Journey In Satchidananda (Impulse!, 1971) Alice Coltrane was better known as an organist and pianist prior to this groundbreaking 1971 album, but it was here that she introduced her cosmic-harp. Alice Coltrane - Journey In Satchidananda 180g Limited Edition Vinyl LP Impulse. $38.05 + shipping. Alice Coltrane - Journey In Satchidananda. Origin ZIP Code, destination ZIP Code and time of acceptance and will depend on shipping service selected and receipt of cleared payment. Delivery times may vary, especially during peak periods. Journey In Satchidananda Zip Complete Dynamics Download Www Download Snaptube For Laptop Scribe Malayalam Fonts Free Download Import Mkv To Imovie How To Fold Down Rear Seat Dodge Ram 1500 Quad Cab License Key For Pdf Studio Gerat Als Midi Verwenden Alesso Alesso Mixtape Progresso Volume 1 320kbps. Today’s guest instructor Nora Vimala Pozzi and Coltrane both studied with Yogaville founder Swami Satchidananda. In 1970 Alice Coltrane recorded Journey in Satchidananda which she said was inspired by her “association with someone who is near and dear to me. I am speaking of my own beloved spiritual preceptor, Swami Satchidananda. Discover releases, reviews, track listings, recommendations, and more about Alice Coltrane Featuring Pharoah Sanders - Journey In Satchidananda at Discogs. Complete your Alice Coltrane Featuring Pharoah Sanders collection.
Short form Satchitananda (Sanskrit: सच्चिदानंद, IAST: Saccidānanda) or Sacchidānanda representing 'existence, consciousness, and bliss'[1][2] or 'truth, consciousness, bliss',[3] is an epithet and description for the subjective experience of the ultimate unchanging reality, called Brahman,[4][5][note 1] in certain branches of Hindu philosophy, especially Vedanta.
Etymology[edit]
Satchitananda (Sanskrit: सच्चिदानन्द) is a compounded Sanskrit word consisting of 'sat', 'chit' and 'ananda', all three considered as inseparable from the nature of ultimate reality called Brahman in Hinduism.[8] The different forms of spelling is driven by euphonic (sandhi) rules of Sanskrit, useful in different contexts.[8]
- sat (सत्):[9] In Sanskrit sat means 'being, existence', 'real, actual', 'true, good, right', or 'that which really is, existence, essence, true being, really existent, good, true'.[9][note 2]
- chit (चित्):[11] means 'consciousness'.[12][13]
- ānanda (आनन्द):[14] means 'happiness, joy, bliss', 'pure happiness, one of three attributes of Atman or Brahman in the Vedanta philosophy'.[14] Loctefeld and other scholars translate ananda as 'bliss'.[12][13]
Satchitananda is therefore translated as 'Truth Consciousness Bliss',[3][15][16] 'Reality Consciousness Bliss',[17][18] or 'Existence Consciousness Bliss'.[2]
Discussion[edit]
The term is contextually related to 'the ultimate reality' in various schools of Hindu traditions.[8] In theistic traditions, sacchidananda is same as God such as Vishnu,[19] Shiva[20] or Goddess in Shakti traditions.[21] In monist traditions, sacchidananda is considered directly inseparable from nirguna (attributeless) Brahman or the 'universal wholeness of existence', wherein the Brahman is identical with Atman, the true individual self.[22][5]Satchitananda or Brahman is held to be the source of all reality, source of all conscious thought, and source of all perfection-bliss.[8] It is the ultimate, the complete, the destination of spiritual pursuit in Hinduism.[8][5][23]
Textual references[edit]
The Brihadaranyaka Upanishad (c. 800–600 BCE) is among the earliest Hindu texts which links and then discusses Atman (soul), Brahman (ultimate reality), awareness, joy and bliss such as in sections 2.4, 3.9 and 4.3.[24][25][26] The Chandogya Upanishad (~800-600 BCE), in section 3.14 to 3.18, discusses Atman and Brahman, these being identical to 'that which shines and glows both inside and outside', 'dear', 'pure knowing, awareness', 'one's innermost being', 'highest light', 'luminous'.[27][28] Other 1st-millennium BCE texts, such as the Taittiriya Upanishad in section 2.1, as well as minor Upanishads, discuss Atman and Brahman in saccidananda-related terminology.[29]
An early mention of the compound word sacchidananda is in verse 3.11 of Tejobindu Upanishad,[30] composed before the 4th-century CE.[31][32] The context of sacchidananda is explained in the Upanishad as follows:[33]
The realization of Atman.
(...) I am of the nature of consciousness.
I am made of consciousness and bliss.
I am nondual, pure in form, absolute knowledge, absolute love.
I am changeless, devoid of desire or anger, I am detached.
I am One Essence, unlimitedness, utter consciousness.
I am boundless Bliss, existence and transcendent Bliss.
I am the Atman, that revels in itself.
I am the Sacchidananda that is eternal, enlightened and pure.
I am made of consciousness and bliss.
I am nondual, pure in form, absolute knowledge, absolute love.
I am changeless, devoid of desire or anger, I am detached.
I am One Essence, unlimitedness, utter consciousness.
I am boundless Bliss, existence and transcendent Bliss.
I am the Atman, that revels in itself.
I am the Sacchidananda that is eternal, enlightened and pure.
— Tejobindu Upanishad, 3.1-3.12 (Abridged)[33][34]
Vedanta philosophy[edit]
The Vedantic philosophy understands saccidānanda as a synonym of the three fundamental attributes of Brahman. In Advaita Vedanta, states Werner, it is the sublimely blissful experience of the boundless, pure consciousness and represents the unity of spiritual essence of ultimate reality.[2]
Saccidānanda is an epithet for Brahman, considered indescribable, unitary, ultimate, unchanging reality in Hinduism.[4], [35][36]
Vaishnava philosophy[edit]
Tulsidas considers Rama as Satcitananda.[37]
See also[edit]
Notes[edit]
- ^Brahman is 'the unchanging reality amidst and beyond the world',[6] which 'cannot be exactly defined', but is being-consciousness-bliss.[1] and the highest reality.[7]
- ^Another translation is offered by Sugirtharajah, who suggests a 'palpable force of virtue and truth'.[10]
References[edit]
- ^ abRaju 2013, p. 228.
- ^ abcWerner 2004, p. 88.
- ^ abGurajada Suryanarayana Murty (2002), Paratattvaganṇitadarśanam, Motilal Banarsidass, ISBN978-8120818217, page 303
- ^ abDevadutta Kali (2005), Devimahatmyam: In Praise of the Goddess, Motilal Banarsidass, ISBN978-8120829534, page 365, Quote: 'Saccidananda, being-consciousness-bliss, a threefold epithet attempting to describe the unitary, indescribable Brahman'.
- ^ abcJones & Ryan 2006, p. 388.
- ^Puligandla 1997, p. 222.
- ^Potter 2008, p. 6-7.
- ^ abcdeJames Lochtefeld (2002), 'Satchidananda' in The Illustrated Encyclopedia of Hinduism, Vol. 2: N-Z, Rosen Publishing, ISBN0-8239-2287-1, page 578
- ^ abSir Monier Monier-Williams, Sat, A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages, Oxford University Press (Reprinted: Motilal Banarsidass), ISBN978-8120831056, page 1134
- ^Sugirtharajah 2004, p. 115.
- ^Sir Monier Monier-Williams, Cit, A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages, Oxford University Press (Reprinted: Motilal Banarsidass), ISBN978-8120831056, page 395
- ^ abJames Lochtefeld (2002), 'Ananda' in The Illustrated Encyclopedia of Hinduism, Vol. 1: A-M, Rosen Publishing, ISBN0-8239-2287-1, page 35
- ^ abConstance Jones; James D. Ryan (2006). Encyclopedia of Hinduism. Infobase Publishing. p. 28. ISBN978-0-8160-7564-5.
- ^ abSir Monier Monier-Williams, Ananda, A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages, Oxford University Press (Reprinted: Motilal Banarsidass), ISBN978-8120831056, page 139
- ^Vasant Merchant (2000), Savitri: A Legend & a Symbol-Sri Aurobindo's Modern Epic, International Journal of Humanities and Peace, vol. 16, no. 1, pages 29-34
- ^Jean Holm and John Bowker (1998), Hinduism, in Picturing God, Bloomsbury Academic, ISBN978-1855671010, page 71
- ^Julian Woods (2001), Destiny and Human Initiative in the Mahabharata, State University of New York, ISBN978-0791449820, page 201
- ^Adrian Hastings et al (2000), The Oxford Companion to Christian Thought, Oxford University Press, ISBN978-0198600244, page 324
- ^Klaus Klostermair (2007), A Survey of Hinduism, 3rd Edition, State University of New York Press, ISBN978-0791470817, page 246
- ^Hilko Wiardo Schomerus and Humphrey Palmer (2000), Śaiva Siddhānta, Motilal Banarsidass, ISBN978-8120815698, page 44
- ^Sherma, Rita (1998), Lance E. Nelson (ed.), Purifying the Earthly Body of God: Religion and Ecology in Hindu India, State University of New York Press, p. 116, ISBN978-0791439241
- ^Holdrege, Barbara (2004). Mittal, S; Thursby, G (eds.). The Hindu World. Routledge. pp. 241–242. ISBN0415215277.
Shankara philosophical system is based on a monistic ontology in which brahman, the universal wholeness of existence, is alone declared to be real. In its essential nature as nirguna (without attributes), brahman is pure being (Sat), consciousness (Cit), and bliss (Ananda) and is completely formless, distinctionless, nonchanging, and unbounded. As saguna (with attributes), brahman assumes the form of Ishvara, the lord, [...] Moksha is attained through knowledge (jñåna, vidyå) alone, for when knowledge dawns the individual self awakens to its true nature as Atman, the universal Self, which is identical with Brahman.
- ^Christopher Key Chapple (2010), The Bhagavad Gita: Twenty-fifth–Anniversary Edition, State University of New York Press, ISBN978-1438428420, page xviii
- ^Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN978-8120814684, pages 433-437, 464-475, 484-493
- ^Anantanand Rambachan (2006), The Advaita Worldview: God, World, and Humanity, State University of New York Press, ISBN978-0791468517, pages 40-43
- ^Mariasusai Dhavamony (2002), Hindu-Christian Dialogue: Theological Soundings and Perspectives, Rodopi, ISBN978-9042015104, pages 68-70
- ^Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN978-8120814684, pages 110-117
- ^Klaus Witz (1998), The Supreme Wisdom of the Upaniṣads: An Introduction, Motilal Banarsidass, ISBN978-8120815735, pages 227-228
- ^Dhavamony, Mariasusai (2002). Hindu-Christian Dialogue: Theological Soundings and Perspectives. Rodopi. pp. 68–70. ISBN9789042015104.
- ^Hattangadi, Sunder (2015). 'तेजोबिन्दु (Tejobindu Upanishad)'(PDF) (in Sanskrit). p. 8. Retrieved 12 January 2016.; Quote: नित्यशुद्धचिदानन्दसत्तामात्रोऽहमव्ययः । नित्यबुद्धविशुद्धैकसच्चिदानन्दमस्म्यहम् ॥
- ^Mircea Eliade (1970), Yoga: Immortality and Freedom, Princeton University Press, ISBN0-691017646, pages 128-129
- ^Flood, Gavin D. (1996), An Introduction to Hinduism, Cambridge University Press, p. 96, ISBN978-0521438780
- ^ abAyyangar, TR Srinivasa (1938). The Yoga Upanishads. The Adyar Library. pp. 42–43.
- ^Hattangadi, Sunder (2015). 'तेजोबिन्दु (Tejobindu Upanishad)'(PDF) (in Sanskrit). pp. 7–8. Retrieved 12 January 2016.
- ^Lochtefeld, James G. (2002). The Illustrated Encyclopedia of Hinduism: A-M. The Rosen Publishing Group. pp. 593, 578, 604. ISBN9780823931798.
- ^Eliot Deutsch (1980), Advaita Vedanta : A Philosophical Reconstruction, University of Hawaii Press, ISBN978-0824802714, Chapter 1
- ^MacFie 2004, p. 26.
Sources[edit]
- MacFie, J.M. (2004), The Ramayan of Tulsidas or the Bible of Northern India, Kessinger Publishing
- Potter, Karl H. (2008), The Encyclopedia of Indian Philosophies: Advaita Vedānta Up to Śaṃkara and His Pupils, Delhi: Motilal Banarsidass Publishers Private Limited
- Puligandla, Ramakrishna (1997), Fundamentals of Indian Philosophy, New Delhi: D.K. Printworld (P) Ltd.
- Raju, P. T. (2013), The Philosophical Traditions of India, Routledge, p. 228, ISBN9781135029425, retrieved 8 June 2015
- Jones, Constance; Ryan, James D. (2006), Encyclopedia of Hinduism, Infobase Publishing, p. 388, ISBN9780816075645
- Sugirtharajah, Sharada (2004), Imagining Hinduism: A Postcolonial Perspective, Routledge, p. 115, ISBN9781134517206
- Werner, Karel (2004), A Popular Dictionary of Hinduism, Routledge, ISBN9781135797539
External links[edit]
Retrieved from 'https://en.wikipedia.org/w/index.php?title=Satcitananda&oldid=989188750'
'I hope that this album will be a form of meditation and a spiritual awakening for those who listen with their inner ear. Om Shanti'Alice Coltrane
The CD reissue of Alice Coltrane landmark Journey Satchidananda reveals just how far the pianist and widow of John Coltrane come in the three years after his death. The compositions here are wildly open and droning figures built on whole tones and minor modes. And while it's true that one can definitely hear her late husband's influence on this music, she wouldn't have had it any other way. Pharoah Sanders’ playing on the title cut, 'Shiva-Loka,' and 'Isis and Osiris' (which also features the Vishnu Wood on oud and Charlie Haden on bass) is gloriously restrained and melodic. Coltrane’s playing, too, is an element of tonal expansion as much as it is a modal and melodic device. With a tamboura player, Cecil McBee on bass, Rashied Ali on drums, and Majid Shabazz on bells and tambourine, tracks such as 'Stopover Bombay' and the D minor modally drenched 'Something About John Coltrane' become exercised in truly Eastern blues improvisation. Sanders plays soprano exclusively, and the interplay between it andColtrane’s piano and harp is mesmerizing. With the drone factor supplied either by the tamboura or the oud, the elongation of line and extended duration of intervallic exploration is wondrous. The depths to which these blues are played reveal their roots in African antiquity more fully than any jazz or blues music on record, a tenet that exists today over 30 years after the fact. One last note, the 'Isis and Osiris' track, which was recorded live at the Village Gate, features some of the most intense bass and drum interplay -- as it exists between Haden and Ali -- in the history of vanguard jazz. Truly, this is a remarkable album, and necessary for anyone interested in the development of modal and experimental jazz. It's also remarkably accessible.
By Thom Jurek (AMG)
Tracklist :1. Journey in Satchidananda 6:40
![Journey Journey](/uploads/1/1/8/8/118832892/451835561.jpg)
3. Stopover Bombay 2:54
4. Something About John Coltrane 9:45
5. Isis & Osiris 11:30
Credits :
Alice Coltrane : Harp, Piano
Pharoah Sanders : Saxophone, Percussion
Rashied Ali : Drums
Cecil McBee : Bass (except #5)
Majid Shabazz : Bells, Tambourine (except on #5)
Tulsi - Tamboura
Vishnu Wood - Oud on #5
Charlie Haden : Bass on #5