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.

...

Preamble

Brahman

Maya

The Existence of Brahman

Jnana Yoga

Moksha

...

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…

The Radiance of the Self: From Purity to Immortality

In the soundless cathedral of consciousness, where time dissolves like morning mist and space becomes but a whispered prayer, there dwells a light that knows neither beginning nor end...

The Purification of the Soul

Within the crucible of existence, the Jiva—that luminous thread of individual consciousness—lies wrapped in veils of countless colors, each thread a memory, each hue a desire that binds it to the wheel of becoming. Yet beneath these gossamer shrouds, beneath the accumulated dust of ten thousand lifetimes, there burns an ember that no wind can extinguish, no darkness can diminish.

Like a golden chalice buried beneath layers of earthen clay, the soul awaits its moment of revelation. The fire of knowledge—kindled not by the striking of flint against stone, but by the gentle breath of understanding that comes through sacred hearing, through the whispered teachings that float like lotus petals on the still waters of the heart—begins its work of alchemy.

In this cosmic forge, where the bellows of devotion fan flames that dance between the visible and invisible realms, the Jiva surrenders its borrowed robes. Each impurity, each shadow-self that clings like morning dew to spider's silk, evaporates in the rising heat of awareness. What remains is not the absence of something, but the presence of everything—pure gold, molten and radiant, singing its eternal song of recognition.

The Sun of Knowledge

Behold! In the vast sky of the heart, where thunderclouds of doubt once gathered and storms of confusion raged, there rises a Sun that casts no shadows, knows no eclipse, requires no fuel save the recognition of its own eternal burning. This is the Atman—not the sun that travels its daily arc across the dome of heaven, but the Sun behind the sun, the Light behind all lights.

This solar consciousness does not illuminate by addition, as a torch might light a darkened chamber, but by the simple withdrawal of that which obscures. It is the darkness of ignorance that is the stranger here, the interloper in a realm where darkness has no native dwelling. When the Sun of Knowledge rises, it does not battle the night—it reveals that night was but a dream, a forgetting, a temporary closing of eyes that were always meant to see.

In its radiance, all things become transparent. The solid walls of separation dissolve like salt in an infinite ocean. The boundaries between self and cosmos, between the seeker and the sought, between the worshipper and the worshipped, become as insubstantial as the line that divides sky from space. Here, in this luminous dissolution, the paradox reveals itself: by losing everything, one gains all; by becoming nothing, one becomes everything.

The Pathless Path to Immortality

In the realm beyond time's dominion, where past and future collapse into an eternal now that breathes with the rhythm of stars, there walks one who has renounced the very concept of walking. Activities fall away like autumn leaves from the tree of being—not through force or discipline, but through the simple recognition that the tree was always bare, always winter, always spring.

Here, in this dimensionless dimension, the limitations of time reveal themselves as prison bars made of moonbeams—seemingly solid until touched by the light of understanding. Space becomes not an expanse to be traversed, but a canvas upon which consciousness paints its dreams of separation. Direction loses meaning when every path leads home, when every step is both departure and arrival, when the traveler discovers that the destination was never elsewhere but always here, always now, always within.

In this worship without object, where the devotee and the divine merge like rivers flowing into an ocean that was never separate from them, something miraculous unfolds. The destroyer of heat and cold—that which stands untouched by the endless oscillations of pleasure and pain, summer and winter, hope and despair—reveals itself as one's own true nature.

This is not the cold comfort of detachment, but the warm embrace of that which includes all while being defined by none. It is Bliss-Eternal, not because it lasts a long time, but because it exists outside the very notion of duration. It is stainless, not because nothing can touch it, but because it is the very space in which all touching occurs.

The Flowering of Omniscience

In the garden of awakened consciousness, where knowing and being cross-pollinate in an endless spring of recognition, the one who has remembered their true face becomes a mirror in which all of existence recognizes itself. This is the All-knowing—not the accumulation of facts like dust upon a shelf, but the intimate recognition of the Self that wears all forms, dreams all dreams, knows all knowing.

To be All-pervading is to discover that one was never contained within the boundaries of skin and bone, never imprisoned within the fortress of individual identity. Like space itself, which is not found in things but in which all things appear, consciousness reveals its true nature as the context within which all experience unfolds.

The wave discovers it was always ocean. The cloud remembers it was always sky. The flame realizes it was always light itself.

The Deathless Death

And so we arrive at the final paradox, the ultimate mystery that dissolves all mysteries: Immortality is achieved not through the preservation of that which was never born, but through the recognition of that which can never die. Death becomes impossible when life is understood as the play of the eternal in the costume of time.

In this recognition, the seeker dissolves into the sought, the questioner into the answer, the dreamer into the dream. What remains is neither being nor non-being, but the very possibility of both, the pregnant emptiness that gives birth to all fullness, the silent music that orchestrates the symphony of existence.

Here, in this place that is no place, in this time that is no time, the radiance of the Self shines forth—not as something achieved, but as something finally, eternally, and impossibly remembered. The gold was always gold, the sun was always shining, the Self was always radiant.

The only question that remains is not whether this is true, but whether we are ready to stop pretending it is not.

In the end, which is also the beginning, we find that there is no journey, no traveler, no destination—only the eternal recognition of what was never lost, the endless remembering of what was never forgotten, the timeless celebration of what was never born and will never die.

The Radiance of the Self shines on.

...

Η Λαμπρότητα του Εαυτού: Από την Καθαρότητα στην Αθανασία

Στον αθόρυβο καθεδρικό ναό της συνείδησης, όπου ο χρόνος διαλύεται σαν πρωινή ομίχλη και ο χώρος γίνεται μια ψιθυριστή προσευχή, κατοικεί ένα φως που δεν γνωρίζει ούτε αρχή ούτε τέλος...

Ο Καθαρισμός της Ψυχής

Μέσα στο χωνευτήρι της ύπαρξης, η Τζίβα—εκείνο το φωτεινό νήμα της ατομικής συνείδησης—είναι τυλιγμένη σε πέπλα αμέτρητων χρωμάτων, κάθε νήμα μια ανάμνηση, κάθε απόχρωση μια επιθυμία που τη δένει στον τροχό της γέννησης. Ωστόσο, κάτω από αυτά τα διάφανα καλύμματα, κάτω από τη σκόνη που έχει συσσωρευτεί από δεκάδες χιλιάδες ζωές, καίει μια σπίθα που κανένας άνεμος δεν μπορεί να σβήσει, καμία σκιά δεν μπορεί να μειώσει.

Σαν χρυσό κύπελλο θαμμένο κάτω από στρώματα πήλινης γης, η ψυχή περιμένει τη στιγμή της αποκάλυψής της. Η φωτιά της γνώσης—που δεν ανάβεται με το χτύπημα πυρόλιθου σε πέτρα, αλλά με την απαλή πνοή της κατανόησης που έρχεται μέσω της ιερής ακρόασης, μέσω των ψιθυριστών διδασκαλιών που επιπλέουν σαν πέταλα λωτού στα ήρεμα νερά της καρδιάς—αρχίζει το έργο της αλχημείας.

Σε αυτό το κοσμικό καμίνι, όπου τα φυσερά της αφοσίωσης φουντώνουν φλόγες που χορεύουν ανάμεσα στα ορατά και τα αόρατα βασίλεια, η Τζίβα παραδίδει τα δανεικά της ενδύματα. Κάθε ακαθαρσία, κάθε σκιά-εαυτός που προσκολλάται σαν πρωινή δροσιά σε ιστό αράχνης, εξατμίζεται στη θερμότητα της επίγνωσης. Αυτό που απομένει δεν είναι η απουσία κάποιου πράγματος, αλλά η παρουσία του παντός—καθαρός χρυσός, λιωμένος και λαμπερός, που τραγουδά το αιώνιο τραγούδι της αναγνώρισης.

Ο Ήλιος της Γνώσης

Ιδού! Στον απέραντο ουρανό της καρδιάς, όπου κάποτε μαζεύονταν σύννεφα αμφιβολίας και ξέσπαγαν καταιγίδες σύγχυσης, ανατέλλει ένας Ήλιος που δεν ρίχνει σκιές, δεν γνωρίζει έκλειψη, δεν χρειάζεται καύσιμο πέρα από την αναγνώριση της δικής του αιώνιας καύσης. Αυτός είναι ο Άτμαν—όχι ο ήλιος που διατρέχει το καθημερινό του τόξο στον θόλο του ουρανού, αλλά ο Ήλιος πίσω από τον ήλιο, το Φως πίσω από όλα τα φώτα.

Αυτή η ηλιακή συνείδηση δεν φωτίζει με πρόσθεση, όπως ένας πυρσός θα φώτιζε ένα σκοτεινό δωμάτιο, αλλά με την απλή απόσυρση αυτού που την καλύπτει. Είναι το σκοτάδι της άγνοιας ο ξένος εδώ, ο εισβολέας σε ένα βασίλειο όπου το σκοτάδι δεν έχει φυσική κατοικία. Όταν ο Ήλιος της Γνώσης ανατέλλει, δεν πολεμά τη νύχτα—αποκαλύπτει ότι η νύχτα ήταν μόνο ένα όνειρο, μια λήθη, ένα προσωρινό κλείσιμο ματιών που προορίζονταν πάντα να δουν.

Στη λάμψη του, όλα γίνονται διάφανα. Οι συμπαγείς τοίχοι του διαχωρισμού διαλύονται σαν αλάτι σε έναν απεριόριστο ωκεανό. Τα όρια ανάμεσα στον εαυτό και τον κόσμο, ανάμεσα στον αναζητητή και το αναζητούμενο, ανάμεσα στον λατρευτή και το λατρευόμενο, γίνονται τόσο ασήμαντα όσο η γραμμή που χωρίζει τον ουρανό από το διάστημα. Εδώ, σε αυτή τη φωτεινή διάλυση, το παράδοξο αποκαλύπτεται: χάνοντας τα πάντα, κερδίζει κανείς τα πάντα· γινόμενος τίποτα, γίνεται τα πάντα.

Η Ατραπός Χωρίς Μονοπάτι προς την Αθανασία

Στο βασίλειο πέρα από την κυριαρχία του χρόνου, όπου παρελθόν και μέλλον καταρρέουν σε ένα αιώνιο τώρα που αναπνέει με τον ρυθμό των άστρων, περπατά κάποιος που έχει απαρνηθεί την ίδια την έννοια του περπατήματος. Οι δραστηριότητες πέφτουν σαν φύλλα του φθινοπώρου από το δέντρο της ύπαρξης—όχι με βία ή πειθαρχία, αλλά με την απλή αναγνώριση ότι το δέντρο ήταν πάντα γυμνό, πάντα χειμώνας, πάντα άνοιξη.

Εδώ, σε αυτή την αδιάστατη διάσταση, οι περιορισμοί του χρόνου αποκαλύπτονται ως κάγκελα φυλακής φτιαγμένα από ακτίνες σελήνης—φαινομενικά συμπαγή μέχρι να τα αγγίξει το φως της κατανόησης. Ο χώρος δεν είναι πλέον μια έκταση που πρέπει να διασχιστεί, αλλά ένας καμβάς πάνω στον οποίο η συνείδηση ζωγραφίζει τα όνειρα του διαχωρισμού. Η κατεύθυνση χάνει το νόημά της όταν κάθε μονοπάτι οδηγεί στο σπίτι, όταν κάθε βήμα είναι ταυτόχρονα αναχώρηση και άφιξη, όταν ο ταξιδιώτης ανακαλύπτει ότι ο προορισμός δεν ήταν ποτέ αλλού, αλλά πάντα εδώ, πάντα τώρα, πάντα μέσα του.

Σε αυτή τη λατρεία χωρίς αντικείμενο, όπου ο πιστός και το θείο συγχωνεύονται σαν ποτάμια που χύνονται σε έναν ωκεανό που ποτέ δεν ήταν ξεχωριστός από αυτά, κάτι θαυμαστό ξετυλίγεται. Ο καταστροφέας της ζέστης και του κρύου—εκείνο που παραμένει ανεπηρέαστο από τις ατέλειωτες ταλαντώσεις της ευχαρίστησης και του πόνου, του καλοκαιριού και του χειμώνα, της ελπίδας και της απόγνωσης—αποκαλύπτεται ως η αληθινή φύση του ανθρώπου.

Αυτό, δεν είναι η ψυχρή παρηγοριά της αποστασιοποίησης, αλλά η ζεστή αγκαλιά αυτού που περιλαμβάνει τα πάντα χωρίς να καθορίζεται από τίποτα. Είναι η Αιώνια Ευδαιμονία, όχι επειδή διαρκεί πολύ, αλλά επειδή υπάρχει έξω από την ίδια την έννοια της διάρκειας. Είναι αμόλυντη, όχι επειδή τίποτα δεν μπορεί να την αγγίξει, αλλά επειδή είναι ο ίδιος ο χώρος μέσα στον οποίο συμβαίνει κάθε άγγιγμα.

Η Ανθοφορία της Παντογνωσίας

Στον κήπο της αφύπνισης συνείδησης, όπου η γνώση και η ύπαρξη διασταυρώνονται σε μια ατέλειωτη άνοιξη αναγνώρισης, εκείνος που έχει θυμηθεί το αληθινό του πρόσωπο γίνεται ένας καθρέφτης στον οποίο όλη η ύπαρξη αναγνωρίζει τον εαυτό της. Αυτό είναι ο Παντογνώστης—όχι η συσσώρευση γεγονότων σαν σκόνη σε ράφι, αλλά η οικεία αναγνώριση του Εαυτού που φορά όλες τις μορφές, ονειρεύεται όλα τα όνειρα, γνωρίζει κάθε γνώση.

Το να είναι κανείς Πανταχού Παρών είναι να ανακαλύπτει ότι ποτέ δεν περιοριζόταν μέσα στα όρια του δέρματος και των οστών, ποτέ δεν φυλακιζόταν μέσα στο φρούριο της ατομικής ταυτότητας. Όπως ο χώρος, που δεν βρίσκεται στα πράγματα αλλά μέσα στον οποίο εμφανίζονται όλα τα πράγματα, η συνείδηση αποκαλύπτει την αληθινή της φύση ως το πλαίσιο μέσα στο οποίο ξετυλίγεται κάθε εμπειρία.

Το κύμα ανακαλύπτει ότι ήταν πάντα ωκεανός. Το σύννεφο θυμάται ότι ήταν πάντα ουρανός. Η φλόγα συνείδησης ότι ήταν πάντα το ίδιο το φως.

Ο Αθάνατος Θάνατος

Και έτσι φτάνουμε στο τελικό παράδοξο, το απόλυτο μυστήριο που διαλύει όλα τα μυστήρια: η Αθανασία επιτυγχάνεται όχι μέσω της διατήρησης αυτού που ποτέ δεν γεννήθηκε, αλλά μέσω της αναγνώρισης αυτού που δεν μπορεί ποτέ να πεθάνει. Ο θάνατος γίνεται αδύνατος όταν η ζωή κατανοηθεί ως το παιχνίδι του αιώνιου μέσα στη στολή του χρόνου.

Σε αυτή την αναγνώριση, ο αναζητητής διαλύεται στο αναζητούμενο, ο ερωτών στην απάντηση, ο ονειροπόλος στο όνειρο. Αυτό που απομένει δεν είναι ούτε ύπαρξη ούτε ανυπαρξία, αλλά η ίδια η δυνατότητα και των δύο, η έγκυος κενότητα που γεννά κάθε πληρότητα, η σιωπηλή μουσική που οργανώνει τη συμφωνία της ύπαρξης.

Εδώ, σε αυτό το μέρος που δεν είναι μέρος, σε αυτόν τον χρόνο που δεν είναι χρόνος, η λάμψη του Εαυτού λάμπει—όχι ως κάτι που επιτεύχθηκε, αλλά ως κάτι που επιτέλους, αιώνια και αδύνατα, θυμήθηκε. Ο χρυσός ήταν πάντα χρυσός, ο ήλιος έλαμπε πάντα, ο Εαυτός ήταν πάντα λαμπρός.

Η μόνη ερώτηση που απομένει δεν είναι αν αυτό είναι αληθές, αλλά αν είμαστε έτοιμοι να σταματήσουμε να προσποιούμαστε ότι δεν είναι.

Στο τέλος, που είναι επίσης η αρχή, βρίσκουμε ότι δεν υπάρχει ταξίδι, ούτε ταξιδιώτης, ούτε προορισμός—μόνο η αιώνια αναγνώριση αυτού που ποτέ δεν χάθηκε, η ατέλειωτη υπενθύμιση αυτού που ποτέ δεν ξεχάστηκε, η διαχρονική γιορτή αυτού που ποτέ δεν γεννήθηκε και δεν θα πεθάνει ποτέ.

Η Λαμπρότητα του Εαυτού λάμπει αιώνια.

Intellectual property rights

The entire content of our website, including, but not limited to, texts, news, graphics, photographs, diagrams, illustrations, services provided and generally any kind of files, is subject to intellectual property (copyright) and is governed by the national and international provisions on Intellectual Property, with the exception of the expressly recognized rights of third parties.
Therefore, it is expressly prohibited to reproduce, republish, copy, store, sell, transmit, distribute, publish, perform, "download", translate, modify in any way, in part or in summary, without the express prior written consent of the Foundation. It is known that in case the Foundation consents, the applicant is obliged to explicitly refer via links (hyperlinks) to the relevant content of the Foundation's website. This obligation of the applicant exists even if it is not explicitly stated in the written consent of the Foundation.
Exceptionally, it is permitted to individually store and copy parts of the content on a simple personal computer for strictly personal use (private study or research, educational purposes), without the intention of commercial or other exploitation and always under the condition of indicating the source of its origin, without this in any way implies a grant of intellectual property rights.
It is also permitted to republish material for purposes of promoting the events and activities of the Foundation, provided that the source is mentioned and that no intellectual property rights are infringed, no trademarks are modified, altered or deleted.
Everything else that is included on the electronic pages of our website and constitutes registered trademarks and intellectual property products of third parties is their own sphere of responsibility and has nothing to do with the website of the Foundation.

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.

Esoterism Academy

CIRCLE OF LIGHT

ESOTERISM STUDIES