Ardhanari. Púrusha and Prakrití.

The symbolism of the Ardhanari can be understood in the context of the Sámkhya philosophy. According to this naturalist system, every cosmic manifestation is founded upon the fundamental duality between the Púrusha, the transcendent principle, represented as masculine, and the Prakrití, the primordial substance, represented as feminine. The Púrusha, the principle of consciousness (which is neither creation nor creator, which bears no attributes nor qualities, and which resides in the core of everything yet remaining external), is beyond both the non-manifest and the manifest. Prakrití, in turn, can either remain undifferentiated, resting in its natural state (the equilibrium of the union of the opposites that precedes manifestation and follows dissolution within each creative cycle) or, under the non-active influence, contact or proximity of the Púrusha, the Prakrití can become manifest, generating universes.

This duality exists only in relation with the manifest and, as a polarisation, it represents the first division within an original whole, with the aim to produce the multiplicity of the manifest, thus bearing a cosmogonic reach. The Ardhanari, anthropomorphized as half-masculine/half-feminine, represents this duality, also bearing a cosmogonic status.

‘In India a whole literature has been devoted to explanations of this paradoxical relationship between what is pre-eminently unconscious – Matter – and “pure consciousness”, the Spirit [Púrusha], which by its own mode of being is a-temporal, free, uninvolved in the becoming. And one of the most unexpected results of this philosophic labour has been the conclusion that the Unconscious (i. e. Prakrití), moving by a kind of “teleological instinct”, imitates the behaviour of the Spirit [Púrusha]; that the unconscious behaves in such a way that its activity seems to prefigure the mode of being of the Spirit [Púrusha]’ (Eliade, 1977, p. 122).

As a comprehensive archetype of the collective unconscious, Shiva bears an almost indefinite number of aspects. Unifying the primal human aspiration to transcendence, its different aspects vary and are emphasized according to the cultural and historical context of the communities that adopt and celebrate them.

The aspect of Pashupatê, King of the Animals, is likely the most archaic, found in seals from the Dravidian culture. Other aspects are Natarája, Adhanari, Shankara, Sada Shiva, Linga, Shivanandi, Chandrachêkara, Shambhô, Nilakantha, or Dakshinamurthy. (Source: blog suzanavaz.wordpress.com)

The four lines of Yoga

Quality of life is to fulfil physiological and ergonomic needs, it is to adopt habits that improve and maintain the functionality of the body, emotions and intellect. It is the improvement and development of our abilities, through the triad composed of: good nutrition, fitness and mental well-being.

Quality of life is to socialize in an easy going manner, ethical and responsible towards the environment and society, aspiring to share and integrate, always with generosity, elegance, respect and affection in our human relations (social, professional, family, intimate relationships and others), by adopting a set of values that include exceptional civility, culture and education.

Quality of life is to adopt a vision of the world that motivates us to pursue development and constant improvement, conquering excellence by means of study, ideals and self-conscious.

Quality of life is to maintain a standard budget two degrees below your earnings. It is to live near work. It is to eat frugally. It is to be able to find satisfaction in everything. It is spending your time giving attention to your friends and acquaintances. It is to give flowers to the people your love. It is not to be unsettled by life’s mishaps. It is to love frankly and forgive sincerely.

These are our values.

Yoga does not exist without good human relationships

There is no point in practising Yoga, meditation, mantras, if you do not know how to relate well with the others.

Yoga is any strictly practical methodology that conduces to samadhi.

Ethical Code of the Yogin

The ethical code of the yogin has 10 principles: 5 yamas, that concern the yogin´s relationship with the world, and 5 niyamas, that concern the yogin’s relationship with himself. These principles are exposed in the primary written source of Yoga, the Yoga Sutra of Patanjali.

Yamas, ethical proscriptions:

Ahimsa – non-aggression

The yogin must not gratuitously exert violence against any human, animal or nature in general, neither physically, nor by words, attitudes or thoughts, or allow that an aggression is perpetrated, when the yogin can prevent it.

However, the yogin must not be passive, but stand for his rights and beliefs.

Satya – truthfulness

The yogin must be truthful, do not lie or use falsity, either by mistaking, distorting or omiting facts.

However, this must not lead to a lack of tact or of kindness, for there are many ways of expressing the truth.

Asteya – not stealing

The yogin must not get hold of objects, ideas, credits or merits of others.

However, while opulence is a tacit theft, prosperity is a goal when it stands for an improvement in the quality of life.

Brahmacharya -non dissipation of sexuality

The yogin must not dissipate the sexuality, that occurs with the excessive practice of sex with orgasm.

However, this must not lead to puritanism or moralism, distancing or lack of affection.

Aparigraha –non possessiveness

The yogin must not cling to his possessions, nor to the possessions of others, or to his beloved ones. Jealousy and envy are reproachable manifestations of possession towards people, objects, or the accomplishment of others.

However, this must not lead to carelessness concerning possessions entrusted to us, or towards our beloved ones.

Niyamas – ethical prescriptions:

Sauchan – cleanness

The yogin must be clean, externally and internally, that is, both physically and psychically, avoiding intoxicating substances, ideas or feelings.

However, this must not lead to intolerance towards those who do not see cleanness in this wider sense.

Santosha – contentment

The yogin must develop the art of finding contentment in all situations.

However, this must not lead to self-indulgence or lack of self-improvement.

Tapas – surpass oneself

The yogin must observe a constant effort upon himself, in order to improve at every moment and circumstance.

However, this must not lead to fanatism, repression or any kind of mortification.

Swadhyaya – self-study

The yogin must search self-knowledge by observing himself, concentrating and meditating, reading, and through sociability, friendship and companionship, for self-study must not lead to alienation from the world.

Ishwara pranidhana – self-commitment

The yogin must always be confident that life follows its natural laws and that every effort for self-surpassing must be conquered without anxiety, handing the fruits of his action to a higher will, whose intents are sometimes unfathomable.

However, this must not lead to fatalism or negligence.

(based on DeRose, 2008, Tratado de Yoga, pp. 799-807)

Devi

Tantric Message to the woman

Life is beautiful when you have someone besides you, whom you can truly love, without reserve, giving yourself completely, body and soul. Someone we may offer our life to, our heart throbbing with emotion. Someone we may make pújá to with our tears of happiness and with those of grief. Someone to share the suffering, the solitude, the despair, but also the glories of a mission accomplished side by side, hand in hand…

Give it a thought: how beautiful to have the privilege to be chosen among thousands, among millions of people, to live moments of peace and love besides someone and, on and on throughout life, both dissolve in ecstasies of supreme joy, attainable only with the loved one! And, year after year of pleasure, happiness and personal accomplishment, have the contentment of growing old by the side of the right person! Without ever regretting what you never did – there is no worse regret than that…

… And then, together, marking Mankind and the Universe with the strength generated.

DeRose

DeRose is a writer and an educator, committed with several subjects including philosophy, behaviour, good manners, cooking, as well as literary fiction. He has written more than 20 books which are published in several countries and languages; and has sold over a million copies.

DeRose´s works re-educate his readers, inspiring them to become better human beings, politer, more cultured, more travelled, more refined. He suggests a behavioural revolution within their families, partners, friends, with their subordinates and towards the other. He also recommends that latent conflicts be solved politely, without confrontation. He teaches breathing re-education, postural re-education, nourishment re-education, hence providing a cultural and social background.