended for Kaliyuga (Chapter V) or which is adapted to this stage c6smico-hist6rica
that the Spirit is hidden and "CAFD" in a carnal condici6n. But the author knows very
well that is interpreted pancatattva lite-rally, mainly in the magical atmosphere and in
regions
between "the lowest ID and vulgar". The alchemists occidenfales otherwise not come
when they claimed that the raw material, identical to philosophorum lapis was
everywhere and in its lowest form, vii figure. The authors of the Dombi helluva saw the
representative of the "emptiness", ie the unskilled Grund and inexpressible, because s61o
the laundress was devoid of every attribute or qualification social, religious, etc.
Regarding the role of the Women in Tantris-mo as a spiritual guide, see W. Koppers,
indiichen Probleme der Religions-getchichte (Anthrbpos, vols. 25-26, 1940-1941), p.