Ashes to Nectar: Death and Regeneration among the Rasa Siddhas and l{ath Siddhas"" David GordonWhite What does it mean to be born again? Across a wide array of world religions and several millennia, people have devised a number of strategies for denying the finality of death; indeed, the problem of death may be said to lie at the heart if not at the origin of religious thought and practice.r Two strategies have domi- nated: the one posits an afterlife to which the lifebody goes lbllowing the tran- sitional event of death; the other goes yet a step further and denies the imporlance, if not the reality, of death itself. It is a specific Indian application of this latter strategy that we wiil address here. How may one deny death its sting? By dying before death, by orchestrating the dissolution of one's self before someone or something else (Time) does, one may live eternally in an immorlal, invulnerable body. Different traditions have conceived this project in different ways, ranging from the quite literal experi- ence of bodily dismemberment and rememberment (with metallic prostheses) of shamans, to the gnoseological death experience of the philosopher praised by Socrates in the Phaedo (64a): "The sole occupation of the philosopher is to die before he is dead." What all of these approaches seem to have in common is the notion that one ought not to be dragged helplessly into death like some brute animal, but should rather anticipate it through a rneditative self-dissolution, in such a way that death becomes rendered inoff'ensive and incapable of inspiring fear. The practical concomitant to this notion is a body of exercises, often initiatory in nature, which permit one to advance as far as possible in lif'e along the path of a * Portions of this chapter are reprinted from The Alchemical Body: Siddhu Troditton,s tn Medieval India published by The University of Chicago Press. O 1996 by The University of Chicago. A1i rights reseled. 13
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Ashes to Nectar: Death and Regereration among the Rasa Siddhas and Nath Siddhas
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Ashes to Nectar:Death and Regeneration among
the Rasa Siddhas and l{ath Siddhas""
David GordonWhite
What does it mean to be born again? Across a wide array of world religions and
several millennia, people have devised a number of strategies for denying the
finality of death; indeed, the problem of death may be said to lie at the heart ifnot at the origin of religious thought and practice.r Two strategies have domi-
nated: the one posits an afterlife to which the lifebody goes lbllowing the tran-
sitional event of death; the other goes yet a step further and denies the
imporlance, if not the reality, of death itself. It is a specific Indian application ofthis latter strategy that we wiil address here.
How may one deny death its sting? By dying before death, by orchestrating
the dissolution of one's self before someone or something else (Time) does, one
may live eternally in an immorlal, invulnerable body. Different traditions have
conceived this project in different ways, ranging from the quite literal experi-
ence of bodily dismemberment and rememberment (with metallic prostheses)
of shamans, to the gnoseological death experience of the philosopher praised by
Socrates in the Phaedo (64a): "The sole occupation of the philosopher is to die
before he is dead."What all of these approaches seem to have in common is the notion that
one ought not to be dragged helplessly into death like some brute animal, butshould rather anticipate it through a rneditative self-dissolution, in such a waythat death becomes rendered inoff'ensive and incapable of inspiring fear. Thepractical concomitant to this notion is a body of exercises, often initiatory innature, which permit one to advance as far as possible in lif'e along the path of a
* Portions of this chapter are reprinted from The Alchemical Body: Siddhu Troditton,s tn
Medieval India published by The University of Chicago Press. O 1996 by The Universityof Chicago. A1i rights reseled.
13
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