Transpersonal Philosophy

  Following Patanjali we have said that Yoga is samadhi. And that the Yoga of Knowledge, the Ñana (Gnana or Jnana) Yoga, would then be “being the Consciousness of Samadhi”, which is a Consciousness of Bliss (Chidananda Rupa). Let's focus our Buddhi mind on samadhi for a moment. Sankaracharia, one of the great teachers of Hindu Advaita Vedanta, speaks of two types of samadhi: savikalpa (subject to differentiation) and nirvikalpa (not subject to differentiation). Savikalpa samadhi is the conscious state of “mind of Bliss” in which the Subject and the objects of knowledge maintain their own identity and difference from one another. With an example. Suppose you contemplate a rose and its beauty intoxicates you so much that your Soul transforms its configuration and you enter a state of absorption in Beauty. In this state of samadhi, you are intermingled with the rose, but the different identities of the rose and you are maintained. As Sankaracharia says, in this stat...

  Siguiendo a Patanjali hemos dicho que Yoga es samadhi. Y que el Yoga del Conocimiento, el Ñana Yoga, sería entonces “estar siendo la Conciencia de Samadhi”, que es una Conciencia de Bienaventuranza (Chidananda Rupa). Enfoquemos nuestra mente Buddhi sobre el samadhi por un instante. Sankaracharia, uno de los grandes maestros del Advaita Vedanta hindú, habla de dos tipos de samadhi: savikalpa (sujeto a diferenciación) y nirvikalpa (no sujeto a diferenciación). Savikalpa samadhi es el estado anímico consciente de Bienaventuranza en el que el Sujeto y los objetos de conocimiento mantienen identidad propia y diferencia de unos con respecto a otros. Con un ejemplo. Supongamos que contemplas una rosa y te embriaga tanto su belleza que tu Alma transforma su configuración y entras en un estado de absorción en la Belleza. En este estado de samadhi, tú te encuentras entremezclada con la rosa, pero se mantienen las identidades diferentes de la rosa y tú. Como dice Sankar...

  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...

  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...

  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 ...

  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...

       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,...

       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 ...

       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 informatio...

T here are two fundamental forms of identi ty and identification that require to be understood in relation to the appearance of emotional and intellective consciousness out of the Volitive Soul . On the one hand, the world is a morphism or map of the human physiology , and on the other, the individual is a n morphism of the group. The identity of the external world is a projection of our own conditionings. The material for that projection is taken from an indefinite amount of energy information outside the organism. The organism filters out the world according to its inner order, and mirrors that order into the world . Once project ed the morphism of the human (individual and collective) acquires a linguistic objectification that produces the physical object as such as an element of interchange and communication among the group members and of the group with the integrated objectified image called “world” or “nature”. Objectification is conditioned by what affective ...