|
|
 |
|
| Author |
 Topic  |
|
|
tadeas
Czech Republic
314 Posts |
 Posted - Nov 12 2010 : 09:38:46 AM
|
Some of you who are into intellectual reflections (hello Kirtanman:) might enjoy this.
Capriles is a professor and dzogchen (buddhist) practitioner from Venezuela. He writes about transpersonal psychology from the dzogchen point of view. He clearly expresses concepts from dzogchen and criticises transpersonal psychology for being too focused on transpersonal exdperiences (scenery) and not on discovering the Base/stillness aspect.
His articles can be found here: http://webdelprofesor.ula.ve/humani...emicArticles
for example: Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology
He also wrote (and is writing) a broad overview and criticism of philosophical concepts from various traditions/thinkers and iterprets it from the dzogchen point of view.
Beyond Being, Beyond Mind, Beyond History
A Metaphenomenological, Metaexistential Philosophy, and a Metatranspersonal Metapsychology
"Elías Capriles... lucidly challenges Wilber’s well-known ontogenetic holoarchy model, claiming it is based on a delusion and its ond complicated gradations are only gradations of delusion... (He) also challenges other well-known transpersonal models, such as Washburn’s and Grof’s. Compellingly, (he) presents a strong case for an alternative view that could have major impact on transpersonal thought (because of) the powerful perspective it presents."
An example of the writings :)
quote:
(I) Dzogchen qua Base is the original condition of
total completeness/plenitude and perfection, which
is the true nature of the individual and of the universe
in its totality and which consists in actual
Buddhahood with its three kayas.1 This condition
has three aspects:
(1) The first one is the essence or ngowo (ngo bo)
aspect, which is voidness. When the Base is compared
to a mirror (as in the Semde [sems sde]
series of Dzogchen teachings), the essence or
ngowo aspect of the Base is illustrated by the
mirror’s emptiness: since the mirror contains no
fixed form, it can reflect and manifest all forms.
When Dzogchen qua Base is divided into two
aspects only, this is its katak (ka dag) or “primordial
purity” aspect.2
(2) The second aspect is its nature or rangzhin
(rang bzhin), which is reflectiveness or “luminosity.”
In terms of the mirror, this is the aspect that
causes it never to stop reflecting so long as it continues
to be a mirror.
(3) The third aspect is its energy or thukje (thugs
rje), which consists in the uninterrupted process
of manifestation of appearances. These appearances
are empty of self-nature (Skt., swabhava
shunyata; Tib., rang stong), for they are not subsistent
and—in terms of the simile—depend on
the mirror’s reflectiveness to manifest, and both
on the mirror and on the whole of other appearances
to be what they are.3 When Dzogchen qua
Base is divided into two aspects only, the nature
or rangzhin and the energy or thukje aspects of
the Base are subsumed under the lhundrub (lhun
grub) or “spontaneous perfection aspect.”4
|
|
| |
Topic |
|
|
|
| AYP Public Forum |
© Contributing Authors (opinions and advice belong to the respective authors) |
 |
|
|
|
Elías Capriles (dzogchen, transpersonal psych.)
