Bøger udgivet af Aurea Vidya

With PARMENIDES began what is called, in more specific terms, true Philosophy. The Eleatic, and his Poem, constitute a "beacon" whose light illumined Plato and even Aristotle, and consequently all the philosophers that followed. Parmenides laid down several fundamental philosophical principles: 1. The Being as foundation of all the existent 2. The principle of identity, Being is identical to itself 3. The principle of non-contradiction 4. The principle of a-temporality or eternal present 5. An initiatory philosophical vision of an experimental order This vision was taken up by Plato and others down to Plotinus and beyond, while staying in the Classical Greek tradition.

¿äkara is one of those great souls who - like Parmenides, Plato, Plotinus and others - appear on this planet from time to time, to propound Principles of a universal order and to act as precise and steadfast reference points. ¿äkara dedicated his short but intense life (788-820) to the noble aim of revivifying the Vedic tradition in a time of confusion and crisis, and he achieved the greatest synthesis and harmonisation of the whole of Indian philosophical thought. In presenting this book, Short Works, that include some of the many prakaräas (Treatises) and stotras (Hymns) composed by ¿äkara or attributed to him, our decision was to let the verses speak for themselves. However, we have left those commentaries which present aspects of the Teaching that might be unknown to the readers who meet ¿äkara for the first time. The Treatises explain, from a philosophical and metaphysical perspective, some of the expressions found in the Upani¿ads. A good example is the ¿tmabodha, a significant text which comprises the fundamental principles of Advaita (Non-duality) and constitutes an introduction for all who wish to comprehend this Teaching. In this work ¿äkara shows how knowledge/vidy¿ of a metaphysical order is the means par excellence for freeing us from the ignorance/avidy¿ concerning the nature of Being.Noteworthy is the 'Introduction' to V¿kyav¿tti, in which are expounded, with a terminology appropriate to Western Philosophy, the principles of traditional Metaphysics, so as to provide a 'reading key' for understanding the essential teaching of Non-duality, the foundation of all ¿äkara work.The best-known Hymns in the collection include ¿ivo'ham, in which ¿äkara, following the manner of the Sages of the Upani¿ads in using the form of negation (neti neti), points to one's identity with ¿iva; Dak¿i¿¿m¿rti, in which ¿iva, wearing the garments of a meditating young ascetic, transmits the teaching in silence; and Bhaja Govindam, which is one of the most celebrated lyric poems dedicated to K¿¿¿a. But all the Works presented here are - in their philosophical content - beautiful and incisive.

Yoga is now a household word, but what does it really denote? What are its philosophical, spiritual, and practical aspects?The essence of yoga is the absorption of individualised consciousness into universal consciousness. It is an experiential vision, with theoretical and practical aspects which need to be integrated to give the right result.Raphael here presents a cognitive and operative synthesis of the various paths of yoga, because seekers of truth need to know their own constitutions and dominant energy complexes in order to be able to choose the most congenial type of yoga and enjoy maximum benefits from yogic training. Man goes in search of the Unknown because his present position of consciousness is incomplete and in conflict. In moments of great tension, he wonders, 'When shall I be able to find peace and serenity, the joy and beauty of accord? When shall I be able to be happy?'It is clear that such questions imply that the individual has not found happiness, or peace, or harmony. And this 'unfulfilled consciousness' is bound to lead irresistibly to the search for complete fullness, such that all individual problems can eventually be solved.If we acknowledge that the being is in conflict, fragmentary, and incomplete, two questions arise:1. What is the nature of that serenity which can provide fulfilment?2. What is the nature of the practical means for realising that serenity?There is no doubt that the individual has always directed his steps towards attaining happiness and existential freedom. Happiness constitutes a psychological aspect of enjoyment; it is an effect, and so it presupposes an action, a movement, a relationship with things/events which can actually produce the state of happiness.This, then, is a valuable book, both for those who recognise the need to be correctly informed about the essence and purpose of yoga and for those who feel the 'call' to self-comprehension. Yoga is the science of knowing oneself in order to be.

First published in 1978 in its ltalian as La Filosofia dell’Essere, ‘The Philosophy of Being’, and later as Quale Democrazia?, ‘What Kind of Democracy?’,  this work by Raphael now has an importance and topicality that are remarkably relevant to the particular world-situation facing humanity today.This revised version is addressed to those readers who are looking for a socio-political life-style inspired by ethical principles which can provide peace and justice for all nations.The sub-title ‘A conception of life for coming out of the turmoil of individuai and social conflict’ receives ample confirmation in the topics that are dealt with in the book.During this discussion between Raphael and people of various ideological persuasions some fundamental questions arose. Can politics, as generally understood, solve the individual’s problems? Are political ideologies, in their fundamental motivations, truly valid?Can there be such a thing as a political Philosophy capable of meeting the individual’s psycho-spiritual needs as well as the contingent, material needs of social politics?Raphael’s answers may help readers to clarify, for themselves first of all and then in the social field, what might be the basic principles from which norms and ethics should draw inspiration in order to effect ‘a good Government’.         

 Non-dualism, dualism, monism, the Real and the unreal, Parmenides and his vision, Advaita Vedanta, metaphysical Realization: these are just some of the topics covered by Raphael in a series of writings couched in the form of questions and answers and gathered together in this volume. It constitutes a valid means of approach to the most important issues ever discussed by philosophers and seekers of the truth: Being and non-being, the One and the many, the Absolute and the relative.This Pathway of Non-Duality (Advaitavada) provides an answer to the apparently rational doubts and contradictions that are expressed both in the realm of philosophy and in the realm of science, which focuses nowadays on discovering a constant or law which will serve as the foundation for every branch of scientific knowledge.Having realized the Unity of the Tradition which considers the Whole (as Plato would say), Raphael expresses himself with a conceptual methodology well suited to the receptivity of the modern mind. He enables his readers to deepen their understanding, at the conscious as well as the conceptual level, of what may be described as the most difficult metaphysical visions. Having traversed the ‘Path without support or relationship’ (Asparsavada), he brings into the light of knowledge the fundamental realities of the most daring pathways to realization ever propounded by the greatest thinkers and philosophers of both East and West.The ‘Path of non-generation’ (Ajativada), as expounded by Gauß╕ìapada, makes it clear that the supreme Being is pure actuality, which excludes all multiplicity, all duality, and all ontological unity, as well as all transition from potentiality to actuality. In the text, this view is compared to that of Parmenides, for whom Being is and does not become: it is unity and actuality, everlasting and not subject to birth (ajati) or death.Advaita Vedanta (Non-duality), as presented by Sankara, envisages a Unity beyond the realm of mathematics, a ‘Not-two’ which does not grow and which is without any relationship (asparsa). This metaphysical, non-dual Unity may be compared to the One Good or the Supreme Good of Plato and to the One of Plotinus.The text makes references both to the Upaniß╣úads and to the most illuminating passages from those Philosophers who have the closest links with the initiatory Tradition of the Sacred Mysteries in ancient Greece.From Orpheus to Pythagoras, from Plato to Plotinus, the vision of the metaphysical unity has always been reflected upon and transmitted. Since these teachings engage the very consciousness of our being,  we may speak of a Western metaphysics of realization, and in this volume Raphael accentuates and enlivens this ever-present Philosophia Perennis and encourages us to actually realize it.

Aparoksanubhuti belongs to the series of works by Sankara known as prakaräagrantha, i.e., "specific treaties" in verse and prose concerning basic points of Vedanta teaching that examine the "great sentences" (mahavakyas) contained in the Upanisads. In this series of treaties by Sankara, other works fundamental for the understanding of the Advaitavada or "path of Non-duality" include Vivekacudamani, ¿tmabodha, Upadesasahasri and Laghuvakyavrtti.Aparoksanubhuti means "direct perception or knowledge of the Self" and by extension the action or practice actualized to realize oneself as ¿tman-Self, and therefore "Self-realization."To achieve this Comprehension-realization, Aparoksanubhuti presents fifteen steps or means (some of which are also found in the Yogadarsana or Rajayoga of Patañjali) focusing especially on vicara-discrimination or discernment. Vicara is a method of philosophical inquiry, a process of pure searching for the universals, but, unlike what one may think, it is an "experimental" method. It is not a mental process for constructing a theory of knowledge or of reality; rather, it leads to the direct experience of Reality.Because Aparoksanubhuti is based on jnana Realization (Knowledge), a text that appears as Sankara's Preface to the Svetasvatara Upanisad has been included in the Appendix because it promotes the right consciential position for one who wants to walk the "Path of Knowledge."The translation and commentary by Raphael adhere to the Advaita Tradition and offer a conceptual methodology appropriate to the Western mind; moreover, they adequately and properly stimulate the reader's consciousness to living a real metaphysical life.As for Sankara (788-820), it can be said that his philosophical and spiritual greatness is recognized by all scholars of Eastern and Western philosophy. According to some, he is "the architect of one of the highest realizations of the human Spirit."The book includes a transliterated Sanskrit text and a Glossary.

The Upani¿ads are an integral part of Vedas, they represent a branch of the primordial Tradition and constitute the essence of Vedanta itself. The expression Vedanta (end of the Vedas) should be understood in the double meaning of 'conclusion', as the Upani¿ads are the last part of the Vedic texts, and of 'purpose', because what is being taught is the ultimate goal of Traditional Knowledge.The central theme of the Upanisads is the quest for the Ultimate Reality, they therefore represent Metaphysics in its real sense. This type of research is not an end to itself, for the Upani¿ads represent ways of contact and tools of realization; to this end they indicate a concise and complete sequence that concedes little or nothing to the analytical mind.The five Upanisads presented in this text - Isa, Kaivalya, Sarvas¿ra, Amrtabindu, and Atharvasira - are commented extensively by Raphael. In his commentary, Raphael frames and broadens all the various points in the context of the traditional Advaita (Non-duality) teaching, and thus provides the western mind with the key to the comprehension of their symbolic, figurative, and analogical language.

The Mandukya Upanishad is part of the Atharva Veda and belongs to a relatively remote period.  Though short, it sums up the entire metaphysical vision of the doctrine of the Upanishads. The Upanishad, which is of great initiatory interest, acquires greater value through the addition of Gaudapada’s karikas (Verse commentary), some of which are an integral part of the Upanishad.  Gaudapada divides this work into four parts, naming them:1.  Agama Prakarana, based on the scriptures or Shruti.  2.  Vaitathya Prakarana, based on the phenomenal or apparent character of experience.  3.  Advaita Prakarana, based on non-duality.  4.  Alatashanti Prakarana, based on the extinction of the “burning ember”.  Through it Gaudapada unveils for the first time, clearly and concisely, the Asparsha yoga or vada (path, way), the metaphysical yoga or the pathway that leads not to unite with the God-person, but to integral Liberation (Turiya).  Raphael’s commentary is intended as an explanation for the Western researcher, who may be unfamiliar with the vast philosophical themes of Hinduism and Buddhism, and is more accessible than Shankara’s extensive, deep and incisive com­men­tary­ expounded in the Mandukya Upanishaad with Gaudapada’s karikas.  From it, numerous Shankara’s passages are quoted alond the text. 

The BRAHMASUTRA of BADARAYANA represents the fundamental text of exegesis of Vedanta. The intent of Badarayana - the sage that for authority and realization of consciousness has been identified with Vyasa, the Rsi who ordered the texts of the Vedas - is that of providing the right perspective in the interpretation of the most profound and meaningful contents of the Upanisads. This had proven necessary in order to rectify some unilateral aspects propounded by several schools of thought, both orthodox and non-orthodox. The Brahmasutra presents, in their simplicity and incisiveness, the assertions of the Sruti and of the Smrti, showing their concordance in the recognition of the Nirguna Brahman as the ultimate Realty. In his notes, RAPHAEL underlines the fact that Badarayana does not oppose the various philosophical schools, but the Rsi allows us to comprehend that their postulates cannot represent the ultimate Truth as expounded in the Vedas and in the Upanisads. Moreover, at times Raphael focuses on certain aspects of the Advaita Doctrine with references to the Western Tradition, and - making the relevant parallels to the philosophy of Parmenides, Plato, Plotinus, and so on - highlights the unity of the sole universal Tradition at the metaphysical level.

This book is not an essay on the Qabbalah nor a historical study on its origins, but a synthetic presentation in the form of sutra-aphorisms in order to be able to "comprehend" and "realize" its teaching. The expression 'Ehjeh 'Ašer 'Ehjeh, which means "I am That I am" or "Being is Being", represents the knowledge by identity. Therefore the Qabbalah, like any other traditional doctrine, does not constitute a simple learned knowledge but life experience.The Hebrew term Qabbalah, which is equivalent to the the word Masôrah, means “reception” or “transmission”, and represents the esoteric part of the Old Testament. This means that the Old Testament, besides having an external and exoteric function, has also a deeper and significant function which is internal and esoteric.The symbol of the Qabbalah is the Sephirothic Tree in which are are summed up the indefinite expressive possibilities (Sephiroth) of the micro and macrocosm, beyond which there is the sphere of Ain Soph Aur (Absolute) which corresponds to the One-without-a-second (advaita), the unqualified Brahman (nirguna) of the Vedanta doctrine.In view of the fact that the Qabbalah represents a complete teaching, above all RAPHAEL brings to light its metaphysical sphere (Ain Soph Aur) and the pathway taking to it: the "Pathway of Fire". That is the Pathway" that each disciple, to whatever branch he may belong to, must travel in order to realize the identity with his own Essence.

The Source of Life is presented in dialogue form. With an ability akin to Socrates' maieutic art, Raphael forces the inquirer to delve into himself until he finds what he was looking for. R. Human beings wander in the forest of becoming, riddled with doubt, with conflict and a sense of incompleteness, and the true purpose of existence escapes them. What might this purpose be? Q. That of comprehending oneself, I think. R. What do we mean by comprehension? Does comprehending not mean to "take something within oneself", to experience its conceptual contents, to penetrate the essence of the thing? Therefore, if we comprehend our true Essence, we cannot but be that Essence in every place, time and causality. Q. This act of self-comprehension requires time, withdrawal from the world and solitude. I go to work every day and I find myself in this frantic world, how can I reach such a favourable state? R. To comprehend ourselves must we really retire into the jungle or to the top of a mountain? ....

PLATO is an exponent in the West of the ancient Tradition that goes back to Orpheus, and he is regarded as the father of Western Philosophy. In the study of Plato's thought there have been various interpretations. These can be ascribed to two fundamental approaches: one focusing on Plato's "writing", the other on the "oral" essence of Plato's teaching. In this book, going beyond these two approaches, RAPHAEL offers an introduction to Plato's thought aimed at 'realizing' Plato's teaching about "being" a real philosopher, "one who sees the Whole", while leaving the task of meditating on Plato's texts to the reader. Raphael also draws a comparison between Plato and Sankara, the codifier of Advaita Vedanta, suggesting that there is only one universal Tradition of the Mysteries. Finally, he sheds light on how Plato's philosophy is meant to transform man and society. In this sense, approaching Plato's teaching with sacred humility and due aspiration will benefit the disciple who seeks realization.