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

dialectic of liberation where their presence was not necessary, Patan-jali has a "God"
which gives, indeed, only a modest role: Isvara can facilitate the obtaining of samadhi
who take it as an object of its concentration. But samadhi, as we shall see, can also be
obtained without this "concentration in Isvara. Yoga practicing the Buddha and his
contemporaries may very well do without this "concentration on God." We can well
imagine a Yoga accept all the dialectics Samkhya and we have no reason to believe that a
similar Yoga, Magic and atheist, has not existed. However, would be introduced at
Patanjali in the Yoga Iswara, Iswara was then, as it were an experimental idea: indeed,
appealed to Isvara yogis, but had been released by observation technique exclusive Yoga.
We note here the polarity magic, mysticism, we learn to know better, in all its forms,
which are innumerable. What is noteworthy is the increasingly active role it plays in the
commentators Isvara late. Misra and Vijnana Vacaspati Bhiksu, for example, attach great
importance to Isvara. It is true that these two commentators interpret Patanjali and Vyasa
in the light of spiritualism to them contemporary. Now they lived in a time when the
whole India was steeped in mysticism and devotional events. But precisely this almost
universal victory of the "mystical" is one of the most significant when it comes to Yoga
"classic", that's why I moved away from the "magic" that originally characterized it.
Thus, under the joint influence of certain ideas of the Vedanta and bhakti (devotion
mistica), long-Vijnana Bhiksu stops on "the special grace of God" (Yoga-sara-Samgraha,
p. 9, 18-19, 4546). Another commentator, Nilakantha, says God, although doing nothing
to help yogis in the manner of a magnet (see Dasgupta, Yoga as Philosophy and Religion,
p. 89). The same author agrees to Isvara a "will" can predesti-ordinate the lives of men,
because "forcing those who want to raise to do good deeds, and those they want to do-ing
flattened misdeeds" (p . 88). jQue far away are we, then, the modest role assigned to
Isvara Patanjali!
Enstasy AND HYPNOSIS
Recall that the last three "members" of Yoga (yoganga) represent "experiences" and
"states" so closely linked that they are called with the same name: samyana (literally, go
together, vehicle). Carry on samyana then some "pla-no" (Bhumi) means: there make
both the "concentration (Dharana), the" meditation (dhyana) and stasis (samadhi): this
"flat "or level can be, for example, inert matter (the earth, etc..) or the incandescent
matter (the" fire ", etc.).. The passage of the "concentration" to "meditation" does not
require the ac-tion of any new technique. Similarly, exercise does not need any additional
yogi to perform the samadhi from the time in the Yogi has succeeded in "focus" and
"meditate." Samadhi, 9 the "in-stasis" Yogi is the end result and the crown-ing all the
efforts of the ascetic and spiritual exercises.
9 The meanings of the word samadhi are: union, wholeness; absorption in, total
concentration of mind; conjuration. It is generally translated as "concentration", but then
there is a likelihood of confusion with the dha-rana. For this reason is that we have
chosen to translate in-stasis, stasis, conjunctions.
Countless are the problems to be overcome if we want to understand what this "stasis"
yogi. Even leaving aside the meanings adjacent samadhi adopts the concept in Buddhist
literature as well as classes in "mud-cas" Yoga and taking into consideration only the
meaning and value assigned by Patanjali and his commentators, difficulties remain yet.
Because on the one hand, the samadhi expresses an "experience" indescribable every