Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net
Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net
the states of consciousness referred Bhoja, and that was certainly seen and experienced by yogis since ancient times, this relationship has served as a tool of "unification" of consciousness. The "unification cion" that talk should be taken in the sense that, ha-cer your rhythmic breathing, and gradually calm, self-gui can "get inside", ie experimentally and feel quite certain lucidity states of consciousness which, being one awake, are inaccessible, and especially the states of consciousness character-ised to sleep. (That's why very often, the novice of prana-yama has managed to sleep just take common respiratory rhythm to the rhythm that characterizes the dream.) Indeed, it is true that the breathing rate of man who sleeps is slower than that of a man awake. In making, thanks to pranayama, this rhythm of sleep, the yogi can enter without giving up his lucidity, "states of consciousness" themselves of sleep. Indian ascetics known four modalities of consciousness (other than the "static state") daily consciousness, the dreams of sleep, sleep without the sound and the "cataleptic consciousness. Through pranayama, is increasingly extending the spinnaker-ration and aspiration (the purpose of this practice is to let the largest possible interval between these two moments of respiration) the yogi can thus penetrate all forms of consciousness. To the profane man, there is a discontinuity between these different forms, going from state "awake" state "asleep" unconsciously. The yogi should instead preserve the continuity of consciousness, ie that must penetrate, fir-me and bright, each one of those "states" 3 But the experimentation of the four modes of consciousness that corresponds naturally to a certain breathing rate, and the unification of the "conscience" (which follows from the fact that the yogi suppresses the gap between these four modalities des) , can only be made after a long practice. The imme-diately purpose of pranayama is more modest. This exercise was first acquired a "continuous consciousness", without which there can be no meditation yogi. The breath of man is generally arrhythmic profane this varies according to external circumstances or mental tension. This irregularity causes a dangerous psychic fluidity, and therefore instability and dispersion of attention. Efforts, one can get to watch. But the effort, for Yoga, is a "externalization". The breath should be rit-mica, so unless it can be "forgotten" altogether, at least not so bothered by discontinuity. So, this is through pranayama, to suppress the res-expiratory effort: doing rhythmic breathing must become automatic, so the yogi can forget it. 3 In the Himalayan asrams of Hardwar, Rishikesh, Svargashram, where we live between September 1930 and March 1931, numerous sannyasi trusted us that the purpose of pranayama was to penetrate to the practitioner in the state turiya "cataleptic". We see some who passed much of the day and night in deep "meditation and breathing barely percep-ble. Without doubt, the cataleptic state can be voluntarily pro-Dumps by experienced yogis. The mission of Dr. Teresa Brosse, India (see Ch Laubry and Teresa Brosse, collected papers on the yogis in India, by simultaneous recording of pulse, respiration and electronic trocardiogramas, "Presse medicale", No. 83 October 14, 1936) demonstrated that the reduction of respiration and heart contraction to the degree that takes place only at the threshold of inevitable death, is a genuine physiological phenomenon that yogis can be made voluntarily and not at all the effect of autosuggestion. Needless to add that such yogis can be buried safely. "The restriction of the respi-ration reaches such a degree, sometimes, that some yogis can, without risk, has updated infor-mation buried for some time, with an air VOLUME totally inadequate to ensure their survival. This small reserve of air is , according to them, designed to enable
them to make some inspirations to return to previous state in case of an accident that made them leave their state of yoga, keeping it in danger po "(Dr. J. Filliozat, Magie et Medicine. Paris. 1943 . pp. 115-116, Journal Asiatique, 1937, pp. 521-522). Through pranayama, the yogi comes to know immediately the pulse of his own life, the organic energy discharged by the suction and the expiration. We would say that pranayama is as an application of mind led to organic life, a knowledge of the act, a lucid and quiet entry into the very essence of life. Yoga recommends to the faithful to live, not leave-it to life. Sensory activities overpowered the man, alter and disintegrate. The concentration of this function is vital that results in respiration, in the early days of practice, inexpressible feeling of harmony, wholeness rhythmic, melodic, a leveling of all physiological fluctuations. Followed-tion, reveals a vague feeling of presence in the body, a calm consciousness of one's greatness. These are evidently the-te, simple facts, accessible to everyone as evidenced by all who tested this preliminary discipline of breathing. Professor Stcherbatsky (Nirvana, p. 15, note 2) said that, according to O. Rosenberg, who had tried some yoga exercises in a Japanese monastery, one might compare this nice feeling "to music, especially if performed in person." Respiratory rate is obtained through the harmonization of the three "moments": the aspiration (Puraka), expiration (recaka) and the retention of the air (khumbaka). Each of them should occupy the same duration. With practice, the yogi comes to on long enough, the aim of pranayama is, as stated by Patanjali, the suspension as long as possible of respiration, which are obtained by spacing the pace gradually. The duration of the breath is to measure a matrapramana unit. According to the SkandaPurana a matra corresponds to time needed for respiration (ekasvasamapi matrapranayame nigadyate). The Yogacintamani respiration was determined that this respect to that of the dream, which is equal to two and a half shovel (a shovel is the time to wink). In the practice of prana-yama, matrapramana is used as the unit of measure, ie, which gradually reduces each "moment" of up to respiration of one-twenty-four matra. The measures these matra yogi either mentally repeating the mystic syllable OM as many times as needed, either by moving successively fingers izquierda.4 4 Yoga Aphorismus with the commentary of Bhoja Raja (Calcutta 1883), Excursus: Pranayama IN EXTRA-INDIAN asceticism The method to obtain the rate and breath-holding is in the techniques of "mystical physiology" studied by H. Maspero in their work procedures to "feed the vital principle" in the ancient Taoist religion (Journal Asiatique, April-ju-ing, July-September 1937, ps. 177-252, 353-430), there is called "respiration embryo ", t ai-si. The main purpose of this exercise is to obtain respiratory Long Life (tch 'anh chen), which the Taoists interpreted as "a material immortality of the body itself" (Maspero, 178). The "embryonic breathing" is not therefore co-mo pranayama, a year before the meditation, exercise nor a helper. On the contrary, is sufficient unto itself. The "embryonic breathing" serves as pranayama, to prepare the merger and the penetration of spiritual awareness in areas inaccessible to her, but realizes a process of mystical physiology "after which the body's life is prolonged indefinitely. Taoism is reminiscent of Hatha-Yoga, which is similar in some ways, as well as certain erotic practices that there are (the retention of semen) remind us to Tantrism (see below). But what remains a concern for China, first, is always indefinite prolonga-tion of material life, while the haunting thought of India is the conquest of spiritual freedom, the transfiguration, the "deification" of the body .
- Page 1 and 2: Mircea Eliade YOGA IMMORTALITY AND
- Page 3 and 4: established in Europe and America.
- Page 5 and 6: and human suffering, though in gene
- Page 7 and 8: the heart of the thinking in-given:
- Page 9 and 10: access to a mode not profane and ha
- Page 11 and 12: precise moment that the last I've f
- Page 13 and 14: (Bhamati, ed. Jivanandn -Vidyasagar
- Page 15 and 16: etween ego and intelligence: is a y
- Page 17 and 18: procession") under review. Other te
- Page 19 and 20: psychic experience as a simple proc
- Page 21 and 22: action that part of the illusion (i
- Page 23 and 24: to be is-clavizado, I want the rele
- Page 25 and 26: solution of the Samkhya rejects the
- Page 27 and 28: groups, species and varieties of "s
- Page 29 and 30: ditions is consistent both heredity
- Page 31 and 32: latencies constitutes both his "sui
- Page 33 and 34: deprived of sexual acts, but to bur
- Page 35: and Fix your gaze on the tip of the
- Page 39 and 40: influence of Tantric Yoga: Certain
- Page 41 and 42: the sin which had swallowed above .
- Page 43 and 44: of the fetus in the womb. "On retur
- Page 45 and 46: you get the "meditation yogi," the
- Page 47 and 48: dialectic of liberation where their
- Page 49 and 50: The hypnotic trance is certainly me
- Page 51 and 52: achieved by the concentration and m
- Page 53 and 54: fellows, because from the moment th
- Page 55 and 56: ealms (in the Brahmaloka) and yogis
- Page 57 and 58: asamprajnata by devotion to God (YS
- Page 59 and 60: us, 10 that a number of yogic and t
- Page 61 and 62: and beliefs "popular." In such a wa
- Page 63 and 64: 10; Vratya, P. 291. For the five rh
- Page 65 and 66: sacrifice with the techniques of ec
- Page 67 and 68: The texts quoted above refer, undou
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- Page 73 and 74: Yoga in MAJTRl UPANISAD We consider
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them to make some inspirations to return to previous state in case of an accident that<br />
made them leave their state of yoga, keeping it in danger po "(Dr. J. Filliozat, Magie et<br />
Medicine. Paris. 1943 . pp. 115-116, Journal Asiatique, 1937, pp. 521-522).<br />
Through pranayama, the yogi comes to know immediately the pulse of his own life, the<br />
organic energy discharged by the suction and the expiration. We would say that<br />
pranayama is as an application of mind led to organic life, a knowledge of the act, a lucid<br />
and quiet entry into the very essence of life. Yoga recommends to the faithful to live, not<br />
leave-it to life. Sensory activities overpowered the man, alter and disintegrate. The<br />
concentration of this function is vital that results in respiration, in the early days of practice,<br />
inexpressible feeling of harmony, wholeness rhythmic, melodic, a leveling of all<br />
physiological fluctuations. Followed-tion, reveals a vague feeling of presence in the<br />
body, a calm consciousness of one's greatness. These are evidently the-te, simple facts,<br />
accessible to everyone as evidenced by all who tested this preliminary discipline of<br />
breathing. Professor Stcherbatsky (Nirvana, p. 15, note 2) said that, according to O.<br />
Rosenberg, who had tried some yoga exercises in a Japanese monastery, one might<br />
compare this nice feeling "to music, especially if performed in person."<br />
Respiratory rate is obtained through the harmonization of the three "moments": the<br />
aspiration (Puraka), expiration (recaka) and the retention of the air (khumbaka). Each of<br />
them should occupy the same duration. With practice, the yogi comes to on long enough,<br />
the aim of pranayama is, as stated by Patanjali, the suspension as long as possible of<br />
respiration, which are obtained by spacing the pace gradually.<br />
The duration of the breath is to measure a matrapramana unit. According to the<br />
SkandaPurana a matra corresponds to time needed for respiration (ekasvasamapi<br />
matrapranayame nigadyate). The Yogacintamani respiration was determined that this respect<br />
to that of the dream, which is equal to two and a half shovel (a shovel is the time to<br />
wink). In the practice of prana-yama, matrapramana is used as the unit of measure, ie,<br />
which gradually reduces each "moment" of up to respiration of one-twenty-four matra.<br />
The measures these matra yogi either mentally repeating the mystic syllable OM as many<br />
times as needed, either by moving successively fingers izquierda.4<br />
4 Yoga Aphorismus with the commentary of Bhoja Raja (Calcutta 1883),<br />
Excursus: Pranayama IN EXTRA-INDIAN asceticism<br />
The method to obtain the rate and breath-holding is in the techniques of "mystical<br />
physiology" studied by H. Maspero in their work procedures to "feed the vital principle"<br />
in the ancient Taoist religion (Journal Asiatique, April-ju-ing, July-September 1937, ps.<br />
177-252, 353-430), there is called "respiration embryo ", t ai-si. The main purpose of this<br />
exercise is to obtain respiratory Long Life (tch 'anh chen), which the Taoists interpreted<br />
as "a material immortality of the body itself" (Maspero, 178). The "embryonic breathing"<br />
is not therefore co-mo pranayama, a year before the meditation, exercise nor a helper. On<br />
the contrary, is sufficient unto itself. The "embryonic breathing" serves as pranayama, to<br />
prepare the merger and the pe<strong>net</strong>ration of spiritual awareness in areas inaccessible to her,<br />
but realizes a process of mystical physiology "after which the body's life is prolonged<br />
indefinitely. Taoism is reminiscent of Hatha-Yoga, which is similar in some ways, as<br />
well as certain erotic practices that there are (the retention of semen) remind us to<br />
Tantrism (see below). But what remains a concern for China, first, is always indefinite<br />
prolonga-tion of material life, while the haunting thought of India is the conquest of<br />
spiritual freedom, the transfiguration, the "deification" of the body .