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

and Fix your gaze on the tip of the nose "(Gheranda-Samhita, II, 8). There are lists and
descriptions of asana in most treaties and tantric hathayoguis (See Note II, 2). The
purpose of these positions I-ditate is always the same: "The absolute cessation of disorder
on the part of opposites" (dvandvanabhighatah, Y.-S., II, 48). These are evident in certain
"neutrality" of senses and consciousness is not disturbed by the "presence of the body. It
performs the first stage aimed at isolation of conscience begin to be up-two bridges that
allow communication with the sen-Sorial activity.
The transcendental asana neatly mark the human condition. If this "detention", this
invulnerability on the contrary, the outside world, represents a regression to the condition
plant or a transition to the divine archetype, Expressed iconographically, we shall see
later. For the Momen-to be content with observing that the asana is the first step it Creto
given towards the abolition of human modes of existence. The truth is that the position of
the body immobile, hieratic-imitates a condition other than the human condition: the
yogi, in a state of asana can be approved to a plant or a statue divine could not possibly
be homologous to man, who by definition are mobile, agitated, arrhythmic. With respect
to the body, the asana is a ekagrata, a concentration in one pun-to-the body is "tense",
"concentrated" in one position. As the ends ekagrata fluctuations and the dispersion of the
"states of consciousness" ends the asana mobility and avail-ability of the body, reducing
the infinity of possible positions to one position archetypal iconography. We will see at
once that the trend of "unification" and "aggregation" is proper for-mat techniques yogis.
The deep meaning of these "unifications" will be revealed a little later. But his immediate
goal and jumps off the light and the abolition (or overcoming) of the human condi-tion
resulting from the refusal to adapt to human inclinations most elemental. The refusal to
move (asana) to be swept away by the rushing current of the states of conscience
(ekagrata) will be followed by a series of "negative" of all kinds.
Most important-and anyway, the most especificamen yogi-te these several negative-is the
discipline of breathing (pranayama), or "refusal" to breathe as the ordinary men, ie, so
arrhythmic. Let's see how Patanjali defines this refusal: "The detention is pranayama
(viccheda) movements Inspiratory and expiratory (svasapracvasayoh), which is obtained
after the asana has been made" (Yoga-Sutra, II, 49). Patanjali speaks of "detention" for
the suspension of respiration, but the rhythmic pranayama turn begins, as slowly as
possible, breath-that is their original purpose. There is considerable amount of texts
dealing with this technique Hindu ascetic, but most do nothing more than repeat the
traditional formulas. Although pranayama is a yogic exercise specific, and important,
Patanjali sutra only dedicates three. Firstly, your concerns are the theoretical foundations
of the practices as-faceted; find technical details in the comments of Vyasa, of Bhoja and
Vacaspati Misra, but abundant in the hathayoguis-treated.
An allusion to Bhoja (ad Yoga-Sutra, I, 34) reveals the profound meaning of pranayama:
"To be preceded all functions of the organs of respiratory function, as there is a link
between respiration and consciousness, in their respective functions-breathing, being
suspended all organic functions, making the concentration of consciousness in a single
object. This asserts-ture seems important, he says that "there is a link between respiration
and mental states. We are much more than the simple observation of the mere fact that,
for example, the respi-ration of an angry man is agitated, while that of which is
concentrated (albeit in provisional form and without any purpose pro-piously yogi )
becomes rhythmic and calm on its own. The relationship linking the rate of respiration in