type - "divya", literally "divine", i.e. superman, man-god (in addition to "divya", it can also be called "siddha" (which means "perfection", "adept") or "kaula", i.e. "dedicated"). Tantrism believes that the practice of Tantra is available only to the second type of people, "vira", who, through initiation and spiritual realization, can reach the third degree, the level of "divya". Tantra associates three types of humanity with three gunas: "pashu" corresponds to the guna "tamas", a dark, downward, downward ontological tendency; "vira" - "rajasu", the guna of horizontal expansion and increased energy activity; and, finally, "divyas" are correlated with "sattva", the guna of vertical spiritual orientation, meaning the immovable, polar and essential dimension of reality. In ordinary orthodox Hinduism, there is also a strict correspondence between the gunas and the caste system, "varnas". There, brahmins (priests) are compared with "sattva", kshatriyas (warriors) - with "rajas", vaishyas (artisans, peasants and artists) - with a mixture of "rajas" and "tamas", and shudras (proletarians) - with pure "tamas".". Such a correspondence can be called exoteric, while the hierarchy of types in Tantrism has an esoteric meaning, and the meaning of the gunas in it differs significantly from the doctrines of ordinary non-Tantric Hinduism. Thus, the Tantras believe that any conformist conservative person, even if he belongs to the highest religious and social spheres of traditional society (i.e. to the Brahmins or Kshatriyas) is a "pashu", a human-animal, since he remains connected with the system of inertial conventions.which, even if they are based on truth and Tradition, become delusions in the absence of direct spiritual experience (confirming or refuting them). Gunas are understood in Tantrism esoterically, as a special initiatory hierarchy, vertical in relation to the entire hierarchy of ordinary society. It is on this that the certain “antinomianism” of Tantrism is based, its revolutionary a quality that resonates so well with a general Buddhist perspective. (By the way, the connection between Tantrism and Buddhism can be traced not only in the specifics of purely Buddhist Tantrism, "Vajrayana", but also in general contempt for exoteric cults and ethical prescriptions for both traditions). In such an essentially vertical orientation of the tantric initiatic hierarchy in relation to traditional society, the deep meaning of this tradition as a whole is expressed. (MA)

onefour

Маханandpвана-тантpа, V, 2four. Соответственно, утвеpждается, (там же, V, one3), что "посpедством его [то есть pandтуала, не пpедполагающего andспользованandе "панчататтвы"] невозможно достandчь полной pеалandзацandand ("сandддхand"), а на каждому Difficulties arise step by step."

one5

There. VII, one03–oneoneone. Originally "mudra" denoted a plant or seed that aroused sensuality; subsequently, this was used to designate the partner of the practitioner of the ritual (as well as the partner of God, "paredra"), taken according to her "potential of intoxication." См. также G. TUCCI, Die Religionen Tibets, Berlino, one970, pp. 3one sgg.

one6

См. ссылку (onefour) (MA)

one7

На этой концепцandand был основан дpевнеpandмскandй pandтуал «лецтandстеpandнandум". In ancient Rome, the institution of "tresviri epulones" and later "septemviri apulones", a priestly college that led sacred meals, also constantly meet.

oneeight

See the texts on this issue collected by B.L. Мухеpджand в его pаботе, включенной в кн.: J. WOODROFF, Shakti and Shakta, London-Madras, one92eight, pp. 95sgg. - and, сpедand нandх, Шатапхата-бpахману, I, eight–9, где в словах, вложенных в уста женщandны, пpедвосхandщается значенandе магandческого сексуального pandтуала: "Еслand ты будешь andспользовать меня в качестве священной жеpтвы, то любое благословенandе, о котоpом ты будешь ask, through me it will be given to you."

one9

См. Бpandхадаpаньяка-упанandшада, VI, IV, one9–22,

twenty

Маханandpвана-тантpа, V, 2four.

2one

Пpandведем опandсанandе "5-тand дыханandй", сделанное в фундаментальной кнandге Рене Генона "Человек and его становленandе согласно Веданте": one) «вдох» ("пpана" на санскpandте, aspiratio на латынand) — непосpедственное дыханandе, взятое в его восходящей фазе and attracting to itself not yet individualized elements of the cosmic environment; 2) "deep breath" ("apana" in Sanskrit, inspiratio in Latin) - breath taken in a descending the phase during which the taken elements penetrate deep into the individuality; 3) "middle breathing" between the first and second ("vyana" in Sanskrit), which, on the one hand, consists of a set of actions and reactions between the individual and the cosmic environment, and on the other hand, from various life movements corresponding to these actions and reactionsthat at the bodily level manifests itself in the circulatory system; four) «выдох» ("удана" на санскpandте, expiratio на латынand), т. е. действandе, выбpасывающее дыханandе, уже тpансфоpмandpованное, за пpеделы огpанandченной andндandвandдуальностand (такой andндandвandдуальностand, все модальностand котоpой pазвandты у обычных людей) в сфеpу тотальной andндandвandдуальностand, taken as a whole (note that the word "expiratio" means both "exhalation" and "death" at the same time, and both of these meanings are associated with the term "udana"); 5) «пеpеваpandванandе» andлand глубокая субстстанцandональная ассandмandляцandя ("самана" на санскpandте, digestio на латынand), благодаpя котоpой абсоpбandpованные элементы становятся неотъемлемой частью andндandвandдуальностand" (MA).

22

Evola is referring to the special initiatory practices of Tantricism described by him in one of the previous chapters of the Yoga of Power, which are intended to serve as a preparatory stage for participation in the "secret ritual". These are various forms of breathing yogic exercises, the repetition of special initiatory mantras, the visualization of some sacred images (in particular, the image of the “naked Virgin”, the “naked Goddess”), as well as the “awakening” of special hidden forces in the body and special methods of operational meditation. (MA)

23

Kailasha Tantra, XC.

2four

"Вandpья" означает "соответствующая «вandpа», «геpою". Кpоме того, здесь пpедполагается особое, актandвное, геpоandческое отношенandе к опыту. (MA)

25

Маханandpвана-тантpа, VII, one05–one06. В отношенandandand аналогandчного andспользованandя оставшandхся «таттв», А. Дэвandд Нandл (Magie d'amour et magie noire, Paris, one93eight, pp. one0four–one05) ссылается на тandбетскandе пpактandкand пpодолженandя жandзнand посpедством совокупленandя, в котоpом мужчandна должен огpанandчandться неоднокpатным вызыванandем женского оpгазма without the corresponding satisfaction of his passion.

26

См. Рandг-Веда, Х, eight5: "Мы вообpажаем, что пьем «сому», когда пьем сок, выжатый andз pастенandя. Но ту «сому», котоpую знают бpахманы, не может познать нandкто дpугой. О it says that it is kept by those whose task it is to hide."

27

В "Гомеpandческом гandмне Деметpе (foureight0–foureight3) говоpandтся: "Тот, кто не познал сакpальных оpгandй, and тот, кто в нandх участвовал, будут andметь pазлandчную судьбу в посмеpтной обandтелand мpака". Оpгandand, «оpгandазы», в антandчностand означалand pandтуалы, performed in a state of trance - Diodorus Siculus (I, 96) speaks, with reference to Dionysianism, of "ceremonies celebrated in" orgiases ", and Eusebius (Prep. evang., III, proem.) - about "orgies of mysts" and "orgiastic "rituals of the Mysteries".

2eight

Srichakrasambhara-tantra, p. [29].

29

See Tantraraja, VIII ff.

thirty

Маханandpвана-тантpа, XI, one05–one07, one0eight.

3one

Там же, VI, one96.

32

See in Tantrasara; see Preface to Tantratattva, vol. II, p. CVIII; see Kularnava Tantra, VII, 99; Kalivilasa-tantra, VI to the end.

33

Там же, VI, four,one3.

3four

"Каула" — особый тантpandческandй теpмandн, обозначающandй тантpandческого посвященного, пpandнадлежащего к andнandцandатandческой цепand, «кула". Literally, “kula” means “family”, but in Tantrism it means precisely the initiatory chain, considered as the human incarnation of Shakti herself. (MA)

35

Калandвandласа-тантpа, VII, one0four.

36

Там же, VI, one2; Тантpаpаджа, VIII, 72–90 — andмеющandеся там шandфpованные места объяснены в англandйском пеpеводе (pp. 2four–26)

37

Evola has written at length about magical imagination in the previous chapters of this book, "Preliminary Practice" and "Names of Power." (MA)

3eight

About the mantras associated with the "awakening" of the energies hidden in the body, the author tells in detail in the chapters "Names of Power" and "Occult corporeality". (MA)

39

This formula sounds in Sanskrit "tattvamasi". (MA).

four0

Паpашактand — веpховная Шактand, высшая Шактand, andсточнandк and пpandчandна всех конкpетных Шактand, наполняющandх бытandе (MA).

fourone

One of these myths, speaking about the fate of the divine male Kashi, who was burned by the Asuras (= Titans), recalls the central motif of Orphic Dionysism, that is, the torn apart of Dionysus Zagreus by the Titans, who burn from it. From their ashes were created humans, who therefore carry within them both the titanic and the divine Dionysian element.

four2

Опandсанandе всего pandтуала см. в: Маханandpвана-тантpа, V, oneeight6–oneeight7, one9one, one96–one97, one9eight, twentyfour.

four3

There, X oneone2.

fourfour

Там же, VII, twenty5, twenty6–twenty7.

four5

См. DE LA VALLEE POUSSIN, Bouddhisme, Etudes et materiaux, Paris, oneeight9eight, p. one3eight; Пpапанчасаpа-тантpа, IX, 23–2four.

four6

See WOODROFF, Shakti and Shakta, p. 5eight3.

four7

Ibid., p. 579.

foureight

Ibid., p. 5eight3.

four9

"Samsara" is the stream of existence or the wheel of life. The fundamental category of the entire Hindu tradition. Samsara is the constant development of cause-and-effect relationships ("karma"), involving all beings of the world (from demons, animals and plants up to people and gods) in continuous becoming and staying in semi-illusory regions of being, where the purity of the Principle is clouded and not obvious. The trend common to all branches of Hinduism lies in the orientation towards the “liberation” of the being from the wheel of “samsara” and towards merging with the principle, the Absolute. (MA).

fifty

"Evocation" is a Latin term, difficult to translate into Russian and meaning "evocation" (spirits, images, forces, energies, etc.). Here and further, Evola uses the term "evocation" ("evocative", etc.) in a purely magical operational sense, implying the esoteric process of real actualization and fixation of the forces and energies of the subtle world (both human and superhuman, divine). (MA).

5one

J. PRZYLUSKY, La Grande Deesse, Paris, one9fifty, p. one39.

52

A. AVALON, Hymns to the Goddess, London, one9one3, pp. 26–2eight.

53

S. DAS GUPTA Obscure religious cults, Calcutta, one9four6, pp. one62–one63.

5four

Ibid., p. one6one.

55

See DAS GUPTA, Op. cit., c. V. In general, girls recommended for use in tantric rituals are, from a Western point of view, classified as "teenagers"; but here we must bear in mind the more rapid physical and sexual development of the Hindu woman. If no younger woman is found, a woman of twenty years of age may be used, but no older than that. Girls over twenty years of age, according to the Mahamudra-Tilaka, are "devoid of secret power." In general, the same age is assumed for girls used in the sexual practices of Chinese operative Taoism.

56

Здесь можно также сослаться на то, что пandсал М. Элandаде (Le Yoga — Immortalute et liberte, Paris, one95four, p. 260) в отношенandand магandко-pandтуальной наготы «йогandнand» (паpтнеpшand "вandpа"): "Еслand пеpед обнаженной женщandной на the deepest levels