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

The Brahmanic sacrificer ascends to heaven through the ritual of climbing a ladder; the
Buddha transcends the Cosmos licamente symbolized through the seven heavens through
meditation the Yogi makes a boo-far 'of a purely spiritual ascension. All en -
19 W. Ruben, Schamanismus im alten Indien (Acta Orientalia, 17, 1939
ps. 164-205), p. 169, Eliade, Le Chamanisme, P. 365.
cough acts share the same structure, each of them on the piano as his own, indicates a
particular way to transcend the mundane world and reach the world of the gods, or the
Self, or whatever means the only major difference shamanic experience of ascension to
heaven lies in the intensity of the latter, as we have stated already, the experience
involves shamanic ecstasy and trance. But remember the Municipality of the Rig Veda,
that "in the em-briaguez of ecstasy, riding on the chariot of the winds", etc.. (See p. 108),
in other words, Vedic India also met "ecstatic "whose experiment was comparable to
shamanic ecstasy. Only, it must be said of course, the difference between the technique
that leads to ecstasy" shamanic "and the method of meditation yogi is too big for that they
can be linked in any way that be. we will review these differences at the end of our
comparative survey work.
The symbolism of ascension to Heaven is part of the
universally known symbolism of the "magical flight", which, though recorded in all
shamans and magic in all "primitive" goes beyond the realm of shamanism, in the strict
sense of the word. We will not present here the sets and reviews we presented elsewhere
(Le Chamanisme, ps. 365, 415). But the idea that the saints, yogis and magicians can fly
is found throughout India. Indeed, soar through the air, flying like a bird, cross great
distances with lightning speed, disappear, here are some magical powers that Buddhism
and Hinduism give arhats and wizards. Lake miraculous Anavatapta could only be
achieved by those po-Seiano the supernatural power of blowing up the Buddha and
Buddhist saints Anavatapta reached in the blink of an eye, just as in Hindu legend, the risi
rushed through the air toward the divine and mysterious country called North Svetadvipa.
It is, of course, of "pure land", a mystical space that has features of both the nature of a
"paradise" and an "inner space", accessible only to initiates. Anavar-Tapto Lake, like
other Svetadvipa or Buddhist paradises are other way of being to which it reaches
through to Yoga, contemplation or asceticism. But what matters is to emphasize the
identity of expression of such experiences simboarcaico superhuman with the ascension
and flight, so widespread in chama -
body.
The Buddhist texts speak of four kinds of magical powers of tra'-laci6n (gamana), being
the first flight in the manner of appointment Patanjali pajaros.17 among siddhi, the power
can be obtained by flying yogis the air (Laghima) 18Es provided by the "power yoga"
that in the Mahabharata, the sage Narada threw himself into the air and reached the
summit of Mount Meru (the "Center of the World): from above alia, saw the confines
Ocean of Milk, a Svetapvipa (Mahabharata, XII, 335, 2).
For "with a body similar (yogi) yogi wanders where it wills" (ibid., XII, 317, 6). But
another tradition recorded by the Mahabharata states and the difference between realmystical
ascent of which we can not say it's always "con-crete" - and the "magical flight",
which is nothing more than an illusion: 'Also we We can fly to the heavens and express
low vari-ous ways, but through the Illusion "(Mayaya, Mahabharata, V, 160, 55).
We realize the sense in which the Yoga and other meditative techniques developed Indian