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

ditaci6n: fully assimilate the "truths" furdamentales, transform them into a "continuous
experience, dissemination, so to speak, on the whole being of the monk. Indeed, here,
which later said the same text from Dighanikaya (I, 292). . An ascetic in his way forward
and pledge, fully understands what he is doing, to watch or to observe (an object) fully
understands what he is doing, to raise the arm, or drop it fully understands what he is
doing, the take your cloak, clothes, or your pot of food, fully understands what he is
doing, eating, drinking, chewing, to taste (...) (...) to evacuate by walking, sitting, to
sleeping, being awake, talking or silent, understands perfectly what he does. "
The goal toward which this clarity is easy to understand it. Without respite, and whatever
you do, the Bhikkhu must understand both your body and soul, in order to make
effective, as con-tinue, the friability of the phenomenal world and the unreality of the
"soul" . Sumangala VUasini The comment draws the following conclusion with respect
to the meditation on bodily gestures: "They say it is a living entity that walks, a living
entity that relies, but ^ there is actually a living entity that ac-mine or to rest? There are
none. " (Warren, cited, p. 378, note).
But this permanent attention to physiological life itself, this technique for the destruction
of the illusions created by a false conception of "soul" are only preliminary. The true
Buddhist meditation begins with the experimentation of the four psychological states
called jhana (dhyana in Sanskrit).
We do not know exactly which meditative technique chosen and experienced by Buddha.
The same formulas are often used-ised to express different contents. (Remember the
disturbing variety of meanings of the word yoga through all Hindu literature). It is likely,
however, that at least part of the meditation technique used by the Buddha has been
preserved by his disciples and transmitted by the primitive ascetic tradition. ^ How could
lose a body of spiritual exercises of such richness and coherence, or as it would leave
maul, a tradition that the direct teaching of the Master desempefia so considerable a role?
But, according to the texts collected by Caroline Rhys Davids (Dhyana in early
Buddhism, Indian Historical Quarterly, vol. Ill, 1927, p. 689-715) it is clear that the
Buddha was unjhain fervent and that by practicing jhana not seeking or urging others to
seek the cosmic soul (Brahman) or God (Isvara). The jhana was for half of
experimentation "mystic", an access road to the supersensible realities, but not a unio
mystica. This experience prepared the yogi monk, to a "higher science" (abhijna) whose
final phase was nirvana.
In Potthapada Surra, 10 (Digha, l, 182) has been made if not for the first time, at least as
clearly, the Buddhist meditation technique. Play some long stretches of this important
text: "When the five bhikku perceived barriers (nirvana) * have been destroyed in the, is
happy, happy, feel joy, joyful, feel satisfaction in all his person, having that sensation
welfare, is happy, happy, his heart is calm. Freed from the wishes and all the bad
conditions, enters and remains in the first jhana been caused by the de-linkage (vivekaja):
"born of loneliness" remaining in the reflection and understanding, which brings joy and
faith-licidad. then ceases to this idea of the desires that had previ-ous and there is the
subtle and real idea of joy and peace that are born of detachment: and remains in this
idea. "
Then "the suppression of reflection and understanding, bhikku enters the second jhana,
which, born of concentration (samadhi) 1 is characterized by internal tranquilizacidn, the
unification of spirit, joy and happiness. Then is des-vanece in subtle and real idea of joy