Transpersonal Philosophy

  What you had to hear you have already heard many times: you yourself are what you lack, you are That. You come to this Blog and other similar places seeking understanding, in the same way you seek sustenance or shelter. You are searching, because existence is Encounter and you have to say your verse. If you could see yourself with my eyes you would see that you are looking for the glasses you are wearing. Awakening is extraordinarily simple, in the long run it is inevitable: the Tripartite Soul falls in love with Beauty and surrenders. Your need for Ananda makes you seek infinite ecstasy. That ecstasy has already occurred, and continues to occur, it will not stop occurring, it is called the Universe. The Great Samadhi is not the dissolution of that form of the Volitive Soul which we call the body. Maha Samadhi is the continuity of Life and Death in a single ecstasy, exactly what is happening to you at this moment, this feeling of yours that you insist on veiling in your

  Lo que tenías que escuchar ya lo has escuchado cientos de veces: tú mismo eres lo que te falta, tú eres Eso. Vienes a este Blog y a otros lugares parecidos buscando entendimiento, de la misma manera que buscas sustento o cobijo. Eres búsqueda, pues la existencia es Encuentro y a ti te corresponde decir tu verso. Si pudieras verte con mis ojos verías que buscas las gafas que llevas puestas. Despertar es extraordinariamente sencillo, a la larga es inevitable: el Alma Tripartita se enamora de la Belleza y se entrega. Tu necesidad de Ananda te hace buscar un éxtasis infinito. Ese éxtasis ya ha ocurrido, y sigue ocurriendo, no parará de ocurrir, se llama Universo. El Gran Samadhi no es la disolución de esa forma del Alma Volitiva que llamamos cuerpo. Maha Samadhi es la continuidad de la Vida y la Muerte en un único éxtasis, exactamente lo que te está pasando en este instante, este sentir tuyo que que te empeñas en velar en tu juego de máscaras. Deja caer la máscara, simplemen

  In "Path of Beauty" you will read the expression "implicate order". The roots of this concept go down to the very origin of the myths of Universal Law, from which the main religions that persist today and philosophy would emerge. The experiment of Einstein, Podolsky and Rosen served for a later formulation of the concept by David Bohm, who traced its lineage from the thought forms of the great spiritual traditions. Here I attach some videos that can serve as an entry portal to the "implicate order", and thus be able to better understand the use I make of this concept in "Path of Beauty".    

  Where does our idea of Infinity come from? Certainly not from experience, which is all limitation, narrowness and bond. Is it then the result of a mere denial of the finite? A denial of the finite is still something finite. Only a continued and endless denial of the finite would qualify as a denial of Infinity, that is, the denial would have to become infinite. Therefore, Infinity is not the opposite of Finitude, since contrary things are understood one from the other, and Infinity is understood – when rarely it is understood - from its own nature. If it is neither an experience nor the result of a mere logical denial of the finite, Infinity must be a pure intuition. Kant spoke of space and time as pure intuitions, as conditions of possibility for any of our experiences. But if Infinity is not an experience, it cannot be associated with either space or time, since neither space nor time are conditions of something that is not in experience. Neither space nor time are in

  ¿De dónde procede nuestra idea de Infinitud? Ciertamente no de la experiencia, que es todo limitación, angostura y lazo. ¿Es entonces el resultado de una mera negación de lo finito? Una negación de lo finito sigue siendo algo finito. Solo una negación continuada y sin término de lo finito calificaría como negación de la Infinitud, es decir, la negación tendría que hacerse infinita. Por lo tanto, la Infinitud no es lo contrario de la Finitud, pues las cosas contrarias se comprenden una a partir de la otra, y la Infinitud se comprende -cuando raramente se comprende- desde su propia naturaleza. S i no es una experiencia ni el resultado de una mera negación lógica de lo finito, la Infinitud tiene que ser una intuición pura. Kant hablaba del espacio y el tiempo como intuiciones puras, como condiciones de posibilidad para cualquiera de nuestras experiencias. Pero si la Infinitud no es una experiencia, no puede estar asociada ni al espacio ni al tiempo, pues ni espacio ni tiem

  We can think about the composition of the Tripartite Soul in terms of seeds. Anaxagoras of Clazomene used the concept more than 2.500 years ago in order to form a representation of Reality. The seeds that our Triple Soul brings from other lives, the seeds of transpersonality, continue their course in a fundamentally unconscious way in relation to the small and fragile narrative of identity with which we identify, a narrative that is basically emotional and intellective. From the point of view of the seed, present, past and future coexist. The image of an event that is going to happen is an emotional and intellectual image that can only be meaningfully produced when the mental and emotional processes are mature so that the content that was always in you as a seed resonates in them. Every day we receive projections of these seeds in dreams, but we cannot make them conscious if our mind and our emotion are not harmonized with the Volitive Soul, so we forget the formation

  Podemos pensar la composición del Alma Tripartita en términos de semillas. Anaxágoras de Clazomene utilizó el concepto hace más de 2.500 años para intentar formar una representación de la Realidad. Las semillas que trae nuestra Triple Alma de otras vidas, las semillas de la transpersonalidad, siguen su decurso de una manera fundamentalmente inconsciente para la pequeña y frágil narración de identidad con la que nos identificamos, una narración que básicamente es emocional e intelectiva. Desde el punto de vista de la semilla, presente, pasado y futuro coexisten. La imagen de un acontecimiento que va a suceder es una imagen emocional e intelectiva que sólo puede producirse con sentido cuando los procesos mentales y emocionales están maduros para que en ellos resuene el contenido que siempre estuvo en ti como semilla. Todos los días recibimos en sueños proyecciones de esas semillas, pero no podemos hacerlos conscientes si nuestra mente y nuestra emoción no está armonizada

    Alma es límite que supera la Belleza Labio en despedida Ojo en Encuentro.   Espíritu es hijo de lo que no nació Aire Omnipresente En Realidad Transparencia.

  Open door, threshold, the limen is what is in between, neither one thing nor the other, the place of fuzzy psychological identities. We continually cross thresholds in our life experience: when we go to sleep and when we wake up, in interpersonal relationships and in our jobs. Some of these thresholds, especially those related to transitions from one period of life to another (from childhood to adolescence, from adolescence to early maturity, etc.) have a special psychological intensity, these are moments of profound transformation that occur to us spontaneously, and do not depend on our conscious desire to change. We find ourselves in full change, driven by the volition that directs our physical and physiological organism, and we then realize that the change is happening to us, and we think that it is an egoic act, the one directing it, we think that it is my will to personal power the one who wants the change, but that is a reactive thought, an afterm

  Liminality. Liminal : Adjective for social and individual actions or processes with fuzzy principles of identity. Something is liminal when is neither this nor that. If a social action is liminal it is dangerous and unstable. It is stabilised in the process of its repetition, in its incorporation into rituals and social dramas, becoming liminoid by this repetition. A liminoid action, has traits of the liminal action but it has been deprived of the dangerous and unstable components. The purpose or final cause of a Community is to maintain its homeostasis, its equilibrium in self-development, and it does it through those social actions (economic or narrative) that transform liminal social actions into liminoid actions. Those actions incorporate the unfamiliar into the familiar, the danger of existence into the safety of social values. It is done by religion, by science, by art, but also by the safe repetition of the scenarios of everyday life. Liminal Times:    

  The understanding of the “I Am”, of Atman, becomes a farce when we do it from one of our masks, no matter how spiritual we believe that such mask is. Farce is the grotesque grimace of a Rakshasa (a hostile being of the subtle (sub-limen) vital plane that interferes in the planes of everyday experience) when someone proclaims himself/herself to be a god, or a victim of the gods, that is, when we raise any perverse psychological limitation to the rank of a power in the Universal Game. To understand “I Am” is to be it. There are two paths: that of the gnani and that of the bhakta . The path of the gnani is the path of impersonal knowledge: direct, fast, difficult due to its extraordinary simplicity, simple if we allow ourselves to be invaded by the omnipresence of Sat and Chit . It is a knowledge not of objects, but of the Subject. We know the knower by being the knower. The path of bhakta is that of unconditional Love, surrender to the Beloved. It can be relatively qu

  El entendimiento del “Yo Soy”, de Atman se convierte en una farsa cuando lo hacemos desde una máscara propia, por muy espiritual que creamos que tal máscara es. La farsa es la grotesca mueca de un Rakshasa (un ser hostil del plano vital sutil (sublimen) que interfiere en los planos de la experiencia cotidiana) cuando alguien se autoproclama un dios, o una víctima de los dioses, es decir, cuando elevamos cualquier limitación perversa psicológica al rango de una fuerza de poder en el Juego Universal. Entender “Yo Soy” es serlo. Hay dos vías: la del gnani y la del bhakta. La vía del gnani es la vía del conocimiento impersonal: directa, rápida, difícil por su extraordinaria simpleza, sencilla si nos dejamos invadir por la omnipresencia de Sat y de Chit . Es un conocimiento no de objetos, sino del Sujeto. Conocemos al conocedor siendo el conocedor. La vía del bhakta es la del Amor incondicional, la rendición ante el Ser Amado. Puede ser relativamente rápida, es directa, difí

  The ego is the force of psychic centroversion, that which establishes points or frames of reference. Without the coordinate point (0,0) we cannot orient ourselves or act. The ego is the force that builds an unlimited number of references, of centers around which different formations of the Soul will appear. In Sanskrit it is called Ahankara. Aham means “I”, kara is “the process of doing or carrying out”. As a compound word, Ahankara means “the process of making or uttering the ‘I’ ( aham ).” The ego is an action, a force that establishes or says the “I”, that lays a fundamental reference stone with respect to another action. For example, the human organism spontaneously performs the physiological action of seeing, the organ of sight is set in motion automatically, and automatically a force also appears that assigns another action to the function of vision: the action that says “I ”. The synthesis is “I see.” It also happens in animals, for the action of e

  El ego es la fuerza de centroversión anímica, aquello que establece puntos o marcos de referencia. Sin el punto de coordenadas (0,0) no podemos orientarnos, ni actuar. El ego es la fuerza que construye un número ilimitado de referentes, de centros entorno a los cuales apareceran diferentes formaciones del Alma. En sánscrito se llama Ahankara. Aham quiere decir “Yo”, kara es “el proceso de hacer o llevar a cabo”. Como palabra compuesta que es Ahankara, significa “el proceso de hacer o proferir el ‘Yo’ ( aham )”. El ego es una acción, una fuerza que establece o dice el “Yo”, que pone una piedra referente fundamental con repecto a otra acción. Así por ejemplo, el organismo humano espontáneamente realiza la acción fisiológica de ver, el órgano de la vista se pone en marcha automáticamente, y automáticamente también aparece una fuerza que a la función de la visión le adjudica otra acción: la acción que dice “Yo”. La síntesis es “Yo veo”. Ocurre también en los animales, y

  When a part of the body is anesthetized, for example, the legs, the feeling that I am not the legs is clear. To consider that I am the body I have to feel it. Actually, I am calling “my body” the nervous sensation that my memory has cataloged as my body. My grandfather had his leg amputated due to gangrene. My father had not told him that they were going to amputate his entire leg, and he went into surgery thinking that they were only going to amputate a couple of his toes. As the anesthetic wore off from his system, he began to complain that he had pain in a foot that he didn't have. This is called in medicine the persistence of a phantom limb. But the entire physical body is like a phantom limb that appears or disappears in images of joy or pain. At this very moment, your cerebral cortex appears only as a concept from this phrase, but in 10 minutes it will disappear like a ghost. You don't feel it and for it to exist in your experience you have to make a menta

  Cuando nos anestesian una parte del cuerpo, por ejemplo, las piernas, la sensación de que yo no soy las piernas es clara. Para considerar que yo soy el cuerpo tengo que sentirlo. Realmente, estoy llamando “mi cuerpo” a la sensación nerviosa que mi memoria ha catalogado como mi cuerpo. A mi abuelo le amputaron una pierna por gangrena. Mi padre no le había dicho que le iban a amputar toda la pierna, y entró en el quirófano pensando que sólo le iban a quitar un par de dedos del pie. Según la anestesia se disipaba de su sistema, comenzó a quejarse diciendo que le dolía un pie que no tenía. Esto se llama en medicina la persistencia de un miembro fantasma. Pero todo el cuerpo físico es como un miembro fantasma que aparece o desaparece en imágenes de gozo o dolor. En este mismo instante, tu cortex cerebral aparece sólo como concepto a partir de esta frase, pero en 10 minutos desaparecerá como un fantasma. No lo sientes, y para que exista en tu experiencia tienes que hacer una

  We learn by repetition, but we understand by sympathy. Musical harmony, the series of overtones, is the expression of unity in multiplicity that occurs due to sympathetic resonance. The Remembrance, the Dhikr that the Sufis speak of, is that: resonance through sympathy, letting vibrate, allowing life to activate the seed that our soul wishes to express in this existence. The identity mask can hinder that “sympathy vibration”. As you know, the Latin word “persona” literally means the mask of the theater actor. It is through that mask that the actor “sounds” his/her part in the work, “per-sonat”, “through-sounds”, but the actor is not the mask, and she knows it. In the hells of the Hindu, Jain and Buddhist traditions, their inhabitants are completely absorbed in the scene before them, just as the cat fascinated with the ball of wool forgets everything around it, and they do not remember that they are wearing the mask of a person who suffers in a particular hell. This spel

  Aprendemos por repetición, pero entendemos por simpatía. La armonía musical, la serie de armónicos, es la expresión de la unidad en la multiplicidad que se produce debido a la resonancia por simpatía. El Recuerdo, el Dhikr del que hablan los sufís es eso: resonancia por simpatía, dejar vibrar, permitir que la vida active la semilla que nuestra alma desea expresar en esta existencia. La máscara de identidad puede entorpecer esa vibración por simpatía. Como sabéis, la palabra latina “persona” quiere decir, literalmente, la máscara del actor de teatro. Es a través de esa máscara que el actor “hace sonar” su parte en la obra, “per-sonat”, “a través- suena”, pero el actor no es la máscara, y lo sabe. En los infiernos de las tradiciones Hindú, Jainita y Budista, sus habitantes están absortos por completo en la escena que tienen delante, como el gato fascinado con el ovillo de lana olvida todo a su alrededor, y no recuerdan que llevan puesta la máscara que padece