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

asamprajnata by devotion to God (YS, I ., 23), because, he says, attracts devoci6n gratia
of God. But as we said already, V. Bhiksu always placed first piano teoista and mystical
aspects of yoga.
17 For an analysis of the "impersonal situation" of jivanmukta that no more than a
"witness-consciousness, without reference to me, see Roger Godel, Essais sur
Vexperience libiratrice (Paris, 1952). We should note that the state of jivanmukta can
also be obtained by other Messina in an eternal pr. sense, in a nunc stans with Boethius
defi-nia to eternidad.18
Here is what would be the situation for the yogi in samadhi while asamprajnata watch
from the sidelines, judged from the standpoint of the dialectic of liberation and the
relationship between ego and the substantia, as this dialectic has been prepared by the
Samkhya. In fact, if we consider the experience of various samadhi, the possession of the
yogi is more paradoxical and infi-nitamente more impressive. Indeed, note that mean the
"reflexi6n" of purusha. In this act of supreme concentration, "knowledge" amounts to a
"apropiaci6n. Because without intermediary purusa revelation is the same. discov-ery
time the pilot of an ontological modality inaccessible to pro-fane. This moment is hardly
conceivable in another form as a paraddja, because we would know, once in alii, determinate,
at any rate, enough that we can talk yet about the contemplation of the self or
an ontological transformation of man. The simple "reflection" of the purusha is more than
an act of mystical knowledge, because it allows the domain purusha itself. The Yogi
takes possession of itself through an "undifferentiated Tiada stasis, whose only content is
being. Betray the hindu if we reduced this paradox of possession becomes a simple
"conocirnien-to of himself" for deeper and all this was. The "taking of possession of
himself" radically change the regime in fact ontological man. The "self-discovery, selfreflexidn
of purusha, bring a" split level "to the cosmic scale, after its advent, are
abolished modalities of reality, being (purusha), coincides with the non - -be (man propiously
said), knowledge is transformed into "domain" magic, thanks to the absorption of
the known by the knower. And co-mo, this time, the object of knowledge is pure being,
stripped of all form and every attribute, samadhi leads to the assimilation of that pure
Being. Self-purusha revelaci6n of turns amounts to be in possession of all its fullness.
Asamprajnata In samadhi, the yogi is in fact the whole being.
god that proposed by the classical Yoga, but we can prepare for uti rhino obtenerio
disciplines hoisting of meditation and yogic concentration.
See our study is: Symbolisme mdiens du Temps et de VEtemite, volume: Images et
symboles (Paris, 1952), ps. 73-119.
Obviously, your situation is paradoxical, because he lives, and yet this released, has a
body and yet known and this fact is the purusha; lives in time and participles both of
immortality, and finally agrees with the whole being, although § 1 is not only a fragment,
and so on. But spirituality hindu, from the beginning, tends to make this paradoxical
situation. ^ What are these "god-men" that we just talked about, but the 'geo-metric place
"where match human and divine, just as being and nonbeing, death and eternity, the
Everything and the fragment? And perhaps a greater extent than in other civilizations,
India has always lived under the sign of the man-god ".
REINTEGRATION AND FREEDOM
Recapitulate the stages of this long and difficult route pro-posed by Patanjali. His goal, at