Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net
Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net
Essence to repair the brain is to copulate for this well stirred Essence, (then) when the east exit is taken quickly (the penis) with the two middle fingers of his left hand and takes him back in front of the scrotum and the anus, is pressed hard, and at length expelled the Respiration through the mouth while grinding your teeth become several tens of times without retaining the Respiration. So when you issue the Essence, Essence can not get out, but returns Jade Stem (penis) and up to enter the brain. rrans This procedure is Eirnortales-mitted by one through other: make the oath, as they drink blood, do not pass it at random "(Yu-fangtche-yao, Ib, trans. Maspero, p. 385). Also van Gulik, P. 78. These techniques probably represent sex tantric influence: the Concepcion & Yi of sexual union as a spiritual union between male and female principles represented by the Sun and the Moon, brings to mind, in a curious way, the Hathayoga and sahajiya. For the same practices in Japan, v \. R van-Gulik, P. 85 et seq 'Note VI, 13: sahajiya and Vishnuism About sahajiya see Manindra Mohan Bose, An Introduction to the Study of the Post- Chaitanya sahajiya Cult (Journalof the Department of Letter, Calcutta University, vol. 18, p. 1-162, 1927) and Chaitanya Post sahajiya Cult (Calcutta , 1930); Shashibushan Dasgupta, Obscure Religious Cults as Background of Bengali Literature (Calcutta, 1946), p. 131 et seq. About visnuita mystical literature, Dineschandra Sen, History of Bengali Language and Literature (Calcutta University, 1911); The Vaisnava Literature of Mediaeval Bengal (1917); Chaitanya and His Age (1922); Chaitanya and his companions (1917), Melville T . Kennedy, The Chaitanya Movement (Oxford, 1925). On the "emotion" (rat) to be cultivated relations with the divinity, see Abhayakumar Guha, Rasa-Cult in the Chaitanya Charitamrta (Sir Asutosh Mookerjee Silver Jubilee Volumes, Vol. Ill, particularly III, p. 368-388 , Calcutta, 1927). S. K. Devoting a full study of the problem erudici6n classifications rhetoric of mystical feelings: The Bhakti- Rasa-Shastra Vainism of Bengal (Indian Historical Quarterly, XIII. 1932, p. 643-688). Here is a list of anubhava ( "Results") that pursues and strengthens the mystic emotion caused by love of Krishna: nrtya (dance), viluthita (roll on the ground) gita (singing), krosam (shouting-violent) tanu-motana (twisting of the body), Hüniken (howling), jrmbha (yawn), SVAS-Bhum (profusion of Sighs), lokanapeksita (contempt of popular opinion), Udasrava (be foaming at the mouth), atta-hasa ( laugh loudly) fhuma (vertigo) and hikka (hypo). All these classifications ret6ricas correspond to specific experiences. Note VII, 1: Alchemists, yogis and the "flight mdgico" Rasarnava quoted by Madhava in his treatise Sarva-darsana-Samgraha (p. 80, edition "Anandashram Series", trans. Cowell, p. 140), refers to the process whereby dehavedha yogi can fly through the air (see also PC Ray, A History of Hindu Chemistry, vol. I, p. 76 Introducci6n). Siddhi is well known, such as the Yoga own ehamanismo. In India there is considerable number of legends about kings and wizards flying (eg., Tawney-Penzer, The Ocean of Story, Vol. II, p. 62 et seq., Ill, 27, 35, V, 33 , 35, 169, VIII, 26, 50, etc.).. The lake could not be miraculous Anavatapta attained except by those who possessed the supernatural power of blowing up the Buddha and Arhat Anavatapta reached in the blink of an eye, or even that in the Hindu legend, the nor rose in the air toward the divine and
my country terioso North-called Svetadvipa: W. E. Clark, Sakadvipaand Svetap-vipa (Journal of the American Oriental Society, Vol 30, 1919, p. 209-242); M. K. Rønnow, Some remarla on Svetadvipa (Bull. Orient. School of London, V, p. 253 ff.); On Anavatapta, T. Watters, On Yuan Chwang's Travels in India (London, 1904-1905), vol. I, p. 35; M. W. de Visser, The Arhats in China and Japan (Berlin, 1923, IV Sondervrdffentlichender Ostasiatische Zeitschrift), p. 24 ff.; On Svetadvipa, Eliade, Le Chamanisme, P. 367 et seq.; Otto Maen-chen-Helfen, pre-christian Svetadvipa in China (New Iridian Antiquary, II, 1939, p. 166-168), on the flight of Arhats, de Visser, cited, p. 172 et seq., Sylvain Levi and Edouard Chavannes. Les seize arhats protecteurs of Ut loi (Journal Asiatique, 1916, p. 1-50, 189-304), p. 23, 263. Concerning the "magical flight" in China, Eliade Chamanisme, P. 394; B. Laufer, The prehistory of aviation (Field Museum, Anthropological Series, "XVIII, No. 1, Chicago, 1928), p. 14 et seq.; In Tibet, J. Bacot, Marpa the translator (Paris, 1936), p. 13. On the legend of the three supernatural coati surrounded by the sea and that no one can approach, see E. Chavannes, Les memoires histo-riques of Sse-Ma Tsien, vol. II, Paris, 1897, p. 152-153. See also E. W. Hopkins, The Fountain offouth, Jouma. Amer. Orient. Soc, vol. 26, 1950, p. 1-67. Note VII, 2: Nagarjuna alchemist For the biography of Nagarjuna, see A. Grilnwedel, Taranatha's Edelstein-minne (Berlin, 1914), p. 14 and sis., Max Walss, The Life ofNagarjuna from Tibetan and Chinese sources (Hirth Anniversary Volume, London, 1923, p. 421455) and in this book, Note VI, 1. With referenda on the relationship with alchemy, P. C. Ray, Hindu Chemistry, vol. I, p. 92 et seq. the Introduction; A. Grilnwedel, Die Geschichte der 84 Zauber, P. 221-222; Jean Filliozat. Nagarjuna et Agastya mddicins, Alchimist et sorciers (Actes du XX Congres International de 'Orientalist is, 1938, Brussels, 1940, p. 228 et seq.) Idem, La doctrine classique indienne Medicine (Paris, 1949, p. 10). Does not exclude the possibility that, besides the tantric alchemy will drive this, some observations have passed for mineral6gicas Mar part of the alchemical tradition and transmitted under the name of Nagarjuna: the symbiosis between the "true mystic (or metaphysics) and the "truth of observation" (rudiments of scientific thinking and experience Alchemist) is a phenomenon throughout the history of alchemy. Thus, for example, in Rasopanisad (ed. KS Sastri, Trivandrum Sanskrit Series, n. 92, see the list of Barnett, Jouma. Royal Asiat. Society, 1930, p. 445-446) is the following indication (16 Adhyaya): "The sage Nagarjuna had the vision of this procedure magical kingdom in southern Kerala, where there is so much forest, not far from evil, in a village by name holding conditions (priti) is ex-bring-shaped rocks Pippali with streaks of gold. They are removed and reduced to the soft powder. This powder is treated with horse blood, using human blood liquefies it seven times, crushing it with water again and basil five products of the female of the bull, then it is dry according to the rules, so as to form a kind of tail that passes through the sieve into the liquid obtained is added to centime copper (?), each portion of the copper so treaty is duplicated on all melted and mixed with a portion of on * is mixed with honey, milk, etc.., gold is then obtained uri mag-nified, as bright as the gold in the river "(Trad. Sylvain IA vi, Kanishka et Sata-vahana, Journal Asiatique, 1936. p. 61-121, p. 104; the text had already been in-pleado by S. in his article: A bouddhisme nouveau
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Essence to repair the brain is to copulate for this well stirred Essence, (then) when the<br />
east exit is taken quickly (the penis) with the two middle fingers of his left hand and takes<br />
him back in front of the scrotum and the anus, is pressed hard, and at length expelled the<br />
Respiration through the mouth while grinding your teeth become several tens of times<br />
without retaining the Respiration. So when you issue the Essence, Essence can not get<br />
out, but returns Jade Stem (penis) and up to enter the brain. rrans This procedure is<br />
Eirnortales-mitted by one through other: make the oath, as they drink blood, do not pass<br />
it at random "(Yu-fangtche-yao, Ib, trans. Maspero, p. 385). Also van Gulik, P. 78.<br />
These techniques probably represent sex tantric influence: the Concepcion & Yi of sexual<br />
union as a spiritual union between male and female principles represented by the Sun and<br />
the Moon, brings to mind, in a curious way, the Hathayoga and sahajiya. For the same<br />
practices in Japan, v \. R van-Gulik, P. 85 et seq<br />
'Note VI, 13: sahajiya and Vishnuism<br />
About sahajiya see Manindra Mohan Bose, An Introduction to the Study of the Post-<br />
Chaitanya sahajiya Cult (Journalof the Department of Letter, Calcutta University, vol. 18,<br />
p. 1-162, 1927) and Chaitanya Post sahajiya Cult (Calcutta , 1930); Shashibushan<br />
Dasgupta, Obscure Religious Cults as Background of Bengali Literature (Calcutta, 1946),<br />
p. 131 et seq.<br />
About visnuita mystical literature, Dineschandra Sen, History of Bengali Language and<br />
Literature (Calcutta University, 1911); The Vaisnava Literature of Mediaeval Bengal<br />
(1917); Chaitanya and His Age (1922); Chaitanya and his companions (1917), Melville T<br />
. Kennedy, The Chaitanya Movement (Oxford, 1925).<br />
On the "emotion" (rat) to be cultivated relations with the divinity, see Abhayakumar<br />
Guha, Rasa-Cult in the Chaitanya Charitamrta (Sir Asutosh Mookerjee Silver Jubilee<br />
Volumes, Vol. Ill, particularly III, p. 368-388 , Calcutta, 1927). S. K. Devoting a full<br />
study of the problem erudici6n classifications rhetoric of mystical feelings: The Bhakti-<br />
Rasa-Shastra Vainism of Bengal (Indian Historical Quarterly, XIII. 1932, p. 643-688).<br />
Here is a list of anubhava ( "Results") that pursues and strengthens the mystic emotion<br />
caused by love of Krishna: nrtya (dance), viluthita (roll on the ground) gita (singing),<br />
krosam (shouting-violent) tanu-motana (twisting of the body), Hüniken (howling),<br />
jrmbha (yawn), SVAS-Bhum (profusion of Sighs), lokanapeksita (contempt of popular<br />
opinion), Udasrava (be foaming at the mouth), atta-hasa ( laugh loudly) fhuma (vertigo)<br />
and hikka (hypo). All these classifications ret6ricas correspond to specific experiences.<br />
Note VII, 1: Alchemists, yogis and the "flight mdgico"<br />
Rasarnava quoted by Madhava in his treatise Sarva-darsana-Samgraha (p. 80, edition<br />
"Anandashram Series", trans. Cowell, p. 140), refers to the process whereby dehavedha<br />
yogi can fly through the air (see also PC Ray, A History of Hindu Chemistry, vol. I, p. 76<br />
Introducci6n). Siddhi is well known, such as the Yoga own ehamanismo. In India there is<br />
considerable number of legends about kings and wizards flying (eg., Tawney-Penzer, The<br />
Ocean of Story, Vol. II, p. 62 et seq., Ill, 27, 35, V, 33 , 35, 169, VIII, 26, 50, etc.).. The<br />
lake could not be miraculous Anavatapta attained except by those who possessed the<br />
supernatural power of blowing up the Buddha and Arhat Anavatapta reached in the blink<br />
of an eye, or even that in the Hindu legend, the nor rose in the air toward the divine and