Transpersonal Philosophy

  Waking is a form of sleep. In it, as happens every night in relation to our daytime identity, we forget the other identity. In waking life, we forget our Atman in the same way that in daily sleep we forget our masks. Sometimes masks linger in the dream, more like caricatures than full masks. In most cases, we function on the dream side with disfigured copies of the waking masks, barely suitable for a basic histrionics of pleasure and pain in the realm of dreams. Similarly, our waking masks are disfigured copies of other, more far-reaching identities. To awaken is to enter the space in which we can see waking identities as masks. But that is only the first threshold that gives access to a transfiguration of the world. A deeper identity is shown to us when we look lovingly at ourselves in the Labyrinth of Mirrors we call the Universe. Those of you who have seen the Pir Vilayat video have been introduced into that Sufi Labyrinth.      It is ...

  La vigilia es una forma de sueño. En ella, como ocurre cada noche en relación a nuestra identidad diurna, olvidamos la otra identidad. En la vigilia, olvidamos nuestro Atman de la misma manera que en el sueño diario olvidamos nuestras máscaras. A veces las máscaras persisten en el sueño, más como caricaturas que como máscaras efectivas completas. En la mayoría de los casos, funcionamos del lado onírico con copias desfiguradas de las máscaras de vigilia, apenas aptas para un histrionismo básico de placer y dolor en el reino de los sueños. Análogamente, nuestras máscaras de vigilia son copias desfiguradas de otras identidades de mayor alcance. Despertar es entrar en el espacio en el que podemos ver las identidades de vigilia como máscaras. Pero ese es sólo el primer umbral que da acceso a una transfiguración del mundo. Una identidad más profunda se nos muestra cuando nos miramos amorosamente en el Laberinto de Espejos que llamamos Universo. Aquellos que habéis visto e...

  The form of the ordinary mind, the parrot mind, or Manas mind, the monkey mind that jumps from one tree to another and operates with the literal meanings of existence as given to it by the senses, is a very powerful veil that leaves us trapped in scenarios of automatic and repetitive vitality. For this mental form, the separation between subject and object is unquestionable: objects are materially real. The Manas mind expresses a dualistic metaphysics that believes in matter. The materialist believes in matter as something final and definitive that requires no further explanation. Such a belief is not experienced as such, as something that comes from a thinking, feeling and desiring subject, but as something independent of the subject: matter, with the form given to it by the human mind, is the final reference of the Real. From this point of view, knowing is knowing matter, and matter is uncritically considered to be what makes our everyday life. To have your feet on...

  La forma de la mente ordinaria, la mente cotorra, o mente M anas , la mente del mono que salta de un árbol a otro y opera con los significados literales de la existencia tal y como le vienen dados por los sentidos, es un velo muy poderoso que nos deja atrapados en escenarios de vitalidad automática y repetitiva. Para esta forma mental, la separación entre sujeto y objeto es incuestionable: los objetos son materialmente reales. La mente M anas expresa una metafísica dualista que cree en la materia. El materialista cree en la materia como algo final y definitivo que no requiere más explicación. Tal creencia no es experimentada como creencia, como algo que parte de un sujeto pensante, sintiente y deseante, sino como algo independiente del sujeto: la materia, con la forma que le da la mente humana es la referencia final de lo Real. Desde este punto de vista, conocer es conocer la materia, y de manera acrítica se considera que la materia es lo que hace la vida cotidiana....

  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 forma...

  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 armoniz...

    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 af...

  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 relativel...

  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, ...

  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 ...

 

I am pleased to include here the opening excerpt from Ramana Maharshi's Nan Yar (Who Am I?) . Ramana, along with Nisargadatta and Aurobindo, are the greatest representatives of Advaita Vedanta in the 20th century.     Who Am I? (Nan Yar?) As all living beings desire to be happy always, without misery, as in the case of everyone there is observed supreme love for one’s self, and as happiness alone is the cause for love, in order to gain that happiness which is one’s nature and which is experienced in the state of deep sleep where there is no mind, one should know one’s self. For that, the path of knowledge, the inquiry of the form “Who am I?”, is the principal means. 1. Who am I ? The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive sense organs, viz. the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz. sound, touch, colour, taste, and odour, I am not; the five cognitive sen...

      The gross matter-spirit opposition confuses more than clarifies. If our Western science has proven anything, despite all its limitations, it is that what we used to call "spirit" is less spiritual, or to put it another way: that we have called spiritual things that have a component closer to life and soul. On the other hand, matter has turned out to be less "material," something less obvious than what we take for granted. Theories about matter today give us such an abstract representation that it does not correspond to any intuition that has to do with the senses, to the point that if we want to define what is the material universe we have to use mathematical constructions. However, in practical terms, the matter-spirit opposition supposes a dogmatic mutual rejection of ontologies. Scientists and most of the philosophers of the analytic tradition (Western is no longer an adjective that applies to this group of thinkers) reject the spirit as naive...

  Is consciousness independent of conscious organisms or systems? In other words, is consciousness objective? For scientific psychology the answer is negative, and when the entity "consciousness" is spoken of, it is done simply as the abstract reification of the property to which the term is attributed. We immediately find ourselves in the field of the ontological dispute of universals.  (Video on the Universals: https://www.youtube.com/watch?v=doYHQf6PFQw&list=PLcX5IdGYTx51I5EGmTgOocAHEAxX5Ir31&index=47 ) Within empirical science, the general position rejects consciousness as objective 1 , as it denies the existence of universals. The paradox that has occurred since the beginning of mathematics and the science that is based on it is that universals are at the very root of rational thought, to the point that it is precisely the reification of properties which has made it possible to develop the powerful systems of abstraction of experience that make ...