Yoga: Immortality and Freedom by Mircea Eliade

i * See our treaty Symbolisme mdiens du Temps et de VEtervXte (in volunien Imageries and Symbols, p. 73-119), p. 106 and rig. Moreover observe symmetry between yogi technique of remembering previous lives and the psychoanalytic method to reintegrate and assimilate, through an understanding rectified, the memories of early childhood.

THE PARIBBAJAKA in Buddha's time wandering ascetics countless groups of yogis and "sophistic." Some traced their antigiiedad groups to post-Vedic era. Was that a time of lush spiritual vitality: at the religious and mystical, we find dialect, magicians and even dangerous "materialists" and ity, precursors and Lokayata Carvaka. Apart from their names, little known to most of them. Its doctrines are mentioned in fragmentary form in Buddhist and Jaina texts: on the other hand, fought not only by the Jains, but also by Buddhists, are often distorted and voluntarily ri-diculizadas. It is likely, however, that among these religious and wandering ascetics (paribbajaka, skr. Parivrajaka) were power-ful personalities, teaching doctrines daring, revolutionary.

Buddhist texts have transmitted to us several lists of dialects and wandering ascetics contemporary of the Buddha, the most celebrated, preserved by the Samannaphalasutta (Digha, i, 47) is summarizing the views of six Sarruma famous. From each of them tells us that he is "community leader" (gcrwcarH / o), fa-Moso "founder of a sect" (ttithakano), revered as a saint (salhusammato), revered by the crowd, older . Purana Kassapa seems to have preached the futility of the action; Makkhali Scala, the head of Ajivika advocated a very strict determinism, which we'll talk. Ajita Kesakambala professed materialism of Carvaka neighbor, Pakudha Kaccayana, the per-perpetuity of the seven "bodies", Sanjaya Velatthaputta, a dark and Nigantha Nataputta agnosticism, skepticism is likely. They are allusions to the doctrines of the "heretical" in other Buddhist texts, and especially in the Majjimanikaya (I, 513) Sam yutta Nikaya (III, 69) Anguttara Nikaya (III, 383), the latter, moreover, gives a list of ten religious orders contempora-lines of the Buddha (III, 276-277) but almost nothing is known of their spiritual techniques.

In general, most of these groups "heretical" participate, with the Buddha and Mahavira, the same critical attitude to traditional values of Brahmanism: rejected both the character of the Vedas as revealed metaphysical theories of the Upanishads. Moreover, some of them, for example Makkhali Go-room, expressed interest in the structures of organic life and the laws of nature, hitherto unknown interest.

Maybe they could distinguish the pure ascetics (tapas) of the dialects (paribbajaka), the latter being practiced not mortify-ing too severe. The Anguttara Nikaya paribbajaka mentions two classes: Brahmins annatitthya paribbajaka and paribbajaka: the latter mainly discussed what to samdittika dhamma concemiente ie problems related to material reality, while the former were concerned with the transcendent issues.

Buda is several times of these two cla ses: With one of them, Potthapada, discussed with respect to the soul, with another Nigrodha, on the value of the ascetic life, with a third zero Ajito on "states of consciousness" (pancasatani cittat-thanani) etc. The texts that mention these talks, highlighted by the responses of the Buddha more than the doctrines and customs of the paribbajaka. At least we know that, while critical of Brahmanical institutions, led a life quite severe, and practicing pranayama, proving once again the pan-Indian character of