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

us, 10 that a number of yogic and tantric practices-can be explained by the purpose of
harmonizing the body and the life of man to the stars and cosmic rhythms, first the moon
and sun, and this important question we will stop several times in this book. Unable to get
the final release without knowing a previous stage of "cosmization" can not be passed
directly from chaos to freedom. The intermediate phase is the Cosmos ", ie the realization
of the pace in all spheres of life biomental. Now this rit-mo is not indicated in the
structure of the universe itself, for the role" unifying "played by stars, the moon in
particular. (Because it is heterogeneous realities.) physiology Much of my Indian-tice is
based on the identification of the "suns" and "moons" in the human body.
In truth, this "cosmization" is only an intermediate stage, which indicates just Patanjali,
but it is exceptionally important in other schools in Indian mysticism. Obtained following
the "unification", the "cosmization" continues the same process: remake man with other
proportions, gigantic and experience guarantee macrotro-pikes. But this can not
Macrotropo on either, but a temporary existence. Because the ultimate goal will not be
achieved until the yogi gets to "retire" to his own center and para-Tarse completely the
Cosmos, becoming impervious to the ex-perience, unconditional and autonomous. This
"retirement" is equivalent to a final rupture level, to an act of real importance. Samadhi,
with all its equivalents tantric, is by its very nature a "state" Paradoxically, it is empty and
fills while endlessly being and thinking.
Note that the yogic and tantric experience more important to make a similar paradox. In
pranayama, life co-exists with the retention of breath '(retention is, in fact, blatant
contrdiccion life), in the tantric experience essential (the "regression of semen") "life"
matches with the "dead" you "means the return to" virtuality ". It is superfluous to add
that the paradox is involved in the very role of Indian ritual (as, on the other hand, in
another ritual), because, thanks to the power of ritual, an object enters the divinity either a
"frag -
19 See our article: Cosmical homology and Yoga (Journal of the Indian Society of
Oriental Art, June-December 1937, p. 188-203).
tion "(in the case of the Vedic sacrifice, the brick altar) coin cide with the" All "(the God
Prajapati), the Non-Being with Being, under consideration from this point of view (that
of the phenomenology of the pa-Radoje), samadhi is located in a well-known line in the
his-tory of religions and mystical: the coincidence of anti-rivers. It is true that this time
the match is not only symbol-lica, but also practical, experimental. Through Samadhi, the
yogi transcends and unites opposites in a single experiment, the empty and overflowing,
life and death, being and nonbeing. But still: samadhi Like all paradoxical statements,
amounts to a reintegration of the different forms of reality in a single mode: the fullness
of undifferentiated before Creadon, the primary unit. The yogi who reaches samadhi
asamprajnata also designed a dream, human spirit that haunts the des-of the beginning of
the story: the whole match, retrieve the unit, redo the initial nonduality, abolish the
weather and the creation and in particular, to remove the bipartition of the real objectsubject.
We would be wrong in rough shape when we consider the su-prema reintegration as a
simple regression to the primordial instinct. Not too often repeated that yoga, like so
many mis-ticos, flows into the plane of the paradox and not a conscientious extinction
easy and banal. As we shall see, knew India from time immemorial the multiple "trances"