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

also with magic and especially with the magical means of veneer to Death. In other
words, the mythology of fivanmukta gratified not only the thirst for freedom, but also a
longing for immortality.
In sum, we see a continuous process of osmosis and coalescence, which eventually
radically change fundamental aspects of classical yoga: though the latter is neither magic,
or shamanism, a quantity of magical sorulegios are acceptable and two between siddhi
chamalucas some techniques are the possibility of approved exercises to yogis. All this
allows us in-Treves 'pressure' exerted by the substrate immemorial) magico-religious
proceed with the formation of Yoga, strictly speaking, pressure that from one point,
managed to rise to the su-Perficio , and integrating them to Yoga, to extreme elements of
spiritualism mately old aboriginal. It may also be the case that Yoga has received and
retained the support of civilization has long disappeared, such as Mohenjo-Daro.
Effective-mind, as we shall see, popular Hinduism has many as-pects which we find in
the regions and civilizations tohist6ricas pro-India. Before Let us all stop talking about
them on the process of coalescence of certain yogas "popular" with aboriginal
spiritualism. This test is highly instructive, we sample raw, so to speak, the multiple
erosion, degradation and changes that took place outside the offi-cial Hinduism,
preparing and anticipating the subsequent synthesis.
Coalescence and Degradation: YOGA AND POPULAR RELIGION
The survival of Buddhism, many centuries after the Muslim invasion of the offensive
Brahmins reconversion, confirms his victory in the popular sectors. In some provinces,
mainly in Orissa and Bengal, the Buddhist religion and dogma continued to find
supporters even after the triumph of Brahminism (see Note VIII, 6). But it was a pu-pular
religion that preserved little of the original Buddhist message. The survival of this
"crypto-Buddhist" (NN Vasu calls it) is significant, however: just because it became a
religion and ritual in a mystical devotion (bhakti), ie, because it satisfied the need of
worship and devotion specific to the aboriginal peoples, this Buddhism "decadent" could
stand up to the joint offensive of Islam and Brahmanism. In the dog-matic piano,
Buddhism had come to a synthesis between Vajrayana and Brahmanism (j. ej., The cult
of Dharma in West Bengal). Yoga is not desempefia almost no role. But the tantric
excesses that were done under color of Buddhism can be guessed easily thanks to the
name given to Buddhist religious places: "dwelling place of the prostitute" (KR
Subramanian, Buddhists Remains in Andhra, p. 30).
The cult of Dharma sobrevivi6 to our days, for his "hin-duizaci6n" continued even at the
beginning of the century. In a temple Dharma Haraprasad Shastri, a priest saw that
divided the gifts into two parts, I wonder why 'and the latter responded: "Dharma and
Siva is the time, AHILA division. The mantra used was as follows: "Health is Siva
Dharma-raja. Some afios later, H. P. Shastri visited the temple again and found that the
priest had placed a symbolic representation of the female generative organ (guari-patta)
under the statue of Dharma, as for "Hinduized" completely (Dasgupta, Obscure Cults, p.
321, footnote 2).
This it was still risky. More than once
it had an opportunity to reintegrate archaic religious behavior, had long since finished
within brama-cal society. Here is an example from the Middle Ages there are reports of a
ceremony otofial, Sabarotsava named in honor of Durga, cere-mony that remains even in