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

and "ecstasy" obtained through intoxication, narcotics and other basic means to empty the
consciousness following the correct method, we have no right to assimilate those samadhi
countless species of spiritual evasion. Liberation is not equivalent to "deep sleep" of
prenatal existence, but apparently the recovery of the total obtained by the
undifferentiated enstasy is similar to the bliss of human fetal preconsciousness. We must
always take into account this fact, which is the capital: the yogi works on all levels of
consciousness and the subconscious in order to make its way to the transconciente
(knowledge-posesi6n the self, the purusha). Enters the "suefio deep" and the''fourth state
(Turiya, the cataleptic state) with extreme hicidez, and not sink into self-hypnosis. The
importance attached by all authors to states of over-conscious yogis, Reintegration tells
us that the end is done in this direction and not in a "trance" mas o meno '
deep. In other words, the recovery, through samadhi, the initial nonduality, this new
element brings about the primary situation (which existed before the bipartition of the
real object-subject): knowledge of the unity and bliss. There is a "return to origin", but
with the difference that "the liberated in life" recovers its original location, rich with the
dimensions of freedom and transconciencia. So the yogi does not recover, automatically,
a situation "given" but is returned to the original fullness after having set up that way of
being unprecedented and paradoxical: the consciousness of freedom, which does not
exist, neither side of the Cosmos or in living standards, nor in the levels of "mythological
divinities (gods, dew), but only in the Supreme Being, Isvara. This is where the character
is best appreciated Yoga initiatory, for in the initiation also "killed" one for "born again"
but this new revival does not repeat the "natural birth"; the candidate to the profane world
is not at the die during the initiation, but a sacred world, which corresponds to a new way
of being, inaccessible to the "natural" level (profane) on the availability.
We would be tempted to see this ideal in fact conscious conquest of freedom, the
justification offered by Indian thought to the fact, cruelly absurd and useless at first
glance, that the world exists, that man exists and that its existence in the world is an
uninterrupted series of illusions, suffering and despair. Because, when released, the man
founded the dimension of spirituality litertad and "enter" in the Cosmos and Life, is, "
cir, forms of conditioned existence and sadly blind.
CAPfruLo III
YOGA AND BRAHMINISM
Ascetics and "ecstatic" IN THE VEDAS
So far, we discussed the doctrines and yogic techniques as they are systematized and
expressed in Patanjali's Yoga-Surra and comments. But in opposition to others darsana
the yogadarsana not exclusively a philosophical treatise: it enforces, so to speak, on a
large number of practices, beliefs and aspirations of pan-Indian. Yoga is present
everywhere, both in the Indian oral tradition and in Sanskrit and vernacular literatures.
Obviously, this Yoga is not always protean system resembles the "classic" of Patanjali: it
is rather traditional cliches to which are added, over time, a growing number of practices