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

The mandala takes the same symbolism and develops on-Veles multiple but not
comparable. As the yantra, the mandala is both an image and a theophany of the
Universe: the cosmic creation is indeed a manifestation of divinity, but also serves as the
mandala of "receptacle" for the gods. In Vedic India the gods descended upon the altar,
which proves the continuity between the tantric worship and traditional worship. At first
everything altar or sacred place was considered a privileged place, magically separate
from the rest of the territory: in the space qualitatively different, the sacred is manifested
by a break which allowed the communication level between the three cosmic zones:
heaven , land, underground region. However, this concept was widely disseminated, and
step beyond the borders of India and even from Asia is a valorization of the sacred space
as the Center of the World, and therefore place of communication between the Giel and
Hell, the who founded the symbolism of the royal cities, temples, common in cities and
by extension, of any human habitation.
Tantrism uses this archaic symbolism, including the new contexts. In studying the
symbolism of the mandala, which is interpreted by such texts, and to describe the ritual of
the start-cion, is how we will realize from revaluations imposed by Tantrism. (For the
texts and critical literature, see Note VI, 7). The outer circle of the mandala is a "barrage"
which on one hand, prevents access to non-initiates, but on the other hand symbolizes the
metaphysical knowledge that he burns up to ignorance. Next comes a "diamond belt" and
the diamond is the symbol of supreme consciousness, the bcddhi,. Enlightenment.
Immediately inside the "diamond belt" this ins-ice attached a circle around which are
represented eight cement-tries, they symbolize the eight aspects of consciousness
disintegrated, the iconographic motive is registered cemeteries especially in the mandala
dcdicados a terrifying deities. Follow a girdle of leaves, which signifies spiritual rebirth.
In the center of this last circle is the mandala itself, also called "palace" (Vimana), ie
where are placed the images of the gods.
The real symbolism plays a major role in construction and in the ritual of the mandala. In
India, as elsewhere, the sovereignty is in relation with the sacred. Buddha is the cakravartin
par excellence, "cosm6crata. The ceremony takes place inside the mandala and the
soon to talk, is, in effect, a Abhisek, ie a real consecration ritual, a baptism with water, 9
images of the Buddha, placed in different tiara mandala circles are real and, before
entering the mandala, the disciple of the teacher is taking over the royal insignia. The
symbolism is clear from this is easy to understand: the pupil is treated as sovereign
because it rises above the play of cosmic forces (Tucci, Mandala, p. 51) is autonomous,
perfectly free. Spiritual freedom was always expressed by the Sovereignty, it not only in
India.
On the outside of the construction is open four cardinal gates, defended by terrifying
images, called 'the guardians of the doors. "Their actuation is twofold: first, the" guarsized
"awareness defend against disintegrating forces of the unconscious and on the other
hand, have offensive mission: to dominate the fluid and mysterious world of the
subconscious, consciousness must take the fight to the enemy's own ground, and
therefore adopt the violent and terrible aspect that suits the com-bativas forces (Tucci,
cited, p. 65). Moreover, even the gods who are encuentrau inside the mandala are
sometimes terrifying, are the divinities who found the man after his death in bardo state.
The "gatekeepers" and highlights the terrible deities iniciatieo of penetration in a
mandala. All initiation step presupposes a way of being to another, but that ontological