TRIMARGA
According to Hindu tradition, there are actually three paths (marga) to achieve moksha (liberation), which we call the tri-marga
• Jnana marga • Bhakti marga • Karma marga
Jnana marga is the path of the brahmans, of supra-mental intelligence (buddhi) and integral understanding.
Bhakti marga is the path of the kshatriyas, of devotion, love, honor, intelligence of the heart, imitation of higher values.
Karma marga is the path of the Vaishyas, of action, of acceptance as they are of the principles stated by the jnanins (brahmans) and conveyed by the bhaktis (kshatriyas). The meaning of action, within the framework of the religious structuring of society, has thus become that of ritual action (see the laws of Manu). Total abandonment in action also produces anagami. Karma marga is indifferently used by all varnas (casts)
Eeach of the marga which is carried out leads to the realization of the other two, having its own quality to reduce agami karma to nothing: vision, listening, practice, to move towards Knowledge, Love and just Acting.
INTERIOR SPACE
When I created La Circulatique in 1987, I was determined to harmonize the interior space - subjective and the exterior space - objective during major events and public demonstrations. This is how I was able to transfer 15,000 people in 50 minutes between the POPB (now Accor Arena) and the Reuilly lawn (Mayors' Evening). I also used a lot of semiology and the work of Barthes, Peirce, Ecco, to take into account this superposition of the two spaces and the behavioral consequences that resulted from it.
Several years earlier, during a train trip, I had met a fascinating woman who had been a researcher at the CNRS. She had done an astonishing experiment: she had put a family of rats in a large box which she had separated in two by a movable partition. Both groups of rats had exactly the same living conditions - food, drink, light, and initially did very well. Day after day, she moved the partition to one side, and while in the increasingly spacious part nothing particular happened, in the shrinking part we saw skin problems, bruises, refusals to eat, weight loss, and also aggressive behavior and fights. Her conclusion was that there is a minimum space of balance that should not be reduced, there is a threshold below which stress becomes too strong and leads to violence and illness. Since her discoveries could easily be transposed to humans and their societies, she did not stay at the CNRS...
But this notion of "vital" space (which was already developed in the middle of the twentieth century with political motivations unfortunately of a completely different order) seemed to me full of common sense, but why not correlate it with the notion of interior space? When we see thousands of Japanese who rush into subway trains without flinching, it is because they have developed through their conditioning an interior space for "survival" when the exterior space becomes restricted, but they have been educated to this (and therefore depend on this conditioning). Without going through the conditioning and obedience box, how to achieve this? Meditation is a good answer, because it accompanies an expansion of the interior space, therefore with an elasticity of time and a reduction in stress. But wouldn't the opening of one's interior space to a larger, more airy dimension be the prerequisite for any form of meditation? Rather than the opposite??? Would it not be better to start by expanding this interior space, at the level of the cells (annamayakosha), the energy (pranamayakosha) and finally the mind (manomayakosha)? At the cell level, (dharana and dhyana) the visualization of flexibility of movement, internal sliding (well oiled) rather than friction; at the level of energies, the perception and visualization of energetic movements, of circulating currents (breathing, blood, humors, nerves, meridians, nadis, facias); and at the mental level (trajectories of thoughts, vasanas and samskaras)
BENEVOLENCE
The practice of benevolence (and heartfulness) generates a spontaneous and free enlargement of inner space, whereas conditioning (as in the Japanese subway) is a conditioned and therefore dependent enlargement. Goodwill is therefore a very interesting avenue for the practice of dhyana meditation, especially if we observe (awareness) its resulting effects on the interior space. The conscious realization of this space of inner freedom is the condition most suited to the practice of karmic meditation, because the vasanas are no longer clumped together, and are instantly identified, allowing consciousness to make its choice: agami or anagami. .
CONCLUSION
Whether the Indian notion of karma is a reality or a theoretical system, the fact remains that the capacity to develop a consciousness free from any influence (external or internal) but without rejection, independently of the theory of karma and samsara (why not), is a protection against the increasingly polluting invasion of modern modes of communication (TV, internet), but also new techniques of influence (psychotronics, electromagnetics, electroacoustics, propaganda - Edward Bernays style), and this is what karma vidya and karmic meditation bring.
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