The enigma of spirituality in the Indus Valley

There is a great mystery about the civilization of the Indus Valley or Mohenjo Dharo and Harappa, which existed for two thousand years since the 3300 BC. How is it possible that a civilization so lasting and culturally rich has not left any other temples or figures of gods? I want to shed light on this enigma, with a response that may come as a surprise. Joaquín G. Weil writes.

Indus Valley

This response is not based on thoughtful deductions or in unquestionable archaeological finds. Take it if you like a mere hypothesis or even as a fable. But before we go with the facts and some previous hypotheses.

The The Indus Valley civilization interested practitioners of yoga because it is considered was in it where it finds its roots this ancient science. To witness it is claimed the existence of the terracotta figurines for positions that recall the asanas of yoga. The same happens with stamps featuring images supposedly representing primitive icon of the God Shiva, in particular Shiva Pashupati, the Lord of the beasts, seated in positions yogic, accompanied by legends in a spelling today still indecipherable.

It is a civilization of high architectural, urban, agricultural, industrial and artistic development. Its major metropolis were, as it has been said, Mohenjo Dharo and Harappa. This culture existed during a period of approximately two thousand years, the same length which, to date, is having the Christian era. The mystery is that, unlike other civilizations of antiquity, such as the Egyptian, the Mesopotamian or the Middle East, in the remains of the civilization of the Indus Valley not found remnants of temples or large figures of deities; a very striking peculiarity.

For his part, today it seems clear that the yoga - or some form of this science - indeed already existed in that culture, not only by the archaeological mentioned but also by deduction, already arias invasions not able bring it, because then it would be present in other close villages culturally as the Persian, and is not the case.

To explain the uniqueness that is precisely the absence of temples and great divine representations, allegedly the hypothesis that this culture not practiced a ritual and lavish spirituality officiated by a priestly caste, but rather some sort of domestic and private spirituality It would be the yoga and meditation, practiced especially by the citizens in their homes.

At first I admitted as some such explanation, and perhaps well believable way, is it in part. However, to complete the elucidation of the phenomenon now also I prefer is another hypothesis which I will explain below. Take it if you want, as we have already noticed, as a fable, although in reality it is not a fable.

Gods, teachers and disciples

First, in the Indus Valley civilization existed if the temples, only that they were in a shape and size making them completely indistinguishable from other buildings in the eyes of archaeologists. It was a construction of about four meters long by two wide and two height. As a ceiling had a false vault that was supported on four pillars or columns, just wearing some not very large on the front label.
This circumstance explains the fact that temples, have not found as search for larger buildings, as of the great contemporary civilizations: Egypt, Mesopotamia, and Middle East.

Now I'll explain the reason that large representations or figures of deities not have found. In fact, there them. Why?

I'm going to describe how it was spirituality in the civilization of the Indus Valley. Temples, the shape and size that we have mentioned, were located on the outskirts of the cities, as they are the chapels on the outskirts of our peoples, also in watchtowers, narrow passages and crossroads.

Inside the temple was a master; at the top of the ceiling, according to the times, a disciple (probably also had disciples in other gender-segregated temples). This disciple was dressed with all the clothing, jewelry, makeup and attributes or symbols of the deity representing. But represented it not as living sculpture, but as the embodiment of the divinity.

The work of personal and spiritual development of the disciples was internalize, find within themselves and demonstrate the traits and qualities of each God. As you can understand it was one meditation well powerful staff, which required a deep concentration and that also entailed some risk.

The master (possibly also master existed) would have gone during his youth through this hard training as a disciple, of course. Over time was dedicated to serve their small ritual of water and fire, also consultations of the parishioners and pilgrims. And had as one of its main tasks the tutelage of the disciples. In particular he watched because divine representation that the disciple took place, not rushed it mistakenly as an achievement of its own ego.

It was necessary the discipline (Etymologically, the Faculty of the disciple) representing divinity, diving in herself in search of the most sacred archetypes, regardless of personal achievements, but becoming a server or servant, a mere transmitter or humble medium of this divine power for the benefit of all sentient beings.

The master also watched over that Ward not found to be engorged as person in strength and importance divine juggernaut. It reminded her all each day who was as an individual in this terrestrial existence.
Imagine these disciples and disciples dressed with rich ornaments, pigmented skin with bright colors, equipped with all the symbols and attributes of each deity.

Since the locals had these magnificent and vivid representations of gods carved in flesh and soul, all they needed to carve simple wood, brittle clay or coarse stone.

It was a form of spirituality, unique in the history of mankind. It also connects with several pillars of the subsequent development of spirituality in India:

  • The concept and the figure of the Bhagavan, the person who has made or updated conscientiously the divinity itself.
  • The art of the mudra (in the original sense of the word), the interrelationship between body positions and the evolution of the mind; something basic in the Eastern representation of the gods (as already pormenoricé in another Article), especially in representation and physical manifestation of God by and through a natural person.
  • The concept and the figure of the Buddha, the person who has agreed in full mode to its own light, consciousness and inner wisdom.
  • And finally, with equal importance - and even more so for the Yogis and yoginis, through the concentration and uptake in its own (Pratyahara and Dharana) the finding of the Atman, the spirit or universal accessible unit within each one.

All these phenomena of spiritual evolution in relation to the science of yoga and meditation, with all likelihood began to develop, to know, in this culture of Mohejo-Daro and Harappa. And its origins would be explained by that singular (hypothetical) form of spirituality that would be the representation, creation and live demonstration (incarnation) of the gods and goddesses through persons trained for this purpose.

Beyond the historical uniqueness of the culture of the Indus Valley, the message of these teachings and spiritual manifestations would be clear: find the divine within you, feel its reality and its presence, live it and share it.

The only safeguard is to understand that any achievement, understanding or realization that we can achieve is also attainable by all sentient beings, that's why, at the end of each Buddhist practice, they are offered the merits.
Joaquín G. Weil

Joaquín García Weil (photo: Vito Ruiz)Who is

Joaquín García Weil He graduated in philosophy, yoga teacher and Yoga room Málaga director. Practice Yoga for 20 years and teaches it since makes eleven. He is a student of Swami Rudradev (leading disciple of Iyengar), with whom he has learned in Yoga Study Center, Rishikesh, India. He has also studied with Dr. Vagish Sastri de Benarés, among other masters.

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By • 22 Feb, 2016 • section: Joaquín G. Weil