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

certain circumstances, "man-god". India could never accept-ing the current human
condition, made of suffering, helplessness and insecurity. She always believed that there
were god-men, sorcerers, he always had before them the example of the Yogis. Clearly,
all these men-gods and sorcerers have wished to overtake the human condition. But very
few of them managed to surpass the condition of Siddha, the condition of "sorcerer" or
"god." In other words, too few were those who came to veneer the second temptation: to
settle in a "divine condition.
We know, in fact, that the concept of India, the waiver-up has a positive value Whoever
feels resignation why not dimmed, but elcontrarioenriquecido: for the force that gets to
give up a pleasure far exceeds any the pleasure he had rejected. With the denial, the
asceticism (tapas), men, demons or gods can become prune-ous to the point of becoming
threat to the economy of the entire uni-verse. In rnitos, legends and stories, there are
numerous episodes in which the main character is an ascetic (human or demon) that
through the magic power obtained through "denial" mob until the break of a Brahma or a
Visnu . To avoid such an increase of sacred power, the gods "tempt" the ascetic. Patanjali
does the same temptations heavenly alusi6n, ie from the divine beings (Y. S, III, 51) and
Vyasa gives the following explication: when the yogi reaches the last stasis differentiated
gods approaching the and, to tempt him, tell him, "Come here and enjoy in heaven. These
are tempting delights, this gift is adorable Marcella, this elixir removes the aging and
death", etc.. Con-tinue tempting him with celestial women, eyes and ears
supernaturalism, promising to transform his body into "diamond body", in short, offer to
participate in the condition di -
ble), to touch any object at any distance (eg the moon, etc.) 5. Prakamya (irresistible
will), 6. ISITV (supremacy over the body and manas), 7. vasitva (domination over the
elements), 8. kamavasayitva (fulfillment of desires). See note II, 5).
vina (Vyasa, ad Y. S., III, 51). But the divine condition is still far from absolute freedom.
The Yogi is obliged to reject "those magic mirror", those "false sense objects that partake
of the nature of suefio", "only desirable to ignore-ing" and persevere "No task, obtaining
the final liberation.
Because, as soon as the ascetic agree to use the magi-cal forces acquired through their
restraints, eliminates the possibility of acquiring new forces. Renouncing the worldly life
ends up looking rich in magical forces, but which yields to the tempta-tion to use them, is
ultimately just a "sorcerer" who lacks the power to overcome. Only a new denial and a
victorious struggle against the temptation of the magic, bring a new spiritual enrichment
of the ascetic According to Patanjali, and according to all-classical yoga tradition to name
the metaphysical Vedan-tina, who despises all "power "- the yogic siddhi countless uses
in order to regain the ultimate freedom, the asamprajnata samadhi, in any way to obtain
the domain-fragmentary and provisional" elements. Because it is the samadhi and not the
"hidden powers" that represents the real "domain". Does indeed-you, Patanjali tells us
(III, 37) these powers are "perfections" (this is the literal meaning of the term siddhi) in
waking state (vyuttha-na), but they are obstacles in the state of samadhi, which is natural
good when you consider that to Hindu thought, every possession implies slavery on the
possessed.
And yet, as noted below, the nostalgia of the "divine status" conquered by force, as malogical,
has not ceased to haunt the yogis and ascetics. More so since there, according to
Vyasa (ad. YS, Ill., 26), if a similarity between certain gods, inhabitants of the heavenly