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

26 In the non-Aryan India, the "flight" is the specific attribute of witches and bru-jas: W.
Koppers, Probhme des indisrhen Reftgionsgescmchte, ps. 768 (Santal), 783 (Orissa), etc..
chamalucas magical traditions and, for example, the "penetration into the body of
another" or the reanimation of corpses. Morphologically, this siddhi falls between "magic
powers" rather than between Shamanic spells.
By contrast, there is no siddhi specifies the
Tradition is part of the universal magic, since it presupposes a long process and spiritual
power of knowledge is the previ-ous stocks. This "power" has been among the shamans
N. America-Americans: they remember their past lives and give some pretenses to have
attended the beginning of the world (Alec Hultkrantz, Conceptions of the Soul among
North American Indians, Stockholm, 1953, p. 412 ff.). We are faced here with a fairly
complex problem that goes alia of our "purpose: that of belief, universally distributed, in
pre-existence of the human soul: certain privileged individuals-the mystics, shamans, etc
.- come to transform this 'belief in personal experience. The comparison with India is
imposed: alii too, only I-j "uis 6on Awakened and unable to recall their respective preexisting
conditions, the rest of us accept the doctrine of the trans-migration as part of the
traditional ideology. But neither the cla-psycho Yoga or Buddhism, provide critical
knowledge of former existences, in other words, the possession of this siddhi not solve by
itself the liberation of rjroblema We proba - ably in front of a mythology and a mystical
technique aborigines, linked with a belief in the preexistence of the soul, mythology and
techniques that both yoga and Buddhism, assimilated and pres-ised since ancient times.
So how are you are striking analogies between the "de-quartered" initiatory of shamans
and certain yogic-tantric meditations that involve either the dismemberment of the selfgui
by "demons, and finally to the contemplation of the skeleton itself, and the magicoreligious
intervention of the skulls and the ever-veres. This kind of spiritual exercises are
not recorded in the classical yoga tradition, were incorporated in the fashion of Tantrism,
but were probably much more ancient known both in India ( the Kapalika, the Aghori,
etc.). and in the Himalayan regions and Tibet (where the Bon-po even retained a structure
distinctly shamanistic). This is therefore the revalp
rizaci6n in yogic terms, an aboriginal shamanic techniques, similar processes are
recorded along the great tantric synthesis.
In the mystic piano technique, strictly speaking, the most surprising ahalogia between
shamanism and yoga is produced by the "internal heat". And so we set out a universally
diffused technique is not always owned by ascetics and magicians, the "inner heat" was
also caused by certain initiations warriors. We note, moreover, that this technique is
linked to the "mastery of fire," a feat fakirs to be considered as the most archaic and more
spread throughout the universe, the magical tradition. We conclude that from the
beginning, yoga knew the production of "internal heat" for the retention of the
respiration. Because the lids and is registered in the Vedic era and, moreover, was now
breathing discipline practiced by Vratya, the mysterious "ecstatic". It is difficult to
determine the "origin" of pranayama, this suggests that the ritmizacion of respiration was
the result of some "mystical experiments" in pursuit of increased heat interior.27
27 The E) r. J. Filliozat believed to link the origins of yoga "at a scientific doctrine" of
prana in the essential function of life. "Understandably, seeing in the respiratory rate ei
common engine of psychic and life, the Indians have been treated by acting on £ 1, to