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

obtain spiritual and physical effects while (...). The mere existence of the theory does not
account for details of the procedures. But enough with that have given us the idea of
using them. The experimentaci6n handled the resftf ... The results obtained during the
tests and their impact on the mental state have dete -nest the election and guided the
development of practical means. At least, this is the theory that explains the tests that
were tested (J. Filliozat, Les originesd "une technique mdienne mystique, phique
Philosophical Revue, 1946 , ps. 208-220, 217-218). The hypothesis is seductive, but
hesitate to link the origins of a mystical technique of experimentation to test a theory
bEstimates ^ fica. The opposite process seems more plausible, the "experimentation
mistica "would have preceded the scientific theory of respiration. As we remember Dr.
Filliozat (p. 217), the stages of respiration were already in Vedic India asirniladas the
cosmic winds.'s probably an experience structure "cosmic" we must seek the origins of
pranayana, but such experiences were of a mystic, not the result of tec-tion scientists.
rjolivalencia yoga, its success in India growing increasingly "Asianise, indicates that
Once in that sense we should seek their "origins". Note however that the alternative does
not exist between a source and a grassroots scientist, but between the first and a pre-
Aryan spiritual tradition, represented by ethnic superior in terms of culture, the
As for ritual intoxication cafiamo, opium and other narco-cal, was a custom widely
recorded in the shamanic world, as well as among some yogis. We know that the same
Pa-tanjali account for the "simple" (ausadhi), together with the samadhi, among the
means to obtain the siddhi (YS, IV, 1). The "simple" can designate both the ecstasy
narcotics that cause both "weeds" that was obtained from the elixir of life (see p. 264). In
any case, the cafiamo and drugs of the same type pro-Vocano the ecstasy and samadhi no
yogi, this means "mystical" per-belong by right to the phenomenology of ecstasy (which
cone-cemos a sample, the muni behavior Rigvedic p. 108) and were reluctantly accepted
in the field of classical Yoga. But this allusion to make Patanjali extati the magical
virtues of the simple-tion, is significant and of great consequence: prue-ba the pressure of
the "ecstatic," his willingness to supplant with me-all the disciplines of Yoga clasico.
Indeed, a certain number of cakta and members of other movements and or-giasticos
ecstatic, used and still use opium and hachish (Arbman, Ru-ara, p. 300 et seq.; Lindquist,
Die Methodendes Yoga, 194; etc.).. Most of these "ecstatic" is more or less directly from
Siva, in other words, they belong to an Aboriginal cultural stratum.
In the field of shamanism in the strict sense, the intoxication by drugs (cafiamo,
mushrooms, snuff, etc.). Seems an original phenomenon: firstly, myths and folkshamanic
cyan evident decline of the current shamans unable to obtain the "ecstasy" in
the style of the "Great Shaman of antafio" moreover, has been observed that in areas
where the cha Nanismo undergoes a process of disintegration and where the "trance" is
simulated, it toxic and abusing drugs. But in the same area of chama-organism, there
must be a difference between this phenomenon, probably recent, of intoxication in order
to "force" the trance, and ritual consumption of substances "burning" that tended to
increase the " internal heat. India should thus know several aboriginal ancient tradition
concerning the means to obtain the "magical heat", the "ecstasy" or "divine possession"
and all these magical-ecstatic traditions have been treated, more than once,
Indo-European Vedic times. The problem of continuous Mohenjo-Daro
no solution (see later, p. 336).