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

precise moment that the last I've found your freedom, then recent creation, in contogether,
will be reabsorbed into the primordial substance.
It is this fundamental statement (about you explicitamen-made) that the cosmos exists
and endures through nescience of the man who can find the cause of the depreciation of
Life and the Cosmos; depreciation that none of the great buildings of post-Vedic Hindu
thought has been covered to conceal. Starting from the time of the Upanishads, India
rejects the world as it is and devalues life as revealed in the eyes of the wise: ephemeral,
painful illusion. A concept such as this leads neither to nihilism or pessimism. Flooded
was rejected and despised this life, because we know that there is another thing, mds alla
of becoming, of temporality, of suffering. In terms religious, one might almost say that
India rejects the Cosmos and the inner life, because longs for a world and a way of being
sacred.
The Hindu texts repeat this argument to fatigue, according to which the cause of
"slavery" of the soul, and as a consequence the immediate source of endless suffering,
lies in the solidarity of man with the Cosmos, in their participation, active or passive, direct
or indirect, in Ja Nature. Let us be clear: solidarity with a world not sacred nature
involves participation in a professional na. Neti! Neti! exclaims the sage of the
Upanishads: "jno! jnol; You are not this, nor this one!". In other words, you do not neces
belonging to the Cosmos in decline, as you see it, you're not necessarily deposit-trated to
this creation, we necessarily, under the proper law of your being. Well Being unable to
maintain any relations with non-being, however, Nature has no real ontological reality: it
is indeed universal becoming. To-cosmic shapes, for more complex and majestic it is,
eventually disintegrate: the Universe itself periodically resorbed by "big solutions"
(mahpralaya) in the primary mold (prakriti). Now, all that becomes, evolves, dies,
disappears, does not belong to the realm of being; explain once again, is not sacred. If
solidarity with the cosmos is the consequence of a progressive demystification of human
existence and therefore a fall in ignorance and pain, the road to freedom necessarily leads
to a de-solidarity-CRC for the Cosmos and secular life. (In some forms of tantric yoga,
this des-solidarization is followed by a desperate effort resacralizacidn of existence).
And yet, Cosmos, Life, have a lens function ambivalence. On one hand, project to the
man in suffering and thanks to karma, included in the endless cycle of transmigration on
the other hand, help you, indirectly, to seek and find "salvation" of the soul, the
autonomy, absolute freedom (moksha, mukti). But the man suffers, in effect, meaning
that is more united with the cosmos but it invades the desire for freedom and thirst
tormented him most of salvation. Illusions and cosmic forms are put in that way, and that
virtue and not in spite of their own ma-gia, and through suffering that fuels his tireless
ceaselessly becoming-the service of man, whose purpose is ma suppressor deliverance,
salvation. "From Brahman to the single blade of grass, the Creation (srsti) is for the good
of the soul, until it reaches the supreme knowledge." (Samkhya-Sutra, III, 47.) Supreme
knowledge, ie the liberation not only of ignorance, but also and primarily, pain, suffering.
EQUATION OF PAIN – EXISTENCE
"Everything is sorrow for the wise" (duhkameva sarva vivekinah) writes Patanjali (Yoga-
Sutra, II, 15). But Patanjali is not the first nor the last to see this universal suffering. Long
before the Buddha had proclaimed "All is pain, everything is ephemeral" (sarvam