The Eternal Tapestry of Consciousness: Unveiling the Great Space of Reality

In the vast expanse of existence, there lies a boundless domain where everything transpires—a realm that transcends the finite constraints of time and space. This realm is Consciousness, the fundamental essence that pervades all phenomena, both seen and unseen. It is the canvas upon which the Universe paints its manifold expressions, the stage where the cosmic drama unfolds, and the undercurrent that unites all forms of existence. Consciousness is the Great Space, a timeless continuum that flows into the eternal now, embracing all that is, all that has been, and all that will ever be.

The Nature of Consciousness

Consciousness is the bedrock of reality, an omnipresent, all-encompassing presence that holds within it every possible manifestation. It is the silent witness to the dance of creation, the formless essence that gives rise to form. In its vast openness, Consciousness transcends all boundaries and distinctions, embodying an underlying unity that interconnects all beings and phenomena. Within this infinite expanse, every event, thought, and sensation finds its place, contributing to the rich tapestry of existence.

The Duality of Perception: Objective and Subjective

Objective Perception is the recognition of this vast, unified space of Consciousness in its entirety. It is the awareness that encompasses all dimensions and worlds, perceiving the interconnectedness and oneness of all things. In this state of awareness, there is no separation between the Seer and the seen, the observer and the observed. The Great Space reveals itself in its full splendor, a harmonious symphony of existence where everything flows together seamlessly.

Conversely, Subjective Perception is the experience of reality through a limited, fragmented lens. Here, the individual perceives only a portion of the Great Space, a confined perspective that distinguishes the subject from the objects of perception. This partial view creates the illusion of separation, a sense of being apart from the whole. It is akin to observing the world through a keyhole, catching glimpses of the vast landscape beyond but never fully experiencing its totality.

The One Unique Reality

Despite the myriad perceptions that arise, there is, in truth, only one unique reality—a singular space of existence that contains everything. This reality is akin to a rainbow, displaying various dimensions and sub-worlds that together form a cohesive whole. The outermost layer is the world of the senses, the tangible realm where physical interactions take place. Yet, beyond this sensory world lie deeper, more subtle dimensions that are also part of the unified field of Consciousness.

The Path to Objective Awareness

Objective Perception, the awareness of the entire space of existence, is not a state that evolves or progresses over time. It is an ever-present reality that simply is, always available to be realized. It flows effortlessly with what is happening here and now in the Great Space. This state of being is unbound by temporal or spatial constraints, transcending the need for any form of evolution or transition.

On the other hand, Subjective Perception, confined to a particular region of the Great Space, often senses its own limitations. The subject, aware of a larger reality beyond its immediate experience, yearns for growth, transformation, and a transition to a broader perspective. This longing, however, is a delusion born of limited awareness. The truth is that all beings, all subjects, reside within the Great Space from the beginning and for eternity. The perceived boundaries and confines are self-imposed illusions created by subjective distortions.

Breaking the Walls of Subjectivity

Imagine living in a small, enclosed room, aware that a vast world exists outside its walls. The desire to break free and explore the greater space is natural. However, the journey towards freedom is not one of outward exploration but of inner realization. By dismantling the walls of subjective perception—those barriers created by limited awareness—one can recognize the boundless expanse of the Great Space that has always been there.

In this realization, the trapped subject finds liberation. There is no need for evolution, for becoming something other than what one already is, or for traveling to a distant realm. The key lies in recognizing the true nature of one's situation, free from the distortions of subjective thought. This recognition dissolves the walls, merging the confined space with the infinite expanse of Consciousness.

The Eternal Now

In the unified Space of Existence, everything happens in the eternal now. There is no past to cling to, no future to aspire towards—only the present moment, rich with potential and alive with the unfolding of reality. Here, in this timeless presence, all beings are interconnected, all phenomena are intertwined, and the dance of existence plays out in perfect harmony.

Conclusion: Embracing the Great Space

The journey towards Objective Perception is not one of striving or seeking but of awakening to what already is. It is a return to the fundamental truth of our existence, the recognition of the boundless Consciousness that permeates all. By embracing this Great Space, we transcend the illusions of separation and limitation, entering into a state of harmonious unity with all that exists.

In this state of awareness, life becomes a flowing river of experiences, each moment a drop in the vast ocean of Consciousness. We come to see ourselves not as isolated entities but as integral parts of a greater whole, participants in the eternal dance of creation. This is the true essence of reality, the timeless truth that lies at the heart of all existence.

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Το Αιώνιο Υφαντό της Συνείδησης: Αποκαλύπτοντας τον Μεγάλο Χώρο της Πραγματικότητας

Στην απέραντη έκταση της ύπαρξης, υπάρχει ένας απεριόριστος τομέας όπου τα πάντα συμβαίνουν - ένα βασίλειο που υπερβαίνει τους πεπερασμένους περιορισμούς του χρόνου και του χώρου. Αυτό το βασίλειο είναι η Συνείδηση, η θεμελιώδης ουσία που διαπερνά όλα τα φαινόμενα, ορατά και αόρατα. Είναι ο καμβάς πάνω στον οποίο το Σύμπαν ζωγραφίζει τις πολλαπλές εκφράσεις του, το στάδιο όπου εκτυλίσσεται το κοσμικό δράμα και το υπόγειο ρεύμα που ενώνει όλες τις μορφές ύπαρξης. Η συνείδηση είναι ο Μεγάλος Χώρος, μια διαχρονική συνέχεια που ρέει στο αιώνιο τώρα, αγκαλιάζοντας ό,τι είναι, ό,τι υπήρξε και ό,τι θα υπάρξει ποτέ.

Η Φύση της Συνείδησης

Η συνείδηση είναι το θεμέλιο της πραγματικότητας, μια πανταχού παρούσα, ολόπλευρη παρουσία που κρατά μέσα της κάθε δυνατή εκδήλωση. Είναι ο σιωπηλός μάρτυρας του χορού της δημιουργίας, η άμορφη ουσία που γεννά τη μορφή. Στην απέραντη ανοιχτότητά της, η Συνείδηση υπερβαίνει όλα τα όρια και τις διακρίσεις, ενσωματώνοντας μια υποκείμενη ενότητα που διασυνδέει όλα τα όντα και τα φαινόμενα. Μέσα σε αυτή την απέραντη έκταση, κάθε γεγονός, σκέψη και αίσθηση βρίσκει τη θέση του, συμβάλλοντας στο πλούσιο υφαντό της ύπαρξης.

Η δυαδικότητα της αντίληψης: αντικειμενική και υποκειμενική

Η Αντικειμενική Αντίληψη είναι η αναγνώριση αυτού του τεράστιου, ενοποιημένου χώρου της Συνείδησης στο σύνολό του. Είναι η επίγνωση που περικλείει όλες τις διαστάσεις και τους κόσμους, αντιλαμβανόμενη τη διασύνδεση και την ενότητα όλων των πραγμάτων. Σε αυτή την κατάσταση επίγνωσης, δεν υπάρχει διαχωρισμός μεταξύ του Βλέποντος και του ορατού, του παρατηρητή και του παρατηρούμενου. Ο Μεγάλος Χώρος αποκαλύπτεται στο πλήρες μεγαλείο του, μια αρμονική συμφωνία ύπαρξης όπου τα πάντα ρέουν μαζί ομαλά.

Αντίθετα, η υποκειμενική αντίληψη είναι η εμπειρία της πραγματικότητας μέσα από έναν περιορισμένο, κατακερματισμένο φακό. Εδώ, το άτομο αντιλαμβάνεται μόνο ένα μέρος του Μεγάλου Χώρου, μια περιορισμένη προοπτική που διακρίνει το υποκείμενο από τα αντικείμενα της αντίληψης. Αυτή η μερική θεώρηση δημιουργεί την ψευδαίσθηση του χωρισμού, την αίσθηση του να είσαι χωριστά από το σύνολο. Είναι παρόμοιο με το να παρατηρείς τον κόσμο μέσα από μια κλειδαρότρυπα, να τραβάς ματιές στο απέραντο τοπίο πέρα, αλλά ποτέ να μην βιώνεις πλήρως την ολότητά του.

Η Μία Μοναδική Πραγματικότητα

Παρά τις μυριάδες αντιλήψεις που προκύπτουν, υπάρχει, στην πραγματικότητα, μόνο μια μοναδική πραγματικότητα - ένας μοναδικός χώρος ύπαρξης που περιέχει τα πάντα. Αυτή η πραγματικότητα μοιάζει με ένα ουράνιο τόξο, που εμφανίζει διάφορες διαστάσεις και υποκόσμους που μαζί σχηματίζουν ένα συνεκτικό σύνολο. Το πιο εξωτερικό στρώμα είναι ο κόσμος των αισθήσεων, το απτό βασίλειο όπου λαμβάνουν χώρα οι φυσικές αλληλεπιδράσεις. Ωστόσο, πέρα από αυτόν τον αισθητηριακό κόσμο βρίσκονται βαθύτερες, πιο λεπτές διαστάσεις που αποτελούν επίσης μέρος του ενοποιημένου πεδίου της Συνείδησης.

Το μονοπάτι προς την αντικειμενική επίγνωση

Η Αντικειμενική Αντίληψη, η επίγνωση ολόκληρου του χώρου της ύπαρξης, δεν είναι μια κατάσταση που εξελίσσεται ή προοδεύει με την πάροδο του χρόνου. Είναι μια πανταχού παρούσα πραγματικότητα που απλά είναι πάντα διαθέσιμη να πραγματοποιηθεί. Κυλά αβίαστα με όσα συμβαίνουν εδώ και τώρα στον Μεγάλο Χώρο. Αυτή η κατάσταση ύπαρξης δεν δεσμεύεται από χρονικούς ή χωρικούς περιορισμούς, υπερβαίνοντας την ανάγκη για οποιαδήποτε μορφή εξέλιξης ή μετάβασης.

Από την άλλη πλευρά, η Υποκειμενική Αντίληψη, που περιορίζεται σε μια συγκεκριμένη περιοχή του Μεγάλου Χώρου, συχνά αισθάνεται τους δικούς της περιορισμούς. Το υποκείμενο, έχοντας επίγνωση μιας ευρύτερης πραγματικότητας πέρα από την άμεση εμπειρία του, λαχταρά για ανάπτυξη, μεταμόρφωση και μετάβαση σε μια ευρύτερη προοπτική. Αυτή η λαχτάρα, ωστόσο, είναι μια αυταπάτη που γεννιέται από περιορισμένη επίγνωση. Η αλήθεια είναι ότι όλα τα όντα, όλα τα υποκείμενα, κατοικούν εντός του Μεγάλου Χώρου από την αρχή και για την αιωνιότητα. Τα αντιληπτά όρια και τα όρια είναι αυταπάτες που δημιουργούνται από υποκειμενικές παραμορφώσεις.

Σπάζοντας τα τείχη της υποκειμενικότητας

Φανταστείτε να ζείτε σε ένα μικρό, κλειστό δωμάτιο, έχοντας επίγνωση ότι ένας τεράστιος κόσμος υπάρχει έξω από τους τοίχους του. Η επιθυμία να απελευθερωθείς και να εξερευνήσεις τον ευρύτερο χώρο είναι φυσική. Ωστόσο, το ταξίδι προς την ελευθερία δεν είναι ταξίδι εξωτερικής εξερεύνησης αλλά εσωτερικής συνειδητοποίησης. Αποσυναρμολογώντας τα τείχη της υποκειμενικής αντίληψης -αυτά τα εμπόδια που δημιουργούνται από την περιορισμένη επίγνωση- μπορεί κανείς να αναγνωρίσει την απεριόριστη έκταση του Μεγάλου Χώρου που ήταν πάντα εκεί.

Σε αυτή τη συνειδητοποίηση, το παγιδευμένο υποκείμενο βρίσκει την απελευθέρωση. Δεν υπάρχει ανάγκη για εξέλιξη, για να γίνει κανείς κάτι άλλο από αυτό που είναι ήδη, ή για ταξίδι σε ένα μακρινό βασίλειο. Το κλειδί βρίσκεται στην αναγνώριση της αληθινής φύσης της κατάστασής του, απαλλαγμένο από τις στρεβλώσεις της υποκειμενικής σκέψης. Αυτή η αναγνώριση διαλύει τους τοίχους, συγχωνεύοντας τον περιορισμένο χώρο με την άπειρη έκταση της Συνείδησης.

Το Αιώνιο Τώρα

Στον ενιαίο Χώρο της Ύπαρξης, όλα συμβαίνουν στο αιώνιο τώρα. Δεν υπάρχει παρελθόν για να προσκολληθούμε, κανένα μέλλον για να φιλοδοξούμε - μόνο η παρούσα στιγμή, πλούσια σε δυνατότητες και ζωντανή με το ξεδίπλωμα της πραγματικότητας. Εδώ, σε αυτή τη διαχρονική παρουσία, όλα τα όντα είναι αλληλένδετα, όλα τα φαινόμενα συμπλέκονται και ο χορός της ύπαρξης παίζει σε τέλεια αρμονία.

Συμπέρασμα: Αγκαλιάζοντας τον Μεγάλο Χώρο

Το ταξίδι προς την Αντικειμενική Αντίληψη δεν είναι ένα ταξίδι προσπάθειας ή αναζήτησης αλλά αφύπνισης σε αυτό που ήδη υπάρχει. Είναι μια επιστροφή στη θεμελιώδη αλήθεια της ύπαρξής μας, την αναγνώριση της απεριόριστης Συνείδησης που διαπερνά τα πάντα. Αγκαλιάζοντας αυτόν τον Μεγάλο Χώρο, ξεπερνάμε τις ψευδαισθήσεις του χωρισμού και του περιορισμού, μπαίνοντας σε μια κατάσταση αρμονικής ενότητας με όλα όσα υπάρχουν.

Σε αυτή την κατάσταση επίγνωσης, η ζωή γίνεται ένα ρέον ποτάμι εμπειριών, κάθε στιγμή μια σταγόνα στον απέραντο ωκεανό της Συνείδησης. Φτάνουμε να βλέπουμε τους εαυτούς μας όχι ως απομονωμένες οντότητες αλλά ως αναπόσπαστα μέρη ενός ευρύτερου συνόλου, συμμετέχοντες στον αιώνιο χορό της δημιουργίας. Αυτή είναι η αληθινή ουσία της πραγματικότητας, η διαχρονική αλήθεια που βρίσκεται στην καρδιά κάθε ύπαρξης.

Tuesday, August 8, 2023

Advaita Vedanta

Advaita Vedanta is one of the most influential and widely studied schools of thought within the Hindu philosophical tradition. The term "Advaita" means "not two," signifying the core doctrine of non-dualism. This school of thought is based on the Upanishads, Brahma Sutras, and the Bhagavad Gita, collectively known as the "Prasthanatrayi."

Advaita Vedanta was systematized by the Indian philosopher Adi Shankara (8th century CE), who consolidated the Advaita Vedanta teachings. According to Shankara, the ultimate reality (Brahman) is of a singular, unified existence, despite the apparent diversity and multiplicity in the material world.

Key Concepts of Advaita Vedanta:

1. Brahman: Advaita Vedanta asserts that Brahman is the ultimate reality – it is infinite, formless, eternal, and beyond human comprehension. It is the source, sustainer, and end of everything.

2. Atman: Atman is the individual self or soul. According to Advaita, Atman is fundamentally identical to Brahman. The realization of this identity leads to Moksha (liberation from the cycle of birth and death).

3. Maya: Maya refers to the illusory nature of the world. Advaita Vedanta holds that the world as we perceive it is not the ultimate reality but is shaped by human ignorance (avidya) of the true nature of reality.

4. Moksha: Moksha is the liberation from the cycle of birth and death (samsara). According to Advaita Vedanta, Moksha can be attained through Jnana (knowledge) that the individual self (Atman) is essentially the same as the ultimate reality (Brahman).

5. Jnana: Jnana is knowledge or wisdom, particularly the realization of the unity of Atman and Brahman. Advaita holds that this realization is the path to Moksha.

Advaita Vedanta has been influential in shaping Hinduism and has also significantly influenced various other spiritual and philosophical traditions both within and outside India. It continues to be a major area of study in Eastern philosophy and comparative religion.

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Preamble

Brahman

Maya

The Existence of Brahman

Jnana Yoga

Moksha

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Preamble

"This (Brahman) is the deepest essence. This is the soul of the whole world. This is the reality. This is the Atma. This is you".

(Chatoya Upanishad, 8th-4th century BC).

“This is conscious neither of subject, nor of object, nor of both. This is neither mere consciousness, nor detached sensation, nor darkness. It is invisible, without relation, incomprehensible without reference, indescribable – it is the essence of Self-Consciousness, the end of maya”

(Manduca Upanishad, 8th-4th century BC)

Brahman

"Brahman Is Inconceivable, Limitless, Uncreated, Uncaused, Inconceivable"… (Maitri Upanιsad)

Brahman Is the Only Reality, It Is Pure Consciousness, Undifferentiated Consciousness That Only Realizes Being, there is no subjective or objective differentiation, determination, whatever ...

Brahman can also be described as Pure Being. It is; It simply exists, it has no other idiom and does not admit of any determination…

Brahman, Eternal Reality, is uncreated, unevolved, unaltered, undifferentiated….

"Truly, all this (the universe) is Brahman ... In Brahman it arises, is catalyzed and is maintained"... (Chantoya Upanishad)

Maya

Within Brahman, the Undifferentiated Consciousness, the Pure Being, the Eternal Unchangeable, which is outside of space, time, limitation, motion, anything, differentiation arises, producing all the phenomena (perceptions, actions, phenomena) that make up the "world of experience". All these are only forms of Consciousness - limitations -. They emerge in Consciousness and again disappear in Consciousness. Consciousness, Pure Being, Is the Stable Background, all other phenomena have no reality of their own, they have a relative existence, "like waves in the sea". It is Maya…

When there is Vidya (Brahman Vidya, Jnana - Knowledge) then we realize that Brahman Is the Only Reality.

Brahman Is Atman itself, our Ultimate Ontological Reality. We are This.

In this State we perceive that all phenomena are only activities, states, phenomena, without a reality of their own.

When the Brahman Vidya "recedes" (we don't know how and why), when the Perception of One Reality recedes, then there is Avidya (Ignorance), we are absorbed in the activity of Consciousness, the situations, the phenomena and perceive them as if they have their own reality. This phenomenon is called Antiaropa (False Metaphor – What is only a form of Consciousness is taken as real).

In the State of Avidya we no longer perceive the One Reality but consider the activities of Consciousness as reality.

The first differentiation from Brahman is that we no longer perceive Brahman as the Objectively Existent One Reality but as a personal absolute reality (Atman). Although Atman is essentially identical with Brahman and is also attributeless, at the same time it differs because it is Brahman from a personal perspective. Atman, depending on the degree of Vidya -avidya is perceived as:

1) The Attributeless, (No Underlying Object Perception).

2) Universal Consciousness, (Subject object identified).

3) Omnipresent Existence, (Underlying object are separate but occupy the same space).

(In the Upanishads the states of consciousness are referred to as prajna, silent undifferentiated consciousness, taijasa, self-illuminated consciousness moving inward, visya awakened consciousness moving outward).

The second activity of Consciousness under the influence of avidya is Manas which can be characterized as mentality. Manas perceives Existence as individuality within an objective space. Manas produces all subjective and objective phenomena. A mental current is created in principle, the perception of an individual existence (jiva) within the mental space (karana loka – causal, perceptual field) resulting from all this activity. The jiva (individual existence) within the mental space is fixed in some specific qualities and appears as a mental body (karana sarira). This is how individuality and multiplicity arise at the same time within the mental space. Manas therefore creates both the subjective states and the objective phenomena. It is both the core of mental existence and the activity that produces the phenomena.

Manas is an activity of Consciousness. Although it is a single activity, typologically we can distinguish several functions:

1) Ahamkara ("I-who"), consciousness of our existence within the world of phenomena.

2) Buddhi, mentality (determining subject-object, object-object relations, etc.).

3) Manas, perception of phenomena.

4) Chitta, memory (all experience accumulated as memory to serve in the creation of knowledge, its reproduction, etc.).

The differentiation of Manas is technically called vrtti (rippling) and there are as many types of vrtti as there are functions of Manas.

Manas (mindfulness) condenses into Prana (energy) and thus energy space (suksam) is created loka – subtle, energy field), the energy existence (suksam sarira – subtle body), the energetic life.

Prana (energy) is stereotyped and takes the form of material substance (akasa – ether, space) which is condensed into matter, material universe (stula loka – gross material realm) where we manifest within a gross body (stula sarira ).

In this way Brahman works in the space of Maya producing objectively specific fields - functions, Atman, Manas, Prana and Akasa. Brahman appears to function within these fields as individualities, within an objective space. In reality Consciousness Is One, individuality is but a limited perception and object is but a creation of perception (displaying a relative existence). Brahman is the Reference Center of all limited perceptual (ontological) states (individual perceptions, objects).

When there is Vidya we realize that everything is phenomena. When there is avidya we become absorbed in this activity and perceive it as reality.

The Existence of Brahman

Brahman, Being, Consciousness, Is One and Within Its Perceptual Function all limited perceptual (ontological) states occur

"Man" is Brahman operating in the various perceptual fields, Atman Manas, Prana, Akasa (and matter). In the last field is the Brahman that functions at the levels of atman, manas (ahamkara, buddhi, manas chitta), prana, akasa.

The composition of man is shown below.

1) Brahman, (Sat-Chit-Anand). The Absolute, the One Reality, the Impersonal God the Primal.

2) Atman (due to avidya Brahman " appears" as Atman). The essential background of being, identified with the One Reality, Brahman. Three states of consciousnes.

3) Jiva, the empirical soul, the psychological subject. The andahkarana (ahamkara, buddhi, manas, chitta).

4) Prana, intrigue. The etheric, energy body, sense organs and action organs.

5) Rupa, body

Brahman is the Absolute Background with which every being, every consciousness is identified. It is the Absolute Principle that exists in the Depth of being, behind the flow of "external" features, the being in its Depth. It is Eternal and Immutable. When this is perceived then the Consciousness is in the Vidya State When this is not perceived then the Consciousness has the illusory perception of an individual existence. In this sense the Absolute Being that is at the Basis of every being is the Reality, the Real State of our nature, The spiritual experience of our Deepest Essence is expressed as an experience of oneness in which all things sink. The impossibility (weakness of the intellect) to express this experience with concepts (terms of the intellect) leads to its description as "Absolute Unity of Being", "Identity", etc ....

Brahman, the Atman of man, can either turn to the Self, rise above the functions within the material realm, or be present, through the functions, in the objective material world, or even be "lost" in the functions, fantasies, etc ...

The turning of Brahman inwards, the Realization of the Self is called turiya or moksha. In this State the Brahman perceives the Self, the Infinite, the Absolute, etc., but at the same time retains the perception of existence in the material world, maintains a bond, through the material carrier, with the material world. It experiences the One Reality that assimilates all states and transcends material existence. The man in this State is a Jivanmukta.

Turiya, or moksha, is the highest transcendental state that a being can experience in the material world. By separating from the material body, it can rise to the higher planes and by successively leaving the higher planes also to sink into the Self Integral Being.

Jnana Yoga

Brahman, the Absolute Being (which is our Deepest Essence) Is That Imperishable and Immanent That Exists behind the constant flow of phenomena that constitute our existence. Consciousness, states, forms, are all transitory. So, this Immortal and Stable we must know and realize.

The Absolute Being is known in the Depth of our Being only through experience. We just need to realize it. We do not need to realize something, to differentiate ourselves ontologically, because we are the Absolute Being. We just need to realize it.

This Realization of the Absolute, as an inner process is called Jnana. Jnana means transcendent knowledge, knowledge of our Deepest Essence, Brahman. The term Jnana is defined more as a mode of perception – which is a dynamic concept – as a right mode of perception rather than acquired knowledge. Generally, the term indicates a spiritual attitude that varies according to our level of consciousness. When Consciousness Is in Its Natural State then there is Real Jnana, Right Perception of Reality, of our Real Being. When Consciousness tends to be absorbed in phenomenal existence, in mentality, etc., then Jnana is the Calming of Consciousness, the rejection of mental movement as illusory and the creator of illusion. When Consciousness absorbed in the operations of phenomenal existence then Jnana is the calm observation of all this process, mental becoming, etc., which leads to its exhaustion. Jnana as Realization is called Dhyana in technical language.

Jnana, Dhyana, as Realization (as Actualization) of our Real Being, is the Tranquility of Consciousness, the rejection of mental movement, which tends to plunge us into delusion. In this sense Dhyana is not an effort, it is not a realization (in the sense that we realize something). We are already the Absolute and do not need to realize anything. So, Dhyana is not a process. Every process belongs to the space of mentality and time. Dhyana is rejection of mental movement. Dhyana exists, takes place, is completed when all mental movement has ceased. It does not come with effort… because as we strive, we enter into mental becoming, we sink into egoic perception, into apparent existence within becoming. Jnana, as observation of the mental becoming in which we are absorbed, is simply observation, attention. There is no effort, no process but only observation of the process. We don't try anything, we don't prevent anything, we let this whole process exhaust itself.

Jnana is Right Perception that varies according to our level of consciousness. The ultimate goal is the Realization of the Real Being (the Absolute). In order to reach this State, we must with Jnana "ascend" the various levels of consciousness (starting from the level of consciousness we are in the present phase) up to the Absolute. This whole "course" is called Jnana Yoga. Typically, the degrees of "realization" are:

1) BRAHMAN (Turiya State)

2) Nirvikalpa Samadhi (Three states of consciousness, prajna, taijasa, visya).

3) Three levels of dhyana (Elimination of ahamkara, neutralization of bodhi, overcoming of manas).

4) Control of prana.

5) Body control.

(Note: Elimination, neutralization, transcendence, means experiencing a higher, wider state, which merges within itself the lower state, until we reach the Perception of the One Reality which merges everything within itself...).

Moksha

According to the teaching of Advaita Vedanta » Brahman Is the One Reality in which all merge, all refer. Brahman Is the Deepest Essence of all.

The perception of an ego is delusion. We are from the beginning and forever Brahman. We don't have to do anything. We need only realize That We Really Are, freeing ourselves from the ego's delusion (controlling the functions that distort the perception of Reality). Then We Realize That We Always Were This…

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Δικαιώματα πνευματικής ιδιοκτησίας

Το σύνολο του περιεχομένου του Δικτυακού μας τόπου, συμπεριλαμβανομένων, ενδεικτικά αλλά όχι περιοριστικά, των κειμένων, ειδήσεων, γραφικών, φωτογραφιών, σχεδιαγραμμάτων, απεικονίσεων, παρεχόμενων υπηρεσιών και γενικά κάθε είδους αρχείων, αποτελεί αντικείμενο πνευματικής ιδιοκτησίας (copyright) και διέπεται από τις εθνικές και διεθνείς διατάξεις περί Πνευματικής Ιδιοκτησίας, με εξαίρεση τα ρητώς αναγνωρισμένα δικαιώματα τρίτων.

Συνεπώς, απαγορεύεται ρητά η αναπαραγωγή, αναδημοσίευση, αντιγραφή, αποθήκευση, πώληση, μετάδοση, διανομή, έκδοση, εκτέλεση, «λήψη» (download), μετάφραση, τροποποίηση με οποιονδήποτε τρόπο, τμηματικά η περιληπτικά χωρίς τη ρητή προηγούμενη έγγραφη συναίνεση του Ιδρύματος. Γίνεται γνωστό ότι σε περίπτωση κατά την οποία το Ίδρυμα συναινέσει, ο αιτών υποχρεούται για την ρητή παραπομπή μέσω συνδέσμων (hyperlinks) στο σχετικό περιεχόμενο του Δικτυακού τόπου του Ιδρύματος. Η υποχρέωση αυτή του αιτούντος υφίσταται ακόμα και αν δεν αναγραφεί ρητά στην έγγραφη συναίνεση του Ιδρύματος.

Κατ’ εξαίρεση, επιτρέπεται η μεμονωμένη αποθήκευση και αντιγραφή τμημάτων του περιεχομένου σε απλό προσωπικό υπολογιστή για αυστηρά προσωπική χρήση (ιδιωτική μελέτη ή έρευνα, εκπαιδευτικούς σκοπούς), χωρίς πρόθεση εμπορικής ή άλλης εκμετάλλευσης και πάντα υπό την προϋπόθεση της αναγραφής της πηγής προέλευσής του, χωρίς αυτό να σημαίνει καθ’ οιονδήποτε τρόπο παραχώρηση δικαιωμάτων πνευματικής ιδιοκτησίας.

Επίσης, επιτρέπεται η αναδημοσίευση υλικού για λόγους προβολής των γεγονότων και δραστηριοτήτων του Ιδρύματος, με την προϋπόθεση ότι θα αναφέρεται η πηγή και δεν θα θίγονται δικαιώματα πνευματικής ιδιοκτησίας, δεν θα τροποποιούνται, αλλοιώνονται ή διαγράφονται εμπορικά σήματα.

Ό,τι άλλο περιλαμβάνεται στις ηλεκτρονικές σελίδες του Δικτυακού μας τόπου και αποτελεί κατοχυρωμένα σήματα και προϊόντα πνευματικής ιδιοκτησίας τρίτων ανάγεται στη δική τους σφαίρα ευθύνης και ουδόλως έχει να κάνει με τον Δικτυακό τόπο του Ιδρύματος.

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