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    14 views91 pages

    Film Scripts

    Uploaded by

    Jeyandan Nadarajah

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
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    of 91
    NOES FROM JOR CAMPBELL: THE MASKS OF GOB 1. Tt is to de remarked, however, that although an abvicusly massive influence frou the primary culture matrices ef the Near Bast is responsible fer the architectural grandeur ef the mythelegy of the Vedas, there is totally a different spirit and Line of interest througheut these hymns fron anything known to the vrayers and nyths either ef Suner or ef Egypt. Fer like the Semites, the Aryans were a comparatively simple lot, and when they ‘mmomebtx Derrewed fron the priestly erders ef the great temple cities of the sett}ed states, they applied the material +o their own purpose, which was not the articulation of a complex social unit, since they governed no such state, but specifically, poner: victory and booty, ageressive productivity and wealth, @ampbeiixcpexdt@r .....4.. Nov, as we have seen, the mythological ” 2. Now, as we have scen, the mythological foundaticn of the Tndus ftibottnbtmn ° Civildzation overthrow by the Aryans apoears to have been a variant of th ald High Bronze Age vogetal-lunar mpeie rhythmic order, wherein a priestly science of the calenter (COPY) 3. The mythology of later India isnot in substanee Vedie at all, but Dravidian, ‘Stemming in the main fron tae Bronze Age complex of the Tntus. for in the course of years the Aryans were assimilated (though not, unfortunately, their avs); and the prineiple of order of the cosmie god Varuna — whieh had been cerived, Like the Indus forms thenselves, fron the mthenaties of the Near Bast - assumed suprenaey over the prineiple of the autonomous will of Indra. Varuna's rta beeame dharma. Varuna's creative maya beeame Vishnu!s ercative maya. And the eyeles of eternal return - ever turning - returned to grind on for ever. So that the act of will and virtue of the greatest hero god xftiex of, — (Inira ) beeame only something that should not have oecured. pe18h. 3. Briefly, two prekistorie stages of develop nt form what may or may not have been, at first, a fiarly homogeneous nuelear community are to be distingusished: fa) A stage of common origins, xxamlam sonewnere in the broad grasing lands, either between the Rhine and the Don, or between the Rhine ani Western Turkestan, (>) A stage of division between a) a Western eongeries of tribes, centred possibly in the plains between the Dnieper and Danube, fron waieh there were presently derived the earliest Greek, Italie, Celtie, ani Germante diffusions an! b) an Bastern division, centered possibly na th of the Caueasus, possibly around the Aral mummixboaxx Sea, fron waieh there stemmed, in time, the Armnians and various Balto-Slavie tribes (Old Prussians, Ietvians, ani Lithuanians; Czeehs, Foles, Russians, ete.), as well as the early Persians ani their xx close relatives, the Indo-Aryans, whteh latter, passing through the pass of the Hindu Kush, broke into the bracdly spreading, rieh, and waiting Indian plain, p. 175. Li, This imperishable Syllable is all this. That isto says ALL that is Past, Present, ani Future is Ow ‘And what ds beyond threefold Time, that, too is OM, Manduka Upanishad. p. 189. J. The Brahmins derived their strength fron the saerifiee. "The sacrifice,” ib was said, "is the chariot of the gods." Conseqnently, the Brahmins were the masters, not of men alone, but alse of the gods. "Thus are verily," ws read, Mtwo Kinde of god. That is to say, the gods are gods, ani the learned, well ~inetrueted Brahains are human gods. Between these two, the offering is Shiedsacrifiess are for the gods ani the fees are for the human gods, the learned, nell-instrueted Brammins. The person giving the saerifiee gives pleasure to the gods with the saerifies and to the hunan gods, the learned, yell-instrueted Brahmins, with the fees. And when they are well pleased, these two Kinds of god translate him to the beautitude of heaven. D. Satapatha Brahmana. p. 190 Deussen wrote in the late nineteenth century, before anytaing was known of the Indus Civilization; yet he reeognized already - as no Indians seem ever to jhave seen - that between the Vedie ani Upanishadie views the differsnee is great that the bh tter eould not possibly have ‘ren developed out of the former. One was outward-turned and liturgieal, the other inward and psyehologieal. Ze One was Aryan; the other, not. Inleed,as one further text will show, the ‘1 Aryan gods were now to be exposed as mere pygnies in wisdon in eontrast even to the Goddess. ‘The old nmmtitix neolithie Bronze Ace Goddess. She appears imamm for the first time in any Indo-Aryan doeument in the following Upanishad of wxbtefx ¢.600 B.C. P.203 b.hen the tera brahman, “holy power," fron the root brh, "to grow, to inerease, to roar," appears in Vedie hynns, it is only with reference to the power inherent in the words and meter of the prayer; its meaning is speeifieally tthis meraax stanza, verse or line’; as, for example, "By this stanza (anena brahnana) I make you free from desease,” The god Brikaspati, priest of the gods, is therefore "the lord (pati) of the roaring power (amic}tycom (brk), the power of the magieal stanzas; ani the Brakains are his eounterpart anorg nent great gods beeause they have the knowledge and eontrol that apply that power, The employment of the brakman, however, with reference to a astaphysieally Poneeived ground of all being, anteeedent to and independent of the Brahminieal Utilization of that power, we do not eneounter until the period of the Braknanas, and even then only rarely ani in the later, so-ealled "Forest Books.” wcee There ean be no doubt about ity an alien constellation has made itself known tothe Braknins and is in the proeess of being assimilated. Nor ean it be # doubted that the baekground of this influence stands revealed in the eities of the Inlus Valley. In eontrast to the liturgical, outward-

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