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

"disembodied")-who have no experience because they do not have a body-less existence
condition of the human condition and can not achieve the full release.
The ambivalent function of experience-which in turn is-clavizan "the man and
encourage" free "- is typical of the Indian spirit. Later, when we address the variadades
"ba-rroca" Yoga (Tantric, the erotica mistica, etc..), We will reveal deeper metaphysical
implications. Of course, however, we can discover a trend in Yoga specified entity and,
therefore, we have found in Samkhya darsana. It is the tendency toward the concrete, into
the act, to the experimental test. Indeed, even the Yoga "classic" of Patanjali (and even
most other kinds of Yoga), gives the experience of great importance, namely the
knowledge of the different states of consciousness. And this is hardly surprising, knowing
the objective that, in general, pursues yoga, and that is rarified, dyslexic and finally
abolish car, the aforementioned states of consciousness. This tendency to know in
concrete, experimental, in order to end the domination of what we already possessed in
some way, by knowledge, is carried by the outer limits Tantrism.
The Subconscious
In analyzing the "physical individuality" Patanjali discovered five classes, or rather five
"parent" productive psycho-mental state (cittvrtti) ignorance (avidya), the sense of
individuality (asmita "person"), the passion , attachment (raga), disgust (dV), and a love
of life, the "will to live" (abhinivesa: YS, II, 3, and the commentary of Vyasa). It is not
five separate mental functions: the psychic body is a whole, but their phases are plentiful.
Vrtti All classes are "painful" (klesa), therefore the human experience, as totajidad is
dolorqsa. Only vrtti Yoga can suspend and remove suffering.
Thus, the yogi should "work" and "manage" those who-are vrtti psychomental current. Its
cause is ontological, well understood, ignorance (Yoga-Sutra, I, 8). But, unlike the
Samkhya, Yoga claims that the abolition of metaphysical ignorance is not sufficient to
obtain the total destruction of the states of conscience. That's because, although the
"whirlwind" of mo-tion was defeated, without further delay, others would come to
replace CVS-ing them, emerging from the vast reserves of latencies buried in the
subconscious. The concept of designating vasana these latencies is of paramount
importance in the Yoga philosophy: the text of Patan-jali means "specific subconscious
feelings. The obstacles which these subliminal forces stand in the way that leads to
liberation are of two kinds: first, the feed vasana relentlessly psychomental current, to the
infinite series of the cit-tavrtti on the other hand, and that by virtue of their specific mode
(subliminal, "germ"), the vasana constitute an enormous obstacle to me because they are
inaccessible, difficult to master and control. For the same reason that is the ontological
status of "potential", its own dynamism requires vasana to demonstrate, to "be updated"
in the form of acts of consciousness. In this way the yogi, although it has a long practice
and has traveled many stages of their ascetic itinerary, she risks being beaten by the
invasion of a powerful current of "whirlwind" psychomental two by precipitation vasana.
"The vasana originate in memory," writes Vsaya (ad Yoga-Sutra, IV, 9) thus underlining
its subliminal character. Life is a continuous discharge of vasana manifested by vrtti. In
psychological terms, human existence is an act of subconscious uninterrupted through the
experiences. The vasa-na determine the specific nature of each individual, and this con-