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

co-razon, neck and head. Each of these regions corresponds to a state of consciousness:
the ombb'go (or eye) Diur wakefulness-no, on the neck, suefio; to coraz6n, sleeping
without sueiios (susupta) and the head, transcendent state (Turiya). Similarly, each state
of consciousness correspond respectively Brahma Visnii, Rudra and Aksara (the
indestructible). This theory of "centers" and correspondence between the different body
parts and states of consciousness, will be prepared by Hatha yoga and Tantra.
The Upanisads yogis
In the brief exposition of the technique yoga as it appears in the Upanishads late, we will
not use more than the group of the Upanishads Samnyasa; not contribute almost nothing
new. This election is im-poses even in the group of yogis Upanishad. The latter group
includes the Brahmabindu (written perhaps in the same time as the Maitri Up) Ksurika,
Tejobindu, Brahma-vidya, Nadabindu, Yogasikha, Yogatattva, Dhyanabindu, Amrtabindu,
all made at about the same time as the principal Upanishad Samnyasa and didactic
parts of the Mahabharata (Hopkins, yoga technique in the Great Epic, pag. 379). Other
co-lessons include ten or eleven Upanisads yogis, still later (Yogakundali, War aha,
Pasupata-brahma etc.).. Most of these texts do more than repeat the traditional cliches, ifguiendo
or summarizing the most important schemes of Yogis Upanishads, namely
Yoga1attva the Dhyanabindu and Nadabindu: The latter deserve closer examination.
The Yogatattva is that he seems to know more thoroughly the practices yogis mentioned
eight anga (3) and distinguishes four types of yoga (Mantrayoga, Layayoga, Hatbayoga
and Rajayoga, (19). At the beginning states that yoga is not enough if alone to pro-cure if
we do not have equally moksa of jnana, but the magic of sor-tilegios alii as yogis are very
weighted. For the first time a Upanishad gives us precise details and many of the
extraordinary powers obtained by the prac - tica and meditation. alii are mentioned the
four main asana (Siddha, Padma, Simha and Bhadra, 29) and lists the obstacles faced by
the debutantes (laziness, chat, etc.., 30). It follows a exposition of pranayama (26) with
the definition of the matra (unit of measurement for the duration of respiratory phases
rials, 40), and details mystical physiology rather large (the purification of the resulting
nodi by certain external signs: li body-Vianden, shiny skin, increased di-Gestiva power,
etc.., 46; the kevala kumbhaka, ie the com-plete suspensi6n of respiraci6n was also
expressed by physiological symptoms cal, 52) . By kevala kumbhaka can master anything
in the three worlds. The power to soar through the air to control and dominate any being
(bhucara siddhi) are the immediate results of yogic practices. The Yogi becomes her
"Moso and strong as a god, and the women they wish, but he must persevere in chastity"
to consecuentia the retention of sperm, a pleasant smell around the body of the yogi
"(59). The pratya-hara is defined somewhat differently from the Yoga-Sutra "completely
re-pulling the sensory organs of objects (of sense) for the suspension of respiration (68).
A long list of siddhi, hidden powers, leaves see the magical medium where this
Upanishad was developed, because it speaks of "clarivi-law, the power to hear and speak
well, can instantly be transported over great distances, to take any form, of becoming
invisible and the power to turn the iron and other metals into gold, spreading it with feces
"(73). siddhi The latter clearly shows the actual relations between exisiente some form of
yoga and alchemy, relaci6n be discussed later.
The Upanishad Yogatattva offers a mystical physiology richer than that of the Yoga-
Sutra. The "five parts" of the body corresponds to the five cosmic elements (earth, water,
fire, wind and ether), and each element corresponds to a special and mystical lyrics