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

European.
i 'R. Blechsteiner, L'Eglise Jattne (trad, fr., Paris, 1937), ps. 194-195. About gtohod, see
also Alexandra David-Neel, et magiciens Mystiques Tibet (Paris, 1929), p. 126 et seq.
SIMILAR found elsewhere: for
ple in Australia or in certain North American tribes. In the case of Tcho, we are in the
presence of a mystical revalorization initiation chamaluca scheme. His side "sinister" is
rather apparent: it is an experience of death and resurrection that, like all such
experiences are "terrifying". Indo-Tibetan Tantrism even more radically spiritualized
irriciatico scheme of "conduction to death" by demons. Here is some tantric meditations
aimed dismissal * jar the body of his flesh, and the contemplation of the skeleton itself.
The Yogi is asked to imagine their body as a corpse, and his own intelli-gence in as an
angry goddess, holding a skull and a knife. "Think she cut the head of the corpse, and
cutting the body into pieces and throws them into the skull as an offering to the gods ..
Another exercise is viewed as" one-skeleton is white, bright and huge, where out flames
as high-ties that fill the void of the universe. "Finally, the third meditation yogi proposes
seen as tra ^ nsformado in dakini angry, ripping the skin of his body. The continual text"
Stretch that skin to cover the universe (...) • And it piles on your bones and your flesh.
Then, when evil spirits are in full your joy, imagine making the dakini irritated skin and
wound (...) and crashed hard, reduc-dola, like all its contents, a pulpy mass of flesh and
bones, which will be devoured by hordes of wild animals, produce acids mentalrnente ".*
4
Surely this is a genre of meditations which can be dedicated in certain Indian yogis
cemeteries (see p. 284). Now this is a spiritual exercise specific arctic shamanism. The
Eskimo shamans, whom Rasmussen questioned on the ability to watch himself as a
skeleton, were inaccurate, because it is a big secret. Let us see what Rasmussen says:
"Although no shaman can explain the how and why, can, however, by the power that gets
your pen-cessing of the supernatural, depriving his body of flesh and blood, so that
nothing is left but the bones (• • ■). Con -
l * Kasi Lama Dawa Samdup and W. Y. Evans-Wentz, Tibetan Yoga and secret lot
doctrine * (trad. fr. Paris, 1938), ps. 315, 322 and ff.
temple as well, naked and completely liberated from the flesh and blood perishable and
ephemeral, embodied the same (using) the sacred language of the shamans, to his great
task, through the body part that is designed to withstand longer the action of sun, wind
and time "18
The reduction to a skeleton and the ability to see himself co-mo a skeleton rising above
the mean the profane human condition, namely, the initiation or release. We know that
the ritual costume of Siberian shamans often tries to imitate a skeleton (our Le
Chamanisme, p. 151 et seq.). However, the same symbolism is widely reported in Tibet
and the Himalayan regions. According to legend, Padmasambhava was dancing on the
roof of his house, a mystical dance, dressed solely the "seven bone ornaments. We know
also the paper by de-empefiado human skulls and femurs in tantric ceremonies and
Iamaistas. The dance called the skeleton has first-rate importance in the dramatic setting
called tcham, proposed, inter alia, to familiarize viewers with the terrible images that
arise in the bardo state, ie in the intermediate state between death and a new
reincarnation. Des-from that point of view the skeleton dance should be considered as an