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

f6rmuhs are mystical. Even the supreme science can be obtained directly, without
education, the proper pronunciation of certain mantra. But the technique is difficult, the
pronunciation is preceded by a purification of thought, the practitioner must focus on
each of the letters that make up the mantra, avoid fatigue, etc. . (ibid., p. 10).
The efficiency of the mantra is unlimited due to the fact that they are (or at least can
become, through a recitation correction ta) "objects" they represent. Each god, for
example, and each possess a degree of holiness bijamantra a "mystical sound" that is its
"seed" their "support" that is his very being. By repeating, according to the rules, this
bijamantra, the practitioner appropriates its ontological essence, compares himself, in a
con-crete and immediate to God, the state of holiness, and so on. It happens sometimes
that a whole metaphysics that focused on a mantra. The 8,000 verses of the Mahayana
Astasahasrika-treated volurninoso prajnaparamita were summarized in a few lines, which
constitute the Prafna-paramHa-hrdayasutra; QStQ pequefio text was reduced to the few
lines of the Prajna-paramtta-dharani, which in turn was concentrated in a Prajna-Paramumantra;
finalmerite, this mantra was reduced to its "seed" the bi \ a-mar \ work pram? In
such a way that could dominate the whole metaphysical prajnaparamita the syllable-ing
murmur pram .
However, there is a question of a "summary" of the prajnapara-mita, but direct and global
assimilation of the "universal truth of emptiness" (Sunyata) in the form of a Goddess. For
the entire cosmos with all its gods, its pianos and its modes of being, manifests itself in a
certain number of mantra: the universe is sound, just as it is chromatic, formal,
substantial, and so on. A mantra is a "symbol" in the archaic sense of the term: it is at the
same time
7 B. Bhattacharya, An Introduction to esoteric Buddhism, p. 56.
"reality" and symbolized the "sign" symbolizing. There is a mail order "hidden among the
letters and syllables" mystical "(the matrka," mothers "and the daughter, the" seeds ") and
the subtle organs of the human body, on the one hand, and the other between those organs
and dormant or divine forces. manifested in the Cosmos. By working down on a
"symbol", one "wakes up" all the forces it has, at all levels of being. Between mantrayana
and iconography, for example There is a perfect match, then each level and each grade of
holiness are an image, a color and a special letter. Meditating on the color or sound
"mystical" which is depicted as one enters a certain mode of being, absorbed or
incorporated into a state self yogi, a god, and so on. The "carriers" are standardized, we
can start from any of them, using any "vehicle" (Imagerie, man-Trayana, etc.). to
assimilate ontological modality or divine manifestations to be acquired. Among these
multiple levels, there is continuity, but continuity mystical, that is impossible but that in
certain "centers." Cosmos, as revealed in the Tantric conception, is a vast web of magical
forces and these forces can be aroused or organized in the human po leather using
techniques of mystical physiology
When Vasubandhu, in his treatise Bodhisattvabhumi8 said that the true meaning of the
mantra is its lack of signification and meditating on this non-signification, leads to understand
the ontological unreality of the Universe, translated in terms of its own philosophy
deep experience whose value did not see or did not care for if it is true that the repetition
of the mantra overrides the "reality" of the profane world, this is only a first step of spirit,
essential to achieve a "reality "deeper. All indefinite repetition leads to the destruction of
language; in certain mystical traditions, this destruction seems to be the necessary