Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net
Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net
and happiness of detachment give birth (vivekaja) and there is the subtle and real idea of joy and happiness born of concentration: and stay with this idea " . Then bhikku "for the renunciation of happiness, indifferent. Look carefully and fully conscious experience in his person the happiness of the wise men speaking (arya), when they say:" He who is indifferent and thoughtful enjoys happiness. "It's third * According to the Digha-Nikaya, 1, 71, five are Nivarana sensuality, malice, laziness of spirit and body, bodily agitation espirirual, doubt. Difleren lists. Compare with the five "sins" of the Mahabharata, XH, 241, Hopkins, The Register Epic, p. 18L 7 The samadhi of Buddhist texts, being a enstasy analogous to that of the Yoga-Sutra, has the same role as in the manual of Patanjali. The Mtmadhi seems to be a preliminary condition to the path of Nirvana. See Note V, 2. jhana. At that time fades into the idea that subtle and real joy and peace of which he possessed before, caused by the concentration, and there arises a subtle and realistic idea of happiness and undifferentiated After this, the bhikku, relinquishing any sense of comfort or discomfort, by the end of the joy and the sorrow he experienced before, enters and remains in the fourth jhana, a state of absolute purity, indifference and Thought (sati ) without welfare or Vanishing malestar.8 then the idea that subtle and real that fed previously, happiness and indifference, and there is a real and subtle idea of non-being and distress signals and remains in this idea "(Pigha Nikaya, I, 182, trans. Oltramare, Buddhist Theosophy, pp. 363-364). Do not multiply the texts relating to these four stages are jhana.9 clearly identified: 1) purify "temptations-ing" the intelligence and sensitivity, ie isolate them from the outside agen-ing, in short, get a first autonomia of consciousness, 2) to delete the dialectical function of intelligence, obtain concentraci6n, perfect knowledge of an awareness rascary, 3) to suspend all "relaci6n" both with the sensible world and with the memory, taking pleasure lucidity with only "consciousness exists", 4 °) reinstate the "opposite", fetch the bliss of "pure consciousness". But do not stop there the itinerary. You have to add four spiritual exercises Samapatti called "Variety", preparing for the ascetic "enstasy" final. Despite the rigorous description given to us, these "states" are hard to understand. Correspond to experiences not only far in excess of. experiences of normal consciousness, but also the extranettional experiences (mystical or poetic) that are understandable to the West. erroneo however would result to explain how inhibition hypnotic tions. During the meditation, is checked continuously, as we shall see later, the lucidity of a monk, on the other hand, sleep and hypnotic trance are obstacles that Indian treaties 8 Fisiol6gicamente, the fourth jhana is characterized by the detention of respirad6n, antlers-Passasa-nirodha (Oltramare, p. 364, footnote 2). . * Matfhimanikayal, 454; Abhidharmarkosa (trans. L. de la Vallee-Poussin) IV, p. 107; VIII, pag. 161. Excellent analysis on J. Evola, La dottrina of risveglio (Bari, 1943), p. 200-225. On the pseudo-
eyond the region of the infinity of space and thinking "Consciousness is infinite", reaches the region of the infinity of consciousness and stays there (shown infinite consciousness, since that is not already limited by sensory and mental experiences). Then, more pa-sando alia the region of the infinity of consciousness and thinking, "nothing is" arrives and stays in the region of non-existence of anything (akincannayatana, the "nihilism"). Finally, turning most alia, in the region of the nonexistence, the bhikku arrives and remains in a spiritual state that is neither the idea nor the absent-aunt of idea "(nevasannanasanna, Digha Nikaya, I, pag. 183; trans. Oltramare, pag. 365). It would be superfluous to comment on each of these stages, used zaude the numerous texts of Buddhist literature back to me-we want to redo the psychology and metaphysics of the school (see Note V, 4). But what interests us here is essentially the morphology of meditation, let in the ninth and last Samapatti. "Indeed, since the bhikku itself originated these ideas (found in dhyana can not have outside ideas; is sakasanni) passes from one stage to the next stage, and so on until you reach the supreme idea. And when he lle-gate to it, bhikku reads: "To think is worse, not think, is better. If I think, molding. These ideas may disappear and be born other ideas that would be rude. That's why pensare no more, no longer moldeare. And I do not think, no more mold. And do not think or shapes, the ideas he vanish without other, more rudimentary, born. The bhikku cessation has done. " (DhigaNikaya, I, pag. 184, trans. Oltramare, pag. 375). Another text, Late, summarizes even more directly the vital importance of this ninth and last Samapatti "venerable monks, get the Samapatti which is the cessation of all conscious perception. The bhikku that has managed to make this acquisition has no further nothing to do "(Siksasamuccaya of Santideva, Ed Bendala, pag. 48, 1902). Yogis and Metaphysics It has been recognized in these Samapatti dhyanay these, more than one point of contact with the different stages of samadhi samprajnatay of asamprajnata Classical Yoga. Moreover, they acknowledged that Buddhist yogis and non-Buddhist ascetics could have access to the four dhyana and four "varieties", until the last, the Samapatti of "unconsciousness" (asamjnisama-patti). Only, they challenged the authenticity of this ninth Samapatti when it was obtained by non-Buddhists, believed that "the destruction Samapatti of consciousness and sensacidn" (sa-majnaveditanirodha Samapatti) was a discovery of the Buddha, and constituted the makes contact with the Nirvana.10 Now if they forbade to access non-Buddhists to Nirvana, while accepting the validity of their jhana, is undoubtedly because the latter did not recognize the truth revealed by the Buddha. In other words, could not be achieved solely through the unconditional mystical meditation: it was necessary to understand the path leading to the unconditioned, without thereby risking the installed in a "Heaven" anyone believe they have attained Nirvana. This leads to the problem of "gnosis" and "mystical experience" desempefiar problem called a major role in the history of Buddhism (which is crucial in the history of Indian spiritualism). The two tendencies-that of "experimenters" (losjhain), if we may say, and the "theoretical" (the dhammayoga)-are constant in Buddhism. From early canonical texts have sought to bring them into accord. A sutra Anguttara (in, 355) on which L. de la Vallee-Poussin called us several times atenci6n, says: "The monks who devote
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eyond the region of the infinity of space and thinking "Consciousness is infinite",<br />
reaches the region of the infinity of consciousness and stays there (shown infinite<br />
consciousness, since that is not already limited by sensory and mental experiences).<br />
Then, more pa-sando alia the region of the infinity of consciousness and thinking,<br />
"nothing is" arrives and stays in the region of non-existence of anything<br />
(akincannayatana, the "nihilism"). Finally, turning most alia, in the region of the nonexistence,<br />
the bhikku arrives and remains in a spiritual state that is neither the idea nor<br />
the absent-aunt of idea "(nevasannanasanna, Digha Nikaya, I, pag. 183; trans. Oltramare,<br />
pag. 365).<br />
It would be superfluous to comment on each of these stages, used zaude the numerous<br />
texts of Buddhist literature back to me-we want to redo the psychology and metaphysics<br />
of the school (see Note V, 4). But what interests us here is essentially the morphology of<br />
meditation, let in the ninth and last Samapatti. "Indeed, since the bhikku itself originated<br />
these ideas (found in dhyana can not have outside ideas; is sakasanni) passes from one<br />
stage to the next stage, and so on until you reach the supreme idea. And when he lle-gate<br />
to it, bhikku reads: "To think is worse, not think, is better. If I think, molding. These ideas<br />
may disappear and be born other ideas that would be rude. That's why pensare no more,<br />
no longer moldeare. And I do not think, no more mold. And do not think or shapes, the<br />
ideas he vanish without other, more rudimentary, born. The bhikku cessation has done. "<br />
(DhigaNikaya, I, pag. 184, trans. Oltramare, pag. 375). Another text, Late, summarizes<br />
even more directly the vital importance of this ninth and last Samapatti "venerable<br />
monks, get the Samapatti which is the cessation of all conscious perception. The bhikku<br />
that has managed to make this acquisition has no further nothing to do "(Siksasamuccaya<br />
of Santideva, Ed Bendala, pag. 48, 1902).<br />
Yogis and Metaphysics<br />
It has been recognized in these Samapatti dhyanay these, more than one point of contact<br />
with the different stages of samadhi samprajnatay of asamprajnata Classical Yoga.<br />
Moreover, they acknowledged that Buddhist yogis and non-Buddhist ascetics could have<br />
access to the four dhyana and four "varieties", until the last, the Samapatti of<br />
"unconsciousness" (asamjnisama-patti). Only, they challenged the authenticity of this<br />
ninth Samapatti when it was obtained by non-Buddhists, believed that "the destruction<br />
Samapatti of consciousness and sensacidn" (sa-majnaveditanirodha Samapatti) was a<br />
discovery of the Buddha, and constituted the makes contact with the Nirvana.10 Now if<br />
they forbade to access non-Buddhists to Nirvana, while accepting the validity of their<br />
jhana, is undoubtedly because the latter did not recognize the truth revealed by the<br />
Buddha. In other words, could not be achieved solely through the unconditional mystical<br />
meditation: it was necessary to understand the path leading to the unconditioned, without<br />
thereby risking the installed in a "Heaven" anyone believe they have attained Nirvana.<br />
This leads to the problem of "gnosis" and "mystical experience" desempefiar problem<br />
called a major role in the history of Buddhism (which is crucial in the history of Indian<br />
spiritualism). The two tendencies-that of "experimenters" (losjhain), if we may say, and<br />
the "theoretical" (the dhammayoga)-are constant in Buddhism. From early canonical texts<br />
have sought to bring them into accord. A sutra Anguttara (in, 355) on which L. de la<br />
Vallee-Poussin called us several times atenci6n, says: "The monks who devote