Parabrahman - Revision history

SysopJ at 15:06, 22 November 2023

2023-11-22T15:06:38Z

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	The Unknowable One, termed in Sanskrit ''Parabrahman'', is seen here '''[illustration at right]''' as cold flame wrapped in profoundest mystery, pointed downward into the ocean of [[matter]], the mother of universes. Then "[[Father-Mother\|Father-Mother]] spin a web" that embraces the new universal boundary. The solitary [[Seven Rays\|ray]] is Divine energy that brings to birth a star in its appointed center. The star is the embodiment of the [[Solar Logos]]. His light expands through the luminous sphere. It is the first veil of spirit-matter over the primordial [[Space\|Space-Consciousness]] of Parabrahman. The first veil is the solar [[Adi]], the primeval plane of Nature that measures the circumference of the new universe. Other universes exist in untold numbers and sizes.<ref>James S. Perkins, ''Visual Meditations on the Universe'' (Wheaton, Illinois: Theosophical Publishing House, 1984), 15.</ref>		The Unknowable One, termed in Sanskrit ''Parabrahman'', is seen here '''[illustration at right]''' as cold flame wrapped in profoundest mystery, pointed downward into the ocean of [[matter]], the mother of universes. Then "[[Father-Mother\|Father-Mother]] spin a web" that embraces the new universal boundary. The solitary [[Seven Rays\|ray]] is Divine energy that brings to birth a star in its appointed center. The star is the embodiment of the [[Solar Logos]]. His light expands through the luminous sphere. It is the first veil of spirit-matter over the primordial [[Space\|Space-Consciousness]] of Parabrahman. The first veil is the solar [[Adi]], the primeval plane of Nature that measures the circumference of the new universe. Other universes exist in untold numbers and sizes.<ref>James S. Perkins, ''Visual Meditations on the Universe'' (Wheaton, Illinois: Theosophical Publishing House, 1984), 15.</ref>
	</blockquote>		</blockquote>

	~~== Notes ==~~

	~~<references/>~~

	==Further reading==		==Further reading==

	*[~~http~~://www.theosophy.ph/~~encyclo~~/~~index.php?title=Parabrahman#~~ Parabrahman] ~~at Theosopedia~~		*[https://www.theosophy.world/encyclopedia/parabrahman Parabrahman] in Theosophy World

			== Notes ==
			<references/>

	[[Category:Sanskrit terms]]		[[Category:Sanskrit terms]]

Daniele Urlotti at 16:12, 29 December 2018

2018-12-29T16:12:15Z

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			[[it:Parabrahman]]

Pablo Sender at 22:43, 14 May 2018

2018-05-14T22:43:31Z

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	'''Parabrahman''' (devanāgarī: परब्रह्मन्) from ''para'' "~~beyond~~" and ''Brahman'' "universal self or spirit", is a term often used in [[Hinduism\|Hindu]] philosophy, especially in [[Advaita Vedanta]], for the highest deity, or, rather, the [[Absolute Reality]] that is beyond gods.		'''Parabrahman''' (devanāgarī: परब्रह्मन्) from ''para'' "highest" or "supreme" and ''Brahman'' "universal self or spirit", is a term often used in [[Hinduism\|Hindu]] philosophy, especially in [[Advaita Vedanta]], for the highest deity, or, rather, the [[Absolute Reality]] that is beyond gods.

	== Blavatsky on Parabrahman ==		== Blavatsky on Parabrahman ==

Francisco Cuevas: Link to Spanish Version was added

2017-07-03T15:35:38Z

Link to Spanish Version was added

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			[[es:Parabrahman]]

Janet Kerschner at 14:40, 3 January 2017

2017-01-03T14:40:31Z

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	</blockquote>		</blockquote>

			[[File:Perkins - Parabrahman.jpg\|right\|260px\|thumb\|Illustration by James S. Perkins]]
	== Perkins concept of Parabrahman ==		== Perkins concept of Parabrahman ==

Janet Kerschner at 04:48, 3 January 2017

2017-01-03T04:48:03Z

← Older revision		Revision as of 04:48, 3 January 2017
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	'''Parabrahman''' (devanāgarī: परब्रह्मन्) from ''para'' "beyond" and ''Brahman'' "universal self or spirit", is a term often used in [[Hinduism\|Hindu]] philosophy, especially in [[Advaita Vedanta]], for the highest deity, or, rather, the [[Absolute Reality]] that is beyond gods.		'''Parabrahman''' (devanāgarī: परब्रह्मन्) from ''para'' "beyond" and ''Brahman'' "universal self or spirit", is a term often used in [[Hinduism\|Hindu]] philosophy, especially in [[Advaita Vedanta]], for the highest deity, or, rather, the [[Absolute Reality]] that is beyond gods.

			== Blavatsky on Parabrahman ==
	In the writings of [[H. P. Blavatsky]] ''Parabrahman'' is frequently used as a synonym for the [[Absolute]] or the [[Be-ness]]:		In the writings of [[H. P. Blavatsky]] ''Parabrahman'' is frequently used as a synonym for the [[Absolute]] or the [[Be-ness]]:

	<blockquote>Parabrahm (the One Reality, the [[Absolute]]) is the field of Absolute Consciousness, i.e., that Essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. But once that we pass in thought from this (to us) Absolute Negation, duality supervenes in the contrast of Spirit (or consciousness) and Matter, Subject and Object. Spirit (or Consciousness) and Matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the Absolute (Parabrahman), which constitute the basis of conditioned Being whether subjective or objective. <ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 15</ref></blockquote>		<blockquote>Parabrahm (the One Reality, the [[Absolute]]) is the field of Absolute Consciousness, i.e., that Essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. But once that we pass in thought from this (to us) Absolute Negation, duality supervenes in the contrast of Spirit (or consciousness) and Matter, Subject and Object. Spirit (or Consciousness) and Matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the Absolute (Parabrahman), which constitute the basis of conditioned Being whether subjective or objective.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 15</ref></blockquote>

	<blockquote>At the commencement of a great [[Manvantara]], Parabrahm manifests as [[Mulaprakriti]] and then as the [[Logos]]. This [[Logos]] … constitutes the Basis of the subject-side of manifested Being, and is the source of all manifestations of individual consciousness. [[Mulaprakriti]] or Primordial Cosmic Substance, is the foundation of the object-side of things — the basis of all objective evolution and Cosmogenesis. Force, then, does not emerge with Primordial Substance from Parabrahmic Latency.		<blockquote>At the commencement of a great [[Manvantara]], Parabrahm manifests as [[Mulaprakriti]] and then as the [[Logos]]. This [[Logos]] … constitutes the Basis of the subject-side of manifested Being, and is the source of all manifestations of individual consciousness. [[Mulaprakriti]] or Primordial Cosmic Substance, is the foundation of the object-side of things — the basis of all objective evolution and Cosmogenesis. Force, then, does not emerge with Primordial Substance from Parabrahmic Latency.
	~~It is the transformation into energy of the supra-conscious thought of the [[Logos]], infused, so to speak, into the objectivation of the latter out of potential latency in the One Reality.~~

	<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. II, (Wheaton, Ill: Theosophical Publishing House, 1993), 24</ref></blockquote>		It is the transformation into energy of the supra-conscious thought of the [[Logos]], infused, so to speak, into the objectivation of the latter out of potential latency in the One Reality.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. II, (Wheaton, Ill: Theosophical Publishing House, 1993), 24</ref></blockquote>

	<blockquote>This “Be-ness” is symbolised in the Secret Doctrine under two aspects. On the one hand, absolute abstract Space, representing bare subjectivity, the one thing which no human mind can either exclude from any conception, or conceive of by itself. On the other, absolute abstract Motion representing Unconditioned Consciousness. Even our Western thinkers have shown that Consciousness is inconceivable to us apart from change, and motion best symbolizes change, its essential characteristic. This latter aspect of the one Reality, is also symbolized by the term “The Great Breath,” a symbol sufficiently graphic to need no further elucidation. Thus, then, the first fundamental axiom of the Secret Doctrine is this metaphysical One Absolute — Be-ness — symbolized by finite intelligence as the theological Trinity<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 14</ref></blockquote>		<blockquote>This “Be-ness” is symbolised in the Secret Doctrine under two aspects. On the one hand, absolute abstract Space, representing bare subjectivity, the one thing which no human mind can either exclude from any conception, or conceive of by itself. On the other, absolute abstract Motion representing Unconditioned Consciousness. Even our Western thinkers have shown that Consciousness is inconceivable to us apart from change, and motion best symbolizes change, its essential characteristic. This latter aspect of the one Reality, is also symbolized by the term “The Great Breath,” a symbol sufficiently graphic to need no further elucidation. Thus, then, the first fundamental axiom of the Secret Doctrine is this metaphysical One Absolute — Be-ness — symbolized by finite intelligence as the theological Trinity<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 14</ref></blockquote>


	== Shankara’s idea of the Parabrahman ==		== Shankara’s idea of the Parabrahman ==
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	It is the highest Being, and there is nothing existing independently of it, from which it could be distinguished. Though beyond all time and space, etc., it permeates all. Just as the great space ([[Ākāśa]]) pervades the space within a jar, so also (Para) Brahma, called [[Sat]], pervades the entire universe, including the space itself. All the same, it is, in its essential nature, altogether unconditioned, and devoid of all qualities which characterize the world we live in. Parts or properties it has none. It is non-related (asanga and asansargi), and devoid of all adjuncts and differences.		It is the highest Being, and there is nothing existing independently of it, from which it could be distinguished. Though beyond all time and space, etc., it permeates all. Just as the great space ([[Ākāśa]]) pervades the space within a jar, so also (Para) Brahma, called [[Sat]], pervades the entire universe, including the space itself. All the same, it is, in its essential nature, altogether unconditioned, and devoid of all qualities which characterize the world we live in. Parts or properties it has none. It is non-related (asanga and asansargi), and devoid of all adjuncts and differences.

	This however does not mean that it is not nothing. To negate qualities of (Para) Brahma is not to negate its Being or existence. In fact, all existence that appears to be there is said to be the existence of (Para) Brahma itself. It is eternally self-existent, and hence the only real entity. It is the ultimate source, ground and support of all appearances. It is the existence that shines forth in all beings alike. It is the universal Self of all of us. And our undeniable experience of our existence, Shankara has maintained, is the surest proof of its existence.		This however does not mean that it is not nothing. To negate qualities of (Para) Brahma is not to negate its Being or existence. In fact, all existence that appears to be there is said to be the existence of (Para) Brahma itself. It is eternally self-existent, and hence the only real entity. It is the ultimate source, ground and support of all appearances. It is the existence that shines forth in all beings alike. It is the universal Self of all of us. And our undeniable experience of our existence, Shankara has maintained, is the surest proof of its existence.<ref>Dr. R. S. Naulakha M.A., Ph.D, ''Shankara’s Brahmavada'' (Acharya Nagar, Kanpur: Kitab Ghar Publishing, 1964), 63.</ref>
			</blockquote>

			== Perkins concept of Parabrahman ==

	<~~ref~~>Dr. R. S. ~~Naulakha M~~.A., Ph.D, ''~~Shankara’s Brahmavada~~'' (~~Acharya Nagar~~, ~~Kanpur~~: ~~Kitab Ghar~~ Publishing, ~~1964~~), 63</ref>		[[James S. Perkins]] painted a visualization of Parabrahman, and wrote:
			<blockquote>
			The Unknowable One, termed in Sanskrit ''Parabrahman'', is seen here '''[illustration at right]''' as cold flame wrapped in profoundest mystery, pointed downward into the ocean of [[matter]], the mother of universes. Then "[[Father-Mother\|Father-Mother]] spin a web" that embraces the new universal boundary. The solitary [[Seven Rays\|ray]] is Divine energy that brings to birth a star in its appointed center. The star is the embodiment of the [[Solar Logos]]. His light expands through the luminous sphere. It is the first veil of spirit-matter over the primordial [[Space\|Space-Consciousness]] of Parabrahman. The first veil is the solar [[Adi]], the primeval plane of Nature that measures the circumference of the new universe. Other universes exist in untold numbers and sizes.<ref>James S. Perkins, ''Visual Meditations on the Universe'' (Wheaton, Illinois: Theosophical Publishing House, 1984), 15.</ref>
	</blockquote>		</blockquote>

Joe Hasiewicz at 22:58, 24 August 2013

2013-08-24T22:58:44Z

← Older revision		Revision as of 22:58, 24 August 2013
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	In the writings of [[H. P. Blavatsky]] ''Parabrahman'' is frequently used as a synonym for the [[Absolute]] or the [[Be-ness]]:		In the writings of [[H. P. Blavatsky]] ''Parabrahman'' is frequently used as a synonym for the [[Absolute]] or the [[Be-ness]]:

	<blockquote>Parabrahm (the One Reality, the [[Absolute]]) is the field of Absolute Consciousness, i.e., that Essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. But once that we pass in thought from this (to us) Absolute Negation, duality supervenes in the contrast of Spirit (or consciousness) and Matter, Subject and Object. Spirit (or Consciousness) and Matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the Absolute (~~Parabrahm~~), which constitute the basis of conditioned Being whether subjective or objective. <ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 15</ref></blockquote>		<blockquote>Parabrahm (the One Reality, the [[Absolute]]) is the field of Absolute Consciousness, i.e., that Essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. But once that we pass in thought from this (to us) Absolute Negation, duality supervenes in the contrast of Spirit (or consciousness) and Matter, Subject and Object. Spirit (or Consciousness) and Matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the Absolute (Parabrahman), which constitute the basis of conditioned Being whether subjective or objective. <ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 15</ref></blockquote>

	<blockquote>At the commencement of a great [[Manvantara]], Parabrahm manifests as [[Mulaprakriti]] and then as the [[Logos]]. This [[Logos]] … constitutes the Basis of the subject-side of manifested Being, and is the source of all manifestations of individual consciousness. [[Mulaprakriti]] or Primordial Cosmic Substance, is the foundation of the object-side of things — the basis of all objective evolution and Cosmogenesis. Force, then, does not emerge with Primordial Substance from Parabrahmic Latency.		<blockquote>At the commencement of a great [[Manvantara]], Parabrahm manifests as [[Mulaprakriti]] and then as the [[Logos]]. This [[Logos]] … constitutes the Basis of the subject-side of manifested Being, and is the source of all manifestations of individual consciousness. [[Mulaprakriti]] or Primordial Cosmic Substance, is the foundation of the object-side of things — the basis of all objective evolution and Cosmogenesis. Force, then, does not emerge with Primordial Substance from Parabrahmic Latency.

Joe Hasiewicz at 22:56, 24 August 2013

2013-08-24T22:56:21Z

← Older revision		Revision as of 22:56, 24 August 2013
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	'''Parabrahman''' (devanāgarī: परब्रह्मन्) from ''para'' "beyond" and ''Brahman'' "universal self or spirit", is a term often used in [[Hinduism\|Hindu]] philosophy, especially in [[Advaita Vedanta]], for the highest deity, or, rather, the [[Absolute Reality]] that is beyond gods.		'''Parabrahman''' (devanāgarī: परब्रह्मन्) from ''para'' "beyond" and ''Brahman'' "universal self or spirit", is a term often used in [[Hinduism\|Hindu]] philosophy, especially in [[Advaita Vedanta]], for the highest deity, or, rather, the [[Absolute Reality]] that is beyond gods.

	In the writings of [[H. P. Blavatsky]] ''~~parabrahman~~'' is frequently used as a synonym for the [[Absolute]] or the [[Be-ness]]:		In the writings of [[H. P. Blavatsky]] ''Parabrahman'' is frequently used as a synonym for the [[Absolute]] or the [[Be-ness]]:

	<blockquote>Parabrahm (the One Reality, the [[Absolute]]) is the field of Absolute Consciousness, i.e., that Essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. But once that we pass in thought from this (to us) Absolute Negation, duality supervenes in the contrast of Spirit (or consciousness) and Matter, Subject and Object. Spirit (or Consciousness) and Matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the Absolute (Parabrahm), which constitute the basis of conditioned Being whether subjective or objective. <ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 15</ref></blockquote>		<blockquote>Parabrahm (the One Reality, the [[Absolute]]) is the field of Absolute Consciousness, i.e., that Essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. But once that we pass in thought from this (to us) Absolute Negation, duality supervenes in the contrast of Spirit (or consciousness) and Matter, Subject and Object. Spirit (or Consciousness) and Matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the Absolute (Parabrahm), which constitute the basis of conditioned Being whether subjective or objective. <ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 15</ref></blockquote>

Joe Hasiewicz at 22:55, 24 August 2013

2013-08-24T22:55:33Z

← Older revision		Revision as of 22:55, 24 August 2013
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	In the writings of [[H. P. Blavatsky]] ''parabrahman'' is frequently used as a synonym for the [[Absolute]] or the [[Be-ness]]:		In the writings of [[H. P. Blavatsky]] ''parabrahman'' is frequently used as a synonym for the [[Absolute]] or the [[Be-ness]]:

	<blockquote>Parabrahm (the One Reality, the [[Absolute]]) is the field of Absolute Consciousness, i.e., that Essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. But once that we pass in thought from this (to us) Absolute Negation, duality supervenes in the contrast of Spirit (or consciousness) and Matter, Subject and Object.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 15</ref></blockquote>		<blockquote>Parabrahm (the One Reality, the [[Absolute]]) is the field of Absolute Consciousness, i.e., that Essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. But once that we pass in thought from this (to us) Absolute Negation, duality supervenes in the contrast of Spirit (or consciousness) and Matter, Subject and Object. Spirit (or Consciousness) and Matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the Absolute (Parabrahm), which constitute the basis of conditioned Being whether subjective or objective. <ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 15</ref></blockquote>

	<blockquote>At the commencement of a great [[Manvantara]], Parabrahm manifests as [[Mulaprakriti]] and then as the [[Logos]]. This [[Logos]] … constitutes the Basis of the subject-side of manifested Being, and is the source of all manifestations of individual consciousness. [[Mulaprakriti]] or Primordial Cosmic Substance, is the foundation of the object-side of things — the basis of all objective evolution and Cosmogenesis. Force, then, does not emerge with Primordial Substance from Parabrahmic Latency.		<blockquote>At the commencement of a great [[Manvantara]], Parabrahm manifests as [[Mulaprakriti]] and then as the [[Logos]]. This [[Logos]] … constitutes the Basis of the subject-side of manifested Being, and is the source of all manifestations of individual consciousness. [[Mulaprakriti]] or Primordial Cosmic Substance, is the foundation of the object-side of things — the basis of all objective evolution and Cosmogenesis. Force, then, does not emerge with Primordial Substance from Parabrahmic Latency.

Joe Hasiewicz at 22:42, 24 August 2013

2013-08-24T22:42:44Z

← Older revision		Revision as of 22:42, 24 August 2013
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	<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. II, (Wheaton, Ill: Theosophical Publishing House, 1993), 24</ref></blockquote>		<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. II, (Wheaton, Ill: Theosophical Publishing House, 1993), 24</ref></blockquote>

			<blockquote>This “Be-ness” is symbolised in the Secret Doctrine under two aspects. On the one hand, absolute abstract Space, representing bare subjectivity, the one thing which no human mind can either exclude from any conception, or conceive of by itself. On the other, absolute abstract Motion representing Unconditioned Consciousness. Even our Western thinkers have shown that Consciousness is inconceivable to us apart from change, and motion best symbolizes change, its essential characteristic. This latter aspect of the one Reality, is also symbolized by the term “The Great Breath,” a symbol sufficiently graphic to need no further elucidation. Thus, then, the first fundamental axiom of the Secret Doctrine is this metaphysical One Absolute — Be-ness — symbolized by finite intelligence as the theological Trinity<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 14</ref></blockquote>


	== Shankara’s idea of the Parabrahman ==		== Shankara’s idea of the Parabrahman ==