Transpersonal Philosophy

       We have seen that, according to Zoroastrian mythology, Spenta Armaiti is the mother of Daena. Translated into our own metaphors: our Soul and our Spirit are children, each in their own ontological rank, of the Soul and Spirit of the Earth. This is already found in many different mythologies, in fact, it is a generalized intuition that all of us have when we approach Earth from the perceptual depth of our Tripartite Souls (when we approach Earth from our Xvarnah, the projection link of light or mapping of light of the Soul onto Earth). In the “Path of Beauty”, Daena appears with the Sanskrit name of Purusha, but with the same meaning of “Human Spirit” or “Human Atman”.      Let me now tell you another episode of Zoroastrian myths: the crossing of the Chinvat Bridge. I'm going to reduce the myth to its fundamental elements. The Chinvat Bridge is the threshold that separates life and death. A quick remainder: as we already know, Soul and Spirit are not the same e

       Hemos visto que, conforme a la mitología zoroástrica, Spenta Armaiti es la madre de Daena. Traducido a nuestras propias metáforas: nuestra Alma y nuestro Espíritu son hijos, cada uno en su propio rango ontológico, del Alma y el Espíritu de la Tierra. Esto ya se encuentra en muchas mitologías diferentes, es más, es una intuición generalizada de todos nosotros cuando nos aproximamos a la Tierra desde la profundidad perceptiva de nuestras Almas Tripartitas (cuando nos aproximamos a la Tierra desde nuestra Xvarnah, el vínculo proyectivo o mapeo del Alma sobre la Tierra). En el “Sendero de la Belleza”, Daena aparece con el nombre sánscrito de Purusha, pero con el mismo significado de “Espíritu Humano” o “Atman Humano”.      Dejadme que os cuente ahora otro episodio de los mitos zoroástricos: el cruce del Puente de Chinvat. Voy a reducir el mito a sus elementos fundamentales. El Puente de Chinvat es el umbral que separa la vida y la muerte. ¡Ah, recordad!: Alma y Espíri

  Now that we have the rudiments of what mapping is, we are going to give it gnostic depth. To do this, allow me to use elements of the Light religion of Mazdeism or Zoroastrianism, the pre-Islamic religion of Persia, related to the religion of the Rigveda. The projection of the Human Soul, its mapping or morphism is the Xvarnah or Light of Glory. The Soul is projected, but not on an indefinite general Apeiron but on the specific material reality of our planet, which is the same specific material reality of the human: the Earth is our Mother. The image reflected there is an earthly image, our Imago Terrae. This Imago Terrae returns to the Human Soul as reflected Light and in the reflection, slightly modified. Through the action of the second Xvarnah, the Spirit of the Earth, Spenta Armaiti, is revealed to the vision of the Heart (corresponding to the Sensitive Soul) and to the Buddhi intellect (corresponding to the Intellectual Soul). This aperception is only

       Ahora que tenemos los rudimentos de lo que es un mapeo vamos a darle profundidad gnóstica. Para ello permitidme que utilice elementos de la religión de la Luz del Mazdeísmo o Zoroastrismo, la religión preislamica de Persia emparentada con el hinduismo del Rigveda.      La proyección del Alma Humana, su mapeo o morfismo es la Xvarnah o Luz de Gloria. El Alma se proyecta, pero no sobre un Apeiron general indefinido sino sobre la realidad material específica de nuestro planeta que es la misma realidad material específica del humano: la Tierra es nuestra Madre. La imagen allí reflejada es una imagen terrenal, nuestra Imago Terrae. Esta Imago Terrae vuelve al Alma Humana como Luz reflejada y en el reflejo, ligeramente modificada.        Por acción de la segunda Xvarnah, el Espiritu de la Tierra, Spenta Armaiti, se revela a la visión del Corazón (correspondiente al Alma Sensitiva) y al intelecto Buddhi (correspondiente al Alma Intelectiva). Esta percepción sólo es posi

       The Intellectual Soul is an entity, a formation of the Consciousness-Force (Shakti), poorly understood. It is through the Intellectual Soul that the illusory nature of the world is revealed and with such revelation, the purpose of Maya. The thinking of duality, whether that of science or Ontology, or that of Art, can offer very powerful images of the Reality of the Universe as long as such thinking is not a final destination of our Will to know. For this not to happen, we must be very clear about what these images are, what the thinking of duality offers us, that is, it is necessary to understand the limits of all mental representation.      The basic epistemological axiom could be expressed like this: “There is a subject who perceives and/or conceives an object.” Let's clarify its components. The fundamental action is thinking, in which perception and/or conception intervene. Both actions are carried out by the subject (basically an unknown, an X as Kant said) based on i

       El Alma Intelectiva es una entidad, una formación de la Conciencia-Fuerza (Shakti), pobremente entendida por el Ser Humano. Es a través del Alma Intelectiva que la ilusoriedad del mundo queda desvelada y con tal desvelamiento, el propósito de la Maya. El pensar de la dualidad, ya sea el de la ciencia o el de la Ontología, o el del Arte, puede ofrecer imágenes muy poderosas de la Realidad del Universo siempre que tal pensar no sea un destino final de nuestra Voluntad. Para que esto no ocurra hay que tener muy claro qué son esas imágenes que nos ofrece el pensar de la dualidad, es decir, comprender el limite de toda representación mental.      El axioma epistemológico básico podría ser expresado así: “Hay un sujeto que intelige un objeto”. Aclaremos sus componentes. La acción fundamental es inteligir, en la que intervienen percepción y concepción, ambas acciones que lleva a cabo el sujeto (básicamente una incógnita, una X como dijo Kant) a partir de unos inputs que

  Ila . My Dharma talks to me about love. Although Oblivion brings me back all too quick to this daily struggle that shakes me from one mood to another. I remember when some time ago you showed me the core of human devotion in the words of Hanuman to Rama, which for me express the Essence of Love: “When I do not know who I am, I worship you. When I know who I am, I am You.” My problem is that, more often than not, I don't know who I am, and the winds of the world take me from one place to another. I try to live in that adoration of the Self, but it is not enough. Sura . Stop trying, just Love with no purpose. When you Love there are no two. The states of worship and unification complement each other, both are necessary. Anxiety takes over you when your adoration, your Love, does not find its way to annihilation in the Other. Don't you see that separation and absence give shape to Unification and Presence? How could you unite with what you Love if you were not separ

  Ila . But isn't there a single Reality, a Single Self? Wouldn't there be a single code of action in relation to Universal Law? Sura . The Unity of Reality is at the same time Plurality. No doubt you heard this hundreds of times. One is not a number, but the condition of possibility of number and form. Follow your own Dharma, for in what you call your own Dharma there is nothing Personal: your Soul is Transpersonal.

  Ila . So, is there a single Dharma for all Humans? Sura . Dharma is not only Human. It is the infinite reflections of Rta, each one expressing something unique. Awaken to your own Dharma, whatever it may be, and follow that impulsewithout hindering it with narratives of duality. There is more benefit for the Soul in following its own Dharma than in following the high Dharma of anyone else.

  Ila . Have you had both awakenings? Sura . Dear Ila, something in me dyed Samsara with the colors of Nirvana, and then covered my Nirvana with the veils of Samsara. From that first reading that I did of the Gita in the meditation of joyful dawn, from those moments of quenched thirst, of burning in the Sun of the ancestral and perennial Dharma of its verses, the drops of my own Dharma, my nectar, my ambrosia, were distilled. I feel -my friend- that, in some way, something in me did not stop living in that Tavern of Light in which there are no longer two worlds or two awakenings. My Soul is asleep and awake at the same time, but without sleepwalking. My Masks enjoy and suffer...but still...the Ananda...Oh, Blessed Ananda! Sura lost his sight in a flock of white herons that fluttered overhead.

  Ila . What is Dharma? I have heard this word over and over again, but I don't quite understand its meaning. In Buddhism, for example, the Dharma is spoken of in the plural. The general meaning of the word seems to denote Buddhism itself, the Law that Buddha taught, Reality, Truth. But sometimes, in the most philosophical discourses it seems to refer to the elements of Existence, and more precisely to the constituent principle of a thing, whether material or immaterial. In Hinduism, on the other hand, it has a clearer ethical connotation. In the Bhagavad Gita, we read that when the Dharma of the world decays, the Supreme Being takes human form, and such an avatar restores the order of Being takes human form, and such an avatar restores the order of things. Is the Dharma then a way of acting in the world, a choice of what is right? Is Dharma linked to individual karma? Sura . Many ancient words are covered by the dust of the gone centuries and it is difficult for us to

  Ila . Yes, Sura, I miss God, the idea of a Superior and Perfect Being, although I do not miss the old religions. They fulfilled their function when we were children as a species, but today they are a burden on the spontaneity of the Human Soul, they are political and economic actions of identity that have lost the reference of the Living God and limit themselves to lazily repeating a withered machinery. The great religions -alive when their founders were among us- clash today with the absence of consistent ethics in their social practices. They lost their innocence in bloody wars, a very high price to pay for the formation of social identities. Its past of violence is still sadly present, sweetening violence in new narratives of psychological domination. Sura . Religions, large or small, are expressions of the Dharma of an era. However, the Human Soul expresses a Perennial Dharma.

  Ila . But we cannot live like the animal, nor like the child. The Human Being needs a Life with meaning, needs purpose, intentions and goals. Sura . You still want to limit Life to a single meaning, to a correct mental response that reveals a meaning for the Universe that can be expressed in a finite sequence of words. The weight of your old belief in science remains upon you. Such a belief is like an ember that we refuse to extinguish even after it has shown us its inability to warm our Soul. An infinite Universe has infinite purposes. Life is a purpose and a meaning in itself, a pure intention that “blooms because it blooms”, in its turn composed of infinite intentions.      Each action is a purpose expressing a unique and distinct mode of Essence. You want a unifying metaphysical answer for something as evanescent and spontaneous as your Self, the Self. You want to reduce the Universe to a few conceptual representations and you miss the old images of the Gods, of Go

       Basic emotions provide the semantic basis of animal and human language. We understand animals and they understand us because of the basic emotional continuity of all animal life. Anxiety and desire, or if we put it in terms of basic emotions: the neural system of fear and the neural system of search (dopamine system), have a semantic content that express the Speech of the Vital Will (as the other basic emotions do).      Basic emotions specify a direction for action and a modus operandi, and for this reason they imply a type of non-declarative, non-verbalizable, knowledge-but knowledge nonetheless- at the organism’s disposal. That knowledge is part of the Speech of our Volitive Soul (not all of it, for there are connecttions of the Volitive Soul to what we call physis at large ) . By non-declarative cognitive procedure I understand that which is linked to non-declarative or implicit memories. Non-declarative memories are information to which we do not have a consci

  A colorful silence was woven with the singing of birds. Silence gave way to Speech. Ila . I have read with interest what Modern Science tells us about the human condition, I have walked through the splendid edifices that we call knowledge, and my heart has obtained no nectar, no lasting joy, no word that encourages my Life. I see how our knowledge relegates my humanity, yours, everyone's, to being nothing more than a tiny cosmic coincidence whose result is this precarious and suffering identity, made up from fleeting pleasures and lasting pains. A cold and inert infinity tolerates our shortcomings. Yesterday we were children of the gods, or their lovers, or the best of their works, the center of the Universe. Today we are nothing more than the clumsy attendants of our own machines, with which we absurdly want to compete in their calculating repetitiveness and smallness. I feel orphaned by the Divine, and what is worse, responsible for having sold the happiness of

  I have explained duality in the second chapter of "Path of Beauty." Its understanding is easier from the understanding of the three dimensions of the Tripartite Soul. Luis has asked me to talk about Spinozist Pantheism in relation to duality. Spinoza's work has profound ramifications not only in the philosophical tradition but also in mysticism. Spinoza is one of the favorite philosophers of contemporary physicists (partly thanks to the fact that he was Einstein's favorite philosopher) because his understanding of the Universe as a Great Rational Entity gives an ontological foundation to all the work of Philosophy and Science. Natural. I do not think this is the place to discuss Spinoza's ontology, since the purpose of this Blog and this group is not academic philosophy. For this reason, I am going to give a few glimpses about the connection between Pantheism and Panpsychism, hoping that these rhapsodic notes fertilize the psychic soil

  Ila . Are my anxiety and my desire forms of Speech? Sura . They are. They appear and disappear spontaneously. Anxiety and desire are  forms of the Speech of the Will of Life, which you later elaborate in different  reflections in your Feeling and your Thinking. What questions does the jasmine  whose perfume already climbs into your eyes raise in you?

  Let me write a somewhat rhapsodic note on the issue, which I hope we will cover in more detail and depth in understanding non-duality in the second chapter of "Path of Beauty". During the Christian Middle Ages the separation follows the principle of Ratio et Auctoritas. Communication with God is mediated by authority. Auctoritas is founded on Ratio, the priestly knowledge of the proportions that relate the two worlds: authority is the authority of ratio, of reason. It is evident that the practical result is a definitive ecclesiastical control over religious experience that prevents any spiritual flight not sanctioned by its principles. The continuity of the principle of Speech, of the Logos, which united the poet and the Human in general with Nature - the same that the Pythagoreans saw between the natural world and that of the gods via ideal proportions - is now broken in terms of proportions and unbridgeable distances that alienate Humans in the Universe. W

  Ila . And what is the purpose of that creative push of Speech? Sura . There is no single purpose. Purposes themselves are forms of Speech that appear linked to the action of Life, made more complex in its developmental process. Purposes are mental reflections, dual therefore, of the non-dual action of the Universal Unfading Life.