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

"(SamyuttaNikaya, IV, 374). It's exactly the language of mysticism and negative
theology, is the famous neti! Neti! Of Upanishad.
The jhanas AND SAMAPATTl
To obtain the status of the unconditioned, in other words, to die to this life radically
secular, painful, illusory, and rebirth (jen another "body"!) To the mystical life which will
allow access to Nirvana, the Buddha uses the yogic techniques, ready to correct and
supplement them with a very deep "compression" of the truth. Note that the preliminaries
of asceticism and Buddhist meditation are similar to those recommended by Yoga-Surra
and other classic texts. The ascetic must choose a secluded spot, a forest at the foot of a
tree in a cave, a cemetery, or even a stack of straw in the middle of the field-position colocarse
in asana and begin your meditation. "By the thirst of the world away, his heart is
free from desire and purifies his mind of greed. The desire to avert evil, keeps his heart
free from enmity, welcoming and compassionate toward every being, and purifies the
spirit of malevolence. By taking his laziness and in -
torpecimiento, gets rid of them both, conscious of light, lucid and due-not of himself,
purifies his mind of sloth and hindered-treatment (• • •) • When away the doubt remains
as it has been but the perplexity alia: No longer in uncertainty about what is good, purify
your mind of doubt "4
Although contained elements "moral", this meditation has no sense of ethics. Its purpose
is to purify the conscience of the ascetic, must include them prepared for higher spiritual
experience. Yogi meditation, as interpreted by the Buddha in certain texts of Dighanikaya,
aims to be the "remake" the conscience of the ascetic, that is build to create
new "immediate experience" of his psychic life and even his life biological need that
through concrete gestures-all walking, the position of the body, respiration, etc. .-,
rediscover the ascetic, in concrete form. the "green-des" revealed by the Master, that is to
transform all his move-ment and gesture of meditation pretexts. The Maha-Patthana
Suttanta Satti (Digha, II, 291) points out that the bhikku, des-for having chosen a lonely
place for meditaci6n, must become aware of all physiological events that even the moment
was fulfilling automatically and unconscious. "Aspiring hon-mately, fully
understood the long aspiration, breathing out briefly comprises, etc. practices (...). And be
aware of all expirations (...) of all his aspirations, and exercise in slowing the pace of
their exhalations (...) and aspirations ...".
This process is not a simple exercise but also
A meditation on the "truths" Buddhist, a permanent experimentation of the unreality of
materia.8 Such is the end of the I * Udumbariko Sihan Suttanta, Dighanikaya, III, 48
(Rhys Davids, Dialogues of the Buddha, VDL III />. 44). See also Dialogues, vol II, 327;
Vinaya Texts, 1.119, etc:
Veanoos as 5. est & exph'cado the text by the commentator: the yogi must ask: ^ in which
these aspirations are based and expirations? Are based on the subject and the subject is
cueipo material, and the body are the four efementos material, etc. "(Warren, Buddhism
in Translation *, ed. VIII, 1922, Harvard Oriental Series, p. 355, ti ' 1). This is therefore a
meditation on breathing rate, that part of the analytical understanding of the human body
that serves as pretext to understand the complex nature, "painful" and transitional body.
This "understanding" sustains and justifies meditation, as it reveals the fragility of the
ascetic life and forces him to persevere in the path of salvation.