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

of the fetus in the womb. "On returning to base, the origin, ale-Jamos to old age, we
return to the status of fetuses," this said in the preface of Tai-si K'eou Kiue (oral
formulation of embryonic respiration) cited by Maspero in Los procedures for "Nurturing
the vital principle" in the ancient Taoist religion (Journal Asiatique, April 1937).
purusa perfect autonomy of all this has its archetype in Isvara. The renunciation of the
human condition, or practice yoga, has religious value in the sense that the yogi imitates
the mo-modality Isvara: immobility, concentration itself. In other varieties of Yoga, asana
and clearly can acquire ekagrata religious value by the simple fact that the Yogi, through
them, becomes a living statue, imitating iconogra-graphic model.
The act of making rhythm and already at the limit, suspend respi-ration, greatly facilitates
concentration (Dharana). Because, says Patanjali (YS, II, 52, 53) through pranayama the
veil of mist you, tears and intellect acquires capacity (yogyata) Concentration (Dharana,
II, 53). The yogi can check the quality of its concentration through the pratyahara (which
usually you word translates as "shrinkage of the senses" or "abstraction" but we prefer to
translate as "power to release the activity sen-Sorial of the domination of external
objects). According to the Yoga-Sutra, II, 54, one might consider when pratyahara as the
faculty by which the intellect (citta) has a sensation as if the touch was real.
In discussing this Sutra, says Bojhan senses, instead of heading toward the object "remain
in themselves" (svarupamatre svasthanam). Although the senses and not to go towards
external objects, and that its activity ceases, the intellect (citta) does not thereby lose its
property of having sensory representations. When the citta want to know an external
object, it uses a sensory activity, it is thanks to the powers available can-cer cone object.
Being obtained directly by the contemplation, this "knowledge" is, from the standpoint
yogi, more effective than normal consciousness. "So writes Vyasa, wisdom (prajna) of
the yogi knows all things, as they are" (Yoga Bas-hya, II, 45).
This subtraction of sensory activity domain of external objects (pratyathara) is the final
stage of asceticism psychophysiological. Henceforth, the Yogic vera no longer
"distracted" or "troubled" by the senses, sensory activity, by memory, and so on. Any activity
is suspended. The citta which is the mass-ordering and clears psychic sensations
coming from abroad, can serve as a mirror for objects without the senses come between
him and the object. A layman is unable to acquire that freedom, because his spirit, rather
than remain stable, is, however, constantly violated by the activity of the senses, the
subconscious and the "thirst for life". In making the citta vritti nirodhah (suppression of
the psycho-mental states), the citta remains within itself (svarupamatre). But this
"autonomy" of the intellect does not result in the suppression of the "phenomena". Being
detached from the phenomena, the yogi still watching. Instead of knowing, as now,
through the forms (rupa) and mental states (cittavrtti), the yogi contemplates directly the
essence (tattva) of all objects.
Autonomy with respect to stimuli from the outside world and also with respect to the
dynamic subconscious autonomy that made through the pratyhara enables the yogi to
experience a triple technique that would call samyama books. This term desig-na to the
final stages of yogic meditation, the last three "members of yoga" (yoganga), namely: the
concentration (Dharana), the "meditation" itself (dhyana) and stasis ( samadhi). These
spiritual exercises are only feasible after sufficient repetition of the physiological and
other exercises when the yogi has mastered his body perfectly, your subconscious and
psychomental flow. These exercises are called "subtle" (antaranga) to give well to