Monday, 8 December, 2025

18. The Sound of Pure Presence: A Mystical Journey into Undifferentiated Existence

In the depths of stillness, beyond the turbulence of mind and the fleeting echoes of form, there exists a sound that is not a sound, a resonance beyond perception. It is the Sound of Silence, the eternal hum of Pure Presence, the unchanging song of Undifferentiated Existence. This is the primordial essence from which all differentiation arises and into which all experience dissolves. To hear this sound is to awaken to the fundamental nature of Being itself.

The Eternal Undifferentiated Base

Before thought, before sensation, before the dance of light and shadow that forms the fabric of perception, there is a silent presence. This presence is not bound by time or space. It does not belong to the realm of past, present, or future. It simply is. And yet, within it lies the potentiality of all things—the vast, uncharted ocean from which the waves of existence emerge and into which they inevitably recede.

This silent presence is the undifferentiated base of all phenomena. It is the foundation upon which the universe manifests and dissolves, the unseen substratum that supports the visible world. Like the sky behind passing clouds, it remains unshaken by the coming and going of form. To rest in this presence is to recognize the ephemeral nature of differentiation, to see that all appearances are temporary fluctuations upon an eternal, unmoving ground.

The Manifestation of Differentiation

From the undifferentiated base arises the intricate play of differentiation. Space appears, delineating the vastness into here and there. Time unfolds, marking the transition between before and after. Perception comes alive, dividing experience into sight, sound, touch, taste, and thought. Form emerges, defining and shaping the formless into patterns of existence.

Yet, all differentiation is merely a transient dream. It is a flickering light upon the still waters of pure being. Though we become absorbed in this play, immersed in the ever-changing spectacle of life, the truth remains: all distinctions, all forms, all movements of experience are but momentary expressions, destined to dissolve once more into the silent abyss of the undifferentiated.

The Return to Pure Presence

No matter how deeply we wander into the realms of differentiation, the journey always leads back to the source. The flame of experience burns until its fuel is spent, and then—silence. The mind spins in its endless pursuit, only to arrive at stillness. The dream of form plays itself out, and the sleeper awakens to the vast, boundless presence beyond all dreams.

This return is not an ending but a homecoming. It is the dissolution of the illusion of separateness, the recognition that nothing was ever apart, that all manifestations are but ripples upon the same infinite ocean. To listen deeply, to surrender to the Sound of Silence, is to merge with that which is eternal, to be absorbed into the fundamental hum of existence itself.

The Paradox of Sound and Silence

The Sound of Silence is not an absence, nor is it merely the lack of auditory stimuli. It is a paradoxical presence, a fullness that is beyond form yet ever-present in all forms. It is the vibrating essence that pervades all things, the subtle echo of the formless within form.

Many spiritual traditions have spoken of this sound—the unstruck sound, the celestial resonance, the Nada, the voice of the Absolute. To hear it is to touch the eternal, to remember what has always been known yet often forgotten in the distractions of form and perception.

Living in the Undifferentiated Awareness

To live in awareness of this undifferentiated presence is to move through life with profound peace. One no longer clings to passing forms, nor is one disturbed by the ebb and flow of experience. The world remains as it is—a play of differentiation upon the silent stage of being—but the one who knows the base sees through the illusion of separation.

The enlightened one does not escape the world but moves through it with clarity. To hear the Sound of Pure Presence is to walk in both realms—to honor the play of differentiation while remaining anchored in the undifferentiated. It is to see all things as fleeting waves, yet to know oneself as the ocean beneath them.

The Invitation to Silence

The Sound of Pure Presence is not distant. It is not hidden in some faraway realm, nor does it require complex rituals to uncover. It is here, now, within and around all things. It is the sound of being itself, waiting to be recognized.

In the quiet spaces between thoughts, in the pause between breaths, in the stillness at the heart of experience, the silent sound can be heard. It calls not with force, but with an irresistible depth, drawing the seeker back into the source.

Listen deeply. Be still. And in that stillness, hear the eternal resonance of Pure Presence.

…

Ο Ήχος της Καθαρής Παρουσίας: Ένα Μυστικιστικό Ταξίδι στην Αδιαφοροποίητη Ύπαρξη

Στα βάθη της ησυχίας, πέρα από την αναταραχή του νου και τις φευγαλέες ηχώ των μορφών, υπάρχει ένας ήχος που δεν είναι ήχος, μια αντήχηση πέρα από την αντίληψη. Είναι ο Ήχος της Σιωπής, το αιώνιο βουητό της Καθαρής Παρουσίας, το αμετάβλητο τραγούδι της Αδιαφοροποίητης Ύπαρξης. Αυτή είναι η πρωταρχική ουσία από την οποία προκύπτει κάθε διαφοροποίηση και μέσα στην οποία διαλύεται κάθε εμπειρία. Να ακούσει κανείς αυτόν τον ήχο σημαίνει να αφυπνιστεί στη θεμελιώδη φύση του Είναι.

Η Αιώνια Αδιαφοροποίητη Βάση

Πριν από τη σκέψη, πριν από την αίσθηση, πριν από το παιχνίδι του φωτός και της σκιάς που υφαίνει τον ιστό της αντίληψης, υπάρχει μια σιωπηλή παρουσία. Αυτή η παρουσία δεν δεσμεύεται από τον χρόνο ή τον χώρο. Δεν ανήκει στη σφαίρα του παρελθόντος, του παρόντος ή του μέλλοντος. Απλώς είναι. Και όμως, μέσα της υπάρχει η δυναμική όλων των πραγμάτων—ο απέραντος, ανεξερεύνητος ωκεανός από τον οποίο αναδύονται και μέσα στον οποίο επιστρέφουν τα κύματα της ύπαρξης.

Αυτή η σιωπηλή παρουσία είναι η αδιαφοροποίητη βάση όλων των φαινομένων. Είναι το θεμέλιο πάνω στο οποίο το σύμπαν εκδηλώνεται και διαλύεται, το αόρατο υπόστρωμα που στηρίζει τον ορατό κόσμο. Όπως ο ουρανός πίσω από τα περαστικά σύννεφα, παραμένει ατάραχη από το πέρασμα των μορφών. Να αναπαυθεί κανείς σε αυτή την παρουσία σημαίνει να αναγνωρίσει την εφήμερη φύση της διαφοροποίησης, να δει ότι όλες οι εμφανίσεις είναι προσωρινές διακυμάνσεις πάνω σε μια αιώνια, αμετακίνητη βάση.

Η Εκδήλωση της Διαφοροποίησης

Από την αδιαφοροποίητη βάση αναδύεται το περίπλοκο παιχνίδι της διαφοροποίησης. Ο χώρος εμφανίζεται, διαχωρίζοντας την απεραντοσύνη σε εδώ και εκεί. Ο χρόνος εκτυλίσσεται, σηματοδοτώντας τη μετάβαση από το πριν στο μετά. Η αντίληψη ζωντανεύει, διαιρώντας την εμπειρία σε όραση, ήχο, αφή, γεύση και σκέψη. Η μορφή αναδύεται, ορίζοντας και διαμορφώνοντας το άμορφο σε σχέδια ύπαρξης.

Κι όμως, κάθε διαφοροποίηση είναι απλώς ένα παροδικό όνειρο. Είναι ένα τρεμόπαιγμα φωτός πάνω στα ήρεμα νερά της καθαρής ύπαρξης. Αν και απορροφιόμαστε σε αυτό το παιχνίδι, βυθιζόμαστε στο αέναα μεταβαλλόμενο θέαμα της ζωής, η αλήθεια παραμένει: όλες οι διακρίσεις, όλες οι μορφές, όλες οι κινήσεις της εμπειρίας δεν είναι παρά στιγμιαίες εκφράσεις, προορισμένες να διαλυθούν ξανά στη σιωπηλή άβυσσο του αδιαφοροποίητου.

Η Επιστροφή στην Καθαρή Παρουσία

Όσο βαθιά κι αν περιπλανηθούμε στους κόσμους της διαφοροποίησης, το ταξίδι οδηγεί πάντοτε πίσω στην πηγή. Η φλόγα της εμπειρίας καίει μέχρι να εξαντληθεί το καύσιμό της, και τότε—σιωπή. Ο νους στριφογυρίζει στην ατέρμονη αναζήτησή του, μόνο για να καταλήξει στην ακινησία. Το όνειρο της μορφής παίζεται μέχρι τέλους, και ο ονειρευτής ξυπνά στη απέραντη, απεριόριστη παρουσία πέρα από όλα τα όνειρα.

Αυτή η επιστροφή δεν είναι ένα τέλος αλλά ένας επαναπατρισμός. Είναι η διάλυση της ψευδαίσθησης της χωριστότητας, η αναγνώριση ότι τίποτα δεν ήταν ποτέ διαχωρισμένο, ότι όλες οι εκδηλώσεις δεν είναι παρά κυματισμοί στον ίδιο άπειρο ωκεανό. Να ακούσει κανείς βαθιά, να παραδοθεί στον Ήχο της Σιωπής, σημαίνει να συγχωνευθεί με το αιώνιο, να απορροφηθεί στον θεμελιώδη παλμό της ίδιας της ύπαρξης.

Το Παράδοξο του Ήχου και της Σιωπής

Ο Ήχος της Σιωπής δεν είναι μια απουσία, ούτε απλώς η έλλειψη ακουστικών ερεθισμάτων. Είναι μια παραδοξολογική παρουσία, μια πληρότητα πέρα από τη μορφή και ταυτόχρονα πανταχού παρούσα μέσα σε όλες τις μορφές. Είναι η δονητική ουσία που διαπερνά τα πάντα, η λεπτή ηχώ του άμορφου μέσα στη μορφή.

Πολλές πνευματικές παραδόσεις έχουν μιλήσει για αυτόν τον ήχο—τον άκτιστο ήχο, την ουράνια αντήχηση, τη Νάντα, τη φωνή του Απολύτου. Να τον ακούσει κανείς σημαίνει να αγγίξει το αιώνιο, να θυμηθεί αυτό που ήταν πάντα γνωστό αλλά συχνά λησμονημένο μέσα στους περισπασμούς της μορφής και της αντίληψης.

Ζώντας μέσα στην Αδιαφοροποίητη Επίγνωση

Να ζει κανείς με επίγνωση αυτής της αδιαφοροποίητης παρουσίας σημαίνει να κινείται μέσα στη ζωή με βαθιά ειρήνη. Δεν προσκολλάται πλέον στις παροδικές μορφές, ούτε ταράζεται από την παλίρροια της εμπειρίας. Ο κόσμος παραμένει όπως είναι—ένα παιχνίδι διαφοροποίησης πάνω στη σιωπηλή σκηνή του Είναι—αλλά αυτός που γνωρίζει τη βάση βλέπει μέσα από την ψευδαίσθηση του διαχωρισμού.

Ο φωτισμένος δεν διαφεύγει από τον κόσμο, αλλά κινείται μέσα σε αυτόν με διαύγεια. Να ακούει κανείς τον Ήχο της Καθαρής Παρουσίας σημαίνει να περπατά και στους δύο κόσμους—να τιμά το παιχνίδι της διαφοροποίησης ενώ παραμένει αγκυροβολημένος στο αδιαφοροποίητο. Είναι να βλέπει όλα τα πράγματα ως εφήμερα κύματα, αλλά να γνωρίζει τον εαυτό του ως τον ωκεανό που τα στηρίζει.

Η Πρόσκληση στη Σιωπή

Ο Ήχος της Καθαρής Παρουσίας δεν είναι μακρινός. Δεν είναι κρυμμένος σε κάποιον απόμακρο κόσμο, ούτε απαιτεί περίπλοκες τελετές για να αποκαλυφθεί. Είναι εδώ, τώρα, μέσα και γύρω από όλα τα πράγματα. Είναι ο ήχος του ίδιου του Είναι, περιμένοντας να αναγνωριστεί.

Στους ήσυχους χώρους ανάμεσα στις σκέψεις, στην παύση ανάμεσα στις αναπνοές, στην ακινησία στην καρδιά της εμπειρίας, ο σιωπηλός ήχος μπορεί να ακουστεί. Δεν καλεί με δύναμη, αλλά με μια ακαταμάχητη βαθύτητα, τραβώντας τον αναζητητή πίσω στην πηγή.

Άκουσε βαθιά. Μείνε ακίνητος. Και μέσα σε αυτή την ακινησία, άκουσε την αιώνια αντήχηση της Καθαρής Παρουσίας.

Saturday, August 19, 2023

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.

THE "DIALECTIC" ("RELATIVISTIC") THEORY OF REALITY

Preamble

Sunyata

Sunyata and dharma (phenomenon, phenomena)

Sunyata, the One Reality

Diana

Body

Preamble

"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"

Sunyata

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.

Dhyana

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

Bodhi

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.

...

Ελληνικά:

Βουδισμός Μαντυαμάκα

https://www.wholeness.gr/2022/04/blog-post_24.html

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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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