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later authors. SIMILAR orgies took place in tantric circles sakticos and the regions of Himalayas, mainly in Garhwal: it was the cdi-marg (coli - bra), so called because it had as a companion of the woman whose rite had been oorpino drawn by lot (Ward, Wilson and Aitkinson, cited by Briggs, Gorakhanath and the Kanphata Yogis, p. 173 et seq.). Interestingly, observ-ing that describes Freyers orgies like those of vamacari, which according to the battles between the Parsis of India (A New Account Persia af an East India, W. Crooke edition, vol. I, 1912, p . 294; vol. II, p. 255). About orgies sa-steps of the Muslim Persia, see S. C. Benjamin, Persia and the Persians (London, 1883), p. 353- 355; C. J. Wills, In the Land of the Lion and Sun, in Modero Persia (London, 1891), p. 154, 339, etc. We found simi-lar practices in Chiragh-Kush, "the extinction of the lamps; E. Elias, E. D. Ross, A History of the Moghuls of Central Asia (London, 1898), p. 218, note. West-ermarck (historyof Human Marriage, p. 51) and after, Crooke (Fryers, vol. II, p. 255, note 1) reject the authenticity of these testimonies. Anyway, from what we know about Russian sects (KK Grass, Die russischen Sekten, 2 vol., Leipzig, 1907-1909; discussion of the topic in R. Hertz, Melanges de Sociologie religieuse et de Folklore, Paris, 1928, p. 229) and also on the cult of the Innocents in Bessarabia, like sacred orgies are not improbable. Note VIII, 3: Gorakhnath, Matsyendranatha and 84 SIDDHA About Gorakhnath and yogis Kanphata see Dalpotram Pranjivan Khakhar, History of the Kanphatas of Kachh (Indian Antiquary, vol. VII, 1878, p. 298300); W. Crooke, The Tribes and Castes of the North Western Provinces and Oudh, vol. HI (Calcutta, 1896), p. 153, 159, L. P. Tessitori, in Encyclopaedia of Religions and Ethics, vol. XII, p. 833-835, Mohan Singh, Gorakhnath and Mediaeval Hindu Mysticism (Lahore, 1937), George W. Briggs, Gorakhnath and the Kanphata Yogis (Calcutta, Oxford, 1938); Shashibhusan Dasgupta, Obscure Religious Cults (Calcutta, 1946), p. 219-287-442-460. About Goraksanath worship in Bengal, see S. C. Mitra, On the Cult of Gorakshanath in Eastern Bengal (JorunalDep. Letters, Calcutta University, 1926, p. 16-21). God is the protector of cows; also S. C. Mitra, On the Cult cf Gorakshanath in the District of Rangpur in N. Bengal (Journ. Anthr. Soc Bombay, vol. XIV, 1927, n. 1, p. 1-5), Geo W. Briggs, The Chamars (Madras, 1920), p. 149 and ff. About Matsyendranatha, Tucci, Animadversiones indicae, P. 133 and ff.; Syl-vain Levi, Le Nepal, I, p. 347 et seq., P. C. Baggchi, Kaulajnana nirnaya and some other minor texts of the school or Matsyendranatha (Calcutta, 1934), p. 8-32 of the Introduction; S. B. Dasgupta, Obscure Cults, p. 442 and ff. For the 84 Siddha Griinwedel vet Albert, Die Geschichte der Zauber vierun-dachtzig (mahasiddhas), aus dem tibetische iibersetz (Baessler-Archiv, vol. V, Leipzig, 1916, p. 137-228); Udhili Gura (p. 205 -206); Indrapala and Lui-pa (p. 215-216); Guru Lui-pa (143); Lilapada (144); Virupa (p. 145-147); Dombi (p. 147-148); Gorakhnath (p. 153- 154); Capari (p. 201-202); vyali (p. 221-222); Karunia and Nagarjuna (p. 165-167) and so on. Tucci, Animadversiones indicae, P. 138; VVadell, Lamaism, p. 42; S. Levi, Un nouveau document sur le bouddhisme de basse epoque dans I'lnde (Bull. School Orient. Stud., 1931, vol. VI, p. 417-429; on Nagarjuna, p. 420-421); Sankrtyayana Rahula, Re Recherche bouddhiques (Journal Asiatique, 1934, p. 195-230); Baggchi, Kaulaj-nana-nirnaya, P. 20 and ff.; Briggs, Gorakhnath, P. 136 S. B. Dasgupta, Obscure Religious Cults, p. 232 and ff.; V.
V. Raman Sastri, The Doctrinal Culture and Tradition of the Siddhas (Cultural Heritage of India, Sri Ramakrishna Century Volume, vol. II, p. 303-319); S. K. De, Buddhist Tantric Literature m Ben-go /, p. 15 ff. (Kukkuripada, Lui-pa, Matsyendranatha, Gorakhnath, Kanhu-pa, etcetera). On the relationship with alchemy, see this book. Note VIII, 4: The funeral of ascetics The custom of burying the ascetics and yogis, instead of burning their bodies, is quite old in India: A. R. Keith Religion and Philosophy the Veda, p. 417, n. 3. Vaikhanasasmarta-sutra (V, 8) mentions the rites fune-oped of yogis> of yati-whose bodies are buried near a river, and the sannyasi (X, 8). It was logical not to deliver the fire the bodies of those who had obtained the liberation, whose soul was already identified to God. The ascetics were buried in the position of meditation, and their graves were raised about Jingo. Many of these later became rumba in tem-ples. W. Simpson thought he saw in this custom the origin of Indian religious architecture (Some suggestions of Origin in Indian Architecture, Journal of Royal Asiatic Society, 1888, p. 49-71). "The bodies of the monks, unlike other Hindus are buried, and the cemetery (the monastery) contains about two hundred graves .- The body is buried in sitting position, and in the case of mere novice, a construction of bricks from three to four feet high enough to cover the grave. For most important monks, a temple is necessary: inside and immediately above the corpse is placed necessarily a lingam. It seems that even up to novices has been considered necessary to the Lingam ... Buddha Gaya and Gaya Among several monasteries of Hindu sannyasi, and elsewhere the graves are semejantes "(op. cit, p. 56). The ascetics are buried sitting posture or yogi, the same that led to the liberation. His identification with Siva is attested by the lingam erected on their graves. In the Archaeological Survey of India, Southern Circle, 1911-1912, we read (p. 5): "The sannyasi are not burned, but buried and built an altar with a lingam to mark the place", idem, 1915-1916 , p. 34: "In the case of the sannyasi (...) is sometimes a raised brick platform on the site of the tomb is placed there (...) and a lingam stone, as if to proclaim to the world that the body reached buried under the sacred form of Shiva-linga "(A. Coomaraswamy, Journal Amer. Orient. Soc, 1918, p. 264). In some places, the skull of the yogi is broken out to allow the "soul and respiration. Oman describes the ceremony to be attended in the province of Madras, as follows: "The body was placed in position saddhu sitting in the tomb, were stacked on the specific amount of salt and covered it with earth. Then, on the crown of his head shaved, even visible, they proceeded to break large number of coconuts in order to break the skull and thus allow the soul imprisoned escape. coconuts fragments used for the liberation of the soul of the dead, were in great demand by the participants "(Oman, Mystics and Ascetics, p. 157, and also £ Abb Dubois, Morals, Part II, chapter 36). The breaking of the skull the funeral custom is also proa-tice in other regions. In Malaysia, we say that the soul leaves the body through the top of his head. " Recall that the pull, the man the Semang physician, is buried with his head out of the grave: Paul Sche-besta, Lo * Pygmies (trad, the trances, Paris, 1940), p. 154. Note VIII, 4: The funeral of ascetics The custom of burying the ascetics and yogis, instead of burning their bodies, is quite old in India: A. R. Keith Religion and Philosophy the Veda, p. 417, n. 3. Vaikhanasasmarta-sutra (V, 8) mentions the rites fune-oped of yogis> of yati-whose bodies are buried near a river, and the sannyasi (X, 8). It was
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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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initiation, it reveals certain expe
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The Brahmanic sacrificer ascends to
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are" warm " to such an extent that
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limited to shamanic domain. Add sin
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obtain spiritual and physical effec
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also with magic and especially with
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571, note. 81 A. Griinwedel, Der We
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Page 227 and 228: p. 211-251). The Anugita (Mahabhara
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Page 235 and 236: consort Tara (JournalRoya! Asiatic
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Page 241 and 242: Moreover, since the Sutralamkara (X
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Page 253 and 254: introductory and comparative study
Page 255 and 256: Charles Autran, L'Epopée hin-doue
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