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

action that part of the illusion (ie, which is based on ignorance, in the Confusion between
the spirit and the non-spirit) is either the consummation of a virtuality created by an
earlier act or projection of other po-petition that demands, in turn, updating its
consummation in the present existence or coming into existence. In establishing the
follow-ing equation: "I want" - "the spirit willing," some force is unleashed by that same
or another has been incurred. Because the confusion which is expressed as this equation
is a "moment" eternal circuit of cosmic energies.
We have here the law of existence is transubjective, like all law, but its validity and
universality are at the origin of suffering that affects life. There is only one path to
salvation with-quist: knowing the mind properly. The Samkhya does nothing but prolong
the tradition Upanishads: "He who knows the Atman through (the ocean of suffering)"
(Chandogya Up, VII, 1, 3). "For knowledge, the liberation, by ignorance, servitude"
(Samkhya-Sutra, III, 22, 23). And the first stage of the conquest of this "knowledge" is as
follows: to deny that the Spirit has attributes, which means ne-gar suffering as we are
concerned, I consider it as a goal-cho, without ties with the spirit, ie, devoid of courage,
sense (since all the "values" and all "meanings" are created by intelligence while
reflecting the purusha). Pain exists in the unique experience as it relates to human
personality regarded as identical to purusha, the Self. But as this relation is illusory, can
be easily removed. When purusha is known, the values are invalidated, the pain is not just
pain, no pain-no, but a simple fact, "fact" that although it retains the sensory structure,
loses its value, its meaning. Is risked understand this point, capital khya Sam doctrines
and Yoga, and which has not been emphasized enough, to our-ing trial. In order to get rid
of the pain, the Samkhya and Yoga deny the pain as such, thus removing any relationship
between suffering and the self. From the moment we realize that the self is free, eternal
and inactive, everything that happens: pain, feelings, volitions, thoughts, etc.., No longer
belong to us. All this is a set of cosmic events, constrained by laws, certainly real, but a
reality that has nothing in common with our purusha. The pain is a cosmic, and the hombre
or supports that fact contributes to its perpetuation only to the extent that it accepts to
be swayed by an illusion.
Knowledge is a simple "awakening" that reveals the essence of self, of spirit. Knowledge
is not "produce" anything, immediately reveal the reality. This immediate and absolute
knowledge, which should not be confused with intellectual activity, psi-logical essence, is
acquired through experience, but by a revelation cion. Nothing divine is involved in this,
because the Samkhya denies the existence of God (Note I, 7); Yoga accepted, but we'll
see Pa-lanjali does not give too much importance. The revelation is based on knowledge
of ultimate reality, that is, in this "awakening" in which the object is identified with the
subject completely. (The "I" "envisions" to himself, does not "think" because the thought
is in itself an experience and as such belongs to the prakrti.)
For Samkhya, there is no other path than this. The hope continues and even worsens the
human misery that is only happy that per-gave up all hope (S. Sutra, IV, 11), "because
hope is the greatest torture there, and despair, joy, more ineffable" (text of the
Mahabharata, Mahadeva commentator quoted by the Ve-Dantin in S. Sutra, IV, 11). The
rites and religious practices do not tie-nen no value (S. Sutra, III, 26) and which are based
on desires and cruelty. Every ritual act, for the same reason that implies an effort, creates
a new karmic force (SS, I, 84-85). Morality itself leads nowhere decisivo.5
Indifference (Vairagya - renunciation), Orthodoxy (sru-ti) and meditation are but indirect