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

postulating the existence of a rational principle obviously has sen-ed not needlessly
multiply the number of relations between the com-positions "(Tattva Kaumudi, 121). In
accordance with the principle, spirit, the self is a simple principle and irreducible,
autonomous, is-static, non-productive, not involved in mental activity and sensory, and so
on.
Although the self (purusha) that ensured the delusions and confusional prakrti tions of
this motion by the "teleological instinct" com-pletely inclined toward "liberation" of the
purusha. Remember, "from Brahma to the last blade of grass, the Creation is for the
benefit of the spirit until it has reached its-prema wisdom" (S. Sutra, III, 47).
ESP1RITU-NATURE RELATIONSHIP
If Samkhya-Yoga philosophy does not explain the reason and origin of the strange
partnership between the spirit and experience, at least tries to explain the nature of their
association, the defi-venting the character of their mutual relations. These are not real
relationships, in the true sense of the word, such as exist for example between external
objects and perceptions. The true relations imply, in effect, change and plurality,
however, here we have some rules essentially opposed to the nature of spirit.
The "states of consciousness" are merely the products of prakriti, and can not maintain
any kind of relationship with the spirit, as this is above all experience. But, the Samkhya
and Yoga is the key to this paradoxical situation-the more subtle, but clear of mental life,
ie the intelli-ICTP (buddhi), under the aspect of pure "luminosity" (sattva) possesses a
specific quality: that of reflecting the spirit. The understanding of the outside world is
only possible thanks to the reflection of the purusha in intelligence. But the self is not
disturbed by this thought, nor loses its ontological modalities (impassive, eternity, etc.)..
The Yoga Sutra, II, 20, said substantially: the seer (drastr, ie the purusha) is the absolute
consciousness (the "clairvoyance" by Anton-farmhouse) and even when kept pure, known
knowledge ( "look at the ideas that are presented "). Vyasa interpreted thus: the spirit is
reflected in the intelligence (buddhi), but not even close, not unlike her, as this is
modified by knowledge, ever changing, the objects, while purusha, avail-NienD a
continuous knowledge in a way also is (purusha) knowledge. Moreover, the purusha does
not differ completely from buddhi, then, though pure, knows the knowledge. Patanjali
uses another image to define the relationship between intelligence and spirit: as the
flower is reflected in a glass, so the intelligence reflects the purusha (Yoga Sutra, I, 41).
But only one igno-rants can be attributed to crystal flower qualities (shape, color,
dimension). When the object (the flower) moves, its image is mue-ve in the crystal,
although this remains motionless. It is illusion to believe that the spirit is dynamic
because it is the mental experience. In reality, there is more than an illusory relation
(upadhi) due to a "correspondence simpdtica (yogyata) between ego and intelligence.
From the earliest times, the spirit is deposit-trated by this illusory relation with psychomental
life (ie the "matter"). This is due to ignorance (avidya, YS. II, 24) and while the
avidya is maintained, there is the existence, under karma, and with it the pain, insist a
little on this point. The delusion or ignorance consist of confusion we make between the
immobile and eternal purusha and the flow of psychomental life (S. Sutra, III, 41). Say, "I
suffer" "I wish" "I hate", "I know" and think that this "I" refers to the spirit is to live with
the illusion , and prolonged, as all our acts or intentions, for the simple fact to justify the
prakriti, the "matter", are conditioned and di-ligidos by karma. This means that every