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Wednesday, 27 September, 2023

Saturday, August 19, 2023

Buddhism Madhyamaka


Buddhism Madhyamaka

Madhyamaka is a philosophical school within Buddhism that originated in India and is associated with the Mahayana tradition. The term "Madhyamaka" means "middle way" or "middle path," and it refers to the middle ground between extreme views.

The founder of the Madhyamaka school is traditionally considered to be the Indian philosopher Nagarjuna, who lived around the 2nd century CE. Nagarjuna's writings and teachings form the basis of Madhyamaka philosophy. His most famous work is the "Mulamadhyamakakarika" or "Fundamental Verses on the Middle Way."

Central to Madhyamaka philosophy is the concept of "emptiness" or "sunyata." According to Madhyamaka, all phenomena lack inherent or independent existence. They are empty of any fixed or permanent essence. This applies to both external objects and internal mental constructs. Emptiness is not a nihilistic view that denies the existence of things but rather a recognition that all things depend on causes and conditions and are interdependent.

Madhyamaka philosophy also emphasizes the idea of "dependent origination" (pratityasamutpada). It asserts that all phenomena arise dependently and are interconnected. Nothing exists in isolation but is conditioned by a complex web of causes and conditions.

The Madhyamaka school is known for its use of logical reasoning and dialectical arguments to deconstruct conceptual frameworks and expose their inherent contradictions. Nagarjuna employed a method called "prajnaparamita" or "perfection of wisdom" to challenge fixed views and promote a direct realization of emptiness.

Over time, Madhyamaka philosophy spread to various countries, including Tibet, China, and Japan, where it influenced the development of other Buddhist traditions. Different sub-schools and interpretations of Madhyamaka emerged, such as the Prasangika and Svatantrika, each emphasizing certain aspects of the philosophy.

In summary, Madhyamaka is a Buddhist philosophical school that emphasizes the middle way between extremes and explores the concept of emptiness to challenge fixed views and promote a deeper understanding of reality.





Sunyata and dharma (phenomenon, phenomena)

Sunyata, the One Reality




"Like the stars, an illusion, like a lamp, a masquerade, dewdrops or a bombshell, a dream, a lightning or a cloud, so we should see what is addicted"


For Primordial Buddhism Ultimate Reality is Indefinable. It is considered as Emptiness, Infinite, Undefined. Within This "Emptiness", due to ignorance (avidya), error, wrong perception (moha) appears at the cosmic and individual level the becoming (samsara), as a process, as an evolution, as a succession of momentary states (dharma). The dharmas exist as momentary dependent phenomena, as simple phenomena or as causes of objects, that is, they can be determined “this way” or “that way” and yet they are considered real…. Nirvana is realized by erasing the processes of evolution, which are considered “real” …

Thus, Nirvana and Samsara are both considered real and opposites…

For Sunyavada Sunyata (Emptiness) is the Only Reality. Sunyata is not defined, it is as if it does not "exist" (hence it gives the "impression" of the Void). The Sunyata is the Absolute, the Ultimate Reality that does not come under categories of the intellect. In Sunyata, in the Absolute, no determinations, attributes can be attributed. What exists is Sunyata, there is nothing different, whatever appears different, the phenomenon, is also Sunyata. So, Samsara is nothing but an apparent reality. The dharmas are Sunyata, i.e., they cannot be determined (they cannot be used as supports of perception). Dharmas appear but do not last, they are glimpses within the Sunyata, they are not permanently there, so they are not different from the Sunyata Thus "things" themselves are not determinable. Thus, only Sunyata constitutes Reality...Nirvana is realized...Thus Nirvana and Samsara are the same...

So, the Only Reality that exists is Sunyata (Emptiness), there is no different state, there is no Nirvana, there is no existence, samsara, karma, there is no realization, there is nothing, all these are imaginary states. He who perceives Sunyata experiences Reality. Anyone who does not realize this is immersed in a fantasy reality where everything has no real existence. So, what "beings" owe is the realization of Sunyata, the One Reality. As long as they don't realize it, they are in the fantasy. Thus, in Sunyavada the concept of Realization is differentiated. The point is not, as in Theravada, the erasure of the processes of evolution, but the realization that there is only One Reality and that all states of existence are imaginary. Although the Reality is set differently and the concept of realization varies, yet in Sunyavada too there is something to be realized, the realization of Sunyavada, the One Reality. So, between Theravada and Sunyavada there is no difference, there is simply a different description and a different approach to Reality.

Sunyata and dharma (phenomenon, phenomena)

Sunyata constitutes the One Reality. What appears (definable, existent, objective) is only a phenomenon which when analyzed in its determinations (laksana- characteristics, determinations, supports of the intellect) has no reality of its own (svabhava - self - existence, substance, reality) and thus "dissolves" » again in Sunyata.

So, in this sense there is only Sunyata, there is nothing other than Sunyata, some objective reality, self-existent objects, etc. The dharmas that for Theravada were really for Sunyavada are not different from Sunyata. The skandas which for Theravada were considered true for Sunyata are but phenomena woven into Sunyata. Vijnana (the "consciousness" of an individual being) when broken down into its determinations, in its "nature" is only perception, it is a phenomenon whose deepest nature is Sunyata. In the same way, all phenomena, samskaras, imprinted perceptions that feed tendencies, instincts, desires, when analyzed in their function have no reality, they are only perceptions, they are Sunyata. The objects of perception, of sensation, objects, are all phenomena.

Sunyata is the One Reality. All phenomena are only perceptions (and when analyzed in their nature they are illusory), they have no reality, they are Sunyata. Thus, there is no essential distinction between Sunyata and the perception of phenomena (which make up the experience of the phenomenal world). There are three varieties of phenomena, vijnana phenomena, samskara phenomena, and external phenomena. External, objective, phenomena are illusory, they do not constitute an objective, self-existent world, they do not actually exist. Of course, all these phenomena, when they manifest themselves, obey their own laws. So, there is no distinction between Sunyata and phenomena. There is simply perception of Sunyata or perception of phenomena that are not different from Sunyata.

Sunyata, the One Reality

Since only Sunyata is Reality and all phenomena are woven into Sunyata and are not essentially different from Sunyata, they are Sunyata, there is no samsara, no exit from samsara. There is simply perception of Sunyata or perception of phenomena that are also Sunyata, they are the same even if they look "different". Also, the law of karma (of causality, of cause-and-effect connection) only concerns the "virtual" reality.

Only Sunyata is Reality, everything else is only a dream, an illusion.


Sunyata is the One Reality (in Sunyata all phenomena are woven and are non-different from It). There is perception of Sunyata or perception of phenomena, which is also Sunyata. Bodhi is the perception that Sunyata alone is reality. When phenomena are analyzed and dissolved in Sunyata there is Bodhi. When phenomena are allowed to manifest there is no Bodhi. There are three kinds of phenomena, vijnana phenomena, samskara phenomena, all phenomena of perception.

The Practice that leads to Bodhi is Dhyana. The purpose of Dhyana is to neutralize all phenomena, to dissolve them in Sunyata. Phenomena of perception which are not considered different from Sunyata are rejected anyway as unreal (as mere phenomena). So there remain two types of phenomena. The samskaras, which are mental impressions and must be rejected again and again as they emerge from the depth of being, from instincts, memories, etc. and the vijnana phenomena that structure the perception of a personal existence that must be constantly de-constructed until to dissolve in Sunyata. Then the very perception of Sunyata, which is related to inner mental functions, must be deconstructed. True Sunyata is beyond all these.

Dhyana therefore has Five Ranks (or Seven Ranks, if we take in our view that the rejection of inner mentalism has three stages)

1) BODHI, (Realization, Attainment, Enlightenment).

2) Rejection of Inner Mental Activity... There is no distinction between Sunyata and mental activity, Nirvana and skandas.

a) Sunyata is empty of Sunyata – there is no subject, no object

b) Consciousness itself is Sunyata – underlying object are identified

c) All is Sunyata – subject and object are separated.

3) Rejection, Neutralization, of vijnana (consciousness, view). Even personal redemption in Nirvana must be rejected. Nirvana itself as a personal attainment is illusory.

4) Rejection, Elimination of samskara (intellect). Nothing can be considered a prop or used as a basis for intellectual work.

5) Rejection of samjna (perceptual process). The phenomena of perception, as objective phenomena, are rejected anyway

When we come to the realization of Sunyata then we realize that there is no distinction between Sunyata and phenomena, no distinction


According to Sunyavada teaching everything is Sunyata, there is nothing other than Sunyata, all phenomena are Sunyata. When we realize it there is Bodhi. Therefore, Bodhi means perception of Reality, the Only Reality that exists, not the attainment of some other state. When we do not perceive Reality (when there is no Bodhi) we are in a dream state, unreal in the last analysis. Ultimately, we either perceive Reality or we don't. When we perceive it, it is as if we awaken to Reality, the Only Reality, the other states are as if they do not exist. So, there is no achievement in the sense that we pass from one real state to another real state.



Βουδισμός Μαντυαμάκα




Our Prayer

In the Kingdom of the Real


In the realm of the Kingdom of the Real, where the boundaries of consciousness dissolve and the oneness of existence prevails, I offer a prayer, a sacred invocation to the depths of the universe:


Oh, Divine Mystery, eternal and boundless,

In the silence of my being, I seek your presence,

A presence that transcends the illusions of duality,

Guide me to the truth of oneness, the essence of reality.


In this journey of awakening, I surrender my limitations,

As I abandon the trappings of the subjective self,

May my perception be cleansed, my understanding expanded,

Reveal to me the inner realms, the depths of existence untapped.


Grant me the grace to perceive beyond the veils of ignorance,

To witness the light of understanding that dispels the darkness,

In this unfoldment of consciousness, let me behold the unity,

The interconnectedness of all beings, an eternal tapestry.


For within this expansive perception, I recognize the sacredness,

Of every personal expression, every manifestation in form,

The body becomes a vessel, a temple of divine manifestation,

A conduit for the universal life to flow and transform.


As I deepen my connection with the universal life force,

I realize the impermanence of the external world's allure,

The true essence lies in the oneness that pervades all existence,

In this realization, I embark on the journey to the inner pure.


In the inner world, perception transcends its former limitations,

Becoming a mirror, reflecting reality with pristine purity,

In this state of stillness, I commune with the divine depth,

Experiencing the fullness of awakening, a profound unity.


Oh, Living Mystery, the source of all creation,

In this sacred union, I dissolve into your divine embrace,

Beyond the realms of perception, existence transcended,

I merge with the eternal truth, the boundless cosmic grace.


May the wisdom of the ages guide my path,

As I navigate the intricate tapestry of life,

Grant me the clarity to perceive the hidden truths,

And the courage to embody them, free from strife.


In humble reverence, I offer this prayer,

To the vastness of the universe, the realm of the Real,

May my journey continue, ever unfolding,

In harmony with the cosmic dance's sacred appeal.


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Constantinos’s quotes

"A "Soul" that out of ignorance keeps making mistakes is like a wounded bird with helpless wings that cannot fly high in the sky."— Constantinos Prokopiou


The Tree of Life, Knowledge, Self-Knowledge

The Tree of Life, Knowledge, Self-Knowledge
The Secret Unlocking of Spiritual Awakening
The Secret Unlocking of Spiritual Awakening

A SYMBOL is not simply what it depicts in a direct view. The "Deciphering" of the Symbol Reveals its Inherent Dynamism, reveals various aspects of the Symbol, various phases, leading to the evolution of Consciousness towards Integral Understanding.
In the TREE OF LIFE where the God-Man is Depicted, there exist (and are revealed to whoever has the "Key") the Various Phases of the Inner Evolution of Consciousness:
1. GODMAN (God-Man)
So it is the Symbol, at the same time, the Understanding of Reality, the Way of Life and the Completion of Being.

 Το Μυστικό Ξεκλείδωμα της Πνευματικής Αφύπνισης

Ένα ΣΥΜΒΟΛΟ δεν είναι απλά αυτό που απεικονίζει σε μια άμεση θέαση. Η «Αποκρυπτογράφηση» του Συμβόλου Αποκαλύπτει τον Ενυπάρχοντα Δυναμισμό του, φανερώνει διάφορες όψεις του Συμβόλου, διάφορες φάσεις, που οδηγούν στην εξέλιξη της Συνείδησης προς την Ολοκληρωτική Κατανόηση.
Στο ΔΕΝΔΡΟ ΤΗΣ ΖΩΗΣ όπου Απεικονίζεται ο Θεός-Άνθρωπος ενυπάρχουν (κι αποκαλύπτονται σε όποιον έχει το «Κλειδί») οι Διάφορες Φάσεις της Εσωτερικής Εξέλιξης της Συνείδησης:
1. GODMAN (Θεός-Άνθρωπος)
2. AWARENESS (Εγρήγορση)
3. ENLIGHTENMENT (Διαφώτιση)
4. AWAKENING (Αφύπνιση)
Αποτελεί λοιπόν το Σύμβολο, ταυτόχρονα, την Κατανόηση της Πραγματικότητας, την Οδό της Ζωής και την Ολοκλήρωση του Όντος.


True Meditation

The Essence of True Meditation: Embracing Stillness in the Present Moment



In our fast-paced and hectic lives, finding moments of stillness and inner peace becomes increasingly important. True meditation offers a gateway to a state of being that transcends mere action or activity. It is a profound experience of absolute stillness and pure presence, where we exist and perceive without being dependent on external stimuli or the content of our thoughts. In this blog post, we will explore the essence of true meditation and how it can bring us closer to a deeper sense of freedom and self-awareness.


The Nature of True Meditation:

1. Beyond Processes and Techniques:

   - True meditation is not a process or technique to be mastered. It is a state of being that is inherent within each of us.

   - It transcends any path or effort, as it is the ultimate end of all internal and external processes.

   - There is no specific way to reach true meditation, as it is already present within us. It is a matter of returning to our natural state of stillness and presence.


2. Absolute Stillness and Pure Presence:

   - True meditation is characterized by a profound stillness that goes beyond the ceaseless chatter of the mind.

   - It is a state where we exist and perceive without being entangled in the constant evaluation and judgment of our thoughts.

   - In this state, we touch the timeless and experience a taste of true freedom.


3. Reconnecting with Essence:

   - By resting in the present moment and releasing the compulsion to interpret, we reconnect with our essence.

   - In this space of pure presence, we tap into a deeper sense of self-awareness and open ourselves to boundless possibilities.

   - True meditation allows us to transcend limitations and experience a state of wakefulness, awareness, and freedom.


Embracing True Meditation in Daily Life:

1. Cultivating Moments of Stillness:

   - Incorporate short meditation breaks throughout your day, even if it's just a few minutes of consciously focusing on your breath or observing your surroundings.

   - Find a quiet and peaceful space where you can retreat to when needed, allowing yourself to reconnect with the stillness within.


2. Letting Go of Judgment:

   - Practice observing your thoughts without attaching judgments or meanings to them.

   - Recognize that perspectives are subjective and that no single thought can fully encapsulate the wholeness of life.


3. Embracing the Present Moment:

   - Shift your focus from dwelling on the past or worrying about the future to fully experiencing the present moment.

   - Engage in activities mindfully, giving your full attention to each action and savoring the richness of the present experience.



True meditation is a journey into stillness and presence, a state of being that transcends the limitations of the thinking mind. By embracing moments of stillness and reconnecting with our essence, we can experience true freedom and self-awareness. Through regular practice and a conscious effort to live in the present moment, we can integrate the essence of true meditation into our daily lives, bringing about a deeper sense of peace and fulfillment.


What is Enlightenment

What do the Wise Men mean by Enlightenment?

How does the Enlightened, Full Perception of Reality differ from what we all normally perceive?

There is a difference? Or are these all fairy tales?

There is a difference. And can someone distinguish it.

1. Enlightened Perception is objective activity. There is a Clear, Unseen Presence. There is no observer, no self. Things are "remote". Everything works by itself. There is complete silence, tranquility.

2. The "Presence" of an Observer, who objectively sees what is happening, without participating, is not Enlightenment, it is Disciplined Enlightenment. It is not a Pure State but slightly adulterated by the "Presence" of the Observer.

3. Most of us humans have a strong presence, a formed ego, a constant flow of thought, feelings and sensations. We strongly distort the perception of reality. We are actually daydreaming. We may have the impression that we are awake, present, mentally active, think that we understand reality, but unfortunately we are inside the thought, inside the dream.

In conclusion, there are gradations in the perception of reality. Most situations are adulterated, with the least or most presence of individuality. The Path to Full Perception is precisely the liberation from all factors that distort our perception




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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.