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

sur lei origines du lexique tichnique of mistique musulmane (Paris, 1922), p. 75. 86; M.
Moreno, Muslim mystics and mystical I Annali Lateranensi Indiana, Vatican City, 1946,
p. 103-212; samadhi, 125, artificial ecstasy, 136, fana and nirvana, 156). Also see Emile
Dermenghem, Techniques sixth on Islam (in the work Yoga. Thommen Science of
comprehensive pub-lished under the direction of Jacques Masui, Paris, 1953, p. 274-283).
Note VI, 7: Mandala
Each Tantra has a mandala that is his own. See G. Tucci, Some Glosses upon the
Guhyasamaia (Melanges chinois et bouddhiques, III, Brussels, 1935, p. 339-353), p. 342
and ff., On the mandala GuhyasamajaTantra, Mario E. Carelli, Sekoddesatika of
Nadapada (Naropa) being a commentary of the
Section of the Kalacakra Sekocldesa Tantra (Gaekwad Oriental Series, XC, Ba-roda,
1941), p. 25 and ff.; B. Bhattacharyya, Nispannayogavali, description of 26 mandala
Abhayakaragupta text of the monastery Vikramasila, Gaekwad Oriental Series, CIX,
Baroda, 1949). See A. Foucher, Etude sur-Phie I'lconogra bouddhique of I'lnde, vol. II
(Paris, 1905), p. 8 and ff.; A. K. Cooman, WAMY, Elements of Buddhist Iconography
(Cambridge-Harvard, 1938); M. W. de Visser, Ancient Buddhism in Japan (Paris, 1929),
I, 159-175 jx:, L. Finot, Sanskrit manuscripts of Saddhanas (Journal Asiatique, Juhosetienibre
1934, p. 1-66), p. 13 ff., H. Zimmer und Yoga tm Kunstformen indischen
KultbUd (Berlin, 1926), p. 54, 94, Paul Mus, Borobudur, I, p. 320; P. H. Pott, Yoga
1antra (Leiden, 1946); Hobogirin, III, p. 279 (chakuli, "choose the field"); E. Suzuki,
Mandara (Eastern Buddhism, VII, May 1936), Chou Yi-Liang, Tantrism in China
(Harvard Journal of Asiatic Studies. VIII, p. 241-332), p. 311-312, W. E. Clark, Two
Lamaistic Pantheons (Cambridge: Harvard Univ Pr, 1937), I, p. XV-XVIII, Lin Li-
Kouang, Punyodaya (Na-t'i) trantismo propagator of China and Cambodia in the epoch of
Hiuan-tsang (Journal Asiatique, 1935, 2, p. 83-100).
On the symbolism of the mandala and its relations with the symbolism of architectural, P.
Mus, Borobudur, passim; G. Tucci, M symbolism arch'tttectonico dei tempi di Tibet
Occidentale (Indus-Tibet III-IV, Rome, 1938), idem, Mc-od Hen and Ts'ao Ts'ao nel
Tibet Indiano Occidentale ed. Contributo allo studio dell'arte e del suo Tibetan religious
significance (Indus-Tibet l, Rome, 1932), on the symbolism of the temples
circumambuiacion, Gisbert Combaz, L'evolution du stupa in Asia (Melanges chinois et
bouddhiques, III, Brussels, 1935, p. 93-144), p. 124 and ff.; On the relationship between
the symbolism of painted fabrics (leg) and the mandala, Marcelle Lalou, Iconogrophte
des etoffes peintes (leg) in Manjusrimulakalpa \ Buddhica, VI, Paris, 1930).
On the whole problem, see Giuseppe Tucei, Theory and practice of mandala (Rome,
1949).
Focuses on symbolism, M. Eliade, Traite d'Hist Religi6n owe des (Paris, 1949), p. 321 et
seq., Idem, Le Retour Mythede VEtemel (Paris, 1949), p. 30 et seq., Idem, Images et
symboles (Paris, 1952), p. 47 et seq. On the psychological symbolism of the mandala, see
C. G. Jung, one Alchemie Psichologie (Zurich, 1944), p. 139 et seq., Idem, Gestaltung
des Unbewusten (Zurich, 1950), p. 187 et seq.
Note VI, 8: About Hathayoga literature.
See J. N. Farquhar, Outline of the Religious Literature of India (London, 1920), p. 384;