Γνωρίζατε ὅτι παρ’ Ἕλλησι, τὰ γνωστὰ – ἀπὸ τὸν Ἰνδουισμό – ἐνεργειακὰ κέντρα εἶχαν ἤδη μελετηθεῖ καὶ μᾶς παραδίδονται ἀτόφια ἀπὸ τὴν πλατωνικὴ γραμματεία;
Ἐὰν ὄχι, ἀνακαλύψετε τὰ κατὰ τὸν Τίμαιον Mέρη τῆς Ψυχῆς.
Ἡ κορυφὴ
Ἡ κορυφὴ (λατ. vertex), τὸ ὑψηλότερο σημεῖο τῆς κεφαλῆς. Ἐκεῖ τοποθετεῖται ἡ ἕδρα τοῦ Νοῦ, τοῦ καθάριου πυρὸς τοῦ ἀνώτατου καὶ ἀθάνατου μέρους τῆς ψυχῆς. Οἱ ἄνθρωποι μὲ ἰσχυρὰ τέτοια νοητὴ ὑπόσταση ἀπεικονίζονται μετὰ φλογεροῦ στεφάνου περὶ τῆς κεφαλῆς τους, ὅπως ὁ ἥλιος καὶ ὁ ἡλιακὸς αὐτοῦ στέφανος, ἢ κορώνα, ποὺ τὸν περιβάλλει.
Εἰς τὴν Ἰνδικὴ θρησκεία ἀναλογεῖ πρὸς τὸ 7ο Τσάκρα, τῆς κορυφῆς τῆς κεφαλῆς. Λέγεται Σαχασράρα ποὺ σημαῖνει “χιλιοπέταλος”, μία εὔστοχη περιγραφὴ τῆς κορώνας. Κέντρο τοῦ οὐρανίου Νοῦ, συμβολίζεται μὲ ροδόχρυσο χρῶμα. Λίθοι ἁρμονικοὶ εἶναι ὁ διαυγὴς κρύσταλλος χαλαζία ἢ τὸ ρουτίλιο (χαλαζίας μὲ ψήγματα χρυσοῦ), ὁ ἀποφυλλίτης, ὁ ἡλιόδωρος (χρυσοκίτρινη βήρυλλος) καὶ τὸ ζιρκόνιο.
Οἱ ἄνθρωποι στέκονται ὄρθιοι λόγῳ τῆς συνδέσεως τοῦ ὑψηλότερου σημείου τῆς κεφαλῆς τους μὲ τὸν Οὐρανό, κατὰ τὸν Πλάτωνα. Εἰς τὴν κορυφὴ εὐρίσκεται ὁ οἶκος τοῦ πλέον θεϊκοῦ καὶ ἱεροῦ τμήματός τους, ὁ ἀνώτερος νοῦς δηλαδὴ ἡ νοητὴ καὶ ἀθάνατη ἀρχὴ τῆς ψυχῆς. Πρόκειται γιὰ τὸ ἀείζωο πῦρ, οὐσία ἐκ τῆς ὁποίας ἀποτελεῖται ὁ Κόσμος καὶ οἱ Θεοί, διότι ὁ οὐρανός εἶναι πύρινος καὶ ὅλα ἐκ τοῦ πυρὸς προέρχονται καὶ εἰς αὐτὸ ἐπιστρέφουν. Κάθε στιγμή ὁ κόσμος ἀνανεώνεται καθὼς μέρη του ἐκπυρώνονται ἐνῶ ἄλλα δημιουργοῦνται ἐκ νέου, «πῦρ ποὺ συμφώνως μὲ καθορισμένα μέτρα ἀνάβει καὶ μὲ καθορισμένα μέτρα σβήνει», κατὰ τὸν Ἡράκλειτο.
Ἡ ἀέναη αὐτὴ παλμικὴ κίνηση εἰκονοποιεῖ τὴν σπειροειδὴ κυκλικότητα ποὺ ὅλα τὰ οὐράνια σώματα ἀκολουθοῦν, εἴτε πρόκειται γιὰ ἀστέρες εἴτε γιὰ γαλαξίες ἢ γιὰ ὁλόκληρα γαλαξιακὰ σμήνη. Ἡ κίνηση αὐτὴ εἶναι εὔτακτη, ῥυθμικὴ καὶ ἀντικατοπτρίζει τὸν κοσμικὸ παλμὸ ἢ, ἐάν προτιμᾶτε, τὸ κοσμικὸ χορό. Ὁμοίως τὸ σύμπαν εἶναι εὔτακτο καὶ ἡ τάξη, ὁ ρυθμός καὶ ἡ ἀρμονία ποὺ τὸ διέπει διαφαίνεται παντοῦ εἰς τὴν πλεγματικὴ δικτυακὴ γεωμετρία του, εἰς τὴν σπειροειδή του μορφὴ καὶ εἰς τὶς κινήσεις τῶν ἀστέρων καὶ τῶν γαλαξιῶν.
Ὅπως ἐπάνω ἔτσι καὶ κάτω. Οἱ ἀναλογίες τοῦ μακρόκοσμου τηροῦνται εἰς τὸν μικρόκοσμο καὶ μία θαυμάσια εἰκόνα αὐτοῦ εἶναι ὁ ἄνθρωπος: πλήρης, αἰώνια κινούμενος, φθαρτός ἀλλὰ καὶ ἄφθαρτος – ἕνα Φυτὸν Ουράνιον, ὅπως πολὺ ὀρθῶς τὸν ὠνόμασε ὁ Πλάτων.
Ὁ Ἀριστοτέλης εἰς τὸ ἔργο του Ἀναλυτικῶν Ὑστέρων γράφει ὅτι ἀπὸ τὶς καταστάσεις τῆς διανοίας μὲ τὶς ὁποῖες ἀντιλαμβανόμαστε τὴν ἀλήθεια, ὁρισμένες εἶναι πάντα ἀληθεῖς ἐνῶ ἄλλες ἐπιδέχονται ψεύδους ὅπως ἡ γνώμη, γιὰ παράδειγμα, καὶ ὁ συλλογισμός. Πάντα ἀληθῆ εἶναι ἡ ἐπιστήμη καὶ ὁ νοῦς. Τὸ πρῶτο εἶναι ἡ ἐπιστημονικὴ γνώση, ἡ διὰ τῆς ἀποδείξεως γνώση, ἐνῶ τὸ δεύτερο ἡ διαισθητικὴ γνώση, ποὺ εἶναι ἄμεση καὶ δὲν προέρχεται ἀπὸ ἀπόδειξη. Μεταξὺ τῶν δύο κανένα ἄλλο εἶδος ἐπιστήμης δὲν εἶναι ἀκριβέστερο ἀπὸ τὸν νοῦ.
Ἐπιστήμη τῶν ἀρχῶν, τῶν πρώτων καὶ ἄμεσων προϋποθέσεων / παραδοχῶν, δὲν ὑπάρχει· τουτέστιν ἡ γνώση τῶν πρώτων ἀρχῶν δὲν προέρχεται ἀπὸ τὴν ἐπιστήμη, ἡ ὁποία εἶναι διαλεκτική (μετὰ λόγου). Καὶ ἐπειδὴ τίποτε δὲν εἶναι ἀληθέστερο τῆς ἐπιστήμης ἐκτὸς ἀπὸ τὸν νοῦ, εἶναι ὁ νοῦς ποὺ ἀντιλαμβάνεται ἀπευθείας τὶς ἀρχές. Ἀρχὴ τῆς ἀποδείξεως δὲν εἶναι ἡ ἀπόδειξη, οὔτε ἀρχὴ τῆς ἐπιστήμης ἡ ἐπιστήμη. Καὶ ἐφόσον τὸ μόνο ἄλλο εἶδος ποὺ εἶναι ἀληθὲς ἐκτὸς ἀπὸ τὴν ἐπιστήμη εἶναι ὁ νοῦς, τότε ὁ νοῦς εἶναι ἡ ἀρχή, ἡ πρωταρχικὴ πηγὴ τῆς ἐπιστήμης.
Ἐπιστρέφοντας στὸν Πλάτωνα, αὐτὸ τὸ εἶδος τῆς γνώσης, ἡ διαισθητικὴ καὶ ἄμεση γνώση τῶν πρώτων ἀρχῶν, συνδέεται μὲ τὴν Ἀνάμνηση. Πρὶν ἀπὸ τὴν γέννησή της ἡ ψυχὴ περιφέρεται στοὺς οὐρανοὺς ἀτενίζοντας τὰ ἀληθῆ (ὄντως ὄντα) καὶ ἔτσι τὰ γνωρίζει. Κατερχόμενη πρὸς γέννηση “μεθάει” ἀπὸ τὶς ἐντονότερες αἰσθήσεις τοῦ σώματος καὶ αὐτὸ τὸ “μεθύσι” εἶναι ἡ Λήθη, ἀπὸ τὴν ὁποία ἡ ψυχὴ κινδυνεύει νὰ ξεχάσῃ τὴν προγενέστερη γνώση της.
Γιὰ τὸν λόγο αὐτό, ἂν καὶ ἡ ἀλήθεια δὲν εἶναι προφανὴς εἰς ὅλους τοὺς ἀνθρώπους, ἐντούτοις ὅλοι σχηματίζουν τὴν γνῶμη τους περὶ αὐτῆς – καὶ τὸ ἐλάττωμα τῆς μνήμης εἶναι ἡ προέλευση της γνώμης. Ὅμως ὅσοι ἔχουν “μεθύσει” λιγότερο ἀπὸ την λήθη, ἐκείνοι ἀνακαλύπτουν τὰ καλὰ καὶ οὐσιώδη ἐπειδή εὔκολα θυμοῦνται αὐτὰ ποὺ εἶχαν γνωρίσει προηγουμένως στοὺς οὐρανούς.
Did you know that apart from Greek, the energy centers known - from Hinduism - had already been studied and are handed down to us from the Platonic literature?
If not, discover what Timaeus says about the Soul.
The top
The top (lat. vertex), the highest point of the head. There is placed the seat of the Mind, the pure fire of the highest and immortal part of the soul. People with such a strong mental presence are depicted with a fiery crown around their head, like the sun and his solar crown, or crown, that surrounds him.
In the Indian religion, it corresponds to the 7th Chakra , the top of the head. It is called Sahasrara which means "millet", an apt description of the crown. Center of the heavenly Mind, symbolized by rose gold color. Harmonic stones are the clear crystal quartz or rutile (quartz with gold nuggets), apophyllite, heliodorus (golden yellow beryl) and zircon.
People stand upright because of the connection of the highest point of their head with the Sky, according to Plato. At the top is the house of their most divine and sacred part, the higher mind, i.e. the intellectual and immortal principle of the soul. It is about the fiery fire, the substance from which the World and the Gods are made, because the sky is fiery and everything comes from fire and returns to it. Every moment the world renews itself as parts of it are set on fire while others are created anew, "a fire which according to determined measures is kindled and extinguished according to determined measures", according to Heraclitus.
This perpetual pulsating movement symbolizes the spiral circularity that all heavenly bodies follow, whether they are stars or galaxies or entire galactic clusters. This movement is irregular, rhythmic and reflects the cosmic pulse or, if you prefer, the cosmic dance. Similarly, the universe is orderly and the order, rhythm and harmony that governs it is evident everywhere in its mesh network geometry, in its spiral form and in the movements of the stars and galaxies.
As above, so below. The proportions of the macrocosm are observed in the microcosm and a wonderful image of it is man: complete, eternally moving, perishable but also indestructible - a Heavenly Plant , as Plato very correctly called him.
Aristotle in his work Analytic Histeros writes that of the mental states with which we perceive the truth, some are always true while others are liable to be false, such as opinion, for example, and reasoning. Science and the mind are always true . The first is scientific knowledge, knowledge through proof, while the second is intuitive knowledge, which is direct and does not come from proof. Between the two, no other kind of science is more accurate than the mind .
A science of principles, of first and immediate conditions/assumptions, does not exist; that is, the knowledge of first principles does not come from science , which is dialectical ( after reason ). And because nothing is truer than science except the mind , it is the mind that perceives the principles directly. Proof is not the beginning of proof, nor is science the beginning of science . And since the only other species that is true apart from science is the mind , then the mind is the principle, the primary source of science .
Going back to Plato, this type of knowledge, the intuitive and direct knowledge of the first principles, is connected with Remembrance. Before its birth, the soul wanders in the heavens gazing at the truths (actually beings) and thus knows them. Descending towards birth, it gets "drunk" from the most intense sensations of the body, and this "drunkenness" is Forgetfulness , from which the soul is in danger of forgetting its previous knowledge.
For this reason, even if the truth is not obvious to all people, nevertheless everyone forms their opinion about it - and the defect of the memory is the origin of the opinion. However, those who have been "drunk" less than oblivion, those discover the good and essential because they easily remember what they had previously known in the heavens.
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