Belindi wrote: ↑September 3rd, 2019, 5:50 am
GaryLouisSmith quizzed me:
Why do you think we don't experience the objects of reason as real things external to our thinking about them?
We experience objects of reason, such as is the right angled triangle on a plane surface, but we cannot experience the perfection of right angled triangles except as a mind object.
Whereas I may claim to know the perfection of red, or scrambled eggs, or musical performances, and most other experiences in my mind these claims are always subjective. Whereas the perfection of right angled triangles is proven and defined by the theorem for all to see and understand because deductive reason is democratic.
Philosophical naturalists can claim certain natural events such as clear mountain streams, or the songs of nightingales, or thriving apple trees, or babies, are universals that transcend the experiences from which they are abstracted. But we can't prove this to be true . We can prove the transcendent truth of right angled triangles on plane surfaces.
Reason is a worthy contender for the way to truth, goodness and beauty.
If as you say you see the Boy as transcendent, then you descend in line from the Romantics, the philosophical naturalists. You can hardly have been unaware of that historical line of ideas. Reason, however, is a safeguard against Romantic excesses such as undue worship of the savage and pagan.
When I was in High School I loved geometry, algebra and Spanish grammar. Earlier I had learned to diagram sentences on the blackboard. I was not on my way to being either an engineer or a linguist. Rather I stared at those forms, including right-angled triangles, as mystical doorways into another world. They were supernatural beings. I can still feel that feeling.
The forms of mathematics and grammar are mystically beyond the practical mind. They are from the Excess. They are outside the domestic orderliness of the natural world. They go bump in the night. Bhairava. From Wikipedia -
Bhairava originates from the word bhīru, which means "fearful". Bhairava means "terribly fearful form". It is also known as one who destroys fear or one who is beyond fear. The right interpretation is that he protects his devotees from dreadful enemies, greed, lust and anger. Bhairava protects his devotees from these enemies. These enemies are dangerous as they never allow humans to seek God within. There is also another interpretation: Bha means creation, ra means sustenance and va means destruction. Therefore, Bhairava is the one who creates, sustains and dissolves the three stages of life. Therefore, he becomes the ultimate or the supreme.[12]
The origin of Bhairava can be traced to a conversation between Brahma and Vishnu which is recounted in the Shiva Mahapuranam[13]. In it, Vishnu inquired of Brahma, "Who is the supreme creator of the Universe?" Arrogantly, Brahma told Vishnu to worship him as Supreme Creator. One day, Brahma thought "I have five heads. Shiva also has five heads. I can do everything that Shiva does and therefore I am Shiva." Brahma became a little egotistical as a result of this. Additionally, he began to forget the work of Shiva and also started interfering in what Shiva was supposed to be doing. Consequently, Mahadeva(Shiva) threw a small nail from his finger which assumed the form of Kala Bhairava and casually went to cut off one of Brahma's heads. The skull (Kapala) of Brahma is held in the hands of Kala Bhairava, Brahma’s ego was destroyed and he became enlightened. From then on, he became useful to himself and to the world, and deeply grateful to Shiva. In the form of the Kala Bhairava, Shiva is said to be guarding each of these Shaktipeeth (Shakti temples). Each Shaktipeeth is accompanied by a temple dedicated to Bhairava.[14][15]
There is another school of thought which says that Shiva himself created Bhairava. There was one demon by name Dahurāsuraṇ who got a boon that he could be killed only by a woman. Kali was invoked by Parvati to kill him. The wrath of Kali killed the demon. After killing the demon, her wrath metamorphosed as a child. Kali fed the child with her milk. Shiva made both Kali and the child to merge with him. From this merged form of Shiva, Bhairava appeared in his eight forms (Aṣṭāṅga Bhairavas). Since Bhairava was thus created by Shiva, he is said to be one of the sons of Shiva.[16]
Puranas too give different versions of Bhairava. In this version there was a war between gods and demons. To eradicate the demons, Shiva created Kala Bhairava from whom Aṣṭāṅga Bhairavas were created. These Ashta Bhairavas got married to Ashta Matrikas. These Ashta Bhairavas and Ashta Matrikas have dreadful forms. From these Ashta Bhairavas and Ashta Matrikas, 64 Bhairavas and 64 Yoginis were created.[17]
Normally in Shiva temples, idols of Bhairava are situated in the north, facing southern direction. He is also called Kṣhetrapāla. He appears in a standing position with four hands. His weapons are drum, pāśa (noose), trident and skull. In some forms of Bhairava, there are more than four hands. He appears without dress and with a dog. His weapons, the dog, protruding teeth, terrifying looks, and a garland with red flowers all give him a frightening appearance.[18][19]
In all Shiva temples, regular puja (reverence) rituals begin with Surya and end with Bhairava. Bhairava likes ghee bath (abhiṣeka), red flowers, ghee lamp, unbroken coconut, honey, boiled food, fibrous fruits etc. If a Bhairava idol is facing west, it is good; facing south is moderate; facing east is not good. The right time to pray to Bhairavi is midnight. During midnight it is said that Bhairava and his consort Bhairavi will give darśana (appearance) to their devotees. The most appropriate time is a Friday midnight. There are eight types of flowers and leaves used in archana (अर्चन) to Bhairava.[20][21]
Bhairava is the ultimate form of manifestation or pure "I" consciousness. This form is called Svarṇākarṣṇa Bhairava. He has red or blue complexion and is clothed in golden dress. He has the moon over his head. He has four hands, one of which he holds a golden vessel. He gives wealth and prosperity. Performing pūja on Tuesdays gives quick results. In some of the ancient texts he is said to have thirty two hands, the shape of a bird, golden complexion, terrible teeth, and a human form above the hip. Worshipping him destroys enemies.[22][23]
Some forms of Bhairava are guardians of the eight cardinal points. There are 64 Bhairavas. These 64 Bhairavas are grouped under 8 categories and each category is headed by one major Bhairava. The major eight Bhairavas are called Aṣṭāṅga Bhairavas. The Ashta Bhairavas control the 8 directions of this universe. Each Bhairava has seven sub Bhairavas under him, totaling 64 Bhairavas. All of the Bhairavas are ruled and controlled by Maha Swarna Kala Bhairava otherwise known as Kala Bhairava, who is the supreme ruler of time of this universe as per some Śaiva tantric scriptures (āgamas). Bhairavi is the consort of Kala Bhairava.[24] The eight Bhairavas are said to represent five elements viz. ākāś, air, fire, water and earth and the other three being sun, moon and ātman. Each of the eight Bhairavas are different in appearance, have different weapons, different vāhanas (vehicles) and they bless their devotees with eight types of wealth representing Ashta Lakshmis. Continuous worship of Bhairava leads the worshiper to a true Guru. There are separate mantras to all the eight Bhairavas.[25]
Bhairava is also called upon as protector, as he guards the eight directions of the universe. In Shiva temples, when the temple is closed, the keys are placed before Bhairava. Bhairava is also described as the protector of women. He is described as the protector of the timid and in general women who are timid in nature.[26][27]
It is generally believed that worshiping Bhairava gives prosperity, success and good progeny, prevents premature death and gives solution to debts and liabilities. Different forms of Bhairava evolve only from Śiva, who is called the Mahā Bhairava.[28][29][30]
Buddhism also adopted Bhairava (Tibetan: 'Jigs byed; Chinese: Buwei) as a deity and a dharmapala or dharma protector.[32] The various buddhist forms of Bhairava (variously called Herukas, Vajrabhairava, Mahākāla and Yamantaka) are considered fierce deities and yidams (tantric meditational deity) in Tibetan Buddhism. They also have their own set of buddhist tantras, the Vajrabhairava tantras.[33] According to Tibetan tradition, these tantras were revealed to Lalitavajra in Oddiyana in the 10th century.[34] These texts play a particularly important role in the Sarma (new translation) traditions of Tibetan Buddhism, especially among the Gelug school where Vajrabhairava is one of the three central highest yoga tantra practices of the lineage.[35] Because of this, it is also popular in Mongolia as a protector deity and was also popular among the Manchus.[35] The deity is also central to Newar Buddhism.[36] The tantric practices associated with Bhairava focus on the transformation of anger and hatred into understanding.[36]