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

sacrifice with the techniques of ecstasy.
This homologation has been possible mainly by theories of the Brahmana with respect to
sacrifice. It is unnecessary to recall the importance of sacrifice, since Vedic times. The
sacrifice is all powerful. The same gods subsist on ritual offerings: "It is the sacrifice,
Indra, who has made you so powerful ... It is the worship that helped you when lightning
struck the Dragon" (Rig Veda, III, 32.12) ... It is the sacrifice the principle of life and soul
of every god and every (SatapathaBr, VIII, 6, 1.10, etc.). ... At first the gods were mortal
(Taitt, samhitta, VIII, 4, 2,1, etc.). ... became divine and immortal by sacrifice (ibid. VI,
3, 4, 7, VI, 3, 10, 2, and so on., living in the present land as men live in the present from
heaven (ibid. , III, 2, 9, 7, etc.).. But above all, sacrifice expresses the level of action,
"works" the desire to remake the world, to gather the members of Prajapati. The myth is
known: when Prajapati created the world, its members fell away and the gods have
"reconstructed" (Taitt. Br I, 2, 6.. 1, etc.). By the sacrifice is Prajapati rebuilt (Taitt.
Samhita V, 5, 2, 1 ) but that can also be understood in the sense that it is Prajapati
"reconstructed" so you can repeat the cosmo-Goni and that the world can endure,
continue. As noted by Sylvain Levi (op. cit, p. 79-80) slaughter not done, it expands, it
continues: it is necessary to prevent that slaughter
This paradoxical description of the slaughter-expressed as a continuity that is however a
return to primordial unity, to the fullness of Prajapati pre-Creation-fiuicion not alter its
essential: to ensure "the second birth." Effec -
6 were the main texts in the work of Sylvain Levi, La Doctrine du sacrifice dans les
Brahmanas (Paris 1898); A. Coomaraswamy, Hinduism and Buddhism (1943).
tively, the initiatory symbolism of sacrifice is emphasized by its sexual symbolism and
gynecological. The texts are clear (Sylvain Levi, p. 104, cit). The Aitareya-Brahmana, I,
3, makes clear exposition homologation system: "The priests embryo trans-man in him
whom give diksa. Doused it with water, water is the virile seed (...) Le they enter the
special hangar, is the parent who makes the diksa, they pit him well in the matrix for you.
they cover it with clothes: clothes, is the amnion (...) It is put over a skin black antelope:
the chorion in fact, is above the amnion (...) Pufi Keeps closed: indeed, the fetus has Pufi
closed while in the womb, the child to, at birth, the little pig is closed ( ...) will remove
the skin of antelope to get into his bath: that's why the world fetuses are deprived of the
corium. Keep your clothes on entering the Bafia and that is why that the child is born
covered by the amnion .
This symbolism is not creation of the Brahmana. Universally, the initiate has been
likened to a newborn and there are examples where the hut initiatic was seen as the belly
of a monster (Frazer, Spirits of the Corn, I, p. 225): the candidate) was alii " swallowed
"ritually" killed ", but also in an embryo. As the purpose of sacrifice was to obtain, after
death, heaven (suarga), a common dwelling with the gods, or quality of God (devatma),
and find here a symmetry with the fundamental concept of the initiation archaic of which
were believed to ensure the initiated, the better conditions in the afterlife. But still: the
initiation ritual is not just about death and rebirth, but also includes a secret gnosis
However, the "science" of the Brahmana, but are concentrated around the mysteries of
sacrifice desempefia an equally important role. T "This world (the world of the gods)
belongs only to those who know" (SatapathaBr. X, 5, 4, 18). In the Brahmana, the phrase