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3rd ed., Madras-London, 1931). See also the Saktisangana Tantra, Ediciones B. Bhattacaryya, 4 vol. (GOS, Baroda, 1932), Arthur Ewing, The Saradatilaka-tantra (Jorn.Amer. Orient. Soc, 1902, vol. 23, p. 65-76). General works on Tantrism: Sir John Woodroffe, Shakti and Shakta (3rd ed .. Madras- London, 1929), idem, The Garland af Letters (Madras, 1922), P. H. Pott, Yoga Yantra (Leiden, 1948), J. Evola, The Yoga detto Potenza. Saggio sui Tantra (Milan, 1949) Shashi Bhusan Dasgupta, An Introduction to Tantric Buddhism (University of Calcutta, 1930, idem, Obscure fieligious cults as background of Bengali Literature (idem, 1946). He consulted with every advantage: Sir John Woodroffe, Kundalini Shakti (Yoga Int Zeit. Wissensch fur. Yoga-Forschung. I, 1931, p. 65-73), Heinrich Zimmer, "Zur Bedeutung des indischen Tantra-Yoga (Eranos-Jahrbuch , I, 1933, p. 9-94), Ananda Coomaraswamy, The Tantric Doctrine of Divine Biunity (ofBhadarkar Oriental Research Institute Annals, 19, 1938, p. 173-183). Note VI, 2: About Tantrism and iconography Recall that the non-ritual demanded veth'co no temples or statues of the dieses. The worship of images is recorded quite late in the texts (rv century BC), according to the Indian tradition, would have desarroflado among the Sudra. J. N. Farquhar, Temple and Image Worshipin Hinduism (Journal of Royal Asiatic Society, 1928, p. 15-23), sees in the Sudra to aboriginal Aryanizing-two, who admitted in Vedic society, contributed their particular rituals. Hypothesis possible if we consider the structure of religiosity rborigen, see p. 398 et seq. Regarding the influence of ideas on the tantric Buddhist art. see L. Bachofer; Ostasiatische Zeitschrift, 24, 1938, p. 74 et seq. Tantrism e! A-boron one original conception of the nature of the gods. Mahasukhapra-kasa in Advayavajra (Advayavairasamhraha, HP Shastri edition, p. 50-51) states that the gods are manifestations of universal Vacuum (sumja) and poi with "EXT ontol6gica have no existence. The Sadhanamala explains the origin of deities from "Empty" by a process involving four stages: 1 *) the correct perception of Sunyata, 2 ') the link with the bijamantra; 39) the conception of an image - icon, 4 ') the objective representation, projected out of divinity (Introduction of Sadhanamala, II, p. 122 et seq.). On the tantric iconography, see: A. Foucher, Etudes tur Viconographie bouddhique of I'Inde (Paris, 1900-1905, second estudto, p. 59, 101)) Gopinath Bao, Elements of Hindu Iconography (Madras, 1914), Alice Getty, The Gods oi Sort-hem Buddhism (Oxford, 1914); B Bhattacaryya, The Indian Buddhist Iconography (Oxford, 1924); A. K. Gordon, The Iconography of Tibetan Lamaism (1939) Ditto, Tibetan Religious Art (New York, 1952). For a better understanding of architectural and iconographic symbolism Indian, to consult the great work of Paul Mus, Borobudur (Hanoi, 1935), and the work of Coomaraswamy: Elements of Buddhist Iconography (Harvard University Press. 1935), The Philosophy of Mediaeval and Oriental Art (Zalmoxis, I, Bucharest, 1938, p. 20-49), Figures of Speech or Figures of Thought (London, 1945) Indo-series also Tibetiana Giuseppe Tucci (mainly volume-tions III - IV, / Tempi of Western Tibet and U parrot artistic symbolism, Rome, 1935). See also: Marcelle Lalou, Iconographie des etoffetpeintes (leg) in Manfusrimulakalpa (Paris, 1930); Auboyer Jeanine Le Trone et son Xlnde sym-bolisme dans ancienne (Paris, 1949); senorita Maflmann, Introduction to Vetude d ' Avalokitesvara (Paris, 1948) Stella Kramrisch, The Hindu Temple, 2 vol. (Calcutta, 1946). About the cult of Tara, see Waddell, The Indian Buddhist Cult of Avalo-htta and his
consort Tara (JournalRoya! Asiatic Society, 1894, p. 51-91). Note VI, 3: On the Jain asceticism and Yoga Jnarnamava of Subhacandra, ed. Nirnayasagara Press (2nd ed., 1913): Yoga (Chapter XXII, p. 232-238), dhyana (ch. XXV, p. 253), pranayama (Chapter XXTX, p. 284), mandala (p. 287). Alii found a curious classification of the phases of respiration: the expiration of the right window of the nose and aspiration by the left window are harmful, exhalation through the left nostril and aspiration through the right nostril of the nose are satisfactory ( p. 292 et seq.). The Yogasastra of Hemacandra, Haribhadra treaties (Yoga-bmdu, Yogadrstisamuccaya, Yogavimsikay Sodacaka), contain large amounts of detailed technical lles and even elements of folklore yogi. We found an exposition of his doctrines Nathmal Tatia, Studies in Jaina Philosophy (Banaras, 1951: Jain Cultural Research Society), p. 289 and ff.; Also R. Garbe, Samkhya und Yoga, P. 39 and if
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Mircea Eliade YOGA IMMORTALITY AND
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established in Europe and America.
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and human suffering, though in gene
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the heart of the thinking in-given:
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access to a mode not profane and ha
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precise moment that the last I've f
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(Bhamati, ed. Jivanandn -Vidyasagar
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etween ego and intelligence: is a y
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procession") under review. Other te
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psychic experience as a simple proc
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action that part of the illusion (i
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to be is-clavizado, I want the rele
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solution of the Samkhya rejects the
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groups, species and varieties of "s
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ditions is consistent both heredity
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latencies constitutes both his "sui
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deprived of sexual acts, but to bur
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and Fix your gaze on the tip of the
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them to make some inspirations to r
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influence of Tantric Yoga: Certain
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the sin which had swallowed above .
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of the fetus in the womb. "On retur
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you get the "meditation yogi," the
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dialectic of liberation where their
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The hypnotic trance is certainly me
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achieved by the concentration and m
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fellows, because from the moment th
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ealms (in the Brahmaloka) and yogis
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asamprajnata by devotion to God (YS
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us, 10 that a number of yogic and t
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and beliefs "popular." In such a wa
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10; Vratya, P. 291. For the five rh
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sacrifice with the techniques of ec
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The texts quoted above refer, undou
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dharma" (Mono, I, 98); "wise men ar
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goes alia of death, there is anothe
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Yoga in MAJTRl UPANISAD We consider
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co-razon, neck and head. Each of th
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description ii Furthermore, tantric
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among the "powers" (III, 9, 1). The
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VIII, 7, fin). This category ermita
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In the texts are quite often lists
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encyclopedia of visnuista trend acc
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in the transformation of the Epic i
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which are echoed in the interpolati
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sacrifice themselves (which constit
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the best and most recommended is th
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salt-varemos us dying for this secu
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ditaci6n: fully assimilate the "tru
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eyond the region of the infinity of
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language are the passions, namely t
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ecomes one, and so on. (■ •.) T
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valuable," which know ',' re-cord w
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yoga techniques. According to the r
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Ajivika, as well as the whole of In
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le. The translator, Woodward mentio
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concentrates, and in a way represen
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distinct names of deities-ing my pe
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Carya), this being the best-duca (a
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girls, and those cosmogo-chain theo
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gnostico revaluing depth liturgy ar
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condition for further experiments.
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The mandala takes the same symbolis
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the exemplary gesture of the Buddha
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"conscience" (or in some cases tran
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Bernard, Hatha Yoga, p. 15 ff.) . T
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VI, 8). But just read the texts car
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"Smiling like a garland of lightnin
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elation with the element Fire, the
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The awakening of the kundalini caus
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Briggs, op. Cit. 302) as well as th
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activity of these two subtle veins.
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( soman), especially vama-Devy (mel
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tantric) is well known. The more de
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and his mouth gathers this lection
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Prcdipika, III, 88, etc.).. In thes
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and temporal experience of yogui.48
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are other quite different from thos
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* According reinheid Miiller and vo
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place sanio. As in the other treati
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... The white hair turn black, fall
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than being made in the laboratory,
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is L. Massignon, Al HaUaj, MartuTmy
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know because the paper des-empefiad
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festivities "of station" and the or
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The number 84 does not correspond t
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Matsyendranatha AND THE MYTH OF THE
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the clouds-hill (or that the Naga d
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mahajnana (the secrets of Yoga) tha
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Yoga and Shamanism We noticed sever
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as called three times without re-CI
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Page 209 and 210: Note I, 2: Patanjali and texts delY
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Page 223 and 224: 1947). On the mystic on the ortzaci
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Page 227 and 228: p. 211-251). The Anugita (Mahabhara
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Page 231 and 232: Philosophy, p. 297-318; A. L. Basha
Page 233: Eastern Conference , p. 134 ff., id
Page 237 and 238: Lalttavistara Saddha-branch-pundari
Page 239 and 240: G. W. Briggs, Gorakhnath and the Ka
Page 241 and 242: Moreover, since the Sutralamkara (X
Page 243 and 244: my country terioso North-called Sve
Page 245 and 246: Forke, The World Conception of the
Page 247 and 248: 213), idem, Tribes and Castes of th
Page 249 and 250: V. Raman Sastri, The Doctrinal Cult
Page 251 and 252: water. "He refuses to eiplicar as h
Page 253 and 254: introductory and comparative study
Page 255 and 256: Charles Autran, L'Epopée hin-doue
Page 257 and 258: "tiger-goat", recorded game in Oris
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