Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net

(purvanirvasanusmrti). None of these five abhijna (Pali: abhinna) differs from the
"powers" that are at the disposal of non-Buddhist yogi (See Note V, 5). Even the preliminary
of meditation that allows their obtention are similarities before the non-Buddhist
Yoga: is a matter of mental purity of pla-EGULATORS, etc.. "With the very heart
serene, purified, translucent, devoid of bad agile, quick to act, firm and imperturbable, he
(the bhikku) applies and bends his mind to the wonderful power modes (iddhi). Enjoy the
wonderful power in their different ways: as one becomes many, being many, becomes
one, it becomes visible or invisible through without Encon-strate resistance, a wall, a
fortification, a hill, like the air: it penetrates the top down through the solid earth, like
water, walks on water without sinking, as on land, traveling with her legs crossed and
folded under toward the sky like the birds with their wings. Until the Moon , and Sun,
however strong and powerful, the touches and feels with the hand reached, remaining in
his body, even the Heaven of Brahma (...) With this course, which exceeds the heavenly
ear ear human, hears sounds both heavenly and human, near or far (...) By entering your
own heart into the hearts of other beings, other men, he knows (...) With her heart so
calm, and so on. directs and inclines his mind to knowledge of the memory of their
previous existences' * (Sa-manna Phau Sutta, 87; Digha Nikaya, I, 78).
The same list of powers is in the Sutta Akankheya; for each iddhi, it is necessary to
perform a given; 7wna. "If a bhikku wanted, my brethren, to exercise one by one, each of
these wonderful gifts, though one, become multiform, being multiform to become one
(...) and reach-in his own body-heaven of Brahma ; to provide then all jus-tice, which is
devoted to that quietude of heart which arises within oneself, which does not reject the
ecstasy of contemplation, etc. ".. This will come to a clear audition, to
Vinar what happens in the hearts of others, to know the past lives, to see how beings pass
from one state of existence to another, and so on.
These lists of siddhi ( '-iddhi) are almost always stereotyped das and are found in all
Indian ascetic and mystical literature (see previous pages, the list kept by Patanjali).
Yogis contemporary of the Buddha they also possessed such "mystical powers", and
Buddha did not call into question its authenticity, just as he did not doubt the authenticity
of ecstasy I-guis. But the Buddha encouraged his disciples not to immediately seek the
siddhi: the only real problem was the liberation, and the po-session of the "powers"
threatening to distract the monk of its objective initial Nirvana. As a reaction against the
excesses of mystical and magical, the Buddha did not forget to remember that the plantheo
of the problem and its solution were modified in man-man in his function as such.
"Truly, friend, I declare that this very body, mortal as it is, and no more than a fathom
high, but conscious and endowed with intelligence, is the world, its growth, its population
decline and the path at maturity '(Anguttara, II, 48; Samyutta, I, 62). For if it is true that
the monk must die to his condition to feed prof ana-za expect to reach the nonconditioned,
it is equally true that, be tempted by the "miraculous powers", is in danger of
settling in a higher mode of existence, the way of the gods and of the Magi "and
forgetting the ultimate goal, the integration of the Absolute. Moreover, the possession of
this or that "miraculous" was not in any way for the propagation of the Buddhist
message: other-guis and ecstatic I could do the same miracles, but still, it could get
"power" by magic, without any process-ing interior. The unbelievers could believe it was
simply a magical pass anyone, "If a believer (a Buddhist) announced the possession of
mystical powers (iddhi), when one turns being multiform, and being turned multiforme