Marcel Conche writes somewhere, with a kind of cheerful irony: « I like medlar very much. There is nothing to eat. It is the most metaphysical fruit. For metaphysics comes down to the fact that, in any case, we know nothing about anything. » i
For my part I prefer peach, as a fruit. It is very juicy, with tender and tasty flesh. Some have smooth skin, others are fluffy, but all of them have an inviting slit, and a hard core, mobile or adherent. It is, in my humble opinion, a much more metaphysical fruit than the medlar: at the end of the endings, we know that we are going to take some more without getting tired of it, so much the flavor is not forgotten, and so much the mystery of this closed slit and this hard core can only mystify the spirits less able to grasp the immanent transcendence of the peach tree, from its flower to its fruit…
It really is a great mystery that human brains, at least some of them, can open up to metaphysics, that of medlar, or that that flies over the worlds, and reflects on what was before nothing was …
One of the oldest myths in the world dates back at least six thousand years, four thousand years before our era, and three thousand years before Moses. It is the Vedic myth of Prajāpati, a name that means « Father, or Lord of creatures ». Prajāpati was then thought as the supreme God, the One who created the world. But, unlike the biblical God, the creation of the Universe and all creatures, according to the Veda, could only be done through the sacrifice of Prajāpati.
In the beginning, having nothing from which to create the world, since everything was nothingness, Prajāpati had to resort to Himself, dismembering, offering Himself as a sacrifice, and dividing Himself so that from Him could flow the Universe and Life.
The Veda explains the creation of the universe as the Creator’s self-immolation, and designates this sacrifice as « the navel of the Universeii.
« Now the Lord of creatures, after having begotten the living creatures, felt as if He had been emptied. The creatures departed from Him; they did not stay with Him for His joy and sustenance. « iii
The supreme God gives Himself completely, and He suffers the torments of death: « After He begat all that exists, He felt emptied and was afraid of death. » iv
Why this Sacrifice of the Supreme God?
Perhaps because a « greater good » can be expected from it?
Does God (Theos) sacrifice Himself to make possible not only the existence of the Cosmos and Anthropos but also their future « divinization »?
TheTheos sacrifices Himself to extend modes of divinization to other beings than Himself. Thus one sees that the essence of the Sacrifice is entirely in the general becoming. The God sacrifices Himself so that the future can come to be. The God sacrifices Himself entirely, He takes this supreme risk, so that the « Future » and the « Other » can also be?
But then, does that mean that God is not eternal?
He sacrifices His solitary eternity so that He can become a shared, common « becoming ». To eternity, of which He was the sole custodian, He adds Time, the Future, the Process… and therefore Freedom.
He transforms His stable, immobile essence from a being a « First Engine » into a risky, unstable, uncertain process. He voluntarily gives a freedom proper to the Cosmos, as well as to the Anthropos.
God creates the universe with great precision (cf. the incredible finesse with which the « constants » of the Universe have been shaped). However, the universe is not a deterministic mechanics. There is « chance » in it. Let us simply say that there is « freedom ». God threw, whether Einstein likes it or not, an anthropo-cosmic die…
Hence this special mystery, unique to the human brain: how can we presume to know what Prajāpati has concocted before the dawn of time? How do we know that He sacrificed Himself, that He felt emptied, that He was afraid of death? How could the brains of the Veda visionaries conceive of this divine sacrifice and appreciate all its consequences?
There are two possible answers.
Either the Theos allowed this mystery to be « revealed » directly to the souls of certain representatives of Anthropos (such as biblical prophets).
Either there is, more immanently, and more anthropologically, a congruence, a sympathy, an obviousness, which seems to imbue the human brain.
The brains of the Vedic prophets felt internally, intuitively, through a kind of analogy and anagogy, the divine drama at stake. This intuition was undoubtedly based on the observation of phenomena that appeared in the human environment, and which are among the noblest, most striking, most counter-intuitive that can be conceived: sacrifice for love, the gift of one’s life for the survival of those one loves…
In any case, let us conclude that the human brain, through its antennas, its pistils, its « oospheres », is capable of navigating freely in the eternal « noosphere », and that it is given, sometimes, to penetrate its essence…
iMarcel Conche. Regain. Ed. Hdiffusion. 2018, p.65
ii R.V. I,164.35
iii N.B. III, 9.1.1
iv S.B. X, 4.2.2