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whole book of the Atharva Veda (XV) is devoted to them, but the text is unclear, however, highlights the fact that Vratya practice asceticism (remain standing for the space of a afio, etc..) Know a discipline of respiration (assimilated to the cosmic vari-ous regions: Atharva Veda, 14, 15), approving his body to the macrocosm (18, 1). This mysterious confraternity was nevertheless important as a special sacrifice, the vratyastoma, had been organized to reintegrate its members into the Brahmanic society. The texts devoted to vratyastoma and mahavrata (rite solstitiale with persistent good number of archaic elements) allow us to glimpse the mysterious characters: wearing a turban, were ves-ted in black and covered their shoulders with two plexus of sheep, one white and one black: as a badge they wore a steel-tipped cane, a Adorno around the neck (Niska) and a drawn bow (jyahroda). The lance wand (
10; Vratya, P. 291. For the five rhythms of breath, see Note III, 2. 8 Frazer. The Dying Cod (London 1918) p. 156-277; nuestrc shamanistic-mo, p. 127. ing "red dress, practice covers (Ath. Veda, XI, 5, 6-7). In mahavrata, as we saw, a brahmacarin (- Magadha) ritually joined with pumscali. We assume that Vratya representing a mysterious confraternity belonging to the vanguard of the invading Aryans (Hauer). However, there were distinguished the Kesin Rigvedic too: in some comments, Ruda is called Vratya-pati (Hauer, p. 191) and the Mahabharata Vratya reserve the term to de-designate to sivaitas Bacchae (Hauer, 233). These trends orgias-tions must not consign to oblivion the cosmic structure of their "mystical" experience. However, this type of experience-ba occupies a very important position among aboriginal peoples, pre-Aryan, which makes it difficult, sometimes, to decide which things belong to the Indo-European contribution to the substrate and which pre- Aryan, on his arrival India, the Indo-preserved, they also, a certain number of elements of archaic culture. TAPAS <strong>AND</strong> <strong>YOGA</strong> The equivalence between the religious archaism ar-Indo-European and Aboriginal CAISM this entry well in relief for the practice and theo-ry of the lids. This term (literally "hot, burning") indicates the ascetic effort in general. The tapas is clearly attested in the Veda feigning (eg p.1. VIII, 59, 6: X, 136, 2, 154, 2, 4, 167, 1 109, 4, etc.). And powers are creators, both the cosmic and the spiritual piano, through the ascetic tapas becomes clairvoyant and participates in the quality of God. Prajapati creates the world "inflame" dose "to an extreme degree by the ascetic (Aitareya Brahmana, V, 32, I), it creates, in effect, a kind of magic sweat. For the Brahmanic theory, Prajapati himself was a product of tapas, at first (aggressive) the Non-being (asat) became spirit (manas) and acalorandose (atapyata), gave rise to smoke, light, fire and end-mind to Prajapati (Taitt.Br. II. 2, 9, 1-10; in others, the Non-Being is represented by the primordial waters, Br Satapatha XI, 1, 6, 1). But the cosmogony and sweat anthropogony are mythical motifs also found elsewhere (eg North America). You are probably linked to an ideological Jogia shamanic shamans are known to in-troducon Americans in steam baths to provoke profuse sweating (our Shamanism, but this habit on the other hand, is but one aspect of a larger ideological complexity, prior to shamanism itself: we refer to the "magical heat" and "mastery of fire" (see Shamanism, below). Magically increase the body's own heat or do-undermine the fire until it becomes insensitive to the temperature of the grill, are two prestigious universal own-medicine men, shamans and fakirs. However, as we shall see later, one of the techniques tantric yogi par excellence-is precisely to produce internal heat ( "mystical heat"). The continuity between known and oldest technique is tantric yoga on this point, undeniable. The "sweating creative" and the magic of heat production were equally familiar to the Indo-Europeans. The human couple na-cio sweat of Ymir and the cause sweating in the body of Ga-Jomard, Ahura Mazda created man. The Irish hero Cuchulain comes out as "heated" in his first hazafia warrior (the equivalent of a military initiation), which sets off the plates and rings of Cuba where he had buried, the same "rage-burning" on-Contra the hero of the Nartes Caucasians, as demonstrated Badraz.4 ^ Georges Dum zil, several vocabulary terms "he" ROIC "Indo-European-rage, ferg, wut, less-expressed precisely this" extreme heat "and that" anger "that characterized in other levels of sacredness, the
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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
Page 11 and 12: precise moment that the last I've f
Page 13 and 14: (Bhamati, ed. Jivanandn -Vidyasagar
Page 15 and 16: etween ego and intelligence: is a y
Page 17 and 18: procession") under review. Other te
Page 19 and 20: psychic experience as a simple proc
Page 21 and 22: action that part of the illusion (i
Page 23 and 24: to be is-clavizado, I want the rele
Page 25 and 26: solution of the Samkhya rejects the
Page 27 and 28: groups, species and varieties of "s
Page 29 and 30: ditions is consistent both heredity
Page 31 and 32: latencies constitutes both his "sui
Page 33 and 34: deprived of sexual acts, but to bur
Page 35 and 36: and Fix your gaze on the tip of the
Page 37 and 38: them to make some inspirations to r
Page 39 and 40: influence of Tantric Yoga: Certain
Page 41 and 42: the sin which had swallowed above .
Page 43 and 44: of the fetus in the womb. "On retur
Page 45 and 46: you get the "meditation yogi," the
Page 47 and 48: dialectic of liberation where their
Page 49 and 50: The hypnotic trance is certainly me
Page 51 and 52: achieved by the concentration and m
Page 53 and 54: fellows, because from the moment th
Page 55 and 56: ealms (in the Brahmaloka) and yogis
Page 57 and 58: asamprajnata by devotion to God (YS
Page 59 and 60: us, 10 that a number of yogic and t
Page 61: and beliefs "popular." In such a wa
Page 65 and 66: sacrifice with the techniques of ec
Page 67 and 68: The texts quoted above refer, undou
Page 69 and 70: dharma" (Mono, I, 98); "wise men ar
Page 71 and 72: goes alia of death, there is anothe
Page 73 and 74: Yoga in MAJTRl UPANISAD We consider
Page 75 and 76: co-razon, neck and head. Each of th
Page 77 and 78: description ii Furthermore, tantric
Page 79 and 80: among the "powers" (III, 9, 1). The
Page 81 and 82: VIII, 7, fin). This category ermita
Page 83 and 84: In the texts are quite often lists
Page 85 and 86: encyclopedia of visnuista trend acc
Page 87 and 88: in the transformation of the Epic i
Page 89 and 90: which are echoed in the interpolati
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Page 93 and 94: the best and most recommended is th
Page 95 and 96: salt-varemos us dying for this secu
Page 97 and 98: ditaci6n: fully assimilate the "tru
Page 99 and 100: eyond the region of the infinity of
Page 101 and 102: language are the passions, namely t
Page 103 and 104: ecomes one, and so on. (■ •.) T
Page 105 and 106: valuable," which know ',' re-cord w
Page 107 and 108: yoga techniques. According to the r
Page 109 and 110: Ajivika, as well as the whole of In
Page 111 and 112: 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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hosted by its inhabitants, where th
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of God are four animals, an elephan
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contribution to their theocratic co
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ing to mind the death process? For
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They may have been several "schools
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Note I, 2: Patanjali and texts delY
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J. Abs, Some early Buddhistic Tests
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thSorie of systdme dans le connaiss
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., vol. 52, 1900, p. 1-15) which sp
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Note II, 1: The concentration of ob
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Yogapraxis, P. 169 and ff., Id., Vr
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continuity of sacred places). Durin
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1947). On the mystic on the ortzaci
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list: tavasia (tapasika, "Hermit");
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p. 211-251). The Anugita (Mahabhara
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concentration in a beam of mental s
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Philosophy, p. 297-318; A. L. Basha
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Eastern Conference , p. 134 ff., id
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consort Tara (JournalRoya! Asiatic
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Lalttavistara Saddha-branch-pundari
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G. W. Briggs, Gorakhnath and the Ka
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Moreover, since the Sutralamkara (X
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my country terioso North-called Sve
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Forke, The World Conception of the
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213), idem, Tribes and Castes of th
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V. Raman Sastri, The Doctrinal Cult
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water. "He refuses to eiplicar as h
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introductory and comparative study
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Charles Autran, L'Epopée hin-doue
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"tiger-goat", recorded game in Oris
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