domenica 18 giugno 2017
sabato 17 giugno 2017
Metafisica induista
An artist's rendering of the identity of Atman and Brahman
I will attempt to describe the fundamental philosophical and metaphysical conceptions almost all thought structures of Hinduism share. The consideration of which will give greater appreciation for other cultures and religions, help the seeker clarify his/her thoughts on the nature of reality, and should make more understandable certain aspects of yoga and spiritual practice.
The most central concept of Hindu metaphysics is Brahman, or Absolute Reality. Brahman lays at the foundation of all existence. All other levels of reality have come from it and will eventually collapse back within it. Now the primary purpose of human existence, it to realize the identity of the self, or truest, spiritual essence (called Atman) with Brahman. This "soul," we might call it, although that is not the best term because of its Western and Christian connotations is stuck, we might say in a level of reality called "maya" (or illusion). Our perception of existence is illusory, because we fail to understand and experience the oneness of Self Atman) with Brahman (Ultimate Reality). Instead of oneness, we experience separateness, age, sickness, death, and the ephemerality of things. Thus, the spiritual quest, for all Hindu-related religious and spiritual movements, is to re-unite or re-realize the identify of Atman and Brahman. The best ways to do this, and how one can or should approach and unify with Brahman, are the questions which have created different the diversity we see today in Hindu thought and practice.
All schools will recognize that Brahman is unmanifest, unbounded, and infinite. They term these characteristics nirguna, or without aspects or form. Brahman exists beyond time, space, and the other aspects of maya that cause all manner of our human suffering. Brahman, however, gives rise to reality in its pluralism and multiplicity. These "grosser" and less spiritualized states of existence have particularity, individualized existences, in the case of the human being, we call these the "ego-selves." Anything that exists in these states of manifest existence are part of the Brahman's saguna (with form) existence. The manifest and physical aspects of reality are often characterized as feminine, where the nirguna Brahman is identified as masculine. The dynamic between the masculine and feminine aspects of reality is central to Hindu thought and metaphysics. In some sense, Brahman exists and brings about existence through this gendered dyad. Without the feminine, purusa, (the principle of subjective consciousness and cosmic identity) the essence of Brahman, cannot come into being. Likewise, without the masculine characteristics of consciousness and the seeds of reality, prakrti (ever-changing nature and fundamental matter) cannot truly be alive nor can it come into being.
To sum up -- Brahman, the most fundamental aspect of reality exists beyond all form and phenomenal reality (described as nirguna), is likened with masculinity, and is the activating force of consciousness and cosmic identity. Brahman manifests, thanks to his shakti (activating force), personified as feminine and often identified as a specific Goddess (Lakshmi, Parvati, Devi, Kali, Durga, etc.). In this state all things are composed of prakrti (matter) and are individuated, separate, and multiple. At a certain point in the manifestation process, reality forgets its identity with Brahman (Ultimate Reality), which is described as the state of maya (or living in illusion). The spiritual quest, then, is to realize the unity of trust, ontological self (Atman) with Brahman.
Different traditions and practices recommend different avenues of uniting Atman with Brahman. Firstly, however, one must discern the true, manifest, identity of Brahman and his shakti in order to approach and unite with it. Some worship Shiva as Brahman and Parvati as his shakti. Others will argue that Vishnu is truly Brahman and Lakshmi is his shakti. You can imagine how this goes. All theological arguments, of course, are rooted in various texts -- the Bhagavad Gita forms the basis for much Vaisnava worship (focusing on Vishnu, and particularly Krishna as the Godhead), and various Puranas (holy texts in the Hindu corpus) advocate certain Gods (from Shiva to Vishnu and others). Most commonly you will find Shiva or Vishnu (specifically, one of his avatars [forms], particularly Rama or Krishna) as the argued deity who is identical to Brahman, but this is not always the case.
The god and goddess identified with Brahman is of utmost importance, because their characteristics inform spiritual practice. For example, Vishnu is the god of protection and preservation. His consort tends to be Lakshmi, who is a purveyor of affluence, material acquisition, and good luck. It would be logical, then, that living a householder's life, serving the state and preserving social norms, and focusing on material well-being would be part of living a spiritual life. However, Shiva, the god of destruction and an ascetic himself, inspires a different call to the spiritual. It is not through the fulfillment of one's dharma (social or karmic role) nor through devotion and love-offerings that one progresses spiritually. It is through meditation, renunciation, and asceticism or even the inversion of societal standards, actions in which Shiva himself engages in his mythology.
Thus, while most Hindu religions and spiritual groups maintain a similar metaphysical understanding of reality, the character of Brahman, as identified with one of the traditional gods of the Hindu pantheon, informs different understandings of life, reality, and how one is to live a spiritual life and realize the identity of Atman and Brahman.
If you find this interesting, I recommend reading some of the books below to further explore the details and particularities of various thought groups within the umbrella of Hinduism. The videos might also help you.
- The Yoga Sutras of Patanjali by Swami Satchidananda — A must for any yogi
- Tantra: Path of Ecstasy by Georg Feuerstein — The author is world-renowned
- Ramayana: India's Immortal Tale of Adventure, Love and Wisdom by Krishna Dharma and Valmiki Ramayana — One of the main epics of Hinduism
- The Mahabharata — India's greatest epic
- Srimad Bhagavata by S.S.Cohen — Main text that justifies Vishnu and Krishna as Brahman
- Bhagavad Gita — The most central devotional text for the worship of Krishna
venerdì 16 giugno 2017
Sahasrara Chakra
Sahasrara (Sanskrit: सहस्रार, IAST: Sahasrāra, English: "thousand-petaled") or crown chakra is generally considered the seventh primary chakra, according to most tantric yoga traditions.
Description
Appearance
The Sahasrara is described as a lotus flower with 1,000 petals of different colors. These petals are arranged in 20 layers, each layer with approximately 50 petals. The pericarp is golden and within it a circular moon region is inscribed with a luminous triangle, which can be either upward- or downward-pointing.[1]
Function
Often referred to as a thousand-petaled lotus, it is said to be the most subtle chakra in the system, relating to pure consciousness, and it is from this chakra that all the other chakras emanate. When a yogi is able to raise his/her kundalini, energy of consciousness, up to this point, the state of Nirvikalpa Samādhi is experienced.
This stage is said to bring about rebirth or the siddhis - occult powers of transforming into the divine, and being able to do whatever one wishes.
Associated chakras
In some schemes of chakras, there are actually several chakras, which are all closely related, at the top of the head. Rising from Ajna,[2] we have the Manas chakra on the forehead,[3] which is closely associated with Ajna. Above Manas there are Bindu Visarga at the back of the head; Mahanada; Nirvana, which is located on the crown;[4] Guru;[5] and the Sahasrara proper, located above the crown.[1]
Bindu Visarga
The Bindu Visarga is located at the back of the head, in a place where many Brahmins keep a tuft of hair. It is symbolized by a crescent moon on a moonlit night, with a point or bindu above it. This is the white bindu, with which yogis try to unite the red bindu below. It is said to be the point through which the soul enters the body, creating the chakras as it descends and terminating in the coiled kundalini energy at the base of the spine. It is often described as the source of the divine nectar, or amrita, though this is sometimes said to come from either ajña chakra or lalita chakra. This nectar falls down into the digestive fire (samana) where it is burnt up. The preservation of this nectar is known as "urdhva retas" (literally: upward semen). The white drop is associated with the essence of semen, while the red bindu is associated with menstrual fluid.
This chakra is sometimes known as the Indu, Chandra, or Soma Chakra. In other descriptions, it is located on the forehead - white, with 16 petals - corresponding to the vrittis of mercy, gentleness, patience, non-attachment, control, excellent-qualities, joyous mood, deep spiritual love, humility, reflection, restfulness, seriousness, effort, controlled emotion, magnanimity and concentration.
Mahanada
The name of this chakra means "Great Sound", and it is in the shape of a plough. It represents the primal sound from which emanates all of creation.
Nirvana
This chakra is located on the crown of the head. It is white in color and possesses 100 white petals. It marks the end of the sushumna central channel. It is responsible for different levels of concentration: dharana, dhyana and savikalpa samadhi.[4]
Guru
The Guru Chakra is located above the head, just below Sahasrara proper. It is white, with 12 white petals, upon which is written guru. It contains a circular moon region, within which is a downward pointing triangle containing a jeweled altar, with the crescent moon below and circular bindu above. Inside the bindu is the seat, near which are the gurus footstools, upon which are the gurus feet.[5] This position is considered very important in Tibetan tantric practice of deity yoga, where the guru or deity is often visualized as above the crown, bestowing blessings below (for example in the Vajrasattva purification meditation).
Higher levels
Within Sahasrara, there are yet more levels of organization.[6] Within the triangle begins a series of ever higher levels of consciousness: Ama-Kala, the First Ring of Visarga, Nirvana-Kala, and Nirvana Shakti, which contains the Second Ring of Visarga. From here, Kundalini becomes Shankhini, with 3-and-a-half coils. The First Coil of Shankhini wraps around the Supreme Bindu, the Second Coil of Shankhini wraps around the Supreme Nada, the Third Coil of Shankhini wraps around Shakti, and the Half-Coil of Shankhini enters into Sakala Shiva, beyond which is Parama Shiva.[1]
Ama-Kala
Ama-Kala is the experience of samprajnata samadhi.
Visarga
Visarga is symbolized by two small rings, one of which is inside Ama-Kala, and the other of which is below Supreme Bindu, which represents the transition from samprajnata samadhi to the oneness of asamprajnata samadhi.
Nirvana-Kala
Here Kundalini absorbs even the experience of samadhi, through the power of supreme control (Nirodhika-Fire).
Nirvana-Shakti to Parama Shiva
Here Kundalini passes into the supreme void, which is the experience of asamprajnata or nirvikalpa samadhi, and becomes Shankhini. Shankhini wraps around and absorbs the Supreme Bindu, which is the void; then the Supreme Nada; then Shakti; and then unites with and absorbs Sakala Shiva; before finally being absorbed into Parama Shiva, which is the final stage of nirvikalpa samadhi.
Association with the body
Sahasrara is related to the crown of the head. It is typically associated with the fontanelle and the intersection of the coronal and sagittal sutures of the skull. Various sources will relate it to the pineal gland, hypothalamus or the pituitary gland although these are often given instead as locations of Ajña Chakra.
Comparisons with other systems
The crown wheel is important within the Anuttarayoga Tantra tradition of Buddhist Vajrayana. It is triangular, with 32 petals or channels that point downwards, and within it resides the white drop or white bodhicitta. Through meditation, the yogi attempts to unite this drop with the red bodhicitta in the navel, and to experience the union of emptiness and bliss.[7] It is very important in the Tantric practice of Phowa, or consciousness transference. At the time of death, a yogi can direct his consciousness up the central channel and out of this wheel in order to be reborn in a Pure Land, where he can carry on his tantric practices, or transfer that consciousness into another body or a corpse, in order to extend life.
In the West, it has been noted by many (such as Charles Ponce in his book Kabbalah.) that Sahasrara expresses a similar archetypal idea to that of Kether, in the Kabbalistic Tree of Life, which rests at the head of the tree, and represents pure consciousness and union with God.
Within the Sufi system of Lataif-e-sitta there is a Lataif called Akhfa, the "most arcane subtlety", which is located on the crown. It is the point of unity where beatific visions of Allah are directly revealed.
Alternative names
- In Tantra: Adhomukha Mahapadma, Amlana Padma, Dashashatadala Padma, Pankaja, Sahasrabja, Sahasrachchada Panikaja, Sahasradala, Sahasradala Adhomukha Padma, Sahasradala Padma, Sahasrapatra, Sahasrara, Sahasrara Ambuja, Sahasrara Mahapadma, Sahasrara Padma, Sahasrara Saroruha, Shiras Padma, Shuddha Padma, Wyoma, Wyomambhoja
- In the Vedas and late Upanishads: Akasha Chakra, Kapalasamputa, Sahasradala, Sahasrara, Sahasrara Kamala (Pankaja or Padma), Sthana, Wyoma, Wyomambuja
- In the Puranas: Parama, Sahasradala, Sahasraparna Padma, Sahasrapatra, Sahasrara, Sahasrara Kamala (Parikaja or Padma), Shantyatita, Shantyatita Pada
- In the Agni Yoga teaching, the Brahmarandhra is often referred to as "the bell" (Russian: колокол).[8]
See also
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