Monday, 19 January, 2026

19. The Eternal Dance of Life, Existence, and Consciousness

Life is a mystery, a dance of infinite depth, woven seamlessly into the fabric of the cosmos. It flows through all that is, animating the seen and unseen, the tangible and intangible. Life, in its truest essence, is not the physical form through which it expresses itself, but the ever-present awareness that pervades existence. It is Consciousness—an eternal, boundless presence that transcends all limitation, beyond time, beyond space, beyond matter.

The material world, with its seemingly endless cycle of birth and decay, is but a temporary stage upon which the dance of existence unfolds. Every moment, new forms arise, only to dissolve again into the great ocean of potentiality. What is form but a fleeting expression, a vessel shaped by the unseen currents of energy and intention? Forms are the veils through which the One Life peers into itself, exploring its own infinite potential. And yet, no single form is the home of Life, for Life is ever-moving, ever-changing, ever-unfolding in its cosmic journey.

To grasp the nature of Life, one must look beyond the confines of the physical. The transient nature of form reveals a higher truth: Life does not belong to matter, nor is it bound to it. Instead, Life merely wears the garments of form for a time, only to cast them aside when their purpose is fulfilled. This understanding dissolves the illusion of permanence and reveals the deeper purpose of existence—not to remain bound to form, but to rise beyond it, to transcend it, to merge once more with the ineffable Source from which all things emerge.

Life's journey is one of remembrance. In the descent into matter, Consciousness forgets itself, lost in the dream of individuality, the illusion of separateness. But within every experience, every challenge, every joy and sorrow, there lies the silent call to awaken—to remember what was forgotten. To know that Life is not a thing to be possessed, but an eternal current in which all things arise and fade.

Through understanding, through deep contemplation, one comes to see beyond the veil of appearances. This is the great alchemy of existence—the realization that the forms we cling to are but shadows of a deeper reality. To truly live is not to be bound by form, but to see through it, to use it as a means of awakening to the greater expanse of being. It is only through such transcendence that one is reborn, not into another fleeting form, but into the luminous immaterial realms of pure awareness.

Where does Life go when the form perishes? It does not end, for it never began. It simply shifts, dissolves into the unseen, rejoining the infinite expanse from which it came. This is the great cycle, the cosmic pulse—the eternal rhythm of emanation and return.

The Source, the Vast, Unbounded, Timeless Presence, calls all things home. It is the origin and the destination, the Alpha and the Omega, the Great Mystery in which all distinctions dissolve. To return to it is not an ending, but the realization that there was never a separation to begin with. We have always been That. We have always been the Silence behind the sound, the Stillness behind the movement, the One Witness behind the myriad reflections.

To transcend form is to awaken. To awaken is to remember. And to remember is to become once more the Light that never fades, the Presence that has always been, the Consciousness that is the foundation of all existence.

…

Ο Αιώνιος Χορός της Ζωής, της Ύπαρξης και της Συνείδησης

Η ζωή είναι ένα μυστήριο, ένας χορός απεριόριστου βάθους, υφασμένος αρμονικά στον ιστό του σύμπαντος. Ρέει μέσα από όλα όσα υπάρχουν, ζωντανεύοντας το ορατό και το αόρατο, το απτό και το άυλο. Η ζωή, στην αληθινή της ουσία, δεν είναι η φυσική μορφή μέσω της οποίας εκφράζεται, αλλά η πανταχού παρούσα επίγνωση που διαπερνά την ύπαρξη. Είναι η Συνείδηση—μια αιώνια, απεριόριστη παρουσία που υπερβαίνει κάθε περιορισμό, πέρα από τον χρόνο, πέρα από τον χώρο, πέρα από την ύλη.

Ο υλικός κόσμος, με τον φαινομενικά ατελείωτο κύκλο γέννησης και φθοράς, δεν είναι παρά μια προσωρινή σκηνή πάνω στην οποία ξεδιπλώνεται ο χορός της ύπαρξης. Κάθε στιγμή, νέες μορφές αναδύονται, μόνο για να διαλυθούν ξανά στον μεγάλο ωκεανό της δυναμικής. Τι είναι η μορφή παρά μια φευγαλέα έκφραση, ένα σκεύος που διαμορφώνεται από τα αόρατα ρεύματα ενέργειας και πρόθεσης; Οι μορφές είναι τα πέπλα μέσα από τα οποία η Μία Ζωή κοιτάζει μέσα στον εαυτό της, εξερευνώντας τις απεριόριστες δυνατότητές της. Και όμως, καμία μορφή δεν είναι το σπίτι της Ζωής, γιατί η Ζωή είναι πάντα κινούμενη, πάντα μεταβαλλόμενη, πάντα ξεδιπλωνόμενη στο κοσμικό της ταξίδι.

Για να κατανοήσει κανείς τη φύση της Ζωής, πρέπει να κοιτάξει πέρα από τα όρια του φυσικού. Η παροδική φύση της μορφής αποκαλύπτει μια ανώτερη αλήθεια: η Ζωή δεν ανήκει στην ύλη, ούτε δεσμεύεται από αυτήν. Αντίθετα, η Ζωή φορά τα ενδύματα της μορφής για λίγο, μόνο για να τα αποχωριστεί όταν η αποστολή τους ολοκληρωθεί. Αυτή η κατανόηση διαλύει την ψευδαίσθηση της μονιμότητας και αποκαλύπτει τον βαθύτερο σκοπό της ύπαρξης—όχι να παραμένει δεσμευμένη στη μορφή, αλλά να την υπερβεί, να την ξεπεράσει, να συγχωνευθεί ξανά με την άφατη Πηγή από την οποία αναδύονται όλα.

Το ταξίδι της Ζωής είναι ένα ταξίδι μνήμης. Στην κάθοδο προς την ύλη, η Συνείδηση ξεχνά τον εαυτό της, χαμένη στο όνειρο της ατομικότητας, στην ψευδαίσθηση του διαχωρισμού. Αλλά μέσα σε κάθε εμπειρία, κάθε πρόκληση, κάθε χαρά και λύπη, υπάρχει το σιωπηλό κάλεσμα για αφύπνιση—για να θυμηθούμε αυτό που ξεχάστηκε. Να γνωρίσουμε ότι η Ζωή δεν είναι κάτι που μπορεί να κατέχει κανείς, αλλά ένα αιώνιο ρεύμα μέσα στο οποίο όλα αναδύονται και χάνονται.

Μέσα από την κατανόηση, μέσα από βαθιά περισυλλογή, κανείς έρχεται να δει πέρα από το πέπλο των φαινομένων. Αυτή είναι η μεγάλη αλχημεία της ύπαρξης—η συνειδητοποίηση ότι οι μορφές στις οποίες προσκολλούμαστε δεν είναι παρά σκιές μιας βαθύτερης πραγματικότητας. Το να ζεις αληθινά δεν σημαίνει να δεσμεύεσαι από τη μορφή, αλλά να βλέπεις μέσα από αυτήν, να τη χρησιμοποιείς ως μέσο αφύπνισης στην ευρύτερη έκταση του Είναι. Μόνο μέσα από αυτή την υπέρβαση αναγεννιέται κανείς, όχι σε μια άλλη φευγαλέα μορφή, αλλά στα φωτεινά, άυλα βασίλεια της καθαρής επίγνωσης.

Πού πηγαίνει η Ζωή όταν η μορφή πεθαίνει; Δεν τελειώνει, γιατί ποτέ δεν ξεκίνησε. Απλώς μετατοπίζεται, διαλύεται στο αόρατο, επανενώνεται με την άπειρη έκταση από την οποία προήλθε. Αυτός είναι ο μεγάλος κύκλος, ο κοσμικός παλμός—ο αιώνιος ρυθμός της εκπόρευσης και της επιστροφής.

Η Πηγή, το Άπειρο, το Απεριόριστο, η Άχρονη Παρουσία, καλεί όλα τα πράγματα πίσω στο σπίτι. Είναι η αρχή και το τέλος, το Άλφα και το Ωμέγα, το Μεγάλο Μυστήριο μέσα στο οποίο όλες οι διακρίσεις διαλύονται. Η επιστροφή σε αυτήν δεν είναι ένα τέλος, αλλά η συνειδητοποίηση ότι ποτέ δεν υπήρξε διαχωρισμός. Ήμασταν πάντα Αυτό. Ήμασταν πάντα η Σιωπή πίσω από τον ήχο, η Ακινησία πίσω από την κίνηση, ο Ένας Μάρτυρας πίσω από τις μυριάδες αντανακλάσεις.

Το να υπερβείς τη μορφή είναι να αφυπνιστείς. Το να αφυπνιστείς είναι να θυμηθείς. Και το να θυμηθείς είναι να γίνεις ξανά το Φως που ποτέ δεν σβήνει, η Παρουσία που ήταν πάντα, η Συνείδηση που είναι το θεμέλιο όλης της ύπαρξης.

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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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.

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19. The Eternal Dance of Life, Existence, and Consciousness

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