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

universal Spirit, the concomitant existence of "spirits liberated" and "slave-zados spirits"
would not have been possible. But still: neither death nor life, nor the diversity of the
sexes and actions, etc., Podida would coexist, in this case (Karika 18). The paradox is
obvious: this doctrine reduces the infinite variety of phenomena to a single principle, the
matter (prakriti) derives from a single parent to Uni-verse physical, life and
consciousness, and postulates, however, the plurality of the spirits, although by their
nature these are essentially identical. The doctrine thus joining what seems so differentthe
physical, vital and mental-and isolation which, especially in India, it seems so
universal and unique: the spirit.
Examine more closely the conception of liberation (moksha) in the Samkhya and Yoga
doctrines. As for most Hindu philosophical schools-except, of course, those who are
influenced by the mystical devotion (bhakti) - the liberation is, in fact, liberation from the
idea of evil and pain. It is not knowledge of an existing situation, but over which spread
their veils of ignorance. Suffering destroys itself from the moment they realize that is
foreign to the spirit, but that does not concern the "personality" human (asmita). Indeed,
imagine the life of a 'liberated'. This will continue working for the potential-old stocks, as
well as those of his own existence before the "awakening", ask to be updated and
consumed, according to law Karmic. But this activity is no longer his own, is objective,
mechanical, disinterested, in a word, and not to act towards its "fruit". When the
"liberated" acts, has no awareness of "I act" but of "men act" I did not drag the process on
a psychophysical. By failing to act and the power of ignorance, no new nuclei are created
and karmic. Cuan-do all of the above "potential" are destroyed, the release is absolute,
final. We could say that has not released the "experience" of the release. After the
"awakening" acts with undifferentiated, and when the last molecule is clear from the
psychic, integrates a mode of being unknown to mankind, because it is absolute: a kind of
Buddhist nirvana.
The "freedom" that the Hindu knowledge acquired through metaphysical or Yoga, is
nevertheless real, concrete. It is see-ing that India alone has sought the release negatively,
because she wants to be specific, positive, freedom. Does indeed-you, "the liberated in
life" can extend as far as you want its scope, it has nothing to fear as his actions no longer
have implications, and therefore no longer have limits. Since nothing can enslave and the
"liberated" can afford all in any kind of activity, for which work is not already, as a
function of "self", but a simple instrument impersonal. And in the following chapters we
will see to that limit has been the situation of "witness" a transpersonal existence.
On the soteriological conception of the Samkhya, it seems audacious. The Samkhya and
Yoga are based on the initial basis of all Hindu philosophies: pain. By promising to free
him from the pain, the Samkhya and Yoga are obliged, at the end of his journey, to deny
the pain as it is, human pain. This path, considered from the viewpoint of salvation, does
not lead to anything, since part of the axiom that the mind is absolutely free-that is
untainted by the pain-and ends in the same axiom, namely that the I just illusory form is
drawn into the drama of existence. The term that is important in this equation, the pain is
left aside. The Samkhya does not eliminate human suffering, lo. denied as a reality,
denying that it can maintain a real relation with the ego. Suffering exists because it is a
cosmic fact, but loses its significance. It suppresses pain by ignoring it as such. Indeed,
this suppression is not empirical (it-tupefacientes, suicide) and that from the Hindu
standpoint, any empirical solution is illusory, being herself a karmic force. But the