Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net
Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net 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.
Yoga and Shamanism We noticed several opportunities in the mythologies and folklore of the Siddha Shamanic traits. "We must now stop them in a more systematic links between the cha-maliismo and Yoga. Let's clear to begin with Late Buddhism, as Lamaist, had significant influence on Japan's navy and cha-Siberian ancestor-worship, in other words, symbolism, ideology and techniques currently registered between the cha-manes Manchu, tonguses, Buryat, etc.., were modified by Buddhist elements, ultimately by Indian magic. Moreover, it is a general phenomenon: the Indian civilization, and par-ticularly magico-religious spiritualism Indian difundiose in all directions. It was possible to identify strong Indian influences in Southeast Asia and Oceania Moreover, similar influences, especially aberrant magic, tantric, spread on population aborigines of India, for example, Baig and the Santal . From this it can conclude that tantric synthesis, using a great number of elements of aboriginal spirituality, pre-Aryan, spread very far, but-alia the borders of India, reaching, through Tibet and Mongolia, to the northern part of Asia, and the Indies, to the South Seas. But this is a relatively recent cultural phenomenon, whose. principle coincides with the development of Tantrism (Viy seventh centuries of the Christian era). If we think that tantric synthesis, especially in its entirety "popular" (magic ritual, mantra-yana, etc..) Had used a considerable number of Aboriginal materials, we reached a con-clusi6n: India is one that has deeply Asianise carried so far his message is not the India of the Vedas or the Brahmins. In other words, Asia and Oceania were fertilized by civilization of India had already absorbed and assimilated much of their own indigenous spiritual. . That said, the problem of the relation between shamanism and yoga is not resolved yet: because if the Indian influence through the interpretation of the various modified Lamaism and shamanism southern Japan's navy (Malays, etc..), Not because I think the fendmeno shamanism itself. There are indeed many cha-ancestor-worship that were not the elements rqzados magic-rehgiosos Indians (the two Americas, Africa, Australia). To narrow the problem data even remember that not to be confused with shamanism, strictly speaking, the mass of ideologies and practices "magical" which have nothing in shamanic For example, the "magic" farm, ie the rites and customs related didad fertilizing land and abundant crops. In India, such rituals and beliefs are very old and well known, we have had occasion to check their link with this or that form of Yoga, and we will address that problem, but insist that all these complex magico-religious have nothing "shamanic". Among the specific elements of shamanism and remem-ber must first: 1 ') which includes an initiation displacement, symbolic death and resurrection of the candidate), and involves, among other things, the descent into Hell and the ascent Heaven, 29) the ability to undertake the ecstatic journey shaman as the healer and "psycho-bomb" (dedicated to the search of the soul of the sick, stolen by demons, the capture and restores the body guard to hell the soul of the dead, etc.). 39) the "mastery of fire" (the shaman plays hot iron without suffering any daii, walk on hot coals, etc.). 49) the ability of the shaman to take forms animals (fly like the birds, etc.). and become invisible. This shamanic complex is very old: it is, effective-ly, in part or in full, among Australians, including the archaic peoples of both Americas, in the polar regions, and so
- Page 127 and 128: the exemplary gesture of the Buddha
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- Page 131 and 132: Bernard, Hatha Yoga, p. 15 ff.) . T
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- Page 165 and 166: is L. Massignon, Al HaUaj, MartuTmy
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- Page 207 and 208: They may have been several "schools
- Page 209 and 210: Note I, 2: Patanjali and texts delY
- Page 211 and 212: J. Abs, Some early Buddhistic Tests
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- Page 227 and 228: p. 211-251). The Anugita (Mahabhara
Yoga and Shamanism<br />
We noticed several opportunities in the mythologies and folklore of the Siddha Shamanic<br />
traits. "We must now stop them in a more systematic links between the cha-maliismo and<br />
Yoga. Let's clear to begin with Late Buddhism, as Lamaist, had significant influence on<br />
Japan's navy and cha-Siberian ancestor-worship, in other words, symbolism, ideology<br />
and techniques currently registered between the cha-manes Manchu, tonguses, Buryat,<br />
etc.., were modified by Buddhist elements, ultimately by Indian magic. Moreover, it is a<br />
general phenomenon: the Indian civilization, and par-ticularly magico-religious<br />
spiritualism Indian difundiose in all directions. It was possible to identify strong Indian<br />
influences in Southeast Asia and Oceania Moreover, similar influences, especially<br />
aberrant magic, tantric, spread on population aborigines of India, for example, Baig and<br />
the Santal . From this it can conclude that tantric synthesis, using a great number of<br />
elements of aboriginal spirituality, pre-Aryan, spread very far, but-alia the borders of<br />
India, reaching, through Tibet and Mongolia, to the northern part of Asia, and the Indies,<br />
to the South Seas. But this is a relatively recent cultural phenomenon, whose. principle<br />
coincides with the development of Tantrism (Viy seventh centuries of the Christian era).<br />
If we think that tantric synthesis, especially in its entirety "popular" (magic ritual,<br />
mantra-yana, etc..) Had used a considerable number of Aboriginal materials, we reached<br />
a con-clusi6n: India is one that has deeply Asianise carried so far his message is not the<br />
India of the Vedas or the Brahmins. In other words, Asia and Oceania were fertilized by<br />
civilization of India had already absorbed and assimilated much of their own indigenous<br />
spiritual. .<br />
That said, the problem of the relation between shamanism and yoga is not resolved yet:<br />
because if the Indian influence through the interpretation of the various modified<br />
Lamaism and shamanism southern Japan's navy (Malays, etc..), Not because I think the<br />
fendmeno shamanism itself. There are indeed many cha-ancestor-worship that were not<br />
the elements rqzados magic-rehgiosos Indians (the two Americas, Africa, Australia). To<br />
narrow the problem data even remember that not to be confused with shamanism, strictly<br />
speaking, the mass of ideologies and practices "magical" which have nothing in shamanic<br />
For example, the "magic" farm, ie the rites and customs related didad fertilizing land and<br />
abundant crops. In India, such rituals and beliefs are very old and well known, we have<br />
had occasion to check their link with this or that form of Yoga, and we will address that<br />
problem, but insist that all these complex magico-religious have nothing "shamanic".<br />
Among the specific elements of shamanism and remem-ber must first: 1 ') which includes<br />
an initiation displacement, symbolic death and resurrection of the candidate), and<br />
involves, among other things, the descent into Hell and the ascent Heaven, 29) the ability<br />
to undertake the ecstatic journey shaman as the healer and "psycho-bomb" (dedicated to<br />
the search of the soul of the sick, stolen by demons, the capture and restores the body<br />
guard to hell the soul of the dead, etc.). 39) the "mastery of fire" (the shaman plays hot<br />
iron without suffering any daii, walk on hot coals, etc.). 49) the ability of the shaman to<br />
take forms animals (fly like the birds, etc.). and become invisible.<br />
This shamanic complex is very old: it is, effective-ly, in part or in full, among<br />
Australians, including the archaic peoples of both Americas, in the polar regions, and so