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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 V1II, S: yogis and fakirs It would be interesting to follow the first information that entered Europe about the yogis and "miracles" of the fakirs, Garbe reproduces some of them (Samkhyauna Yoga, p. 47- 48). Also Ueber den Schein-tod Indischer wiUkurlichen Fakirs in south mdischen KuUurgeschichte Beitrage, Berlin, 1903, p. 199 and ff. The passage of the pound Honigberg, Thirty-fiveyears in the East (London, 1852) on the Yogi Haridas who was buried for four months, is reproduced in the appendix of the Yoga An Introduction to Philosophy (2nd ed., Allahabad, 1925 , p. 64-70) SIRS Chandra Bahadur Rai Vidyarnava. Wilson (Skechtofthe Religious Sects of the Hindus, Calcutta, 1846, p. 133, note)-pared, according to the ASTATIC Monthly Journal (March 1829), the story of a yogi who could remain airborne for long periods ( twelve to forty minutes). He accepted anywhere repeat this test, "not for money but for free." That same yogi could spend several hours under
water. "He refuses to eiplicar as he does, saying only that in it's a habit." Monnier- Williams (Indian Antiquary, October, 1878, t. VIII, p. 265) relates akrunos' cases heard miracles that yogis talk or see the same. Concerning the Rope-Trick there is an abundant bibliography: R. Schmidt, Fakir undFakirtum (Berlin, 1921), p. 167 ff.; Massignon, Al HaUaj, vol. I, p. 80 et seq. (the rope-trick in the Muslim hagiographic legends), Yule- Cordier, The Book of Sir Marco Polo (London, 1921), I, p. 318, Hayes O 'Grady, Silva Gadelica (London, 1892), p. 321 (the "miracle of the chord" attributed to Manannan Mac Lir, god of the sea.) Oman (Mysticsand Ascetics, p. 183-184 quoted according to the Civil and Military Gazette (Lahore, May 1895), the case of a yogi buried and resurrected ten days after giving a perfect description of Heaven. The levftacion, the combustibility of the body and other miracles of the fakir, moreover, are known in other geographic regions (Leroy, The Levttation, Paris, 1928, idem, * What men salamanders, Paris, 1931). In the accounts of travelers Arabs, Persians and Chinese find the description of tantric yogis and ascetics. "In India, there is a known population of baykardiy. These men are walking naked and hair covers their body and the natural parts, are allowed to grow the few, very sharp, just remove the broken parts of a ; living as wandering monks, each wearing a human skull hanging from the neck by a thread ... " (Abu-Al-Hassan Zeyd of Syraf. Trad. Reinaud, Relation de voyages / 'aits par le' Arab 'penalized et dans les pays et en Chine, tome I, Paris, 1845, p. 133-134; other descriptions in Reinaud, Memoire sur au milieu du pays anterieurement Xle. siecle d'apres Les écrivains arabes, chinois et persons in the Menvoxres of TActuUmiedes Inscriptions, vol. 18, p. 1-399, Paris 1849). Ma Huan, in his description of the region of Cochin, speaks of the "choki (yogi) who lead a life as austere as the Taoists of China, but who are married" (Geo. Phillips, Calicut and Aden, Journal of Royal Asiatic Society. April 1898, p. 343). yogis always on the Cochin, see WW Rockhill. Notes on the relations and trade of China with the Eastern Archipelago and the Coasts of the Indian Ocean during the fourteenth century. Part IV (Tuning Pao, 1815, vol. XVI, p. 450-451) where mention is made • the texts of Ibn Batuta, Nicolo di Conti and Duarte Barbosa, on the Malabar yogis. There are other descriptions in Fryer, A New Account of East India and Persia (edici6n W. Crooke, 1912, etc), vol. I, p. 138, vol II, p. 35 (an ascetic who wore a gold ring on the penis), II, p. 77 (on the lingayats), II, p. 104. Do not forget that saddhus yogis and have contributed to the spiritual unification of India with his travels through the whole country, its convents and places sagradbs. Although divided into numerous sects, their techniques' ascetic and mystical path had little difference between them. The Indian religious 6rdenes were "militarized" in the Middle Ages. India also met the orders of knights-ascetics, probably organized for the defense of religious oflntra Muslims. Over time, these orders "militarized" became, in some regions, they had real hordes terrorized the villages. The British domination and the his-prirnio desarmo, but even today are, in some tem - E the, the weapons of those "military 6raenes" and "Kumbh Mela, the evan sannyasis wooden spears in procession, emblematic of weapons of old. J. N. Farquhar, The Fighting Ascetics of India (Bulletin of John Ryland's Library, Manchester, 1925), idem, The Organization of the Sannyasis of Vedanta (Journal of the Royal Asiatic Society, July 1924) numerous unpublished documents on the activity of the "gentlemen ascetics "in the eighteenth century have been published by Rai Sahib Jamini Mihan Ghosh, Sannyasi and
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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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57-95). caused and encouraged by th
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Page 209 and 210: Note I, 2: Patanjali and texts delY
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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 and 234: Eastern Conference , p. 134 ff., id
Page 235 and 236: consort Tara (JournalRoya! Asiatic
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: V. Raman Sastri, The Doctrinal Cult
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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