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

egime change is preceded by a series about large of "evidence" that the candidate must
perform successfully. initiatic-type test is the "struggle with the monster" (in the literal
sense of the word in the
"One of the most important tantric texts relating to the initiation into a mandala, the text
of Nadapada (Naropa), is called just-Satik Sekodde ie" Comments on the Treaty of
Baptism ".
initiatives at the "monsters" clings "
Mejana subconscious forces outputs to "empty" universal: it is overcoming the fear
aroused. Now, we know that the grandeur and terrible aspect of the "monsters" are
nothing more than a creation of the "fear iniciatieo.
This aspect of the initiation cieitas reveals similarities in structure between the mandala
and labyrinth. Ura amount of mandala on the other hand, has a purely labyrinthine
pattern. Among the ritual functions of the labyrinth, we are interested mainly two: first,
sim-alia metabolize the most, and whoever the penetrate, make an ad descensus infer (
"death" followed by "resurrection"), repre-senting also a "defense" both espirilual
(against the dull spirits and demons, forces of chaos) and content (against enemies) In
appointing the city a "Center of the World," as the temple or palace, the maze walls and
defended by both the invaders and against the evil forces against the "ghosts of the desert,
trying to drag shapes from amorphous state where leave. Approached from this angle, the
function of the mandala-like labyrinth-would double, at least: first, the insertion of a
mandala drawn on the ground amounts to an initiation, the other the mandala "defends"
the disciple -what against all destructive force and at the same time helps you to
concentrate, find their own "center. The latter function will appear more clearly when we
speak of tantric sadhana.
The liturgy includes a certain number of rites. We choose carefully the land on which the
mandala will be drawn: it must be plain without stones or herbs; this approved, in effect,
the transcendent level, indicating spatial and temporal symbolism of the mandala is a
question to bring the piano to an ideal disciple, "transc6smico. We know that the "flat" is
the image of Paradise or any other piano transcendent orographic changes, however,
mean the creation, the appearance of Forms and Time. We can see then, in the mandala to
a picture of paradise. Several attested there are paradisiacal symbolism. There is, for
starters, similarity between the Pantheon built into the mandala and Paraisos had
envisioned as Buddhists (Sukha-vati, Abhirati, Tusita, Trayastrimsa, etc..), The supreme
God is in the center, sitting in his pavilion real, amid a park-swimming ENGAL lakes,
flowers and birds, and surrounded by other deities
(Tucci, Buddhist Notes, p. 196). But the Buddhist Paradise cs no more than a variant of
Paradise among the other Indian, whose image is the oldest of Uttarakuru, the North
Country, considered the abode of the blessed (Aitareya-Brahmana, VIII, 23; Tucci , p.
197). According to Buddhist texts, Uttarakuru, Land of gold, it shines day and night and
has four qualities: the terrain is flat, completely calm reigns there, is pure and their trees
without thorns. The rice grows without having sown, as happened on earth, in the Age of
Oro.10
The symbolism of the mandala paradise also arises from another element: the expulsion
of demons. It purifies the land of demons by invoking the Goddess of the Earth, the same
that was invoked by the Buddha during each night of Bodhgaya. In other words. repeat