Transpersonal Philosophy

  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 “...

  The transpersonality of the Soul makes the understanding of what we call "personal identity", the egoic mask narrative, impossible without the understanding of the group identity to which we belong. That is why it is important to know mythopoetics, the symbolic construction of identity of our culture. Myths are transpersonal in social terms (we could say: transocial) , and that is what the concept of "Mythologem", coined by Karl Kerenyi, illustrates. The term designates the common elements in myths belonging to different traditions, like the tales of the Sacred Child, the descent of the hero to the underworld, the marriage of the King-God to the Earth Goddess, and so on. [for more on this see my little essay on mythologems: https://construccionsimbolicaidentidadhumana.blogspot.com/2013/09/what-is-mythologem.html]  The transpersonality of the masks of gods and their actions has produced all kinds of confusion. The superimposition of one myth on anoth...

       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...

  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?

  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.

  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 ...

  If we examine now what the prestigious Standford Encyclopedia of Philosophy says about the concept of "consciousness" we can build a first approximation to what the current academic world considers to be the domain of such a concept. First of all, it should be noted that we are talking about two interconnected terms, the noun "consciousness" and the adjective "conscious". Which shows us that we are going to find two ontological approaches to the question about the nature of consciousness. Consciousness as a noun, that is, it considers consciousness to be an entity, and consciousness as an adjective, which considers consciousness to be a property of an entity. The most common understanding is the adjectival: consciousness as a property of something else, particularly of mind, or of life in general. As a property, we can then speak of conscious animals, conscious people, or any conscious physical or non-physical system, and this property can be approac...

  I would like to draw attention to Edmund Husserl 's phenomenological proposal regarding the nature of consciousness before moving on to discuss some of the contemporary perspectives on our subject. According to Husserl, we can talk about consciousness at least in a tripartite manner when our interest on the subject is epistemological. 1. Consciousness as the total real phenomenological consistency of the empirical self, as the intertwining of psychic experiences in the unity of their course. 2. Consciousness as an internal perception of one's own psychic experiences. 3. Consciousness as a collective name for all kinds of "psychic acts" or "intentional experiences." (Edmund Husserl. Logical Investigations. Volume 2 . p.81. Routledge. 2006) Obviously we are not exhausting all the perspectives, but the three selected by Husserl are of great interest for our understanding of the phenomenon. The first of these is of special interest t...

  In European medieval philosophy the concept of conscience is fundamentally applied in its moral dimension. For Thomas Aquinas, consciousness is an application of knowledge to present action, that is, it is an expression of the synderesis of the human intellect. We understand synderesis as the innate principle in the moral consciousness of every man, a principle which directs the human being to good and restrains her/him from evil. Such understanding of consciousness is akin to the Eastern concept of dharma . We cannot consider it as a mere moral concept in terms of the contemporary ethical framework of Human Law . It is not a direction of action based on reflections that rest on pragmatic principles of ethical action such as those that we find embodied in contemporary political constitutions. Rather, it is a way of thinking anchored in a Universal Law that makes the human being a transcendental being capable of thinking in universal and transcendental terms. In L...

      Our thinking about our Human Nature has  an uninterrupted continuity of more than 50,000 years in the memory of the Australian tribes. The very fact of this continuity of memory shows us the depth and complexity of the problem of Human consciousness.     It is interesting to note that for classical Greek philosophers the concept of consciousness, as we understand it today in psychological and philosophical circles, does not exist. Instead, we find in the Platonic and Aristotelic discussions that of Psyche , an entity which in its highest form is immortal, expresses intelligence and is driven by self-knowledge. It is necessary to wait until Hellenism to find, already in a more Eastern sphere, the first reflections on consciousness, although the terminology is not yet equivalent to what we will find in the world of European philosophy in the modern world. It is during the Hellenism, in the Roman Egypt, during the second and third cen...

  The Volitive Soul is the first to appear in relation to Life. In a certain sense, the Will is prior to the organic world as our ancestors understood. The earth and the orography, waters, fire and air are expressions of the Volitional Soul. The Volitive Soul goes beyond the cell and the molecules themselves. What we call matter in the strictest sense, atoms and subatomic particles, already manifest pure volitional dynamics, without the intervention of other Soul Forms. This Volition is a basic form of Consciousness. Any ordered System expresses a form of Consciousness, no matter how basic it may be, that is, what we call the non-animated material Universe, is Volitional Consciousness, ordered energy, although not organically, in the common chemical sense of this word.