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

and temporal experience of yogui.48 The Kalacakra-tantra connects the aspirations and
the expiration with the day and night, then, with the fortnights, months, the afios, to
achieve progressively the higher cosmic ci-clos. That is, by his own breathing rhythmtory,
the yogi repeated and somewhat revives the Great cosmic time, the creations and
destructions of the Universes periodic (the "cosmic Days and Nights"). Respiraci6n
When stopped, the "unified
«» View Symbdismes our study of Tempt et indiens deTEtemitS (Images et symboles,
Paris, 1952, ps. 73-119), p. 112 and rig.
caria "in susumna, the yogi transcends the world of phenomena, results in the
unconditioned state and non-temporal where" there is neither day nor nocje "where" there
is no old age and disease, and simple formulas approximations to mean "out-of-Time.
Trescender" day and night "means transcen-der to opponents. It is, in the language of the
Natha-siddha, the reab-sorption of the cosmos through the investment of all processes of
manifestation. It is the coincidence of Time and Eternity, the bhavay of Nirvana, in the
piano purely "human" is the Reintegration of the primordial androgyne, the conjunction,
in our own being, the male and female: in short, to regain the fullness that comes before
all Creation.
In sum, it is this nostalgia for the fullness and primordial bliss that animates and informs
all leading to the coincidence techniques in the self oppositorum. It is known that the
same nostalgia and symbolism and techniques are amazing variety registered in many
places in the ancient world (see our Traite d'Histoire des Religions, p. 357 et seq.) We
also know that aberrant mu-chas ceremonies find their foundation and theoretical justification
in the desire to regain a status of "paradise" of primordial man. Most of the
excesses, cruelties and aberrations-tions known as "tantric orgies" depend also on the
same traditional metaphysics that he refused to define the ultimate reality that another
way of consciousness oppositorum. Some of these excesses, certain forms of "popular" in
solidarity with the theories and methods will be discussed in tantric another chapter.
We still have to stress one aspect of tantric sadhana that usually goes unnoticed: it is the
particular significance of the cosmic rearbsorcion After having described the process of
Creation, by Siva (I, 69-77), the Siva-Samhita describes the process in reverse, which
involved the yogi: This looks like the earth element becomes "subtle" and dissolves in
water, and as the water dissolves in the fire, the fire in the Air, Air in the ether, etc.. until
everything is reabsorbed in the Great Brahman. However, the yogi is undertaking this
spiritual exercise to anticipate the process of absorption takes place at death. In other
words, the yogi and assists, through his sadhana, the reabsorption of these cosmic
elements in their respective parent process set in move-ment at the time of death and
continues in the
die early existence after death. The Bard Thodol, da, in this regard some valuable
information. Addressed under this angle, the tantric sadhana focuses on the experience of
the dead-te initiation, as expected, since all spiritual discipline involves archaic, under
way or another, the initiation, namely the experience of death and the resurrection rituals.
In this respect the Tantric is a "dead man walking" because anticipation has lived with his
own death is also "twice born" in the initiatory meaning of the expression, since this was
not "born again" only in theoretical level, but through personal experience. It is possible