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

have the task to avoid the errors of the senses and conceptual confusions them. The
"psychology", law, morality aimed at the entirety of the "states of consciousness" of a
normal man, states that while those priced and classified. As for the Yoga and Samkhya,
all psychological experience is caused by ignorance of the true nature of the Self
(purusha), is that psychic facts "normal" though real from a purely psychological point of
view and valid from the point of so-logical view (not to be illusory, as the dream or
hallucination) are false anyway from the metaphysical point of view. Metaphysics, in
effect, recognizes as valid only a third category of "states", particularly those that precede
and prepare the liberation samadhi.
The aim of Patanjali Yoga is therefore to abolish the two first mere categories of
experience (arising respectively the error and error metaphysical logic) and replaced by
an "experience" static, supersensible and extra-rational. Thanks to the samadhi, is
definitely on-going human condition-that is dramatic, born of suffering and consumed in
suffering, and finally obtain the total freedom to which the Indian soul so ardently
aspires-ticular.
Vyasa (ad Yoga-Sutra, I, 1) classified as follows patterns of consciousness (or "mental
maps" citta bhumi); 1) unstable (ksipta) 2 °) confusing, dark (MUDHA); 3) to stable and
unstable (viksipta), 4 °) was set at a single point (ekagra), 5 °) fre-nothing completely
(niruddha). The first two methods are common to all men, then, from the Indian point of
view, psycho-mental life is generally confusing. The third form of consciousness,
viksipta is obtained by setting "occasional and temporary-mind" spirit, through the
exercise of care (eg, in an effort of memory, or sometimes a problem mathema-tical,
etc.). but this form is temporary and does not offer any course help you to liberation
(mukti), since it is obtained by Yoga. Only recently the last two methods mentioned are
"states" Yogis, that is caused by the asceticism and meditation.
It Vyasa (ad Yoga-Sutra, I, 2) that exposes the fact that all normal consciousness is
capable of manifesting itself in three dif-ferent ways, according predominates either of
the three guna. For man, his life and consciousness as well as the cosmos in its entirety,
are emanations of one and the same prakrti, which di-duce in their sole qualification for
the predominance of one of the three approaches constitute the substance, namely guna.
Indeed: 1) when the sattva (purity, illumination through comprehension nected with
interpreter) that dominates the con-science, this is manifested as prakhya (brightness,
lighting, your state of mental clarity and serenity) , 2 °) when the rajas (energy) is pravrtti
consciousness, is active and full of energy, tense and voluntary; 3 °) when the tamas
(darkness, heaviness) is the conscience Sthiti, is inert, lost in a state of rest and interferesment.
As we see, the Patanjali Yoga keeps intact the immemorial Indian tradition in
which the man (the microcosm) is homologous to the macrocosm, but does not alter that
tradition in the fact that such approval transpose the vocabulary of his own "physical"
according to which are the three guna-to identically as in Nature and in Life, as in "states
of consciousness".
Obviously, this classification of modes and the "rules" of consciousness is not made with
a view to mere knowledge. On the one hand, integrates the "psychology" Yoga in
ecumenical Indian tradi-tions, where are the classifications and regulatory approvals.
Moreover-and this is most important, the phasing of the states of consciousness according
to a hierarchical or-den is, in itself, a means of dominating and dispose of at will.
Because unlike the Samkhya, Yoga deals with destroying one after another, to different