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

knowl-edge that this necessarily implies a prolongation of my nature - tica: the rebirth of
a way of being untied, which means the release, absolute freedom.
By studying the theories and practices of Yoga will have occasion to refer to other "key
ideas" of Hindu thought. Meanwhile, let's start to separate the meanings of the word
yoga. Etymologically, derived from the root yuj, "link", "hold", "yoke", "put under a
yoke," from which also arise in Latin Jun-gere, jugum in English yoke. The term yoga
generally serves to refer to any technique of asceticism and any method of meditation.
Obviously these asceticism and those meditations have been valued differently-tion by
the multiple forms of Indian thought and mystical movement. As we will see soon, there
is a Yoga "classic", a "system of philosophy" expounded by Patanjali in his treatise lebre
ce-Yoga-Sutra. and this system we must start to understand the position of Yoga in the
history of Indian thought. But alongside this Yoga "classic", there are countless forms of
"popular", unsystematic, yoga, yoga is also the non-Brahmins (Buddhist and Jain yoga)
and yoga especially structure "magical" " mysticism, "etc.. At bottom, is the term yoga
itself that enabled this great variety of meanings: In fact, if yuj etymologically means
"link", it is nevertheless clear that the "loop" that this action should lead to tie
presupposes , as a precondition, the breaking of ties between the world-spirit to do. In
other words, the release can not be done if we did not mind after "detached" from the
world if we did not eat dents to escape the cosmic circuit, indispensable condition
without which never come to find ourselves or dominate us: even in its meaning
"mystic", ie even meaning union, yoga involves the detachment after the area, with
regard to emancipation. world. Its intensity depends on the efforts of man ( "put under a
yoke"), his self-discipline, thanks to which you can get in concentrating the mind, even
before he asked, as in mystical varieties of yoga-aid divinity. "Flirting", "hold", "put
under a yoke", all that seeks the unification of spirit and abolish the automatic dispersion
and characteristic of the secular consciousness. For schools of Yoga "devotional"
(Mystic), this "unification" does not precede more clearly see the union-Dader, the
human soul to God.
What characterizes Yoga is not only prdctico appearance, but also its structure initiation.
Yoga not only learn, we need the guidance of a teacher (guru). In India, strictly speaking,
the other "systems philosophy", like any science or traditional craft, are taught by
teachers, being so very beginning: for millennia are transmitted orally, "mouth-to -
hearing ". But yoga has even more precisely in its character of initiation, because as in
other religious initiations, the yogi begins to leave the secular world (family, society) and,
guided by his guru, is engaged in learned-ness successively the behavior and values of
the human condi-tion. When we have seen how the yogi strives to lose contact with the
profane condition, we will realize that the sounds to "die for this life." Indeed, witnessing
a death followed by a revival with another rnodo be: the represented by the release. The
analogy between Yoga and the initiation is emerging but even if we think of the rites of
initiation, "primitive" or not, who will build a "new body," mystical "(symbolically
assimilated to the body of the newborn, is - primitive gun). Now, the "Mystical Body"
that will allow the yogi inserted into the transcendent mode, plays an important role in all
forms of yoga, particularly in the so-centrism and alchemy. From this point of view ,
Yoga incorporates and extends, on another level, the archaic and universal symbolism of
the initial financing, and crowded in the Brahmanic tradition (where just started, is called
the "twice born"). The re-birth of Initiation is defined, in all forms of Yoga, including