KUNDALINI
--- KUNDALINI is the feminine energy of things (: I wasn't just talking about women, as it is found in all things (: it sleeps coiled at the base of the spine, in the root chakra, which is called Muladhara (: the lotus of this chakra has four red petals (: coiled three and a half times around the "linga," which is the male organ and also represents the subtle space in which the universe undergoes the repeated process of formation and dissolution (: in this chakra is also found Brahma, the creator god of the gross material universe: it has four arms
three eyes
four faces and holds
THE WISE SAY
a trident
a jar
a rosary and
with the remaining hand makes the mudra that dispels fear,
ABHAYAMUDRA.
Its energy is called Dakini and is bright pink.
In this chakra there is also a large elephant with a black stripe around its neck, forming the symbol of
RESISTANCE PHYSICS.
The principle of smell is associated with this chakra.
And this is all we know about the Muladhara at the base of the spine.
The girl in the black dress in the painting is alive, moving like the top petal of a flower: there is a nervous tremor in her entirety: K. feels her about to rise from the cushioned chair and walk toward him with her triangular brow furrowed.
ResponderExcluirIn the pause that followed, K. closed his eyes and saw an iridescent zigzag, as if a diamond held by an invisible hand were drawing dark, parallel shadows, like electrical energy, with SARA's darting thoughts.
----- And how does the KUNDALINI awaken(?) ----, Hester asked last night, alone with K. around the fire: ---- How does it interrupt its sleep coiled around the lingam(?) ---
Pranayama, correct breathing, and pratyahara, dulling of the senses, transmit willpower to the two great nadis, IDA, the lunar channel, and PINGALA, the solar channel, he said, drying himself with a towel and tucking in the tip of his testicle, which had escaped from the side of his underwear.
ResponderExcluirWhat are these? What are NADIS? Hester asked again, turning to him with a red glass ball on her foot, like a wine glass. It creates the vacuum of the beach ahead on one side, and on the other, heightens the threat of Sara's return from the barracks.
---- The nadis are the nerves and veins of the energetic body, which coexists with the physical body (: the energetic is Sukshma, the other is Sthula (: when enough willpower disciplined by meditation descends through these nadis, the Kundalini awakens (: she listens to the vibrations of the mind meditating on the syllable RAM, and alternatively on the syllable YAM (: and also the great metaphysical syllable OM is frequently pronounced, and the sphincters contract, sucking in (: all these things awaken the Kundalini (: like a restless woman at the full moon, SHE can no longer sleep (: and when SHE finally leaves the Muladhara chakra, the sound of a cricket buzzing is heard inside her head (.) ----
ResponderExcluirThat is why K feels dizzy, unbalanced at that moment. Although he is lying there at Hester's feet, he feels crushed, all those people from ECO-VILA disturb him not with faces or words, but with their silent, dense and ambitious presences, pressing in on the shadow of the coconut trees in the moonlight.
---- The Italian word for witch is STREGA (: throughout Sicily people passed the evil eye to each other (.) ----, Hester's eyes were hot and dry as cactus skin: her pupils were two black spines turned inward.
ResponderExcluirWhat did this mean... just a meaningless joke in the confusion at the door of the dormitory, when Sara appeared in only her underwear, and Hester noticed K.'s gaze on her painted feet. A look of pure excitement, as if to say: "Finally, one can be happy here." Or simply a remnant of light in a room until another dark day that now invited him in: that clever blonde, K. must have put himself inside her so that it would soon stop torturing his desire and, since she wanted the same, enjoy her there in the shadow of her pointed breasts beneath her bra, in a mandala-like room filled with lamplight: pulling her shorts down from her adolescent thighs and the two globes of light from her ass-heart, Freud in the room painted like a white elephant, where the pictures of women on the canals were: on the sofa, she finally sat down like two open white gates, and said: "COME"
(They roll over, and the dry sheet is the touch of her eager hands, as he stretches tall and straight, velvet and edges through which the thick vein exudes, and he does his duty with a firm and experienced hand, to stop that buzzing in his head and release the muscular tension so he can sleep. The sweet foam of a woman. He enjoys her. He spasms with the weight of his body on her head and comes out the other side wet: the idea of the distant beach approaching offers a stubborn obstacle to his sliding through Sara: he thinks of pleasant things: the only place he can stay without the ground turning into faces he's stepping on is her bed: the gold of the last of October hanging through the bedroom window with the large, jagged fronds of the coconut trees turning brown from the tips inward: to the right, beside the small mangrove, a small group of bromeliads leaping, high in the trees, in the flutter of the wind, in the -----
ResponderExcluirfurther away, the nearby town, where the oil-streaked water of the small pier lapped against the pilings and cast a shimmering light on the tired faces of the citizens during the day)
----- Then, KUNDALINI uncoils and rises to the Svadhisthana chakra, which is located in the spine just above the genitals (: now the richer sound of an ankle bracelet close to the ears is heard (: a sensual sound (.) -----, continues K.
Hester looks around, feeling an unconscious rage at all the people she sees in the ECO-VILLAGE, in their dirty, ordinary clothes, discussing party politics and NGO subsidies, and who thus end up promoting the materialistic belief that the world is entirely an empty and meaningless space, that death is the end of everything, and that the undulating, flickering thread of their deepest feelings leads nowhere: on the contrary, contradictorily, she loves the people dressed for any kind of church: the well-pressed suits of the corpulent, bloated men giving substance and respectability to the furtive sensations of the invisible, which K's words transmitted to her: when she knelt on the red white of K's shirt on the floor, she wanted to kiss him, which she did: her head felt dizzy with joy, she lit a cigarette, and the few words her mind articulated were "GOD," "K," "LOVE," "KUNDALINI."
ResponderExcluir--- It's about the forty days in the desert and Christ's conversation with the Devil (: would this story have any relevance for us (?) in the 21st century, on a beach in Bahia (?) There is a sense in which all Christians must have conversations with the Devil, must learn his customs, must hear his voice (: the tradition behind this legend is very old and has been assimilated by word of mouth since the early Christians (: its greater meaning is the deprivation, the boredom, and the harshness that are an indispensable part of the initiation of those who want to follow Jesus Christ (.) ----
ResponderExcluir(as soon as K. finishes speaking, Hester fights back a squeak in her voice: her eyebrows dance: it's an unpleasant and tense performance: somehow contorted: in her hippie trappings, she looks like a witch: her face lowers between her elbows and disappears from the glow of the fire: the most K. can see of her is a fragment of profile: there's something sexual about her stillness in that moment).
K. continues:
ResponderExcluir----- And what we see here, in Svadhisthana (?) Vishinu is here, dark blue, with four arms holding a conch shell, a club, a wheel, and a lotus (: his energy is
RAKINI
and he carries a trident,
a lotus,
a drum, and
a form.
DON'T ASK ME WHAT RAKINI CAVA IS.
(laughter)
The chakra's animal is the makara,
a gigantic crocodile
that is to water
as the elephant is to earth,
the principle associated with this chakra is taste.
KUNDALINI tastes many things now.
Many molasses from childhood and many aphrodisiac spices
from adolescence: the dominant element is water.
The breath of life
PRANA
is now present and his lungs are full and
expand like a cloud: it is a chakra of happiness, but
KUNDALINI abandons it and goes
to Manipura, at the level of the solar plexus
--- Ahhhh what do we see here (?!) ----
ResponderExcluirNow you hear the deep sound of a bell,
everywhere in this chakra there is FIRE,
when it lights up, it is common for the person to feel hot,
VERY HOT,
with flashes of heat,
the head feels dizzy,
the body tingles,
the chin hangs,
the eyes roll upward;
there are convulsions and vibrations,
one goes through the experience
of being a spectator inside the body,
sometimes the body feels as if
it were being lifted into the air,
others as if
it were being pushed against the earth;
one feels very big and then
one feels very small and then
one FEELS LOST. You may tremble and ache, and your tongue may stick out of your mouth. You may feel as if you have no head. You may feel as if you can see everything around you even with your eyes closed. Your sexual organ may become very erect and rigid when Kundalini ascends. The Manipura lotus has ten blue petals, and on them are written DA, DHA, NA, TA, THA.
DA, DHA, NA, PA, PHA.
ITS PRINCIPLE IS VISION.
KUNDALINI must move forward.
The proposal is so direct that it must have another meaning: despite this, the harp string inside Hester, tuned by K., begins to vibrate: the first ray of morning sunlight shimmers through the coconut leaves:
ResponderExcluir----- I know, I know (: naturally, these are the changes I've always noticed (.) ----,
her voice breaks dryly at the end of this sentence, and her lower lip turns slightly to the side: what did she mean by this? K. has the sensation of touching glass: he doesn't know if she's talking randomly about nothing or adopting a minimal code for the deepest senses: he doesn't know if she's flirting consciously or unconsciously, he only knows that the skin on her face has rejuvenated about ten years in less than two months: he intends to speak frankly about this with Hester, to tell her he's enchanted by it, to expose to them the truths of initiation: but, in her presence, he has difficulty thinking and ends up speaking only indirectly:
--- KUNDALINI is merciless toward itself (: it desires to transform itself into perfection (: so it moves upward,
ResponderExcluirto Anahata,
seated at the level of our HEART,
and now a flute music is heard,
the music of a solitary flute
and now there is a golden triangle as resplendent
as the flash of ten million lightnings,
now there is a vermilion lotus with twelve petals,
it represents the entire world system,
space and time are finally revealed,
they are interconnected, two triangles represent
MAN AND WOMAN
united (and now for the first time
one has a vision of
PURUSHA,
the immobile essence beyond phenomena.
The principle of this chakra is AIR
(which is invisible: untouchable,
which means
SOUNDLESS,
which is inaudible,
symbolizing the god of the winds,
VAYU.
Air, wind, Luminosity is
everywhere: the luminosity
IS FRIGHTENING!
IT IS IMMENSE!
KUNDALINI runs from one side to the other,
it wants to ascend in a straight line
but it needs to untie the knot
of each chakra.
KUNDALINI BURN.
It makes the yogi feel thirsty,
the saliva runs from his mouth,
his throat becomes dry as a desert,
his jaws remain clenched,
and little by little the LIGHT dispels FEAR.
The energy of the god ISHA is called KAKINI,
it holds a noose and a skull,
not pleasant things.
KUNDALINI has now reached the halfway point
of its journey in the physical body.
Waiting for an answer, Hester looks at K.'s shoulder. From K's angle, her white eyelids hide her eyes. Her lips are parted, and her tongue, as he knows from a movement of her jaw, touches the roof of her mouth. In the nine o'clock sun, her features are clear, and her lipstick is cracked. K. can see the mucous membrane of her lower lip wet against his teeth. He remembers some of their kisses throughout the night: a late gust of all those words, like a drizzled sea wind, envelops him, accompanied by the sight of Hester's breasts, their greenish, tender veins. He is unaware of anything else, other than the small mottled part of her irises like torn tissue paper around the black dots of her pupils: then she stands up, and K sees her tight, shapely hips bounce in the way:
ResponderExcluir----Anyway, thank you very much (.) ----
The desire he has at that moment to go to bed with Hester is like a little angel to which lead weights are tied every morning.
ResponderExcluirContinue in one minute
Excluir-- Traveling through the spine, but in the energetic body, the Sushumna, the central channel around which the Pingala and Ida coil, in that basic pattern of life called the double helix, the journey of KUNDALINI is almost over and has already reached the throat chakra, which is called Vishuddha and means PURE, but resistance persists: the next step is very difficult because it means the dissolution of the PSYCHE. The yogi, the SANNYASHIN, feels a terrifying heat and the flashes of countless LITTLE LIGHTS, as well as a deep shattering, and the sensation that poison has been injected into his body, but THIS IS ENERGY that needs to burn until the channels can transport it. TERRIBLE ENERGY! TERRIBLE SHAKTI! There are a large number of unquestionable accounts in the writings of Hindu sages, of the fifth chakra. It is located at the base of the skull
ResponderExcluirand is very complicated.
The lotus here is smoky purple,
perhaps like grape skins.
There is a white triangle and sixteen petals.
And the sound is simply OM OM OM OM,
the sound of the Cosmos, the
cosmic background radiation,
the sound of television going off the air.
And the god here has two halves,
SHIVA and SHAKTI,
male and female combine in
ARDHANARISHVARA.
The element of this chakra is ether,
which for the energetic body
is the same as air for the physical body.
In bed, K. imagines he can feel the difference between the flesh of an initiated girl and one that hasn't: there's the sensation of Hester's body in his hands, adapting to his palms, which make a welcoming nest for her: beneath the nightgown, up to the hollow of her throat, Hester's body is still his: they lie on their sides, facing each other. He massages her back, first lightly, then more forcefully, pulling her breasts toward him, and gains such energy from her docility that he raises himself on one elbow to tower over her. He kisses her face. Hester's skin holds his secret, as does his tongue. She reveals herself mysteriously in bed: a chemistry permeable to K.'s ideas and his penetration. She welcomes all his sparks. K. dares to open two buttons of her nightgown in front and lifts the cloth, so that a long section is exposed in the shadow of the bed, and his mouth swallows one of her breasts while the other presses against his chest. She submits to this maneuver, and he has the exultant idea that he has managed to fully arouse her. K. is a good lover. And a good initiator. He lowers his body and settles himself between her cool buttocks. It works beautifully, firm and warm, when suddenly she turns her head and says over her shoulder:
ResponderExcluir----- Did you learn that trick from that slut(?) ----
-- The sixth chakra is located between the eyebrows and is called Ajna (: it has only two petals (: white as Hester's buttocks (: moonlight white,
ResponderExcluirthere is an inverted triangle
which is truly moonlight white
and within it is the linga,
which means phallus
and also the subtle space,
ETHER.
''Li'' means to dissolve
and 'gam' means to leave,
OM OM OM OM OM OM OM
is the vibration from which all things are born
and into which all things are absorbed
at the end of the cosmic cycle.
There is a bindu, a tiny point
where everything meets,
the god is PARAMASHIVA, which means
SHIVA and SHAKTI have united
in a wonderful fuck.
This makes the MAHABINDU.
Now the energy is also HAKINI,
here in Ajna the nadis Ida and Pingala
meets the Sushumna nadi
and separates again
entering through both nostrils,
tickles the yogi's nose.
KUNDALINI wandered for a long time
in an ocean of luminosity
but must continue.
--- But I thought at first that SARA seemed like a person with some common sense(.) ----,
ResponderExcluirHester says.
----- The seventh chakra is Sahasrara(: located four fingers above our heads(: to reach there, KUNDALINI needs to JUMP(!) for God(: now all colors merge into one(: all sounds into a single sound(: all senses into one(: the lotus now has a thousand petals containing the fifty letters
of the Sanskrit alphabet
repeatedly,
KUNDALINI is now
KUNDALINI-SHAKITI
and also SHIVA,
knows EVERYTHING and that EVERYTHING
is NOTHING, feels very happy
and yet feels nothing,
from the inverted lotus precipitate
cosmic radiations into the energy body.
KUNDALINI is possessed of glorious visions
of the indefinable depth dimension
OF EXISTENCE.
She becomes KULA,
the ALL-TRANSCENDENT
LIGHT OF CONSCIOUSNESS.
Dwells in MAHABINDU,
the meta-cosmic void.
VERY SOON A EXTRAORDINARY POST SCRIPTUM
ResponderExcluirKUNDALINI-SHAKTI
ResponderExcluirhttp://www.ocultura.org.br/index.php/Kundalini
According to various teachings, kundalini is a type of "bodily energy."
(...)
In Hinduism, kundalini is a part of the subtle body, along with the chakras and nadis. A number of models of this esoteric anatomy appear in the class of texts known as Āgamas or Tantras. This is a vast body of scripture, according to Flood.
There are numerous models of kundalini in Sanskrit sources. In the oldest texts, there are several systems of chakras and nadis, with different connections between them. An ancient version of the nadi system is mentioned in the Chandogya Upanishad, which states:
Over time, a system of six or seven chakras along the axis of the body became the dominant model, adopted by most schools of yoga. This particular system may have originated around the 11th century before the so-called Christian era, the vulgar era, and quickly became very popular. It is in this model that the Kundalini is said to "rise" upward, penetrating the various centers until reaching the crown of the head, resulting in union with the Divine. This is the conventional arrangement cited by Monier-Williams, where the chakras are defined as "six in a row, one above the other."
KUNDALINI-SHAKTI
ResponderExcluirhttp://www.ocultura.org.br/index.php/Kundalini
According to various teachings, kundalini is a type of "bodily energy."
(...)
In Hinduism, kundalini is a part of the subtle body, along with the chakras and nadis. A number of models of this esoteric anatomy appear in the class of texts known as Āgamas or Tantras. This is a vast body of scripture, according to Flood.
There are numerous models of kundalini in Sanskrit sources. In the oldest texts, there are several systems of chakras and nadis, with different connections between them. An ancient version of the nadi system is mentioned in the Chandogya Upanishad, which states:
Over time, a system of six or seven chakras along the axis of the body became the dominant model, adopted by most schools of yoga. This particular system may have originated around the 11th century before the so-called Christian era, the vulgar era, and quickly became very popular. It is in this model that the Kundalini is said to "rise" upward, penetrating the various centers until reaching the crown of the head, resulting in union with the Divine. This is the conventional arrangement cited by Monier-Williams, where the chakras are defined as "six in a row, one above the other."
The most famous of the Yoga Upanishads, the Yogatattva, mentions four types of yoga, one of which is laya-yoga, the symbolic dissolution (laya) of the universe visualized within the body with a corresponding rise of a bodily energy known as kundalini.
ResponderExcluirAnother source for the context of kundalini is the Hatha Yoga Pradipika written by Swami Svatmarama (translated into English, 1992) somewhere between the twelfth and thirteenth centuries.
(...)
In Western traditions, Kundalini is often denoted by the term Fiery Power, and sometimes by the name Serpent Fire, borrowed from Sir John Woodroffe's title *The Serpent Power*.
ResponderExcluirSir John Woodroffe (under his writing name, Arthur Avalon) was one of the first people to bring the word kundalini to the West. He was a High Court Judge in Calcutta who became interested in Shaktism, a branch of Hindu Tantra. His translation and commentary on two rare books was published as *The Serpent Power*, now considered a spiritual classic. Woodroffe translated Kundalini as "Serpent Power"; a term he considered close to the literal translation and sensitive to the concept it denoted.
Two early Western interpretations of Kundalini were provided by C.W. Leadbeater (1847-1934) of the Theosophical Society and by psychologist Carl Jung (1875-1961).[1] Jung's seminar on Kundalini yoga, presented to the Psychological Club in Zurich in 1932, has been considered a landmark in the psychological understanding of Western thought and the symbolic transformations of inner experiences. Kundalini yoga presented Jung with a model for the stages of development of higher consciousness, and he interpreted its symbols in terms of the process of individuation.
ResponderExcluirThe Serpent Power greatly influenced Western esotericism. In the early 1930s, two Italian scholars, Tommaso Palamidessi and Julius Evola, published several books intended to reinterpret the classical alchemical tradition in a tantric yoga manner. These works had a profound impact on modern interpretations of alchemy as a mystical science. In these works, Kundalini is referred to, in accordance with the classical Western tradition, as Fiery Power and Serpent Fire. At that time (until the early 1970s), however, the concept of Kundalini was known only among scholars and not really widespread.
One of the first people to popularize the concept of kundalini among Western readers was Gopi Krishna. His autobiography is titled Kundalini—The Evolutionary Energy in Man. Citing "Western interest at a popular level in kundalini yoga was probably most influenced by the writings of Gopi Krishna, in which kundalini was redefined as a chaotic and spontaneous religious experience."; see: McDaniel, p. 280.
ResponderExcluirKundalini is a popular concept that is widely cited among various yoga disciplines and in New Age discourse (see Moving from the Old to the New Aeon). Stuart Sovatsky cautions that the recent popularization of the term within new religious movements has not contributed to promoting a mature understanding of the concept.
According to Sovatsky, the concept of Kundalini comes from ancient Indian yogic philosophy and refers to the maternal intelligence behind yogic awakening and spiritual maturation. From this perspective, Kundalini is understood as a maturation of energy that expresses the individual's desire for salvation. Sovatsky also refers to a phenomenon called "pranic awakening," where Prana is interpreted as the vital, life-sustaining force in the body. Enhanced or intensified vital energy is called pranotthana and is thought to originate from an apparent reservoir of subtle bioenergy at the base of the spine. This energy is also interpreted as a vibrational phenomenon that initiates a period, or a process, of spiritual vibrational development. According to Sovatsky, the possibility of viewing pranotthana and the broader process of kundalini as a maturation of the body and personality beyond conventional psychological development is suggested by Sovatsky. According to this view, psychological and spiritual development can continue throughout life.
ResponderExcluir(...)
Kundalini Yoga is a system of meditative techniques and movements within the yogic tradition that focuses on psycho-spiritual growth and the body's potential for maturation. The practice of Kundalini Yoga consists of a number of physical postures, expressive movements and recitations, specific meditations, breathing patterns, and degrees of concentration. Recently, there has been growing interest within the medical community in studying the psychological effects of meditation, and some of these studies have applied the discipline of Kundalini Yoga to clinical settings. Lazar, Sara W.; Bush, George; Gollub, Randy L.; Fricchione, Gregory L.; Khalsa, Gurucharan; Benson, Herbert (2000) Functional brain mapping of the relaxation and meditation response [Autonomic Nervous System] NeuroReport: Volume 11(7) 15 May 2000 p 1581–1585 PubMed Abstract PMID 10841380. Cromie, William J. Research: Meditation changes temperatures: Mind controls body in extreme experiments, Cambridge, MA: Harvard University Gazette, 18 April 2002.
ResponderExcluirAccording to yogic writings and oral traditions, the Kundalini force is awakened through specific meditative practices.
ResponderExcluirExperiences involving Kundalini are understood using the framework of the chakra system, the psycho-spiritual energy centers along the spine. According to Hindu tradition, Kundalini awakens from the base chakra, rising through the spinal canal (called Shushumna), and is believed to activate each chakra it passes through. Each chakra is said to contain special characteristics. Chakras are any of the nerve plexuses or centers of force and consciousness located within the human body. When Kundalini Shakti unites with the Supreme Being (Lord Shiva), the aspirant becomes absorbed in deep meditation during which they perceive infinite ecstasy. Kundalini Yoga: http://www.siddhashram.org/kundalini.shtml Kundalini Yoga by Swami Sivanandha: http://www.experiencefestival.com/kundalini With the awakening of Kundalini, spiritual powers (siddhis) are also believed to arise. However, many spiritual traditions view these phenomena as obstacles on the path and encourage their students not to be distracted by them.
Lu & Turner note that a number of psychological difficulties can be associated with Asian spiritual practices, and that Asian traditions recognize a number of dangers associated with intensive meditative practices. Transpersonal literature notes that awakening the kundalini is not without its dangers. Considering this, there must be good reasons not to engage in such intensive practices unless guided by a trusted teacher, or unless one has undergone psychological preparation and instruction in the chosen meditative practice. Traditional Kundalini meditation instructors also caution neophytes about the potential dangers of experimenting with Kundalini Yoga techniques. Anxiety, dissociation, depersonalization, altered perceptions, agitation, and muscular tension have been observed in Western meditators, and the psychological literature now addresses the occurrence of meditation-related problems in Western contemplative life.
ResponderExcluirAccording to modern experimental research, Kundalini and Bioenergy are expressions of the same human energetic reality. Through social conditioning and emotional trauma, this vital energy is often suppressed and blocked in chronic subconscious muscular tensions, which have their psychological counterpart in emotional blockages and ego defenses. When this "muscular armor" (as bioenergy calls it) is softened or broken, and/or the living energy is amplified by strong emotions or life-threatening situations, the body begins to sway and vibrate involuntarily, and Kundalini energy begins to reanimate previously repressed psychosomatic areas. If this development is not suppressed again (or even supported), the resulting Kundalini rise will bring old traumas of the body and psyche to the surface in a kind of natural healing process—in part very intense and radically altering. Typically the "cleansing" phase of extreme emotions, subconscious material experiences, and (perhaps) illnesses or accidents lasts about 2 to 4 years.
ResponderExcluirAfter this time (in a constant and slow transition), the Kundalini begins to become available throughout the body and psyche for a more qualitative growth of the individual. The entire process is said to take around 15 to 20 years. Although the awakening of the Kundalini is thought to be a natural rebalancing of the body and psyche, it is said to be highly advisable to obtain experienced and competent support during the first few years, as many things can develop in an unnatural way in our "normal" societies (which is often attributed to the suppression of the Kundalini beginning at a very young age).
ResponderExcluirVery soon other POST SCRIPTUM
ResponderExcluirConsciousness and Energy.
ResponderExcluirThe most notable difference between Vedanta and Shivaism is that according to the first, the characteristic of Brahman is solely Consciousness or knowledge, while for the second, the Absolute is instead consciousness and energy. In other terms, according to Shankara the characteristic of Brahman is solely jñana (knowledge) and according to Isvaradvayadvada it is instead knowledge and activity. Shankara thinks that activity belongs to the empirical subject (jîva) and not to the absolute, Brahman. He takes the activity in a very limited sense. The Shivaita philosophy has a broader meaning. Secondly, knowledge is an activity of the Divine. Without activity, Being would be something inert, unable to give rise to anything. Given that Paramashiva is a free and sovereign Voluntary, he is an agent: «solely a being with a free Voluntary is a being that acts» (Pânini)
In Vedanta, Brahman is entirely inactive. When Brahman is associated with avidity (metaphysical ignorance), Ishvara returns and is provided with the power of action. The real activity belongs to avidyâ. Ishvara's activity ceases when he falls apart from avidyâ. Shankara categorically says: «As Ishvara's power, his omniscience and his omnipotence are dependent on the limitation caused by the association with avidity (original ignorance). In the highest sense, when all conditions are suppressed by vidyâ (spiritual illumination) of the Atman, the use of power, omniscience, etc. it would be inappropriate for him” (Commentary on the Brahma Sutras, 2 -1,14). Thus all activity in the case of Ishvara is, according to Shankara, due to greed
ResponderExcluirOn the contrary, knowledge and activity follow the Shivaism of Kashmir, the same naturalness of the Supreme. You can never plant it supreme without your activity. In this philosophy, activity is not an accessory element of Ishvara, but its specific nature itself. In general terms, its activity can be summarized by the fivefold act of emanation or projection, of maintenance, of reabsorption, of dissimulation of real nature and of grace or illumination. He eternally performs these five acts, even when assuming the form of an empirical ego (jîva). According to Kashmiri Shivaism, Shiva always remains performing the fivefold act.
ResponderExcluirThis makes us see the world with living eyes, it makes us see creation as an eternal and permanent activity of the Absolute, not as a momentary exception in the eons of time of a permanent Consciousness in itself, beatific in its inactivity and in which for a kind of "fallo" (which God commits fallos?) or of "exception" occurs in the world. We are similar to the Christian conception of eternal and permanent Creation, to the Divinization of the world, to the living experience of «seeing God in things and things in God».
ResponderExcluirBrahman is living Light and activity.
Brahman for Vedanta is solely prakâsa; Light or jñana knowledge is inactive.
For Shivaism Brahman is the time of light and activity. Therefore, I always have knowledge and action. In general terms it poses fivefold activities (emanation, maintenance, reabsorption, veiling and illumination of the universe).
POST SCRIPTUM
ResponderExcluir1) Yamas – Restrictions (passive ethics)
2) Nyamas – Prescriptions (active ethics)
3) Asanas – Postures
4) Pranayamas – Conscious control of breathing
5) Pratyahara – Abstraction
6) Dharana – Concentration
7) Dhyana – Meditation
Cool Samady – Identification, Contemplation
The last three phases make up Samyama, the triple corollary of Patanjali's Yoga, more accurately representing the stages of meditation. However, both Pranayama and Pratyahara also actively participate in meditation, providing a transition and preparation for mental control. Posture is also part of this, although it is a more or less fixed posture, as are, of course, the energies concentrated thanks to ethical attitudes. The final Samady is sometimes associated with enlightenment, but in reality it would be more about Identification, which is the goal of yoga, seen as the search for Identification or yug (the root of the word yoga), which means to yoke, to control (the mind), hence our expression "yoke." The word yoga means "union," similar to religion, from the Latin religare, "reconnection." Thus, enlightenment would also be the goal and the overcoming of religiosity, as commonly understood as salvation of the soul, for example.
A subtle and refined theme, enlightenment (samadhi, nirvana) is often interpreted and described in multiple ways, with classifications also existing in Yoga and Buddhism for the successive "stages of enlightenment."
ResponderExcluirStrictly speaking, however, perfect enlightenment goes beyond mental pacification and is a further corollary of yoga, a technique defined by Patanjali as yogascittavrttinirodhah, meaning: "Yoga is the stopping of mental modifications." Not coincidentally, when discussing the "techniques" beyond the third initiation, Alice A. Bailey almost stops short of mentioning the "variants of identification" (identification is known to be one of the foundations of compassion). Enlightenment is the world beyond the mind, although it already uses the mind freely and creatively.
The Buddhic or quaternary plane is called the "Sea of Fire," a self-created world of divine energies, which led Saint Paul to affirm that "our God is a consuming fire" and Jesus to say that "the Father has life within himself." To reach this plane of eternal glories, one must undertake the higher mental preparation called "the crossing of the burning earth." This is where the Rosicrucian formula comes in: "To access the fire, light a flame."
ResponderExcluirThis spiritual flame is Triune, because the Monad or Logos is known to be triune, and its energies can be described as Sound, Light, and Love. These energies are related to the Trinity and the Trimurti, and they permeate all planes in a more or less integrated manner. For the sake of inspiration, we have formulated the three phases of the complete meditation in the following terms (leaving the rest to the student's intuition):
Phase 1: Sound, Love, and Light.
Phase 2: Love, Sound, and Light.
Phase 3: Light, Sound, and Love.
Thus, Sound (which is Pranava, or OM) is the basic and most material principle, characteristic of phase 1. Then, the preponderance of Love (which is Karuna, compassion) emerges in phase 2. To conclude everything with the predominance of Light, in phase 3, the conclusion, when there must be a perfect integration and harmony of the principles, duly signaled. Although not yet the fusion of these three principles, which is enlightenment itself, will occur through the process described as "Kundalini rising," whose three Nadis or currents correspond, in essence and in practical terms, to these same harmonized principles of Sound, Love, and Light.
ResponderExcluir* From the work "Living in the Time of Prophecies," LAWS
Hindu doctrine is based on the Vedas, a set of very ancient sacred scriptures,
Excluirwritten in Sanskrit verses by legendary wise men, the Rishis, who had “heard” them.
For Indians, the Vedas are not of human origin and their character of eternity, of anteriority
world, is based on the primordiality of sound as a cosmic quality, feeling the vibration
sonorous creator of revelation as long as the world. The hymns and reports of them
Vedas account for the birth of this world under the theogonic form, of fights between the dioses and
los titanes, is to decide, between antagonistic forces that represent the previous and subsequent states,
superior and inferior of the cosmos. This is a way to explain the appearance of duality, in it
sine of Infinity and by ello of natural multiplicity. It manifests itself under the appearance of a
always provisional balance between antagonistic phenomena that are the metamorphosis of the identical
by assimilation or transformation. The infinite is divided, absorbed and becomes food.
POST SCRIPTUM
ResponderExcluirThe energy, they say, is always present, serving as a springboard at all levels below the form of intensity and vigor that is growing until inertia, the languor of the body, the void of samadhi, indolence and insensitivity are manifested, and that deep vitality (eyes) is manifested, the source of An efficient activity that covers all levels.
The free energy unfolds and retracts according to the waves of a single resonance, dhvani, which spreads from the supreme energy to the perception of things. This term which means Pure sound, resonance, echo, more often used than spanda (vibration) by our authors and very dear to Abhinavagupta, suggests more than anyone else the living harmony of a universe in which all manifestations are the expression of a single spanda.
«Because it (the Consciousness) is by nature «becomes aware of itself», the Consciousness poses as such a spontaneous resonance (dhvani) arising perpetually, and called «Gran Corazón Supremo».
This awareness that resides in the Heart -where the universe has melted without leaving the smallest residue- is present at the beginning of the emergence of these things and at the end.
ResponderExcluirOur treaties designate under the name of «generic vibration» and are a liberation in itself. This "spanda" (vibration) is a subtle vibration in itself, a spark not dependent on anything.
It's a hello in the conscious ocean, and consciousness can't be without hello.
Thus, this consciousness is the vital medula of the set of things that the insensible universe has as a medula the supreme Consciousness -foundation on which it depends- and this Consciousness itself has the Great Heart as a medula»
In these beautiful stanzas of Tantraloka (IV, 182 a185) Abhinavagupta brings together and unifies the great themes that characterize respectively the Spanda school and the Pratyabhijña school: the «vibration of the Center».
...the character of «disolución» typical of this era. In this way, the «Toro del Dharma» does not stand more than on one foot (it has lost the others in previous times), which means that the traditional law (Dharma) oscillates, that it only exists in a state of vestiges, that it almost seems to have disappeared. In revenge, Kali, who slept in previous times, is now “totally awake”. We will say that this symbolism tends to mean that, since the last era, the elemental forces, therefore decirlo abisales, are in a free state, and that it is about assuming them, of confronting them, of running this adventure that the Chinese expression «riding the tiger» translates perhaps in the most significant way; is to decide; to take advantage of it, according to the tantric principle of “transforming the poison into medicine”.
ResponderExcluirPost Scriptum
ResponderExcluirOXIDE CONVERTER AND REMOVER
What tonal modes are the reason, the thoughts and the nagual, the feeling and the voluntadity have been heard for many of the WORLD AS VOLUNTEER AND REPRESENTATION and, for that matter, for few, and just like the German saying that he cited in Spanish Iberian proverbs, also hues the MAGIC, according to him as practical metaphysics; according to others as the degeneration of primitive spiritualities...Sea as sea, the oxygenation that he gave to all his friend Carlos Castaneda is brilliant...That Don Juan's is merely phenomenal like all "chamanism" which is authentic and complete esoteric way in which Castaneda's "brother" turns it into a touchstone, an oxide converter or a remover for all traditions...
It is also traditional truth, it is unanimously decided, that MIEDO, CLARIDAD, POWER and VEJEZ (some people die without knowledge and many are born with her... and it is worth the oxymoron that there are young men and young men like so many given over to feverish activities, controls and self-controls when, in reality, it is about crystallized forms of deadly rest...), but it is also clear that this is only at one level (because there are many) and that there is another where the worst enemy or obstacle is CONTROL (in addition to levels, it is about different strategies that imply adopting different points of view)...
What you see in the sky is atmospheric energy: qi (ch'i), prana. When you look at other things, especially soil, you see different sources of energy, depending on the material that makes it up. In living beings, you see different forms of energy. Only when you look deeply can you clearly see the luminous hue. As you have bad experiences, you learn to distinguish one from another. These perceptions cannot be seen, but they can have different levels. At first you only see sticks in people. As you see deeper, you begin to see luminous fibers that extend further from the body. Then you become aware of the energy centers, the chakras and the human centers.
ExcluirBut nothing like this is the emanations of the eagle. The emanations of the eagle perceive you when you enter a very deep state of vision, of ecstasy, in which you see a glimpse of the creator, the eagle. Then you see creation as an infinite conglomerate of lights (powers and consciousnesses) that emanate from the creator and you are an insignificant mottle of light floating between all the emanations.
(The theme of “displacement” related to Heidegger reminds us that Armando Asti Vera, the great Argentine orientalist, did not see the publication of his book in which he demonstrated that Renè Guenon’s work was the matrix of Heidegger’s, that all of Guenon’s work deals with this “displacement” that Artaud also witnessed in the following way: “THE DREAM CAME FROM A DISPLACEMENT OF BELIEF…” --- and Heidegger: “The everyday representation of reality… whether in the newspaper or in philosophy… (is)… a delirious madness.” The understanding of this madness of the thinking attitude can only be overcome by a sudden displacement. Heidegger would add an UPAYA (Hindu according to Mircea Eliade) to overcome the obsessive everyday representation and understand the destiny of the thinking attitude, which was lost in this game of daily representation: the Open of the world. It should also be noted that theory and practice by Carlos Castañeda, the “stalking”, the “controlled madness” or controlled madness, displacement of the assemblage point (of perception), which is also very present in the Bon tradition of Tibet, is perfectly treated in the lessons given in the winter semester of 1935/36, at the University of Freiburg im Breisgau by Professor Martin Heidegger.
Excluir(The theme of “displacement” related to Heidegger reminds us that Armando Asti Vera, the great Argentine orientalist, did not see the publication of his book in which he demonstrated that Renè Guenon’s work was the matrix of Heidegger’s, that all of Guenon’s work deals with this “displacement” that Artaud also witnessed in the following way: “THE DREAM CAME FROM A DISPLACEMENT OF BELIEF…” --- and Heidegger: “The everyday representation of reality… whether in the newspaper or in philosophy… (is)… a delirious madness.” The understanding of this madness of the thinking attitude can only be overcome by a sudden displacement. Heidegger would add an UPAYA (Hindu according to Mircea Eliade) to overcome the obsessive everyday representation and understand the destiny of the thinking attitude, which was lost in this game of daily representation: the Open of the world. It should also be noted that theory and practice by Carlos Castañeda, the “stalking”, the “controlled madness” or controlled madness, displacement of the assemblage point (of perception), which is also very present in the Bon tradition of Tibet, is perfectly treated in the lessons given in the winter semester of 1935/36, at the University of Freiburg im Breisgau by Professor Martin Heidegger.
ExcluirThe same can be traced in Taoism, Chan (Zen) Buddhism, and pre-Socratic philosophers such as Heraclitus of Ephesus and Parmenides, in whom Eastern sources shine through. The Hindu ATMAN seems to be the same as Heraclitus' Fire, in its speculative and operative aspects. The Fourth Way's "strategies" of "psyche-destructuring" are well known, designed to weaken the compulsive force that holds the meditator's attention to the surface of the everyday world. Like Gurdjieff and René Daumal, it prescribes all sorts of strange procedures, rooted in the amphibological zone of discomfort.
ExcluirPOST SCRIPTUM
ResponderExcluirVery well, now, to try to start a conclusion, I would like to submit two poems (one THE POET, by the Brazilian poet Vinícios de Moraes, and another of mine SOMEBODY HAD BETTER EXPLAIN, from my book MANTRAKR) to a comparative analysis regarding the ontological or metaphysical synthesis they present regarding what would be the ORIGINS OF THE COSMOS and in what way they still present themselves as a direct experience possible to human consciousness.
THE POET, by Vinícius de Moraes
Excluir"We came from afar... Perhaps in God's sleep we appeared like specters."
*
"We were born from the source and through the ages we wandered like invisible seeds in the hearts of worlds and men."
*
"It was long before the birds - only God's songs rolled in the sphere.
And only his immense shadow crossed the air like a hallucinatory lighthouse...
We already existed! In God's chaos we spun like dust imprisoned by vertigo."
IDEM VM
Excluir"And while the eternal drew creative harmony from empty music..."
"We roamed like strange larvae through the pathetic form of the stars...
"Living the unconscious of ages in the palpitating arms of cyclones
"And the germination of flesh on the bare backs of moonlight
"We witnessed the mystery of the revelation of the Tropics and the Signs
"And the astonishing enchantment of eclipses and sphinxes
IDEM VM
Excluir"We descended at length into the contemplative mirror of the waters of the River of Eden"
*
"We are the lost star that wanders, undone in light"
Now my old poem SOMEBODY HAD BETTER EXPLAIN
Excluir"black hole eater: that vacuum that God leaves behind like an intergalactic fart;
Excluira discharge of astral negativity
only comparable,
in the realm of a certain naive imagination,
to certain strange, massless, energized particles in nuclear physics"
*
"intra-cosmic energy is truly divine!"
*
"The white light of pure Nothingness (Meister Eckardt)
or the divine abstention from presence
or the "now much more in my absence"
from Tyndale's translation of Philippians II, 12" ---
FUNDAMENTAL!"
ME
Excluir"including the idea of absolute collision between matter and antimatter in particle physics
and the Heideggerian transgression of language, which transformed
NOTHING into the verb NICHTEN.
THE NILIFICATION OF EVERYTHING --- the abolition of the famous "ontological difference" between Being and being is finally
OVER, at least for me... the transcendental
Mystery!, the NOUS,
the PNEUMA, the EGO SUM QUI SUM, "
ME
Excluir"In this same desert, on this same night, my tired eyes awakened to the light of the silver star"
*
"while Hoffmanic visions fill my brain with images
I see now that I have found, at least, a momentary rhetorical style
in the rupture of the level of consciousness. Zeroness and erasures. Nothing more, like a wall."
*
"The monistic energy of the world dressed in incandescent hydrogen
wandering fruitlessly through the sidereal monotonies"
me
Excluir"An ungrateful art, the explanation: one of the principles of rabbinic exegesis
holds that Genesis was preceded by 26 failed creations,
some of which even rhymed.
26 projects, models, or simple sketches of the previous ones;
there could be no separation between Creation and its narrators.
the original NOTHING was even further away.
*
PONTO KRÍTICO18 de julho de 2025 às 02:21
"It is said that, upon contemplating the incommunicable limit,
99% of the Talmud's operators immediately went mad.
Only the expression that defined the unfathomable CHAOS has survived:
TOHU-BOHU, in Hebrew, and also HOSHEK:
The Dark Pit and the Abyss (TEHOM) is also very relevant!"
POST SCRIPTUM
ResponderExcluirwhat Heraclitus of Ephesus actually said about Fire. We do not propose to review this pamphlet, which is fully documented and well-constructed. What we wish to criticize is more specifically the purpose of historical scholarship itself. Certainly, we must know what was said: but of what use will such knowledge be to us if we do not consider the meaning of what was said and can apply this meaning to our own experience? Here, Dr. Kirk has little more to say than these significant words already contain: "Heraclitus is one of the Greek philosophers who sought to explain the entire universe in terms of some basic entity. After his time, Fire certainly declined in importance, and men ceased to seek a single principle that explained all phenomena." This is a confession that men have fallen to the level of that empiricism which Plato was so dismissive of, and also to the level of those Greeks whom Plutarch ridiculed because they could no longer distinguish between Apollo and Helios, between REALITY (to on) and PHENOMENON, 'to such an extent has their SENSORY PERCEPTION (aisthesis) perverted their power of DISCRIMINATION (dianoia).' However, it is only partly true that 'the importance of Fire has diminished,' and only a few men have abandoned the search for 'a single principle.'
Dr. Kirk sees that Heraclitus must have had precursors, but he only realizes that he could not have been a philosopher in the modern sense, but rather a philosopher in the highest ancient sense of the term, according to which the true teacher is one who understands and transmits a doctrine of immemorial antiquity and of divine and anonymous origin... The Buddha, for example, proclaims that he "followed the ancient way" (Samyutta Nikaya II.106), and said that "whoever claims that I preach a doctrine of my own making and my own reasoning is asleep" (Majjhima Nikaya I.77)... Therefore, Dr. Kirk says that Heraclitus speaks as one who proposes an evident and generally accepted truth, not as one arguing from a personal opinion. What stands out in Heraclitus is, in fact, that he is unquestionably "orthodox," that is, in accordance with the Philosophia Perennis (et Universalis), whose teachings are always and everywhere the same.
ExcluirThe conception of a transcendent and universal Fire, of which our fires are but pale reflections, survives in the words 'empyrean' and 'aether'; the latter word derives from 'aitho', 'to kindle' (Sanskrit indh), and, incidentally, it is not without interest that William Blake's 'the burning tiger' reminds us of the Greeks' 'aithones theres', who thus referred to the horse, the lion, and the eagle. The Rig Veda (II.34.5) speaks of fiery cows (indhanvan = aithon). For Aeschylus, Zeus 'estin aither' (Fr. 65A; cf. Virgil, Georgics II.325); in the Old Testament (Deuteronomy 4:24) and for St. Paul (Hebrews 12:29) ''our God is a consuming-devouring fire (Noster Deus ignis (pyr) consumens est); and the epiphany of the Spirit is like ''tongues of fire'': the connection of the tongues of fire and that of speaking in ''other tongues'' is also not fortuitous, but depends on the doctrine according to which Fire (Agni) is the principle of Speech (Vac) in Brhadarannyaka Upanishad I.3.8, etc.; Agni, the same as Plato's Daimon, that which ''cares for nothing except Truth'', for this is ''satyavacah'' (Rg Veda Samhita III.26.9, VII.2.3). Cf. Satapatha Brahmana X.3.3.1, «What happens to one who has direct knowledge of this Fire? This person quickly becomes "eloquent", he has no shortage of "speech", it flows in abundance. See René Guenón, "The Gift of Tongues".
ExcluirAgni (ignis, Fire) is one of the chief and perhaps the first of the names of God in the Rig Veda. Indra is ''metaphysically Indha'' (aithon), a ''LIGHTER'', for he ''kindles'' (inddha) the Breaths or Inspirations (Prana, Satapatha Brahamana VI.1.1.2). The Solar Swan (hamsa), ''whom seeing sees the All'', is a ''dazzling Fire'' (tejas-endham, Maitri Upanishad VI.35), and is spoken of as ''inflamed'' or ''flaming'' (lelayati, Brhadaranyaka Upanishad IV.3.7), like the tongues of Agni (lalayamanah in Mundaka Upanishad I.2.4). The Buddha, who can be considered a humanized type of Agni or Indragni, is a "consummate master of the fire element" (tejo-dhatum-kusalo, Vinaya-Pitaka 1.25). Meister Eckhart can also speak of the "immutable sky, called fire or the empyrean" and say that nectar (amrta, "honey," "water of life") is denied to all those who do not attain "this flaming celestial intelligence."
Excluir(...)
There are a number of Sanskrit texts in which the Sun, or the Solar Indra, or the Saman, or the Udgita identified with the Sun or Fire, is said to burn or blaze high and above the head. In Jaiminiya Upanishad Brahmana I 45.1-6, the Solar Indra ''born here again as a rishi, a maker of incantations (mantrakr) for the guarding (guptyai) of the Vedas'', when he comes as the Udgitha ''ascends from here to the World of Celestial Light (ita evordhvas svar udeti) and burns above the head (upari murdhno lelayati); then it should be known that ''Indra has just arrived''. In the same way in Jaiminiya Upanishad Brahmana I.51.3, the Saman, having been expressed (srstam) as the Son of Heaven and Earth, "advanced there and stood there blazing with flames or blazing" (lelayad atisthat). Again, in Jaiminiya Upanishad Brahmana I.55, where the Sun (he who shines there) is born from Being and Non-Being, from the Saman, it says that "He burns on high" (uparistat = upari murdhnas). But that at first "he was unsteady, he seemed (adhruva iva); he had no flame, he seemed "alelayad iva"); he did not burn on high (nordhvo 'tapat)." Only when he was made firm by the gods did he flame up, down, and on all sides (i.e., he shone from the center in all the six directions, he himself being the "seventh and best ray").
ExcluirWhat is said in Jaiminiya Upanishad Brahmana I 45.4-6, quoted above, is repeated with reference to the ''Breath'' (Prana), identified with the Solar Shepherd of Rg Veda Samhita I 164.31; the ''Breath'', consequently: ''upari murdhno lelayati'. This Breath is given the name ''The all-controlling Udgítha sharp as a flame'' (vasi diptagra udgitho yat Prana), and in Jaiminiya Upanishad Brahmana Jaiminiya II.4.3, indeed, ''sharp as a flame'' and so also becomes he who makes himself a Comprehender of Him.
ExcluirIt seems, then, that while 'in divinis' (adhidevatam) 'upon the head' means 'in Heaven', with reference to a person situated here below (adhyatman) it means only on the head. Further, we find in the Lalita Vistara (I,p.3) that when the Buddha is in Samadhi 'a Ray, called 'The Ornament of the Light of Gnosis' (jnanalokalankaram nama rasmih), proceeding from the opening in the cranial protuberance (usnisavivarantarat), plays upon his head' (uparistan murdhnah). This is clearly the iconographic prescription underlying the representation of a flame issuing from the crown of the head in many of the later figures of the Buddha. The Saddharma Pundarika asks: 'For the sake of what gnosis (jnana) does the cranial protuberance (murdhnyusnisa) of the Tathagatha shine (vibhati)?' The answer to this is given most frequently in Bhagavad Gita XIV.11: ''When there is gnosis, the Light also shines from the outside (prakasa upajayate jnanam yada) from all the chakras of the body, and then it is known that the being is enlightened (vrddham sattvam), that is, that the man has become ''that which he really is''.
ExcluirBefore concluding, we must make one last allusion to another well-known context in which a FLAME appears "ABOVE THE HEAD." The Raga Dipak is celebrated as a melody that is literally an ILLUMINATION and that can CONSUME THE SINGER WITH ITS FLAME. In the Hindi text, it is said that "Dipak recreates himself (keli karata = kridati), DIPAK IS A KING, who displays the fullness of beauty and upon whose head shines a flickering flame (digala bijotimastaka ujiyari)." Bearing in mind that the SPIRITUS SANCTUS IS THE INTELLECTUAL LIGHT, the «funkelin der sele» of Master Eckardt, and that FIRE IS THE PRINCIPLE OF SPEECH, we can cite a notable parallel of some of the preceding contexts with the Facts 2:3-4 of the Apostles, where in the form of ''CLOSE TONGUES OF FIRE, WHICH SAT UPON EACH OF THEM... AND THEY BEGAN TO SPEAK IN OTHER UNKNOWN TONGUES, AS THE SPIRIT COMMANDED THEM''
ExcluirConsequently, we have been able to trace here not only the continuity and universality of the notion of DIVINE ACTIVITY conceived as A TYPE OF PLAY AND ENTERTAINMENT, but also to recognize in the "POETIC PLAY" of a FLICKERING FLAME, or of a VIBRANT INTELLECTUAL LIGHT, the adequate symbol of this EPIPHANY OF THE SPIRIT.
Excluir