Transpersonal Philosophy

  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....

  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 y...

  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, simpl...

  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...

  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 ...

  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 pad...

  All those who begin to walk along the so-called spiritual paths hear to talk about the concept of “enlightenment” from very early on. It is identified both with a particular psychological state of a person and with a process that that person carries out with greater or lesser efforts. Psychological states are states of our Tripartite Soul, not states of “I Am.” The “I Am” is always what it is, it does not become anything in particular although nothing is without the “I Am”. What does enlightenment consist of?” Allow me to clarify another more fundamental question: “Who is enlightened?” The answer is simple: the ego is illuminated. Let's clarify this. If enlightenment is a process or a state of our Soul, when we create an intellectual image of that state, we are creating a narrative of that particular state, and we will give one description or another, but using conceptual representations, which are always the result of an egoic action of centroversion of the organis...

  Todos los que comienzan a caminar por las llamadas sendas espirituales escuchan desde muy pronto el concepto de “iluminación”. Se identifica tanto con un estado psicológico de una persona como con un proceso que esa persona lleva a cabo con mayores o menores esfuerzos. Los estados psicológicos son estados de nuestra Alma Tripartita, no estados del “Yo Soy”. El “Yo Soy” es siempre lo que es, no llega a ser nada en particular aunque nada es sin “Yo Soy”. ¿En qué consiste la iluminación?”, permitidme que aclare otra pregunta más fundamental: “¿quién se ilumina?”. La respuesta es sencilla: se ilumina el ego. Aclaremos esto. Si la iluminación es un proceso o un estado de nuestra Alma, cuando creamos una imagen intelectiva de ese estado, estamos creando una narrativa de ese estado, y daremos una descripción u otra, pero usando representaciones conceptuales, que son siempre el resultado de una acción de centroversión egoica del organismo. Tu Alma se ilumina, pero el “...

 

  I do not teach only the doctrine of no birth (ajâta), I approve of all schools. The same truth must be expressed in different ways adapted to the different capacity of the listener. The path of ajâta says: "There is only one reality. There is no birth or death, there is no beginning or end, there is no sâdhaka (one who practices a spiritual path) nor mumuksha (one who seeks truth), nor mukta (liberated one), neither slavery nor liberation. The only thing that exists is the One." Some find it very difficult to understand this truth and ask: how can we ignore this solid and consistent world that we see around us? They are instructed to focus on the state of dreaming and are told: "Everything you see depends on the one who sees it. Regardless of the one who sees it, nothing is seen." This is the path called drishti-srishtri, or path of perception and creation. In this path it is said that one first mentally creates the world and then sees what his own ...

  Yo no enseño solamente la doctrina del no nacimiento (ajâta), apruebo todas las escuelas. La misma verdad debe ser expresada de modos diferentes adaptados a la distinta capacidad del oyente. La vía del ajâta dice: "sólo existe una realidad. No hay nacimiento ni muerte, no hay comienzo ni fin, no hay sâdhaka (el que practica una vía espiritual) ni mumuksha (el que busca la verdad), ni mukta (liberado), ni esclavitud ni liberación. Lo único que existe es el Uno." Algunos ven muy difícil comprender esta verdad y preguntan: ¿cómo podemos ignorar este mundo sólido y consistente que vemos a nuestro alrededor? A estos se les indica que se fijen en el estado del sueño y se les dice: "todo lo que ves depende del que lo ve. Con independencia del que lo ve no hay nada visto." Esta es la vía llamada drishti-srishtri, o vía de la percepción y la creación.. En ella se dice que uno primero crea mentalmente el mundo y luego ve lo que su propia mente ha creado. Al que...

  There is a spontaneous way for understanding the flow of our life experience, a pathless path that comes natural and need no effort. The Taoist call it Wu Wei, doing without doing, or a non-forcing action in relation to our interactive experience with the Universe. Wu Wei starts from an ontological stand but it turns quickly into practical action. (…) The sage manages affairs without action And spreads doctrines without words ( The Natural Way of Lao Tzu. #2. ) Wu Wei is not easily grasped. In fact, it is a source of continuous confusion and misinterpretation. Its difficulty resides in its simplicity. We usually think that something is difficult to grasp due to the intricacy of its conceptual frame, but we believe that applying effort and time we will eventually understand it. However, it is much more difficult to grasp simple processes or basic simple concepts, and extraordinary difficult to grasp something that would never be understood applying t...

    Four Principles of Zen A special transmission outside the scriptures. No dependence on words or letters. Direct pointing to the soul of man. Seeing into one's nature and the attainment of Buddhahood.

Koans are not resolved with dual thinking. In fact, koans are neither resolved nor unresolved. Just like a flower is not a matter of resolving or unresolving. Simplicity of mind cannot be achieved by trying. When we follow a spiritual path, any conceptual explanation bothers us, we want to escape from it. This desire to escape from concepts is still a conceptual trap.  We can read Kant as a gigantic German koan. Here I include a Zen koan full of fresh air. Zen Master Unmon said: “The world is vast and wide. Why do you put on your robes at the sound of a bell?”

  Vivekachundamani La Joya Suprema del Discernimiento. Sri Shankara. Introducción de Sri Ramana Maharshi Todo ser en el mundo ansía ser feliz siempre y estar libre del tinte del sufrimiento, y desea liberarse de los males corporales, que no son su verdadera naturaleza. Es más, cada uno alberga el mayor amor por sí mismo, y este amor no es posible en ausencia de felicidad. En el sueño profundo aunque privado de todo, uno tiene la experiencia de ser feliz. Incluso, debido a la ignorancia de la naturaleza real del propio Atman de uno, que es la felicidad misma, la gente se queda empantanada en el vasto océano de la existencia material, abandonando el camino adecuado que conduce a la felicidad, y actúa bajo la creencia errónea que el camino a la felicidad consiste en la obtención de los placeres de este y del otro mundo. Desgraciadamente, sin embargo, no hay una felicidad así que no tenga el tinte del sufrimiento. Es precisamente con el propósito de señala...