Integral Post-Metaphysical Spirituality
Participatory Spirituality for the 21st Century
Transpersonal Psychology
This is also another of those past threads from Gaia IPS pod. It came up in some comments between me and Marigpa on our walls. So I'll post another Google docs link here to our past discussion with an excerpt below relevant to our wall comments:
Elias Capriles said in “Beyond Mind II,” The International Journal of Transpersonal Studies, 2006, Volume 25, pp. 1 - 44:
"It is true that the ego emerges from an original dynamic, creative, spontaneous source—which here I am calling Dzogchen qua Base—from which it then becomes estranged. However, it is also important to emphasize the following facts: (1) that the source in question is the trikaya qua
Base; (2) that in spite of the fact that, as underlined in the Chuang Tzu, the condition of the child is in many ways similar to Awakening, it is radically different from Awakening in that it does not at all
involve the reGnition (of ) the trikaya qua Base and does not even involve the capacity to deal with reality effectively; (3) that though the ego emerges from this source, the latter is not and cannot be
reGnized in infancy before the arising of the ego, but on the contrary, can only be reGnized after the ego has been fully developed and, having become ripe, it is ready to fall from the tree of the internalized family and dissolve (and, in fact, among the few who obtain this reGnition, the great bulk do so as adults); (4) that despite the fact that realization involves going back to the source, this “going back,” rather than consisting in a going back to the unreGnized manifestation of Dzogchen qua Base, corresponds to the reGnition of this condition, which in samsaric beings is an unprecedented, wholly new occurrence" (19).
Elias Capriles said in “Beyond Mind II,” The International Journal of Transpersonal Studies, 2006, Volume 25, pp. 1 - 44:
"It is true that the ego emerges from an original dynamic, creative, spontaneous source—which here I am calling Dzogchen qua Base—from which it then becomes estranged. However, it is also important to emphasize the following facts: (1) that the source in question is the trikaya qua
Base; (2) that in spite of the fact that, as underlined in the Chuang Tzu, the condition of the child is in many ways similar to Awakening, it is radically different from Awakening in that it does not at all
involve the reGnition (of ) the trikaya qua Base and does not even involve the capacity to deal with reality effectively; (3) that though the ego emerges from this source, the latter is not and cannot be
reGnized in infancy before the arising of the ego, but on the contrary, can only be reGnized after the ego has been fully developed and, having become ripe, it is ready to fall from the tree of the internalized family and dissolve (and, in fact, among the few who obtain this reGnition, the great bulk do so as adults); (4) that despite the fact that realization involves going back to the source, this “going back,” rather than consisting in a going back to the unreGnized manifestation of Dzogchen qua Base, corresponds to the reGnition of this condition, which in samsaric beings is an unprecedented, wholly new occurrence" (19).
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What paths lie ahead for religion and spirituality in the 21st Century? How might the insights of modernity and post-modernity impact and inform humanity's ancient wisdom traditions? How are we to enact, together, new spiritual visions – independently, or within our respective traditions – that can respond adequately to the challenges of our times?
This group is for anyone interested in exploring these questions and tracing out the horizons of an integral post-metaphysical spirituality.
This group is for anyone interested in exploring these questions and tracing out the horizons of an integral post-metaphysical spirituality.
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