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

him to leave their husbands and seek initiation sas. When Gopi-Hadi candra-siddha partly
into the jungle (and this isolation in the jungle is the initiatory cause par excellence) is not
enough to walk with quick step of his master and is usually a bit behind. The messengers
of Yama advantage of the opportunity to "draw its life" (item shamanic) and then back
into hell. Returning to bus-carlo, Hadi-siddha found the lifeless body of the young king,
full of fury, orders all the tigers in the jungle to make guar-day around the body down to
the Underworld and wets to Yama and all its servers to retrieve the soul of Gopi-candra
(Gopi-Candre Gan, cited by Dasgupta, ps. 260-261).
All these exciting adventures in search of the immortalized-ity, these dramatic descent
into hell in order to com-beat with Death and restore souls stolen by the messengers of
hell, these victories over the mortal condition and de-cadence man, infiamaron the
imagination of poets and in-Dulzes nostalgia for the crowds, there as elsewhere, these
initiations are the big themes "themes" so cherished by the literary public of little
education. Mythology and folklore-guis I have come to nourish all Indian vernacular
literature. Its huge success proves once more the sense that the conscience valuing the
Indian Yoga was the instrument) for excellence to sell to the death, for "miraculous
powers" to enjoy absolute freedom from this life itself and . Despite the inevitable
intrusion of magic spells, which always exercised a sort of fascination over the popular
soul-image copy of Conqueror of Death, as it was presented in folklore and literature,
corresponds almost exactly to the image of the "liberated in life" (Jivan-Mukta), the
supreme goal of all start-ing yogis.
Without doubt, folklore and literature Gorakhnath crystallized around siddha and the
other, they could only give a place pequefio the ideology and techniques made possible
by the con-conquest of immortality. However, those few references, mainly in the poem
are Goraska-vijaya tas make explicit enough and understood that the method has been
that of Tantrism, the Hathayoga and alchemy.
The treaty pequefio recalls that Yoga-ut/aj/anos Classes are two bodies, one "raw"
(apakva) and the other "mature" (pakva) and that this second body is obtained through the
practice of Yoga ( thus is called yoga-deha, the "yoga body") (see the text reproduced by
Dasgupta, p. 253, note 1). Thus we find the alchemical theme par excellence, the metal
"raw" (imperfections cough) and "mature" (perfect, "free"). Immortality and the state of
Siva are just one, that explains that Matsyendranatha, siddha Gorakhnath and were
"identified" with Siva. As we have seen, you get a status of "divine" in the body itself by
the union of two polar principles, Shiva and Shakti. The School for Nathan and the
siddha yogi technique employed a well co-tantric-nized: ultra-Wuhan-sadhana sadhana or
the process of "regression" or "running against the wind", ie the total investment human
behavior, from "respiratory behavior (reem-term by pranayama) to" sexual behavior
"(anu-side by the technique of" regression of semen ").
In other words, find here the basic discipline of yoga tantric, alchemical items but are
heavily accented hathayoguis. The highest ideal of the school is freedom, perfect health
(Ajara) and immortality (love) that is easily understood if one considers that Gorakhnath
was considered the "inventor of Hathayoga. Obviously, to-dos such technical details,
although registered in literary texts, pass background: they were the results of which ap-
Yoga Zion "public" obsessed with the mythic images of absolute freedom and
immortality. No side better than those folklore and vernacular literature to understand the
true func-tion of Yoga in the spiritual economy of the whole of India.