sexta-feira 9 de março de 2018
Spanda is the spontaneous and recurrent pulsation of the absolute objectively manifest as the rhythm of the arising and subsidence of every detail of the cosmic picture that appears within its infinite expanse. At the same time, Spanda is the inner universal vibration of consciousness as its pure perceptivity (upalabdhŗta) which constitutes equally its cognizing subjectivity (jñãtŗva) and agency (kartŗtva).
In Chapter One the Śaiva concept of the absolute is contrasted with that developed through an exegesis of the Upanişads by Śankara in his Advaita Vedānta. Although this form of non-dualist Vedānta was unknown to these authors, it represents, typologically, forms of absolutism they knew well , namely, those that understood non-duality solely as the transcendental unity of the absolute. This transcendental absolute is the infinite, supreme reality (paramārtha) contrasted with the finite as the ground of its apparent existence. The finite, although not totally unreal, is a lesser reality of undefinable status (anirvacanīya), much as an illusion exists in relation to its real ground.
This approach is contrasted with that of monistic Śaivism, which establishes that reality can be one and undivided only if it is understood to be a creative, infinite absolute that manifests itself actively through the finitude and transitoriness of phenomena perpetually changing in consonance with the absolute’s activity. Thus we encounter Spanda in its most fundamental form when we deal with the Śaiva solution to the problem of relating the finite to the absolute—a problem common to all absolutisms. It is Spanda, the inscrutable pulse of consciousness, that moves and yet moves not, that changes and yet remains eternally itself, that ensures that both manifestation and the absolute, its unmanifest source, form part of a single process which passes freely from one to the other in such a way that both poles are at the same level and equally real.
Ver online : MARK DYCZKOWSKI