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

Theophany is itself reduced to a phoneme. The findings in this regard are legion.
Interestingly, however, that Vyasa approval, the science knowledge of salvation to a
technical mis-tica, and it is not repeated here more than the syllable OM, and not
dedicated to formulate theories to Carse thereon.
and renounce the human passions, in return for which it was agreed that power. The
conception of this almost fi-physical balance between denial and magical fruits of
renunciamien-to, is remarkable.
The physical purification, says Patanjali, a feeling that new vo is welcome: the
apprehension of one's body and breaking the contact with other bodies (II, 40). Through
the purification fi-sica ekagrata is obtained, ie, authority over the senses and the ability to
know the soul (II, 41). Compliance with himself, sobriety, provide a "joy unspeakable"
(II, 42), and as such asceticism (tapas, physical exertion used as a means of purification)
away impurities and opens a new power over the senses is ie the possibility of
transcending the limits of the senses (vision, audition nitida, guess-ture of thought, etc.).
or delete at will (Vyasa, ad II, 43).
YOGI POSITIONS (ASANA) AND THE DISCIPLINE OF BREATHING (Pranayama)
Latest from the third "member of Yoga" (yoganga) start-za yogi technique itself. This
third "member" is asana, which refers to the position well known yogi that Yoga-Sutra
(II, 46) defined as follows: sthirasukham, "stable and enjoyable." In-asana against the
description of many treaties in Hatha Yoga in Patanjali, such a description is only
sketched, since the asana is learned through the explanations of a guru and not
descriptions. The important thing is the fact that the asana gives a rigid body stability
while the mi-nimo reduces the physical effort. This avoids the irritating feeling of fa-tiga,
the enervation of certain parts of the body, the processes governing physiological and
enables, thereby, to deal exclusively with the attention the fluid part of consciousness. At
first, the asana is uncomfortable and even unbearable. But after a train-ing, the effort
required to keep the body in the same position becomes minimum. However, and this is
of capital importance, the effort must go, the meditative position tor-mined to be natural:
it is only then when it facilitates concentration. "The position is perfect when the effort to
accomplish it disappears, so that no more movement in the body. Similarly, his perfection
is met when the spirit is processed in an infinite ma (anantasamapattibhyam), ie, when it
makes the idea of infinity its own content "(Vyasa, ad Yoga-Sutra, II, 47). And Vacaspati
writes, commenting on the interpretation of Vyasa: "The practicing asana must make use
of an energy con-sisting of the efforts to remove natural body. Otherwise, the ascetic
view that we speak here may not be realized. As regarding the "spirit become infinite"
means a total suspension of attention to the presence of his own body.
The asana is one of the techniques characteristic of Hindu asceticism. We find in the
Upanishads, and even in the Vedic literature, but the allusions to the asana are more
abundant in the Epic and Purana. It is clearly in the literature where asana hathayogui
play an increasingly important role: the treaty Gheranda-Samhita describes thirty-two
varieties of asana. See-ing, for example, as you get one of the easiest and most common
meditation position, the padmasana: "Place your right foot on the left calf, and similarly,
the left foot over right calf: cross your hands on asid back and the talo-tions of the feet
(right hand on the right and the left heel on the left heel). rested her chin on your chest