For millennia sages in India have carried out extensive and profound studies on the relationship intrapsychic human, gaining knowledge and a specificity of language so high, to allow them to experience successfully extraordinary levels of consciousness and describe them fully. In Yogasutra of Patanjali, an ancient treatise on psychology of the profound and metaphysical reality, describes a type of meditation called sabija samadhi (samadhi (1) with seed or theme). It involves the visualization and realization of a higher level of reality achieved through meditation on a mantra. Since the days of Prestor Samhita Vedic mystics, sages and Vaishnava theologians have attributed great value to spiritual fulfillment through the sacred sound, Shabda-Brahman, represented mainly by the recitation and meditation on the Divine Names, the practice is defined and Nama-smarana is in this tradition, the essence of all religious activities and spiritual training more relevant to the spiritual seeker, the bhakta. In the mystical tradition of Chaitanya Vaishnava-sampradaya, the bija is the maha-mantra. The experience at nama, ie at the level of verbal knowledge, at rupa (2) and at Rasika, the level of your emotions and feelings, debug vritti (3) which, in turn, trigger a memory consisting of emotions and thoughts that residual impression in the memory, a lasting mark that samskaras. These samskaras end up in the archives of the mind, sometimes in the form of conscious, sometimes unconscious. Entertainment with deliberate concentration (Dharana) hara-nama (4) is the stay in a mental vritti. In terms of the conscious mind vritti creates a configuration that determines a set of samskaras able to block any other type of undesirable and therefore any other "vritti of return (5). The concentration could be called hara-nama vritti a concentration that, in this case, since the Hari-nama consists of pure spiritual energy, sound manifestation of God, a positive change in the psyche as the purified in depth and width (between the various meanings of prasadam that stands for 'God's grace', but also that of 'purification'). The field of consciousness created by this special vritti outcrop on the mental blocks not only vritti arising directly from the sensor into contact with external phenomena, but also from those "returning" produced by the memories of which, emerging from both the conscious memory (smritaya) ( 6) that the unconscious (samskaras), causing further vritti which would constitute a disturbance to the mind, as amended, and then compared to the untimely distraction trying to concentrate. The latter is obviously essential in the practice of Nama smarana (7). But how to figure out when the concentration and meditation have been successful? When not in the consciousness of all the implications of the ego with the constraints of history. This is an important sign that marks the transition from stress to the concentration in meditation on the transcendent reality, or the "ford of consciousness" that leads to the size of the God-centered self-centered, from monologue to dialogue with God brings summary, based on the samadhi Nama -smarana could be called a "mono-vritti" where the concentration as a single object, the Holy Name, the bija-mantra, or maha-mantra, which completely fills, and purifying them by dominating the field of the mind and consciousness. (1) Displaying a level of metaphysical reality.
(2) Letter 'form', not just graphics.
(3) Letter 'mental changes, vibrations, vortices'.
(4) Song of the Divine Names
(5) Vibration departing from the memories and impressions of the new mind.
(6) 'I remember'. The term is formed on the Sanskrit root SMRI, 'remember', which is etymologically the Italian 'memory'.
(7) Literally, the remembrance of God through the chanting of His Holy Names.
Taken from the text 'Divinity, Humanity and Nature' Marco Ferrini which is recommended reading for a discussion of the topic.
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