A-HA-RA-MA – unikalny system filozoficzny Leona Cyborana tłumaczący drogi rozwoju duchowego
Abstract
Leon Cyboran (30 August 1928 – 6 June 1977) was one of the greatest Polish experts in Indian Philosophy. As an independent thinker, he was harassed permanently by the communist Security Office, which disrupted his life. This was confirmed by the IPN (the Institute of National Remembrance – Commission for the Prosecution of Crimes against the Polish Nation).
In 1971, he was conferred the doctor’s degree in philosophy (Ph.D.) at Warsaw University. He lectured on Indian philosophy at ATK (currently: The Cardinal Stefan Wyszynski University in Warsaw) and Catholic University of Lublin (KUL). In June of 1975, he turned to the Second World Sanskrit Conference in Turin presenting his article entitled: “Philosophical Sanskrit,” in which he described a successful experiment of introducing regular lectures on Indian philosophy and teaching Sanskrit on Faculties of Philosophy in Poland.
He postulated to break existing Eurocentrism in philosophy. To expand the knowledge and horizons in science and cultivated philosophy, he suggested introducing similar regular classes on Philosophy Faculties at other Western universities.
He was invited to deliver lectures by universities in India and Israel. He worked on Yoga sutras and Bhashya intending to obtain the habilitation in autumn of 1977. Unfortunately, this could not happen. His habilitation work was later published by PWN in Warsaw. He created also a unique philosophical system called Aharama explaining the path of spiritual development.
The system commenced with analyzing the phenomena of consciousness. In every act of consciousness – according to his opinion – one can distinguish: the form i.e. the permanent object of experience; the change of this form; the awareness and “self.” The self is at the core of consciousness, constituting its center. Around this center, three concentric spheres can be distinguished corresponding to the elements of the consciousness act coincident with sattva, rajas and tamas in Indian philosophy. The Gunas intertwined in various proportions as if forming a diversified psycho-physical world, and therefore everything that created the non-self. In different states of consciousness, in different acts of awareness on different levels, we have a different sensation of self. At the base, there must be some deeper sphere of unity. If it were not, where would this feeling come from?
So, at the heart, there must be a state, and identical with what was previously marked as the center “A,” one “I” (Self), a simple reality, the whole, the fullness.
Leon Cyboran compared the system he created to Mendeleev’s Periodic Table. Now, his own Table concerns the transformation of the states of consciousness that allows describing not only the personality development of man, but above all the exceeding of the ceiling necessary to achieve a real spiritual development. The field of consciousness whose center in the diagram is “A” has been divided, starting from within, into spheres marked by the syllables: “Ha,” “Ra,” “Ma” and hence the name of the AHaRaMa system.
But apart from these spheres in the field of consciousness, we also distinguish phenomena that can be called aspects. Their existence in various fields of consciousness is theoretically deduced from experience. Introspective psychology speaks of them. What is characteristic for Cyboran is the inclusion of these phenomena as aspects of consciousness and treating them as instincts or motors. In his opinion, four aspects can be distinguish and named as follows: 1. the aspect of happiness; 2. the aspect of power; 3. the aspect of cognition; 4. the aspect of beauty. These aspects can be inscribed into an existing diagram. The higher levels of aspects we consider, the more similar they are to each other and harder to be distinguished. This is also the basis for hierarchizing consciousness states. The scheme of the diagram reproduces various development paths. The spheres leading to perfection relate to all four aspects: happiness, power, cognition and beauty. Each of them develops gradually striving towards its fullness. In the analysis, we always assume the continuity of the field of consciousness and hence the interaction of aspects, because they do not occur in the field of consciousness in isolation. Our center of experience, our sensation of “I,” shifts into this or another sphere. The experience center passes through it smoothly. The four aspects express four ways or paths of human pursuit of perfection, a God who is an excellent Self marked in the consciousness field as its Center or “A.” This or that sphere and aspect may dominate: either cognition, or power, or beauty, or happiness. It can be gradually worked on all spheres, and it can also be successively and harmoniously improved from one sphere to the next after its implementation.
The extraordinariness of this system consists therefore its uniqueness, depth and practical value.
In 1971, he was conferred the doctor’s degree in philosophy (Ph.D.) at Warsaw University. He lectured on Indian philosophy at ATK (currently: The Cardinal Stefan Wyszynski University in Warsaw) and Catholic University of Lublin (KUL). In June of 1975, he turned to the Second World Sanskrit Conference in Turin presenting his article entitled: “Philosophical Sanskrit,” in which he described a successful experiment of introducing regular lectures on Indian philosophy and teaching Sanskrit on Faculties of Philosophy in Poland.
He postulated to break existing Eurocentrism in philosophy. To expand the knowledge and horizons in science and cultivated philosophy, he suggested introducing similar regular classes on Philosophy Faculties at other Western universities.
He was invited to deliver lectures by universities in India and Israel. He worked on Yoga sutras and Bhashya intending to obtain the habilitation in autumn of 1977. Unfortunately, this could not happen. His habilitation work was later published by PWN in Warsaw. He created also a unique philosophical system called Aharama explaining the path of spiritual development.
The system commenced with analyzing the phenomena of consciousness. In every act of consciousness – according to his opinion – one can distinguish: the form i.e. the permanent object of experience; the change of this form; the awareness and “self.” The self is at the core of consciousness, constituting its center. Around this center, three concentric spheres can be distinguished corresponding to the elements of the consciousness act coincident with sattva, rajas and tamas in Indian philosophy. The Gunas intertwined in various proportions as if forming a diversified psycho-physical world, and therefore everything that created the non-self. In different states of consciousness, in different acts of awareness on different levels, we have a different sensation of self. At the base, there must be some deeper sphere of unity. If it were not, where would this feeling come from?
So, at the heart, there must be a state, and identical with what was previously marked as the center “A,” one “I” (Self), a simple reality, the whole, the fullness.
Leon Cyboran compared the system he created to Mendeleev’s Periodic Table. Now, his own Table concerns the transformation of the states of consciousness that allows describing not only the personality development of man, but above all the exceeding of the ceiling necessary to achieve a real spiritual development. The field of consciousness whose center in the diagram is “A” has been divided, starting from within, into spheres marked by the syllables: “Ha,” “Ra,” “Ma” and hence the name of the AHaRaMa system.
But apart from these spheres in the field of consciousness, we also distinguish phenomena that can be called aspects. Their existence in various fields of consciousness is theoretically deduced from experience. Introspective psychology speaks of them. What is characteristic for Cyboran is the inclusion of these phenomena as aspects of consciousness and treating them as instincts or motors. In his opinion, four aspects can be distinguish and named as follows: 1. the aspect of happiness; 2. the aspect of power; 3. the aspect of cognition; 4. the aspect of beauty. These aspects can be inscribed into an existing diagram. The higher levels of aspects we consider, the more similar they are to each other and harder to be distinguished. This is also the basis for hierarchizing consciousness states. The scheme of the diagram reproduces various development paths. The spheres leading to perfection relate to all four aspects: happiness, power, cognition and beauty. Each of them develops gradually striving towards its fullness. In the analysis, we always assume the continuity of the field of consciousness and hence the interaction of aspects, because they do not occur in the field of consciousness in isolation. Our center of experience, our sensation of “I,” shifts into this or another sphere. The experience center passes through it smoothly. The four aspects express four ways or paths of human pursuit of perfection, a God who is an excellent Self marked in the consciousness field as its Center or “A.” This or that sphere and aspect may dominate: either cognition, or power, or beauty, or happiness. It can be gradually worked on all spheres, and it can also be successively and harmoniously improved from one sphere to the next after its implementation.
The extraordinariness of this system consists therefore its uniqueness, depth and practical value.
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