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

achieved by the concentration and meditation on the formal unity of the "objects".
But these steps must be overcome if we are to penetrate the essence of things. This is how
the yogi meditation begins Savic ( "reflexive"), the thought does not stop and the
appearance of material objects is (objects composed of aggregates of atoms, particle
physics, etc.). On the contrary, direct knowledge of those cores thought infinite-Simale
ENERGY treaties call Tanmatra Samkhya and Yoga. It pat me on the aspect "subtle"
(suksma) dQ matter; is penetrated, says Vijnana Bhiksu until ahamkara and prakriti, but
this meditation is also accompanied by the consciousness of Time and Space (not of the
"experience" of a given space of a given period, but the conscience of the categories
time-space). When thought is "identify" with Tanmatra without experiencing the
"feeling" that by their energetic nature. produce these Tanmatra, ie when the yogi to
assimilate "in perfect shape, without this resulting from a feeling of pain, pleasure or
violence, or inertia, and so on., and without being conscious of Time and Space obtained
nirvicara status. The think-ing then merges with those infinitesimal energy nuclei which
form the true foundation of psycho-fi universe. Is this a real immersion in the essence of
world-do physically, and not only qualified and individual phenomena-ized (Vyasa and
Misra Vacaspati discuss these stages in their com-ments on Yoga-Sutra, I, 44, 45) .
These four stages of samadhi Samprajnata bijasamadhi are called (samadhi with seed) or
salambana samadhi (with "medium"), then, explains Vijnana Bhiksu, they are in relation
to a "substrate" (support) and create trends that are as "seeds" for future functions of
consciousness (see also Bhoja, ad YS, I, 17). In contrast, asamprajnata samadhi is nirbija
"seeded" because absolute knowledge discovers the ontological ple-tude, where being
and knowing are not severed and-two. Fixed in samadhi, consciousness (citta) can now
have the immediate revelation of the Self (vuruso). For the mere fact that this awareness
is carried out, abolished the pain of existence (Vijnana Bhiksu, Yoga-sara-Samgraha, p.
5).
Also in this section of the enstasy-so difficult to define-known two other varieties of
contemplation: 1) anandanugata (when, abandoning all perception, even the realities of
"subtle", experienced the joy of eternal brightness and sattva self-consciousness), and 2?)
asmitanugata (which is reached when the intellect, Buddhi, completely isolated from the
outside world, but that does not reflect the self). Vijnana Bhiksu (op. cit, p. 12) explains
the name of this last contemplation with the fact that the Yogi attains his own ego and
includes: "I am (ASMI) other than my body." It also called dharma-megha-samadhi, the
"cloud of dharma" (YS, IV, 29), traduction difficult technical terms, because Dharma can
be a lot of meanings (order, virtue, justice, foundation, etc.. ), but that seems to refer to an
abundance (rain) of virtues that fills the yogi immediately. This simultaneously
experience a sense of sa-turing and breaking over the world, a feeling of "jbasta ya!" with
respect to all knowledge and consciousness, and this total renunciation leads to
asamprajnatasamadhi, the enstasy undifferentiated. For mystical yogis, is at this stage that
intervenes the revelation of God (Isvara) as expressed Vijnana Bhiksu (op. cit, p. 13),
using a traditional image (per-banks within the smrti, when the twenty-fifth principle-that
is the purusha, the Self-realize their heterogeneity with respect to the other twenty-four
principles (which depend on prakriti), is how we perceive, not the twenty-sixth principle,
which is the Supreme Self, God. After the contemplation of his own ego-goal of the
advocates of Samkhya-comes the contemplation of God. But as I have-we have noted,
Vijnana Yoga Bhiksu interprets in light of the mystic staff. We shall see what are the