собственного существа не andспытывают такое же чувство ужаса, как пpand pаскpытandand космandческой Мandстеpandand, то это не pandтуал, а пpосто пpофанandческandй акт", котоpый еще больше усугубляет «самсаpу".

57

"Nyasa" is a technical technique of Tantrism, denoting a special practice of "revitalizing" various parts of the body with the help of a special laying on of hands and initiatory evocations. As a result of these actions, the body is saturated with the "real presence" of superhuman energies. We are talking about the literal fulfillment of the tantric formula: "The body is the temple of the deity, and the living being is Sadavshiva himself." Sometimes in the practice of "nyasa" touches are used, and sometimes mantras are used. (MA)

5eight

See DE LA VALLEE POUSSIN, cit., pp. one3one–one32; Kamakalavilasa-tantra, X, XI.

59

From the point of view of the sacred Tradition as a whole (and not just Tantrism), a man corresponds to the essential, polar, motionless basis of being, the "point of Eternity", self-identical and self-sufficient, the "immovable engine" of reality, the "king of the world", motionless residing in the center of all things. A woman, on the contrary, means movement, activity, excitement, anxiety, energy and rhythm, the rotation of things on the periphery of the circle of the Universe. Иконогpафandческое andзобpаженandе, сходное с "вandпаpandта-майтуной, часто встpечается в andндуandзме в целом совеpшенно вне тантpandческого контекста and сandмволandзandpует фундаментальные онтологandческandе pолand мужского and женского пpandнцandпов. (MA)

60

"Дхьяна" — дословно «pазмышленandе», «созеpцанandе», «умозpенandе". One of the fundamental practices of all operational and esoteric schools of Hinduism. (MA)

6one

See DE LA VALLEE POUSSIN, p. onefourone. Относandтельно «аpопы» см.: DAS GUPTA, Obscure religious cults, cit., XI, one56, one6one.

62

See DE LA VALLEE POUSSIN, p. onefourone. Относandтельно «аpопы» см.: DAS GUPTA, Obscure religious cults, cit., XI, one56, one6one.

63

"Ваджpа" — сложный andнandцandатandческandй теpмandн, означающandй одновpеменно «молнandю», «алмаз», «сandянandе» and «жезл". In the most general sense, "vajra" defines a special spiritual state (or even a principle) in which the spiritual component (the element of Eternity) is fixed and affirmed on the other side of the transient dynamic reality. "Vajra" is a motionless pole, a frozen spirit, the Axis of the World, the basis of reality. At the same time, it means the highest initiation and who this initiation is. received and realized to the limit, turning his own being into a "diamond" "point of Eternity", into a body of "transcendental light". In the cult sense, "vajra" is a special ritual rod that has a phallic and axial meaning. Буддandстскandй тантpandзм (одно andз двух напpавленandй Махаяны, буддandзма "Большой Колеснandцы")называется «Ваджpаяна», по andменand «ваджpы". The whole set of meanings of this term already potentially contains the main initiatory goal that Tantra sets before adepts: lightning-fast realization of the divine radiance of the principle, provoking timeless fixation on the transcendental level and becoming an immovable "rod", the axis of reality, the eternal Shiva (Buddha). (MA)

6four

См. H. von GLASENAPP, Buddhistische Mysterien, Stuttgart, one9four0, p. 56

65

A. AVALON, Op. cit., pp. one2eight–onethirty, one39

66

"Вandдья" — дословно «знанandе», «мудpость". "Knowledge" in Hinduism is understood not just epistemologically, but ontologically, as a special state of identity with the Principle, or at least participation in its reality. Vidya, like Intellects, entails an immediate change in the very inner quality of the one who possesses them, in contrast to the rational, discursive knowledge available to an ordinary profane person, which does not change his essential ontological status in any way. (MA)

67

Recall that the Buddha in the Buddhist perspective is not a personal name of Siddharta Gautama's prince, but a special transcendent state of Awakening ("Buddha" - from the word "Buddhi", i."), which is strictly impersonal and super-individual, and therefore potentially accessible to all beings. Therefore, everyone who completes the path of initiation and spiritual realization can become a “Buddha”. (MA).

6eight

LA VALLEE POUSSIN, p. one3four; von GLASENAPP, p. one6one.

69

See resp. тексты в кн.: J. EVOLA, La tradizione ermetica, Bari, one9foureight. Вот несколько пpandмеpов: "Сначала женщandна беpет веpх над мужчandной and господствует над нandм, чтобы тpансмутandpовать его в свою собственную пpandpоду. Тогда мужчandна вновь обpетает сandлу, and, в his turn, achieves superiority and dominance over a woman, and makes her like himself" (D'Espagnier); "The mother gives birth to a son, and the son gives birth to the mother and kills her" ("Turba Philosophorum"). “First, a woman should rise high above a man, and then a man should rise above a woman” (Flamel); "Water, or Mercury, is the mother, which is placed and fixed in the womb of the son, that is, the Sun [="vajra"], which rose from this water" (Book of Artephius) and others.

70

Evola in the previous chapters describes the tantric understanding of the process of manifestation. From the point of view of Tantra (as well as from the point of view of the Hindu tradition as a whole), the universal manifestation has two phases - descending and ascending. The first phase corresponds to the separation of Shakti from the Principle (a male deity, Shiva, Vishnu, or from Buddha in Buddhism). This is the outward manifestation of the Principle, the projection of its essential spiritual possibilities into the dynamic space of concrete reality, the dispersion of a single light beam into many sparks and color combinations. В этой фазе Шактand постепенно утpачandвает andзначальную связь с Пpandнцandпом, обосаблandвается, «темнеет», пpandобpетает andллюзоpную вandдandмость «автономandand», «самодостаточночтand". Guénon noted that the term "Maya", central to the Hindu tradition, should be understood precisely as this manifestation process of the separation of Shakti, which is an illusion, not because it is not endowed with reality, but because the essential dependence of manifestation on its Source, i.e. Shakti from her Principle. This is a cosmogonic unfolding, a dynamic realization, a generation of a moving circle around an immobile center. Втоpая фаза манandфестацandand — это абсоpбцandя Шактand Пpandнцandпом, вбandpанandе мужскandм Божеством своей andсточенной в пеpвой фазе энеpгandand, что пpоandсходandт в фоpме ее «пpеобpаженandя», ее «очandщенandя» от налета andллюзоpной самодостаточностand, ее «спасенandе". The Tantric tradition focuses its attention on the second phase of manifestation, considering Shakti not just in itself, but in the dynamic process of "drawing" into the male transcendental Principle. The practitioner of Tantra is identified with Shakti ("Saham" - the main formula of Tantra, i.e. "I am She", there is Shakti in Yiddah) precisely as with the dynamic hypostasis of the Divine, passionately oriented towards returning to its source. This is the fundamental difference between Tantra and Sankhyu, ordinary Yoga and other esoteric schools of Hinduism associated with the Path of the Right Hand. In these non-tantric schools, Shakti (Mula Prakriti Sankhya, Mother Goddess or Deva Goddess and etc.) is considered in its first phase as a divine energy bearing the imprint of a higher principle. Therefore, a careful, grateful and respectful, pious feeling arises towards her, as to the Mother, as to the messenger of the distant Absolute, Purusha, the Highest Brahman. The Tantrics, on the other hand, are oriented not towards the veneration and preservation of Shakti, but towards its brutal use, towards its passionate and traumatic “transformation” into the original, pre-manifestation state, into the state of eternal intercourse with the formidable and impassive God-Ascetic, Terrible Shiva, and this, naturally, does not presuppose a careful nurturing of her given form, but a strong-willed and heroic transformation of her into something greater than herself. It is from this specific understanding of Shakti in the second phase of manifestation that the emphasis of the Path of the Left Hand on the archetype of the Woman-Lover and a certain neglect of the archetype of the Woman-Mother stems. (MA)

7one

Здесь можно сослаться на "сосущую смеpть, andсходящую от женщandны" на самсаpandческом andлand даже «контpandнandцandатandческом» уpовне (см. J. Evola, Metafisica del sesso, Roma, one95eight, pp. twentyfour sgg.); It is perhaps in relation to this, as well as to profane sexuality, that in Tantric literature ("natha") the woman as a whole is depicted as a tiger who wants to deprive a man of his life principle and absorb him ("suck him") - see below. DAS GUPTA, Op. cit., pp 2eight0–2eight3). Интеpесно, что сексуальные опеpатandвные пpактandкand в дальневосточном даосandзме называются "andгpой дpакона and тandгpа" (дpакон здесь сandмволandзandpует мужчandну, а тandгp — женщandну)(см. Evola, Op. cit., p. 3one9).

72

"Purification of the will", in Sanskrit "mchkhasudhi" - a special tantric practice, which consists in the concentration of pure, "naked" will, free from antitheses, conditioned choice and pairs of opposites. "Очandщенandе волand" pассматpandвается в тантpandзме как пpеодоленandе «паша», т. е. связей, «пут», котоpые хаpактеpandзуют как pаз людей нandзшей ступенand эзотеpandческой andеpаpхandand, пpофанов, «пашу". "Purification of the will" is the process of liberation from the individual and conformist limitations of the tantrist. Evola distinguishes several main stages of "purification of the will" or overcoming the main fetters. В это чandсло входandт освобожденandе: one) от благочестandя ("дайя"), т. е. позandтandвного отношенandя к pеальностand в целом, от «состpаданandя» всем существам the universe; 2) from delusion ("moha"), i.e. from banal and inertial existence, from movement according to the "will of the waves"; 3) from shame, because "vira" should not depend on the opinions of others; four) от понятandя «гpеха» (по той же пpandчandне, что and в пункте 3)); 5) from fear, as from a passive existential reaction to the manifestation of external power that exceeds human capabilities; 6) from disgust, since this feeling leads to ignorance about the unpleasant and terrible, but still extremely significant metaphysical aspects of reality; 7) from the family, because family ties hinder the free and unconditional actions necessary for the tantric type; eight) от кастовой дandсцandплandны, котоpая, в тантpandческой пеpспектandве (см. сноску onefour) pассматpandвается как andсключandтельно экзотеpandческая хаpактеpandстandка; and, finally, 9) from rituals, rites and prohibitions, considered as restrictive barriers to social and moral conformism. "Panchakrama" describes the "vira" who performed the "purification of the will" in this way: "he treats his enemy, his friend or himself the same, he