Who can tell us today the smell and taste of soma? The crackle of clarified butter, the rustle of honey in the flame, the brightness, the brilliance, the softness of the sung Vedic hymns? Who still remember the sounds of yesterday, the lights, the odors, the flavors, concentrated, multiplied, of the sacred rita?
In any religion, the most important thing is its living, immortal soul. The soul of Veda has crossed thousands of years. And it still inhabits some whispered, ancient words.
« Thou art the ocean, O poet, O omniscient soma… Thine are the five regions of the sky, in all their vastness! Thou hast risen above heaven and earth. Thine are the stars and the sun, O clarified soma!”i
As of today, scientists do not know if the soma was extracted from plants such as Cannabis sativa, Sarcostemma viminalis, Asclepias acida or from some variety of Ephedra, or even from mushrooms such as Amanita muscaria. The secret of soma is lost.
What is known is that the plant giving soma had powerful, hallucinogenic and « entheogenic » virtues.
Shamans all over the world, in Siberia, Mongolia, Africa, Central America, Amazonia, or elsewhere, still continue to use the psychotropic properties of their own pharmacopoeia today.
The « entheogenic » dives are almost indescribable. Often nothing can be told about them, except for some unimaginable, distant, repeated certainties. Metaphors multiply and stubbornly try, vainly, to tell the unspeakable. To poetry is given the recollection of past consciences so close to these worlds.
« The wave of honey has risen from the bosom of the ocean, together with the soma, it has reached immortal abode. It has conquered the secret name: ‘language of the gods’, ‘navel of the immortal’. »ii
One should believe it: these words say almost everything that can be said about what cannot be said. It is necessary to complete what they mean, by intuition, experience, or commentary.
For more than five thousand years, the Upaniṣad has been trying to do just that. They hide nuggets, diamonds, coals, gleams, lightning.
« He moves and does not move. He is far and he is near.
He is within all that is; of all that is, He is outside (…)
They enter into blind darkness, those who believe in the unknowing;
And into more darkness still, those who delight in knowledge.
Knowledge and non-knowledge – he who knows both at the same time,
he crosses death through non-knowledge, he reaches through knowledge the non-death.
They enter into blind darkness those who believe in the non-death;
and into more darkness still those who delight in the becoming (…)
Becoming and ceasing to be – the one who knows both,
he crosses death by the cessation of being, and by the becoming, he reaches non-death. » iii
These words were thought, quoted and contemplated more than two thousand years before the birth of Heraclitus of Ephesus. They must be read and spoken again.
Now it the time to drink the soma again, in a novel way, and to stare at the clear flame, which fills the air with new odors. The wind will then stir up the flame.
It is time to praise again the Breath! Breath is master of the universe, the master of all things. Breath founds the world. Breath is clamor and thunder, lightning and rain!
Breath breathes, Breath breathes in, Breath breathes out, Breath moves away, Breath moves closer!
Words also breathe, pant, keep moving away and coming closer.
And then they open up to other escapes.
Breath caresses beings, like a father his child.
Breath is the father of all that breathes and all that does not breathe.
i Rg Veda 9.86.29
ii Rg Veda 4.58.1
iii Īśāvāsya upaniṣad, 5-14