Cosmologías de India / Cosmologies of India: Védica, Sãmkhya Y Budista / Vedic, Sãmkhya and Buddhist

El universo es un organismo vivo. No tiene leyes, sino h bitos. Esa es la gran intuici n de la cosmolog a budista. A ella se a ade otra, que proviene del pensamiento v dico y que hereda el sa?khya: la mente no es la conciencia. La naturaleza est hecha de la materia sutil de la mente, una mente extendida, que dialoga constantemente con una conciencia que lo permea todo, que no puede entenderse seg n las directrices del espacio y el tiempo. El cosmos experimenta procesos c clicos de creaci n y disoluci n que se desarrollan en funci n de la evoluci n espiritual de los seres que lo habitan. En la poca v dica, el universo primordial es sonido puro, precursor de la luz, la m sica como madre de la astronom a y la biolog a. En el samkhya, el universo se llena de testigos ocultos a los que la naturaleza, en su infinita capacidad de creaci n y diversificaci n, trata de complacer. La conciencia, pura y sin contenido, se deja seducir por la naturaleza. Para el budismo, el espacio no se distribuye mediante fuerzas conc ntricas como la gravedad, sino mediante las excentricidades de la vida ps quica.

The universe is a living organism. It has no laws, but habits. That is the great intuition of Buddhist cosmology. To this is added another, which comes from Vedic thought and which inherits the sakhya: the mind is not consciousness. Nature is made of the subtle matter of the mind, an extended mind, which is constantly in dialogue with an all-pervading consciousness, which cannot be understood according to the directives of space and time. The cosmos undergoes cyclical processes of creation and dissolution that develop according to the spiritual evolution of the beings that inhabit it. In the Vedic epoch, the primordial universe is pure sound, the precursor of light, music as the mother of astronomy and biology. In samkhya, the universe is filled with hidden witnesses whom nature, in its infinite capacity for creation and diversification, tries to please. Consciousness, pure and without content, allows itself to be seduced by nature. For Buddhism, space is not distributed by concentric forces such as gravity, but by the eccentricities of psychic life.