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

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As in the other treaties and tantric hathayoguis the Rasarnava begins with a dialogue
between Bhairava (Shiva) and Goddess: she asks him the secret of jivan-mulctiy Siva
replied that is often poorly known even among the gods. The liberation after death has no
value (verses 4-5). According to this treaty, it can prolong the life of the body if it wins
control of respiration (well, literally. The wind of life) and implement mercury. However,
this recalls the Natha Siddha yoga, which seeks to dominate the "vital winds" and
regulate the secretion of Soma, this technique is called somarasa (Dasgupta, Obscure
Cults, 292). There is another class of ascetics, the Siddha of Suddha marga (the "pure
path"), which are two species of "incorruptible bodies": the "liberated in life" (Jivan-
Mukta) and para-mukta The first is constituted by a kind of transmutation of the Maya, is
immortal and superior to any process of disintegration, but ends up being absorbed into
the "body of pure light" or "Divine Body", the divyadeha or jhana -
this second body, being entirely spiritual maya) no longer belongs to the subject. In
Tantric ienguaje, these two bodies are incorruptible and baindava called sakta
respectively. According to some texts, the Natha Siddha distinguish, they also on the
siddlui-divya-deha deha (see Dasgupta, Obscure cults, 293).
In summary, one can say that the processes of rasayana vehicle to serve as psychic and
spiritual operations tuales.7 The "elixir" obtained by the alchemy is for the "immortality"
pursued by the tantric yoga, the same way that the pupil works directly on your body and
your life
t This tradition of alchemy tell supporters today in India. C. S. Nsrayanaswami Aiy?. V,
Ancient Indian Chemistry and Alchemy of Chemico-philo-sophkal Siddhanta-system of
the Indian Mystics (Madras, The First National Oriental Congress, 1925).
to transmute flesh "divine body" and release the Spirit, the alchemist acts on the matter to
become "gold" is to accelerate their maturation process, to "refine touch him. There is
thus a hidden solidarity between" matter "and the psycho-physical body of man, which is
anything but surprising if we consider the homology Man-Cosmos, so im-portant to
Tantrism. From the moment that, through the process of" internalization "called Results
spiritual rites and physiological operations logically he ought to get similar results
"internalizing" operations performed on the "matter" to be in a certain spiritual condition,
communications between different levels-cosmic becomes possible. The tar -mista
assumed and prolonged the archaic tradition recorded by nu-mere myths and behaviors
"primitives" - which saw "Ma-teria" not only as something living, but mainly as a depositive
sacred forces: the same as for the magician "Primitive" and that the tantric to the
alchemist was the problem of "awakening" to those forces and to master them. The
cosmos was opaque, inert, "objective": to look revealed begun living, guided by the
"sympathy." Minerals, metals, precious stones were not "objects" of an economic valueended,
but the cosmic forces embodied and for with-next, participated in sacred.
Chinese alchemy
In China we find an analogous situation. Alchemy
is using the traditional cosmological principles, the mi -
related cough elixir of immortality and the Saints Inmor -
such, the techniques that seek the prolongation of life, the bea -