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

mixed with yogic disciplines or even supplant, the proof is in the fact that a considerable
number of "yogis" and "fakirs" while participating in a school determined and yogi
practicing certain exercises (pranayama, etc. .) prolorr-gando both a tradition more than
ecstatic and orgiastic.
If we now try to draw some general conclusions from the comparative examination
sketched above, we must begin by distinguishing three positions Spiritual l9) the specific
Sxtasis shamanism, 2 °) la liberation through samadhi, Yoga own classic, 3 °)
lajivanmukti, which coincides almost with the "immortality in the body", a particular
form of Yoga and Tantric alchemical, and of interest mainly to the imagination "popular"
with the nostalgia that satisfies. Next, we just discussed would be useless INSIS-ing on
the differences in structure between shamanic ecstasy and enstasy yogi. In its capacity as
spiritual technique constituted (not talking about his "origins" possible), yoga-can in no
case be confused with shamanism or form part of the techniques of ecstasy: the aim of
Yoga is the perfect classic car -nomy, the enstasy, while shamanism is particularized by
its desperate effort to reach the "condiqion of mind" for the "flight of ecstasy." However,
there is a certain point in which they find do Yoga and Shamanism: it's "out-of-time" and
the Abolition of ecstasy of the shaman History recom-bra freedom and bliss of the times
in primary which, according to myth, the man could ascend to Heaven and materiklmente
converse with the gods .* 8 For their part, the Yoga reaches the unconditioned state of
samadhi or sahaja, jivanmukta perfect spontaneity, the liberated in life. " From one point
of view it may be said that the jivanmukta has abolished time and history: its spontaneity
somewhat resembles the paradi-Siaca existence of primitive man evoked by myths. That
is, the yogi, as the shaman tries to abolish the historic time to rediscover one situation and
non-conditioned (and therefore paradoxical, impossible to imagine). But while the
shaman is able to achieve this spontaneity only through his ecstasy (when you can "fly" )
and only for such period as long they ^ xta -
28 See our book, let him Chamanisme et techniques archaïque Text-sse, passim; and e
tudio La nostalgie du paradis dan »lew traditions primitives (Diogcne, n. 3, 1953, ps. 31-
45).
sis, the true yogi, who has obtained the samadhi and has be-come a jivanmulkta enjoys
continuously from that situation is not conditioned, ie it has managed to abolish the Time
and History in final form.
This difference in structure between the shaman and the yogi is ac-characteristics of
classical Yoga. But we have seen that from very early, at the side of this form of yoga
crystallized others-do use other paths (eg, the bhakti) and persecution of other purposes
(the obtaining of a "divine body", for example). It is thanks to this proliferation of new
forms and in this process yogis coalescence with other mystical techniques that we find
before us a third "position spirit, which affirms the possibility of indefinitely prolonging
life in a" body incorruptible "forged by Hathayoga and alchemy at the same time. Neither
the classical yoga, or generally any other form teacher's thinking Indian pursued the
"immortality" from a protracted life to infinity and the liberation, freedom, India
preferred to them accordingly. However, as we have seen (p. 302), at some point, Yoga
came to embody the conscience hindu, not only the ideal instrument of liberation, but
also the "secret''to conquer Death. This need is only one explication: a sector of India, the
largest perhaps. Yoga is not only confuse day with the path of holiness and liberation, but