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Wednesday, 27 September, 2023

Sunday, August 20, 2023

Buddhism Yogacara


Buddhism Yogacara

An Insight into Consciousness-Based Philosophy


Yogacara Buddhism, often referred to as the "Mind-Only" or "Consciousness-Only" school, is a profound and influential branch of Mahayana Buddhism. Emerging in India during the 4th century CE, it remains one of the most sophisticated attempts within Buddhism to understand the nature of consciousness and reality.


Yogacara was founded by two brothers, Asanga and Vasubandhu, who were driven by the objective of comprehending the nature of existence and experience. The term 'Yogacara' translates to 'practice of yoga' or 'yoga practitioner', reflecting the school's emphasis on meditation and mindfulness as pathways to enlightenment.

Core Tenets

Yogacara Buddhism posits that our understanding of reality is fundamentally shaped by our mind and that external objects do not exist independently of our perception. This notion is encapsulated in the concept of "vijnapti-matra", often translated as "consciousness-only" or "representation-only". According to this idea, what we perceive as 'reality' is merely a projection of our own consciousness.

Three Natures

Yogacara describes reality through 'Three Natures' or 'Three Modes of Existence':

1. Parikalpita (Imagined nature): This represents the world as we normally perceive it, filled with distinct and independent objects. Yogacara maintains that this level of reality is a product of our imagination, based on the mistaken belief in the inherent existence of objects and self.

2. Paratantra (Dependent nature): This is the dependent or causal nature of phenomena, acknowledging that our experiences are not random but arise due to specific causes and conditions.

3. Parinishpanna (Absolute nature): The absolute or ultimate nature of reality, experienced when one realizes the interdependent and mind-only nature of existence. It represents the world as it is when not filtered through our conceptual constructs.

Eight Consciousnesses

Central to Yogacara is the model of 'Eight Consciousnesses', a comprehensive explanation of how human consciousness operates:

1. The Five Sense Consciousnesses: These correspond to our five senses: sight, hearing, taste, touch, and smell.

2. The Mind (Manovijnana): This is the coordinating consciousness that processes and interprets sensory information.

3. The Defiled Mental Consciousness (Manas): This consciousness gives rise to the sense of "I" and "mine", it is the root of self-attachment and delusion.

4. Storehouse Consciousness (Alayavijnana): This serves as a repository for all potential energy and information, including our karmic seeds. It is this consciousness that continues from one life to the next in the process of rebirth.

Influence and Legacy

Yogacara's insights have had widespread influence, not only within Buddhism but also in various fields such as psychology, cognitive science, and philosophy. Within Buddhism, Yogacara concepts have been integrated into many Mahayana traditions, including Tibetan Buddhism and East Asian Buddhism.


Yogacara Buddhism provides a unique perspective on consciousness and reality. Its teachings invite us to question our habitual perceptions of the world and understand the profound role our minds play in constructing our experiences. By doing so, Yogacara offers a path to liberate ourselves from delusion and suffering, leading us towards enlightenment.

While the complex metaphysical and psychological systems of Yogacara can be challenging to comprehend, their essence lies in the practical application—mindfulness and meditation. As we navigate our contemporary world, the wisdom of Yogacara remains relevant, reminding us to examine our perceptions, cultivate awareness, and realize the interconnected nature of all phenomena.








The Yogakara Teaching is a "continuation" and an "extension" or "deepening" of the Sunyata Teaching. (at least in the view of the followers of the Teaching): The Only Reality is Sunyata, all is Sunyata, all are transitory phenomena. Even Sunyata is Sunyata, Emptiness. The only Stable Support (Asraya) is the One who experiences them, who "perceives" all these. Thus, the Ultimate Reality, Sunyata) Is Essentially Identified with Vijnana.

Jnana means Pure Knowledge, non-dual knowledge, pure perception. Vijnana is 'discerning perception'. In Yogacara when the term Vijnana is used it simply implies Jnana. When used with some aggressive designation it implies Vijnana as "discerning perception" (Alaya vijnana), or "objectifying perception with separateness " (Manas, Manovijnana, Visaya-Vijnana or vijnana of the senses).

(The root jna - means " to know "

Prajna means spontaneous, unhindered and untouched (by processing) knowledge, the primary experience of knowledge, an emergence beyond processed knowledge, into a higher knowledge, a higher awareness.

Jna -na is the Higher Unadulterated Knowledge, the True Knowledge, the "transcendence" of vi - jna -na.

Vi - jna - to be the discerning rational knowledge.

A- jna -to be non-knowledge).


TATHATA (As It Is, So It Is) is the One Reality. Tathata is absence of all perception, without any determination, without differentiation, empty of everything, it is Sunyata (Emptiness). Tathata Exists by Itself, Alone. Tathata is based in Himself, in His Absolute Nature. It is the Real, That, which Exists Thus.

Tathata is the Supreme Jnana, Pure Knowledge, Enlightenment.

Tathata is Nirvana, the completion of 'being'.

As in all Buddhism, "Ontology", Epistemology, Ethics, are identical. Thus, Tathata has both "Ontological" and Epistemological and Ethical Character, it is Tathata and Vijnana and Nirvana at the same time, it is all three.

There is no perception that there is anything different, outside:

Whatever is perceived whatever 'appears' is Cittamatra (Mind Alone).

Within the Absolute - Vijnana - Citta all consciousness and "material" phenomena appear. (Vijnanakaya or Cittakalapa , or Ayatana , "worlds").


All that exists and all that can exist is only Citta (Cittamatra – Only Mind) or Vijnana. When the Chitta or Vijnana is Activated, a different quality of energy called " Vijnana " (consciousness, mental flow) appears and from which arises the world of phenomena.

So, what appears (vijnana, consciousness) is actions, processes, phenomena, arising spontaneously within the Citta and again disappearing within It, (Citamatra Lokam – the world is only Mind). In this case the Citta is called Alaya Vijnana. (The Mental Activity which produces everything, the Transatomic Consciousness which contains the seeds of all possible forms – the equivalent of Calculus). All this is vijnana. They have no self-existence, a reality of their own (svabhava). The ultimate essence of all these vijnana (perceptions, sensations, phenomena) is vasana, that is, the crystallized memory that keeps them in existence There is no external, self-existent world. The ceaseless succession of perceptions (phenomena), creates the impression of an "objective world". All this apparent life is subject to the law of karma.

There are various kinds of Vijnana (discerning consciousnesses). It must be understood that all these " Vijnanas " described are not distinct categories of Vijanas but several phases of the cosmic evolution of the One Vijnana. Vijnana has Objective Character, Subjective Character, Limited Subject Character, Special Personality Character, etc.

Vijnana in detail (the Variations of Vijnana, the "Vijnan "):

1) Cittamatra: (Tathagata, Tathagata-Garba): Has an Objective Character:

Prabada Alaya Vijnana (Unceasing) or Paramalaya Vijnana or Viviktadharma (Oneness, Absolute Reality).

2) Citta: It has a Subjective Character; It is the Great Subject, the Objective Subject, without particularly subjective elements:

Laxana Alaya Vijnana (Manifest) or Vijnaptir Alaya Vijnana or Hetuka Vijnana (subject to causation): The all-encompassing consciousness, the inner intelligence, which has three gradations, in which:

a) there is no underlying object (empty consciousness),

b) underlying object identify (global consciousness),

c) subject, object, are separated (omnipresent consciousness).

3) Citta:

Manas: Individuality (Consciousness of Self), Higher Self, Pure Ego (not empirical personality).

Manas has a "Double Side". When it does not relate to the "objective world" or withdraws from the "objective world" it is non-Local and does not differ in essence from the Objective Subject, from the lower form of Alaya Vijnana (omnipresent consciousness). When it turns towards the "objective world" it acquires Local Character within a secular environment. In its Physical State it is a Non-Dual Subject, a Non-Dual Consciousness that in its Awareness Embraces everything. It has the Character of the Non-Dual Ego (Ego, discriminating and classifying activity – mentality having an internal function with object in the world of forms and an external activity in the world of forms). It is the Enlightened-I. It does not have the character of a special personality.

4) Manovijnana: It has the character of the limited particular ego, the binary-ego which functions as a separate subject within an objective world and feels all objects "opposite". It is the special special personality.

Manovijnana is still the unification of the five senses, the sixth sense – the equivalent of Perception. It is the Experiential Personality.

Manovijnana is Intellect (Alambana - representational perception and Visaya - external perception): Three varieties: (intellect, intellect, external perception).

5) Five Visaya-Vijnanas or Pravrittis Vijnana, (Vijnana of the Senses).

6) Visaya (objective world, material world).


Citta or Vijnana is the One Reality. Either in Fundamental, Unmodified Stillness, Empty of all perception (Prabada), or in energy, like Lakshana Alaya Vijnana, then all phenomena appear (Variations of Alaya, Manas, Manovijana, Visaya Vijnanas, Visayas), there is no difference. There is no reality outside of the Citta. Either there is recognition of the Reality of the Citta, or there is not. Absorption in phenomena is not reality, it is a dream. Therefore, since the Citta is the One Reality, there is no falling into another reality, no evolution, no redemption, nothing. Simply, either there is recognition of the reality of the Citta, or not. When the Reality of the Citta is not recognized, phenomena are left to operate according to their own laws. But all this is a dream situation.

Citta or Vijnana is the One Reality. All that Appears as "Creation" is "Contents" of Citta or Vijnana, the Great Subject, is Mental in Nature. And the Small Subjects (Mother), and the "objective phenomena". The "difference" between the Great Subject (citta or Vijnana) and the small subjects (Manas) is that the Vijnana Understands all phenomena more correctly while the manas see the phenomena in a distorted way.

So since "Creation", the "Experience of the World", has a "subjective character", is of a mental texture, it becomes clear that it depends entirely on the "Subject" how he will see Reality, it does not depend on the perception or not of an object or from some real object, there is no such thing.

Consequently, the deeper meaning of Dhyana also changes character. In "Realistic" Theravada, all processes of "existence" must be exhausted in order to naturally reach Nirvana. In "Dialectical" Sunyavada we must realize the "Emptiness" of all experiences, all phenomena. In "Idealistic" Jnanavada we have to understand that it is entirely up to us (from the Subjective Existential Basis) whether we continue to " give up" the "Creation" and "dream" of an individual, limited life or whether we "give it up":

1) Certainly, as long as we are absorbed in the external "objective" life we have no hope of progress. For this, in principle, the external discipline of a righteous life is required.

2) The correct understanding and use of the "senses", is the basis for a real release from the fantasy world.

3) The "Discreet" Observation of Manovijana, the external intellect, comes next. Rejecting beliefs, prejudices, "knowledge" and "experiences" is to some extent easy because all of these are immediately recognizable as "conditional lies". There is no delay here. The dialectical intellect which is supposed to be able to as "thought", "contemplation", "philosophy", can mislead some as a process of finding or revealing the truth. But anyway "thought" is a closed system that cannot lead beyond its own right. Truth lies outside of 'thought. Even looking at things objectively is not enough as long as even a trace of "I" remains. The physical exhaustion of ego-viewing can actually "lead" to transcendence into Manas, the Non-Dual Consciousness that in its Awareness includes everything.

4) Manas marks the essential passage beyond the lower worlds, the "liberation" from reincarnation in the lower worlds. Because, in fact, it constitutes Non-Dual Consciousness it sees the world and acts in the world without getting "involved" (and thus does not create karma or leave residue). When the karma of the present life is exhausted the mere "being" does not return to the lower worlds.

As an "experience" the Manas because all "personal" mental content has been exhausted is like the one-dimensional point which always escapes when you try to grasp it. When he turns to the world he works without personal nuances. When he "remains" in his awareness, in his understanding he is in a free blissful state (which is not, however, fixed or permanent). When he "leaves" the world he is essentially (emerges in) Alaya Vijnana in its lowest state as 'omnipresent consciousness'.

So essentially Manas is an Intermediate State between the Higher States (worlds) of Alaya Vijnana and the lower worlds of reincarnation. It is a Gate, to "Above" or to "Below". As a Status, because it is Timeless it can last forever but it has no meaning when the Infinite Worlds of Alaia Open to its perspective Vijnana.

5) The Experiences of Alaya Vijnana actually constitute the passage from the "Split" of the Subject into Subject-Object to the Complete Unification of the Subject within its Real Essential Nature, its Limitless Oneness. It is the State of True Sunyata the Complete Emptiness of the Subject.

When the Subject Reaches This Unbounded State, It Finally Metamorphoses into its Objective Nature, It "Ceases" to Be a Subject. It is the Ultimate State of Agni Alaya Vijnana before 'Becoming' 'That', 'That Which Is Thus', Tathata.

6) The Tathata

Ultimately, the One Substantial Reality Is Tathata. The All, the Support of All. Any "consciousness" is without entity. Experiences, life, etc., are dreamlike. There is no individuality, no samsara, no redemption, nothing, everything is dreamlike.


What does Paravritashraya mean:

Bhritti is 'mental content', mental fluctuation, thought.

Para means "beyond", above.

Asraya means Base, Foundation

Paravrittiasrajya means:

"Beyond Thought Foundation", means "Beyond Mind".

"Elimination of mental activities and return to Subjective Base", or "Return to Base", or "Return to Back" or "Return to Original Nature".

It means a total spiritual conversion.

The Truly Experienced Yogacara Dhyana, who Rightly Understands the Teaching, does not need to walk this gradual approach to the Inner Self. One who is truly determined can immediately discard all the Vijnana processes and emerge directly into the Absolute. This is the "Direct Way". But such people who can "apply" the "Direct Path" are rare. So, most people necessarily follow the Path of gradual approach.



Βουδισμός Γιογκακάρα






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.