Page:Psychology of the Unconscious (1916).djvu/538



These were brought by Indra as a falcon to the wind: and the wind took them up into itself and carried them where were the offerers of the sacrificial horse. Somewhat like this he spoke (Gandharva to thee) and praised the wind.'

"Therefore is the wind the special (vyashti) and the wind the universal (samashti). He, who knows this, defends himself from dying again."

As this text tells us, the offerers of the sacrificial horse come in that narrowest fissure between the shells of the egg of the world, at that place, where the shells ''unite and where they are divided''. The fissure (vagina) in the maternal world soul is designated by Plato in "Timaeus" by X?], the symbol of the cross. Indra, who as a falcon has stolen the soma (the treasure attainable with difficulty), brings, as Psychopompos, the souls to the wind, to the generating pneuma, which carries them forward to the fissure or vagina, to the point of union, to the entrance into the maternal egg. This train of thought of the Hindoo philosophy briefly and concisely summarizes the sense of innumerable myths; at the same time it is a striking example of the fact that philosophy is internally nothing else but a refined and sublimated mythology. It is brought to this refined state by the influence of the corrector of reality.[28] We have emphasized the fact that in the Miller drama the horse is the first to die, as the animal brother of the hero. (Corresponding to the early death of the half-animal Eabani, the brother friend of Gilgamesh.) This sacrificial death recalls the whole category of mythological animal sacrifices. Volumes could be filled with parallels, but we must limit ourselves here to suggestions. The sacrificial animal, where it has