Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net
Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net
Journal Asiatique, 1926, p. 193-284;. Podubal Vasudeva, Kathakali and Diagram of Hand Poses, Trivandrum, Governamental Press , 1930); 2 ') the symbolic language (Penzer, The Ocean of Stories, Vol I, p. 46, 80-82, with a good bibliography; sefialemos to Dracott, Simla Village Tales, p. 47-50; Knowles Folk-tales of Kashmir, p. 215-220, W. Crooke, Secret Messages and Symbols used in India, Journal of Bihar Orissa Research Society, 1919, V, p. 451 ff.; J. Auboyer, Moudros et Up ou Le langage par signes, Oriental Art: III, 1951, p. 153-160), 3 ') iconography (see mainly Ananda Coomaraswamy, The Mirror of Gesture, Cambridge, 1917); 49) finally the ritual itself (Tyra de Kleen, Mudra *. The ritual hand-poses of the Buddha Priests and the Shiva Priests of Bali, London, 1925, 2 "edition, 1942; Aisaburo Akiyama, Buddhist Hand- Symbol, Yokohama, 1939, to him particularly valuable for illustrations). As is clear from Sabdastomamahaniddhi, P. 488 (quoted by Oppert, The Original Inhabitants cf India, p. 414, n. 170) mudra appears to have another sense: eating "fried grain. The mudra have considerable importance in the rituals of Japanese Buddhist sects of Tantric origin: If you-do-in-dzou. Gestures of them Vofficiantdans mystiques ceremonies et des Singon Tendai headquarters (Paris, 1899, p. 3-5, 15, 23, 31-38, eta). Do not remember the symbolism of gestures in the other religions (see, eg S. Langdon, Journal Royal Soc Aires, 1919, p. 531-556 and the Iranian side provided by JJ Modi, Asiatic Papers, vol III , Bombay 1927, p. 170-194). But it is interesting that the symbolic valorization of the rituals is maintained even in the most mystical evoluci6n, A century earlier Persian tradition gives jnv Al Hallaj the creation of a short text about the symbolism of the fifteen attitudes required during prayer canonical "mouthwash, is to acquire sincerity, suck water up the nose, js deny the pride stand in the attitude held high, is part of (a divine permanence, or shelter in his tent canopies, bow, solidarity is isolated in divinity. "(L. Massignon, Al Hallaj, mdrtir mystic of Islam, vol. II, 782). See also L. Gardet, nam Mention du divin, p. 665. On the mudra in tantric rituals, Tantra Mahanirvana (ed. Avalon, Madras, 1927), III, 4 (karanyasay dnganyasa), V, 48-74 (yonimudra), 86, 112 (jnana mudra, etc.).; Saradatilaka Tantra , VI, 75-111; Kamaratna Tantra (ed. Tattabhusan Pandit Hemchandra Goswami, Shillong, Assam Government. Press, 1928), p. 5. See also Gulik, Hayagriva, P. 51 and ff.; S. B. Dasgupta, An Introduction to Tantric Buddhism, p. 113, 177-178, 187. In the left hand Tantrism, mudra is the name of the sex rite compafiera (see pag. 248). It's hard to explain how it reached this designation; Przyluski notes that mudra, lit. "seal" also means "womb." But we shall see a continuation, the true meaning of sexual union in the Tantric ritual is the "freezing" of boddhicitta (in the contexts of this genre, appoints the semen virile). And the bandha mudra Hathayoga are used by the body positions through the quasi-they get to control the muscles and nerves in the genital region: now, as is clear from the text, this control is in relation to the control of respiration. Semen is mastering as respiration dominates, it can "stop", "freeze" in the same way that stops the respiration during the kumbhaka. Keep in mind that the "freezing" of semen through pranayama is always associated with a similar immobilization of states of consciousness (see p. 244). Note VI, 5: Mantra and Dharani. About manird in Vedism and Brahmanism, M. Winternitz Ceschitchte d. indischen Literatur, I, 148, 236; in Buddhism, idem, II, 275; in Tantra, I, 481. The dharani in pre- Buddhist era, idem, I, 94, 103; that term aparece.por first time in Buddhism and the
Lalttavistara Saddha-branch-pundarika (idem, II, 380); Waddel think the technique has existed since the origins of Buddhism: The Dharani cult in Buddhism, lis origin, deifiedlite-rature and images (Ostasiatische Zeitschrift!, 1912-1913, p. 155 ff.; see also Iridian Antiquary, vol. 43, 1914, p. 37 ff., 49, 92). Studies gene-ral: Wassilief, Le Bouddhisme, P. 144 et seq., L. de la Vallee-Poussin, Etudes et Materiaux, p. 119, J. W. Hauer, Die Dharani nördlicher im Buddhismus und ihre in der sogenannten Parallelen Mithrasltturgie (Stuttgart, 1927), J. Woodroffe, The Garland of Letters (Madras, 1922: especially exposed theorizations of Tantrism Late) J. Evola, The Yoga Tl potenza (Torino, 1949), p. 234. Lists dharani, texts, interpretations Mahayana.: Vijnaptimatratasiddhi, The Siddhi of Hiuan Tsang, trans, and analysts L. de la Vallee- Poussin (Paris, 1928), II, 613-614, Le Traite de la Grande Vertude Sagesse, Nagarjuna, trans, and anal, by Etienne Lamotte, I (Louvain, 1944), p. 318 ff., R. Tajima, Etude sur le Mdhavairocana-sutra (Paris, 1936), p. 103, etc.. Mantra and Hayagriva dharani in worship, R. H. van Gulik, Hayagriva, the Horse-mantrayanic aspect of cult in China and Japan, p. 48 et seq.; In Japan, M. W. Visser, Ancient Buddhism in Japan (1928-1935), II, 520; also Lucian Scherman, Siddha, Sanskrit letters as mystical symbols in later Buddhism outside India (Art and Thought, Hommage a Coomaraswamy, London. 1947, p. 55-62). Almost all Tantra include presentation of a number of mantra, focusing especially on the CaradatHtaka Tantra, chap. XI-XXIII. The Tantrabhidhana with Vija-Nighantu and Mudra-niganthu (edited by Taranatha Vidyaratna. Tantric Texts, I, 1913) constitute a kind of dictionary where you are] you tantric meanings of the vowels and consonants. Important and very useful: Dakshi-namurti. Udharakosa. A dictionary of the secret 'code sylla.be Tantric (edited by Raghu Vira and Shodo Taki-, Lahore, 1938). On the theory of sound, go to the doctrines especialmpnte Mimamsa. View Umesha Mitra, Physical Theory of Sound and us Origin in Indian Thought (Allahabad University Studies, vol, II, 1926). Para-Zen practices, D. S. Suzuki, Essais sur le Bouddhisme Zen (trans, fr, Paris, 1944), III, p. 203 et seq. Sivafsmo important text of Kashmir (Tantrasara of Abhinavagupta, ed. Bombay, 1918, p. 12-17) translated and annotated by G. Tucci, Theory and practice of the mandala, P. 66- 68. On the mythical personificaci6n the mantra, J. Prrvluski, Les Vidyraja (Bull Ecole francaise Extr. Orient, 1923, vol. 23, p. 301-318, esp. Pag. 308 et seq.) Note VI, 6: The dhikr. Hughes, Dictionary of Islam (London, 1885), p. 703, summarizes the technique of dhikr according Maulawi Waliyullah Shah, Delhi. Louis Massignon, Passion d'al-Hallaj, P. 696 et seq., Idem, Le soufle dans VIslam (Journal Asiatique, 19,431,945, p. 436-438), see now L. Gardet, La mention du nom diom (dhikr) in mystique musulmane (Revue Thomas. 1952, p. 642-679, 1953, p. 197-216). The author does agree the "dhikr of the tongue" with Dharana and dhikr of the heart with dhyana (p. 670, 205). "If our analysis of the experience of dhikr is accurate, then this debernos say exp.riencia for his future rule over all parts of indiv'duo, the conscious to the subconscious, is presented as a more" soft " , although somewhat haphazard and indirectly, less certain to achieve the explicit goal of yoga (p. 207). With regard to relations between India and Islamic mysticism, see L. Massignon, Essai
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Lalttavistara Saddha-branch-pundarika (idem, II, 380); Waddel think the technique has<br />
existed since the origins of Buddhism: The Dharani cult in Buddhism, lis origin,<br />
deifiedlite-rature and images (Ostasiatische Zeitschrift!, 1912-1913, p. 155 ff.; see also<br />
Iridian Antiquary, vol. 43, 1914, p. 37 ff., 49, 92). Studies gene-ral: Wassilief, Le<br />
Bouddhisme, P. 144 et seq., L. de la Vallee-Poussin, Etudes et Materiaux, p. 119, J. W.<br />
Hauer, Die Dharani nördlicher im Buddhismus und ihre in der sogenannten Parallelen<br />
Mithrasltturgie (Stuttgart, 1927), J. Woodroffe, The Garland of Letters (Madras, 1922:<br />
especially exposed theorizations of Tantrism Late) J. Evola, The Yoga Tl potenza<br />
(Torino, 1949), p. 234. Lists dharani, texts, interpretations Mahayana.:<br />
Vijnaptimatratasiddhi, The Siddhi of Hiuan Tsang, trans, and analysts L. de la Vallee-<br />
Poussin (Paris, 1928), II, 613-614, Le Traite de la Grande Vertude Sagesse, Nagarjuna,<br />
trans, and anal, by Etienne Lamotte, I (Louvain, 1944), p. 318 ff., R. Tajima, Etude sur le<br />
Mdhavairocana-sutra (Paris, 1936), p. 103, etc.. Mantra and Hayagriva dharani in<br />
worship, R. H. van Gulik, Hayagriva, the Horse-mantrayanic aspect of cult in China and<br />
Japan, p. 48 et seq.; In Japan, M. W. Visser, Ancient Buddhism in Japan (1928-1935), II,<br />
520; also Lucian Scherman, Siddha,<br />
Sanskrit letters as mystical symbols in later Buddhism outside India (Art and Thought,<br />
Hommage a Coomaraswamy, London. 1947, p. 55-62).<br />
Almost all Tantra include presentation of a number of mantra, focusing especially on the<br />
CaradatHtaka Tantra, chap. XI-XXIII. The Tantrabhidhana with Vija-Nighantu and<br />
Mudra-niganthu (edited by Taranatha Vidyaratna. Tantric Texts, I, 1913) constitute a<br />
kind of dictionary where you are] you tantric meanings of the vowels and consonants.<br />
Important and very useful: Dakshi-namurti. Udharakosa. A dictionary of the secret 'code<br />
sylla.be Tantric (edited by Raghu Vira and Shodo Taki-, Lahore, 1938).<br />
On the theory of sound, go to the doctrines especialmpnte Mimamsa. View Umesha<br />
Mitra, Physical Theory of Sound and us Origin in Indian Thought (Allahabad University<br />
Studies, vol, II, 1926).<br />
Para-Zen practices, D. S. Suzuki, Essais sur le Bouddhisme Zen (trans, fr, Paris, 1944),<br />
III, p. 203 et seq.<br />
Sivafsmo important text of Kashmir (Tantrasara of Abhinavagupta, ed. Bombay, 1918, p.<br />
12-17) translated and annotated by G. Tucci, Theory and practice of the mandala, P. 66-<br />
68.<br />
On the mythical personificaci6n the mantra, J. Prrvluski, Les Vidyraja (Bull Ecole<br />
francaise Extr. Orient, 1923, vol. 23, p. 301-318, esp. Pag. 308 et seq.)<br />
Note VI, 6: The dhikr.<br />
Hughes, Dictionary of Islam (London, 1885), p. 703, summarizes the technique of dhikr<br />
according Maulawi Waliyullah Shah, Delhi. Louis Massignon, Passion d'al-Hallaj, P. 696<br />
et seq., Idem, Le soufle dans VIslam (Journal Asiatique, 19,431,945, p. 436-438), see<br />
now L. Gardet, La mention du nom diom (dhikr) in mystique musulmane (Revue<br />
Thomas. 1952, p. 642-679, 1953, p. 197-216). The author does agree the "dhikr of the<br />
tongue" with Dharana and dhikr of the heart with dhyana (p. 670, 205). "If our analysis of<br />
the experience of dhikr is accurate, then this debernos say exp.riencia for his future rule<br />
over all parts of indiv'duo, the conscious to the subconscious, is presented as a more" soft<br />
" , although somewhat haphazard and indirectly, less certain to achieve the explicit goal<br />
of yoga (p. 207).<br />
With regard to relations between India and Islamic mysticism, see L. Massignon, Essai
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