August 2014


Identity

アイデンティティー

tat twam asi That Thou Art, or You Are That
タット トワマ アシ
Chandogya Upanishad
チャンドギャ ウパニシャッド

あなた自身を他者の中に観る、全ての他者の中へと深く観る事に寄って、他者だという認識が消えていく。。それが起こる事によって、ただ1つそこには愛が残るのです。あなたはそれ(1つとして残った愛)。チャンドギャ ウパニシャッドには、タット トワマ アシと書かれています。それが悟りを開く事を、意味します。悟りを開いた者は一つに成る。一つとは何なのか?自己を他者と引き離された存在と観る事が無く、愛の中に自己を失い、一体感の中に自己を失う。

一体どうしたらそうなれるのでしょうか?

人は積極的に、次元の低い自己の知識 ( ジヴァギヤーナ ) もしくは、次元の高い自己の知識 ( アトマンギヤーナ ) のどちらかを探しています。サンスクリット語のジヴァとは個人を表し、アートマンとは永遠の宇宙の存在を示し、ギヤーナとは知識を意味します。アートマンギヤーナの探究は、悟りを求める事であり、全てのエゴから来る習性を無くす事です。個人としての肉体、思考、性格を超越した存在へと覚醒する(目覚める)ことです。私、自分自身、そして私の物という観念からの解放です。

しかし、覚醒をする前にはまず、ジヴァ_個人の知識を持たなければなりません。私達の生活はアイデンティティ_独自性 を中心に全てが展開します。まず初めにこのアイデンティティを形成する為に努力を費やし、この形成されたアイデンティティを守る努力に尽くすのです。私達は特定のもの、人々、状況、音楽、本、食べ物、洋服、ライフスタイルに惹かれるのはそれらが作り出すイメージと自分自身を当てはめたく、周りからもその様に見られたいからです。

私達はどの様に、このアイデンティティという牢屋に捕われず、水銀のように気まぐれな性質から離れ,全てを繋ぐ複雑な宇宙の現実と繋がる事が出来るのでしょうか。

ヨガは、永遠なる自己の実現を教えてくれます。そうなるためにはまず最初に、私達自身が自我との折り合いをつけなければなりません。折り合いをつけるという意味は、自分自身、周囲との関係、人生の経験に満足を見つける事です。誰も運命から逃れる事はできません。私達は、過去に播いたカルマ(行動)の種が芽生え、開花し、そして実を生り、成熟する過程を経験するのです。

古代のヨガ教典 バガヴァッド ギータにおいて、それぞれに定められた義務を行う必要性の話や、自己の運命を再形成するために正しいカルマの種を播く事で、サムサーラ_繰り返される自分のパターンやエゴという錯覚から解放されると説かれています。

ギータの中でクリシュナはアージュナに、自己に定められた義務を行い、その際には神を考える様に指導します。そうする事でカルマは浄化され、利己的な動機は無私の行為に圧倒されます。間違った自己認識(Avidya )は私達の魂によって清められ、アートマンは明らかになります。ヨガの教えは、全ての放棄と自己実現の前に、自己の過去(カルマ)を完了する事の重要性を教えてくれます。ある行動を解決するためには、その行動を元の正体へと戻すのです。愛は全ての本性(正体)なのです。

ヨガスートラの中でパタンジャリ師は、私達は神に奉仕する事によって成功が保証されると述べます。第1章23節:イシュヴァラプラニダーナッド ヴァ 神の使い(神の意の道具)となる事を願い、自我を破棄するのです。神の意の道具と成る事とは、アートマンと成る事です。

ジヴァンムクタとは、魂はアートマンとして目覚めながらも、身体を持って生きる事です。この世界に生き、そこにはアイデンティティがないので普通に見えるけれど、この目覚めた魂にとっては周囲との分離がなく 、アートマンと一体化しているのです。

この識別の鍵となるのは、 他を中心とした生き方に勤めて、思いやりの心を目覚めさせる事で、他という存在を明らかに見抜いていく事ができます。

周囲の生活向上を促す様に生きる事は、彼らの幸せと自由に貢献することであり、最終的、そして必然的に私達自身と他への認識が変わって行きます。より広大な光と私達の正体(本性)タット トワマ アシ  の垣間を観る事で、マジックが始まるのです。又、ボブ ディランはこうアドバイスします ”隣人が何かを運んでいたら助けてあげる、道の向こう側の家をパラダイスだと誤解しない”

-シャロン ギャノン

___________________

tat twam asi

That Thou Art, or You Are That

Chandogya Upanishad

To see yourself in others, in all others, to see so deeply that otherness disappears…when that happens only One remains and that is Love. You are that. In the words of the Chandogya Upanishad: tat twam asi. This is what it means to be enlightened. An enlightened being is one. One what? One who has dropped the pretense of self, one who does not see themselves as separate from other selves. One who has lost themselves in Love, lost themselves in Oneness. My goodness, how to get there?

A person is either actively seeking knowledge of the “lowercase” self—jivajñana—or knowledge of the “uppercase” Self—atmanjñana. The Sanskrit term jiva refers to the individual self, atman refers to the eternal, cosmic Self, and jñana means knowledge. To seek atmanjñana is to seek enlightened Self-realization—dropping all egoic tendencies. We awaken to who we really are beyond our individual body, mind and personality. We let go of the sense of I, me and mine.

But before we can awaken and know the Self, we must have knowledge of the self—jivajñana. Everything in our lives revolves around identity. We spend the first part of our lives trying to find an identity and the rest of our lives doing our best to defend that identity. We are attracted to certain things, people, situations, music, books, food, clothing, lifestyles, etc., because these fit in with how we would like to see ourselves and how we would like others to see us. How can we avoid becoming trapped in the prison of our identity, disconnected from the mercurial essence that feeds and connects us all as one complex cosmic entity?

Yoga teaches that to realize the eternal Self, we must first come to terms with our seemingly individual self, and that means becoming comfortable in our own skin, with who we are as a person, with our relationships with others and the experiences of our life. No one can escape their destiny. A person must acknowledge the karmic seeds they have planted in the past and when they come to fruition do their best to work through the ripening process. The Bhagavad Gita, an ancient yogic scripture, is a story of the necessity of doing one’s duty, as well as a manual on how to reshape one’s destiny by planting the right kinds of seeds that could help one evolve and eventually be liberated from the wheel of samsara and the illusion of the ego. In the Gita, Krishna instructs Arjuna to do his work but at the same time to think of God; in that way one’s karmas become purified, as selfish motivation is overwhelmed by selfless action. Misidentification (avidya) is cleansed from our souls, and the atman is revealed. The yoga teachings are quite clear about the importance of bringing past actions to completion before we can renounce the world and become Self-realized. To resolve an action is to bring it back to its original nature, and love is the original nature of all things.

In the Yoga Sutra, Patanjali suggests that we offer ourselves to God and our success will be assured: Ishvara pranidhanad va (PYS 1.23). We ask to be made an instrument for God’s will as we relinquish our “own” will. Becoming a Divine instrument is to identify with the atman. A jivanmukta—a soul who has awakened to the atman while still living in a body—lives in the world and might appear like a normal person—a separate individual—but in fact they live liberated from that separateness because they don’t identify with it, but rather with the atman. The key to shifting this identification is to strive to become more other-centered, to awaken compassion, which will bring the clarity needed to see through otherness.

If we live to enhance the lives of others, by doing our best to contribute to their happiness and freedom, then eventually but inevitably there will be a shift in our perception of ourselves and others. We will begin to see in a more expansive light and perhaps get a glimpse of who we really are—tat twam asi—and that is when the magic begins. Or as Bob Dylan might advise, “So when you see your neighbor carryin’ somethin’, help him with his load, and don’t go mistaking paradise for that home across the road.”

— Sharon Gannon

Identity

___________________

tat twam asi

That Thou Art, or You Are That

Chandogya Upanishad

To see yourself in others, in all others, to see so deeply that otherness disappears…when that happens only One remains and that is Love. You are that. In the words of the Chandogya Upanishad: tat twam asi. This is what it means to be enlightened. An enlightened being is one. One what? One who has dropped the pretense of self, one who does not see themselves as separate from other selves. One who has lost themselves in Love, lost themselves in Oneness. My goodness, how to get there?

A person is either actively seeking knowledge of the “lowercase” self—jivajñana—or knowledge of the “uppercase” Self—atmanjñana. The Sanskrit term jiva refers to the individual self, atman refers to the eternal, cosmic Self, and jñana means knowledge. To seek atmanjñana is to seek enlightened Self-realization—dropping all egoic tendencies. We awaken to who we really are beyond our individual body, mind and personality. We let go of the sense of I, me and mine.

But before we can awaken and know the Self, we must have knowledge of the self—jivajñana. Everything in our lives revolves around identity. We spend the first part of our lives trying to find an identity and the rest of our lives doing our best to defend that identity. We are attracted to certain things, people, situations, music, books, food, clothing, lifestyles, etc., because these fit in with how we would like to see ourselves and how we would like others to see us. How can we avoid becoming trapped in the prison of our identity, disconnected from the mercurial essence that feeds and connects us all as one complex cosmic entity?

Yoga teaches that to realize the eternal Self, we must first come to terms with our seemingly individual self, and that means becoming comfortable in our own skin, with who we are as a person, with our relationships with others and the experiences of our life. No one can escape their destiny. A person must acknowledge the karmic seeds they have planted in the past and when they come to fruition do their best to work through the ripening process. The Bhagavad Gita, an ancient yogic scripture, is a story of the necessity of doing one’s duty, as well as a manual on how to reshape one’s destiny by planting the right kinds of seeds that could help one evolve and eventually be liberated from the wheel of samsara and the illusion of the ego. In the Gita, Krishna instructs Arjuna to do his work but at the same time to think of God; in that way one’s karmas become purified, as selfish motivation is overwhelmed by selfless action. Misidentification (avidya) is cleansed from our souls, and the atman is revealed. The yoga teachings are quite clear about the importance of bringing past actions to completion before we can renounce the world and become Self-realized. To resolve an action is to bring it back to its original nature, and love is the original nature of all things.

In the Yoga Sutra, Patanjali suggests that we offer ourselves to God and our success will be assured: Ishvara pranidhanad va (PYS 1.23). We ask to be made an instrument for God’s will as we relinquish our “own” will. Becoming a Divine instrument is to identify with the atman. A jivanmukta—a soul who has awakened to the atman while still living in a body—lives in the world and might appear like a normal person—a separate individual—but in fact they live liberated from that separateness because they don’t identify with it, but rather with the atman. The key to shifting this identification is to strive to become more other-centered, to awaken compassion, which will bring the clarity needed to see through otherness.

If we live to enhance the lives of others, by doing our best to contribute to their happiness and freedom, then eventually but inevitably there will be a shift in our perception of ourselves and others. We will begin to see in a more expansive light and perhaps get a glimpse of who we really are—tat twam asi—and that is when the magic begins. Or as Bob Dylan might advise, “So when you see your neighbor carryin’ somethin’, help him with his load, and don’t go mistaking paradise for that home across the road.”

— Sharon Gannon

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