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

Ajivika, as well as the whole of India, following the bhakti and ended up merging with
Pancaratra. (Basham, pag. 280 et seq.; On Ajivika see Note V, 6; on Pancaratra, Note IV,
5).
Metaphysical knowledge and mystical experience
It can be seen, through the whole history of Buddhism, the tension between supporters of
knowledge and the supporters of experiench yogi. By the beginning of our era, a third
category involved in the debate, the supporters of the bhakti. The redemptive value of
faith in Buddha (actually, in the Dhamma revealed by the Buddha) is not entirely absent
from canonical texts. "jel having faith in me and love me, arrived in heaven!"
(Majjhimanikayal, 142). For "Faith is the seed, Faith is the greatest wealth for the man
here below" (SuttaNipata, 77, 182). Over time, especially thanks to the pressure of
popular religious experiences, the mystical devotion won considerable importance. The
Bodhisattva, the Buddha Amitabha, Avalos-kitesvara and Manjusri, the innumerable
Buddhas are celestial creations tions of bhakti. Buddhism can not be exception, not either
in the general trend of Indian spiritualism. The process will fa-cilitate by homologation
among the many "bodies of the Buddha" by the growing importance of the mantra, and
mainly for the triumph of Tantrism (see below, pag. 193).
For now, we insist on the tension between the "philosophers" and "disciples of Yoga".
The in-volurninosa Cyclopedia of Vasubandhu, Abhidharmakosa (translated and
commented-da by L. de la Vallee-Poussin, 5 vol. Paris, 1922-1926), is par-ticularly
interesting. No specific references are missing in the value of "ecstasy" to the obtaining
of Nirvana (for example, II, 43, VI, 43; VTII, 33 etc.).. But even when speaking of Yogadu
Vasubhan strives to rationalize mystical experiences, interpret them gradually in terms
of the School is not denying the value of "ecstasy yogi" or despise those who practice it,
but writing Abhidharma on, on "The supreme dharma", remains on the piano in the
"philosophy". Indeed, this kind of supreme knowledge is known to reach the same result
of the yogi practices. The Abhidharma is proposed to demonstrate the fluidity, and
ultimately, the unreality of the outside world and so-lidaria any experience with this
world for what is called "reality" was not in short but a succession of events and evaluate
instantly -NESCent. Now for the "theoretical", the lucid analysis, exhaus-tive and
ruthless of the "reality" was a means of salvation for the analysis overwhelmed the world,
reducing its apparent soli-dez a series of dazzling appearances. Consequently,
comprehending the ontological unreality of multiple universes "com-positions," physical
universe, life, psychic, mental, axiomatic, and so arrived at the same time .- piano
transcendental Absolute, the unconditioned and the non-compound, and could wait for
liberation.
The treaty Budhaghosa, Visuddhimagga, "The Way of Purity", the most luxuriant and
scientific work on meditation pro-duced by the Hinayana (the middle of V century after
Jesus Christ, reveals the same orientation: the stages of meditation are classified,
explained, justified by canonical texts, "reasonably" interpreted. We found there, of
course, all the traditional motifs of asceticism and meditation Indian: lis-tas of siddhi
(starting from page. 175 especially at pp. 373406), meditation on the impurities of the
body (p. 241), the spiritual benefit to be derived from the oral description of the
constituent elements of the human body (p. 243), the snatches-up by through the fixing of
thought in Buddha (pa-gina 144), the concentration in breathing (p. 272), and so on. But