Julius Evola. The Yoga of Power Particularitatea Tantrelor rezida in caracterul practirii lor (sdhan).

Nu este o plangere, o pocainta sau o cainta dinaintea unei divinitati. Este acea sdhan a unirii dintre purua si prakrti, acea sdhan care urmareste sa reuneasca in corp prinpipiul masculin si cel matern, si sa elibereze de atribute ceea ce are atribute (sa deconditioneze fiinta). Aseasta sdhan se indeplineste prin trezirea de forte in corp (termenul sdhan provine din radacina sdh care inseamna concentrare, efort, antrenament, activitate indreptat spre obtinerea unui anumit rezultat). Examinarea modului in care arata epoca ultima, epoca intunecata sau kali-yuga conduce la constatarea a doua trasaturi esentiale. Prima este aceea ca omul din aceasta epoca este strans legat de corp, neputand face abstractie de el; ca atare, calea care i se potriveste nu este aceea a purei detasari (ca in budismul originar), ci calea cunoasterii, a trezirii si a stapanirii energiilor secrete inchise in corp. A doua trasatura a epocii o ipostaziaza pe Kl complet treaza, iar in celelalte epoci dormea. Respiratia si sexul sunt considerate a fi singurele cai ramase inca deschise pentru omul din kali-yuga. Asupra lor va actiona sdhan. Constituie un principiu tantric faptul ca nu se poate adora un zeu decat devenind acel zeu. Meister Eckart avea sa scrie ca pana si o piatra e Dumnezeu, numai ca ea nu stie acest lucru si ca tocmai aceasta nesiiinta a ei de a fi Dumnezeu , sau aceasta nestiinta de sine a lui Dumnezeu este ceea ce o determina ca piatra. Nu exista o realitate relativa si, dincolo de ea o realitate absoluta, ci o realitate unica si pe de-o parte, un mod finit, relativ, conditionat si un mod absolut de a o percepe. Astfel, calea catre orice cunoastere superioara pare conditionata de transformarea de sine, de schimbarea nivelului existential si ontologic, asadar de actiune, de sdhan. prakrti = principiu feminin, al naturii, dinamism, activitate pasiva purua = principiu masculin, spirit, fiiinta, nemiscare activa Cele 4 posibile locatii/manifestari ale Eului spiritual: vaisvanara (starea de veghe), tajasa (somnul cu vise), prajna (somnul fara vise), turyia (constiinta pura). In Tantric metaphysics, the gunas assume a different meaning. They correspond to various modalities of shakti, which come into play once the on-going process has led one beyond the metaphysical point, that is, beyond ishvara-tattva.The gunas play an active role as qualifying powers both in the mental sphere and in the natural world of matter. The three gunas are called sattva, rajas, and tamas. Sattva comes from the word sat, which means being. The term designates the elements reflecting the stable and luminous nature of being, and it is usually associated with Shivas nature. Tamas, on the contrary, denotes what is fixed in the opposite sense of a stiffening, or of an automatism (e.g., passive staticity, sheer passivity, the force of inertia, weight, mass, a limiting and obscuring power). Tamas presides over every depleted process and over inactive potentialities. Rajas, conversely, symbolizes dynamism, becoming, transformation, change, and expansion; it corresponds to what we usually designate as energy, life, or activity.Rajas may also be influenced by the other two principles. On the one hand, when it is influenced by sattva, rajas appears in the guise of an ascending and ever-expanding force, in virtue of which a given form or being becomes and develops. On the other hand, when it is influenced by tamas, rajas appears as the force acting in the processes of alteration, fall, and dissolution. The variety of the worlds beings and forms derives from the dynamic and constant interaction of the three gunas, which are constantly undergoing transformation and change. Therefore, in several Hindu doctrines the gunas are adopted as reference

points not only by the science of nature (the final result being a qualitative physics similar to that promoted by Aristotle) but also by classifications according to types and characters. Differences among beings are caused by the various ways in which the three gunas relate. Orice renuntare - inteleasa evident ca stare interioara- pune la dispozitie o putere. Principiul este ca o sakti nu se daruieste celui care o doreste, ci vine singura si se ofera celui care intrupeaza natura calma si fixa a lui Siva, a sotului ei. Some forms of meditation are suggested as a starting point. I will just mention one of them. At night, before going to sleep, one should visualize a sun that gradually rises above the horizon until it reaches all of its splendor in the middle of a fully lit sky. The image should be vivid and filled with the feeling of ones being elevated, opening up, and becoming illuminated. One should also think that such a mental image corresponds to what will really take place in the deep of the night, when that midnight sun, known also to ancient Western mysteries, shines with all its radiance. The zenith of this sun should be conceived as the point in which ones identification with the light and with a sense of liberation has become perfect. One should then try to fall asleep right away, before other images or other thoughts may crop up in the mind. Early in the morning, once completely awake, one should image the midnight sun and make it descend from its zenith to its setting (which in this inversion corresponds to the rising of the sun). One should also feel that the light that fades away when the physical daily light begins to shine, lights up within ones self and keeps shining during ones waking state. In this fashion, one generates a sense of a light opposite to that which shines in the natural world and which allows the physical eyes to see. Asanas are designed to promote imperturbability in the entire body.What really matters in them is the meaning of the gesture and the symbolic-ritualistic meaning of the posture. This is because through it, as Mircea Eliade correctly remarked, man tends to incarnate a god, to become transformed into its image, if not almost into its statue, or to reproduce a given aspect of it. Thus asanas are not without relation to the Tantric yoga habit of identifying ones body with the body of a given deity (devata) at the beginning of every practice session. The starting point is a vivified and somewhat magical image, which the bodily gesture ritually reproduces. On this basis, in the bodys stillness there is something almost magical, while various relationships between the prank currents in the body and the forces found in nature are reproduced in the various postures. The seal, in this context, represents the closing of a circuit, which determines a specific fluid state. Also, this theory of the asanas has a parallel in the hieratic stillness attested to in several ancient Western traditions. In the doctrine concerning the ancient Egyptian kingship, for instance, stability and stillness (expressed by the hieroglyphic ded) were conceived as a real, supernatural fluid flowing within the kings veins. In the classical mysteries thronismos, the ritual of sitting perfectly still on a throne was so important as to present close ties with initiation and with identification with the god. In yoga, too, these ideas can be found, both as a gesture of the body, expressing an inner meaning, and as a higher meaning that animates and magically supports a gesture of the body. This applies also to some aspects of mudras, in which case the term gesture has a more specific meaning, since the term mudra may also designate an action, a particular operation, that is considered in its unity and always in terms of a seal. Purificarea vointei: vointa pura este vointa nuda, capabila sa se determine de la sine, dincolo de orice antiteza de valori si de orice pereche de contrarii, asa incat sa prezinte caracter supraindividual. In yoga, insufletirea sau pranizarea se petrece uneori prin intermediul unor energii subtile care se elibereaza din yoghin intr-o stare de imobilitatae corporala absoluta si prelungita, in timp ce el face din imagine obiectul asupra caruia focarul mintii sale se concentreaza neintrerupt. Dar mai sunt utilizate si unulu forme de exaltare, uneori chiar aceea a orgasmului unei impreunari sexuale dirijate in mod

adecvat. In corp sunt prezente si actioneaza toate puterile care se manifesta si opereaza in lume.