Monday, 15 September, 2025

16. The Emergence into Timelessness: A Journey Beyond the Veil of Time

In the quietude of existence, where the mind surrenders its restless grasp and the heart rests in its own rhythm, there exists a profound reality beyond the clutches of time. It is a reality that is not bound by the ticking of clocks or the unfolding of calendars. It is the Eternal Present—an infinite realm where the essence of all things remains untouched by the transient dance of phenomena. To step into this state, to emerge into Timelessness, is to awaken to a dimension of existence that transcends the ordinary, unveiling the sacred tapestry of Eternity.

The Illusion of Time

Time, as we know it, is a construct of the human mind. It is a framework within which we organize the experiences of our lives—a linear sequence of past, present, and future. Yet, when examined with full attention and silence, this framework begins to dissolve. What is the "past" but memories, ephemeral shadows of what once was? What is the "future" but projections, fragile dreams of what may come to be? Even the "present," when dissected, is a fleeting moment, slipping through our grasp as soon as it arrives.

In the field of deep observation, where thought ceases its ceaseless chatter, this illusion of time begins to fade. The incessant march of moments blurs into a single, infinite now. Here, in this stillness, the veil of time lifts, revealing the timeless essence that underpins all existence.

The Art of Observation

To emerge into timelessness, one must cultivate the art of pure observation—a state of quiet attention devoid of judgment or interpretation. It is not merely seeing with the eyes but perceiving with the whole being. In this state, objects and events lose their superficial meanings. A tree is no longer "a tree" as labeled by the mind, but an intricate play of form, light, and presence. A passing cloud is no longer "a cloud" but a transient manifestation of the infinite.

In such observation, the boundaries between the observer and the observed dissolve. The act of seeing becomes an act of being. The perceived and the perceiver merge into one, revealing the unity of existence.

The Transparency of Phenomena

In the timeless state, all phenomena take on a new quality. They become transparent, as if their true nature shines through their form. The solidity of the world fades, replaced by a sense of fluidity and lightness. Every object, every event, becomes a fleeting ripple on the vast ocean of existence—a ripple that neither adds to nor subtracts from the ocean itself.

This transparency reveals a deeper truth: the impermanence of all things. The universe is a dance of arising and passing away, a ceaseless flow in which nothing remains fixed. Yet, amidst this flow, there is an unchanging background—a formless, eternal presence that pervades all. It is the ground of being, the essence of Eternity.

The Eternal Present

To touch this ground is to awaken to the Eternal Present. It is not a moment in time but a dimension beyond time. In this state, the mind ceases its grasping, the heart releases its attachments, and the soul rests in its natural state of freedom. It is a state of pure being, unconditioned and infinite.

The Eternal Present is the space in which all things arise and dissolve. It is the canvas upon which the transient phenomena of existence are painted, yet it remains untouched by the colors and forms. To live in this present is to live in alignment with the flow of life, to dance with existence without resistance or clinging.

Enlightenment: The Awakening to Timelessness

The emergence into timelessness is the essence of enlightenment. It is not a destination or an achievement but a realization of what has always been. It is the awakening to the truth that you are not separate from the Eternal; you are the Eternal experiencing itself through the lens of time.

In this realization, all fears dissolve, for fear is rooted in the illusion of time. Without time, there is no future to dread and no past to regret. There is only the boundless freedom of the now. This is complete freedom, the liberation that all spiritual traditions point toward.

Living in the Infinity of Existence

To live in timelessness is to embrace the infinity of existence. It is to recognize that life is not a journey from birth to death but a continuous unfolding within the Eternal. Every moment is an expression of the infinite, and every experience is a doorway to the sacred.

This way of living does not withdraw from the world but transforms how one engages with it. Actions arise from a place of stillness and clarity, untainted by the compulsions of the ego. Relationships are imbued with a sense of unity and compassion, for the boundaries of separateness have dissolved. Even the smallest acts—breathing, walking, listening—become sacred rituals in the dance of existence.

Conclusion: The Invitation to Eternity

The emergence into timelessness is not reserved for mystics or sages; it is the birthright of every being. It begins with a single step: the willingness to observe quietly, with full attention, and without the interference of thought. In this simple act lies the key to unlocking the infinite.

As you sit in stillness, as you watch the play of light and shadow, as you listen to the silence beneath the sounds, you may find yourself slipping into the Eternal Present. Here, in the heart of timelessness, you will discover the truth of who you are—not a fleeting shadow but the light itself, eternal and infinite.

Let this be an invitation, a call to awaken. The doorway to Eternity is always open, and the timeless truth is always present. Step through, and emerge into the boundless freedom of existence.

…

Η Ανάδυση στο Άχρονο: Ένα ταξίδι πέρα από το πέπλο του χρόνου

Στην ησυχία της ύπαρξης, όπου το μυαλό παραδίδει την ανήσυχη σύλληψή του και η καρδιά αναπαύεται στον δικό της ρυθμό, υπάρχει μια βαθιά πραγματικότητα πέρα από τα νύχια του χρόνου. Είναι μια πραγματικότητα που δεν δεσμεύεται από το χτύπημα των ρολογιών ή το ξεδίπλωμα των ημερολογίων. Είναι το Αιώνιο Παρόν—ένα άπειρο βασίλειο όπου η ουσία όλων των πραγμάτων παραμένει ανέγγιχτη από τον παροδικό χορό των φαινομένων. Το να μπεις σε αυτή την κατάσταση, να αναδυθείς στη Διαχρονικότητα, σημαίνει να αφυπνιστείς σε μια διάσταση ύπαρξης που υπερβαίνει το συνηθισμένο, αποκαλύπτοντας την ιερή ταπετσαρία της Αιωνιότητας.

Η ψευδαίσθηση του χρόνου

Ο χρόνος, όπως τον ξέρουμε, είναι ένα κατασκεύασμα του ανθρώπινου μυαλού. Είναι ένα πλαίσιο μέσα στο οποίο οργανώνουμε τις εμπειρίες της ζωής μας—μια γραμμική ακολουθία παρελθόντος, παρόντος και μέλλοντος. Ωστόσο, όταν εξετάζεται με πλήρη προσοχή και σιωπή, αυτό το πλαίσιο αρχίζει να διαλύεται. Τι είναι το «παρελθόν» εκτός από αναμνήσεις, εφήμερες σκιές αυτού που ήταν κάποτε; Ποιο είναι το «μέλλον» εκτός από προβολές, εύθραυστα όνειρα για το τι μπορεί να γίνει; Ακόμη και το «παρόν», όταν ανατέμνεται, είναι μια φευγαλέα στιγμή, που γλιστράει μέσα από την λαβή μας μόλις φτάσει.

Στο πεδίο της βαθιάς παρατήρησης, όπου η σκέψη σταματά την αδιάκοπη φλυαρία της, αυτή η ψευδαίσθηση του χρόνου αρχίζει να ξεθωριάζει. Η αδιάκοπη πορεία των στιγμών θολώνει σε ένα ενιαίο, άπειρο τώρα. Εδώ, σε αυτή την ησυχία, το πέπλο του χρόνου σηκώνεται, αποκαλύπτοντας τη διαχρονική ουσία που στηρίζει όλη την ύπαρξη.

Η Τέχνη της Παρατήρησης

Για να αναδυθεί κανείς στη διαχρονικότητα, πρέπει να καλλιεργήσει την τέχνη της καθαρής παρατήρησης - μια κατάσταση ήσυχης προσοχής χωρίς κρίση ή ερμηνεία. Δεν είναι απλώς να βλέπεις με τα μάτια αλλά να αντιλαμβάνεσαι με όλη την ύπαρξη. Σε αυτή την κατάσταση, τα αντικείμενα και τα γεγονότα χάνουν την επιφανειακή τους σημασία. Ένα δέντρο δεν είναι πλέον «ένα δέντρο» όπως χαρακτηρίζεται από το μυαλό, αλλά ένα περίπλοκο παιχνίδι μορφής, φωτός και παρουσίας. Ένα σύννεφο που περνά δεν είναι πια «ένα σύννεφο» αλλά μια παροδική εκδήλωση του απείρου.

Σε μια τέτοια παρατήρηση, τα όρια μεταξύ του παρατηρητή και του παρατηρούμενου διαλύονται. Η πράξη του να βλέπεις γίνεται πράξη ύπαρξης. Το αντιληπτό και ο αντιλαμβανόμενος συγχωνεύονται σε ένα, αποκαλύπτοντας την ενότητα της ύπαρξης.

Η Διαφάνεια των Φαινομένων

Στη διαχρονική κατάσταση, όλα τα φαινόμενα αποκτούν νέα ποιότητα. Γίνονται διάφανα, σαν να λάμπει η αληθινή τους φύση μέσα από τη μορφή τους. Η στερεότητα του κόσμου ξεθωριάζει, αντικαθίσταται από μια αίσθηση ρευστότητας και ελαφρότητας. Κάθε αντικείμενο, κάθε γεγονός, γίνεται ένας φευγαλέος κυματισμός στον απέραντο ωκεανό της ύπαρξης – ένας κυματισμός που ούτε προσθέτει ούτε αφαιρεί από τον ίδιο τον ωκεανό.

Αυτή η διαφάνεια αποκαλύπτει μια βαθύτερη αλήθεια: την παροδικότητα όλων των πραγμάτων. Το σύμπαν είναι ένας χορός ανάδυσης και θανάτου, μια αδιάκοπη ροή στην οποία τίποτα δεν μένει σταθερό. Ωστόσο, μέσα σε αυτή τη ροή, υπάρχει ένα αμετάβλητο υπόβαθρο - μια άμορφη, αιώνια παρουσία που διαπερνά τα πάντα. Είναι το έδαφος της ύπαρξης, η ουσία της Αιωνιότητας.

Το Αιώνιο Παρόν

Το να αγγίξεις αυτό το έδαφος σημαίνει να ξυπνήσεις στο Αιώνιο Παρόν. Δεν είναι μια στιγμή στο χρόνο αλλά μια διάσταση πέρα από το χρόνο. Σε αυτή την κατάσταση, ο νους παύει να πιάνει, η καρδιά απελευθερώνει τις προσκολλήσεις της και η ψυχή αναπαύεται στη φυσική της κατάσταση ελευθερίας. Είναι μια κατάσταση καθαρής ύπαρξης, χωρίς όρους και άπειρη.

Το Αιώνιο Παρόν είναι ο χώρος στον οποίο όλα τα πράγματα προκύπτουν και διαλύονται. Είναι ο καμβάς πάνω στον οποίο ζωγραφίζονται τα παροδικά φαινόμενα της ύπαρξης, ωστόσο παραμένει ανέγγιχτος από τα χρώματα και τις μορφές. Το να ζεις σε αυτό το παρόν σημαίνει να ζεις σε ευθυγράμμιση με τη ροή της ζωής, να χορεύεις με την ύπαρξη χωρίς αντίσταση ή προσκόλληση.

Διαφωτισμός: Το ξύπνημα στη διαχρονικότητα

Η ανάδυση στη διαχρονικότητα είναι η ουσία του διαφωτισμού. Δεν είναι προορισμός ή επίτευγμα αλλά συνειδητοποίηση αυτού που ήταν πάντα. Είναι η αφύπνιση στην αλήθεια ότι δεν είστε χωριστοί από τον Αιώνιο. είσαι ο Αιώνιος που βιώνει τον εαυτό του μέσα από το φακό του χρόνου.

Σε αυτή τη συνειδητοποίηση, όλοι οι φόβοι διαλύονται, γιατί ο φόβος έχει τις ρίζες του στην ψευδαίσθηση του χρόνου. Χωρίς χρόνο, δεν υπάρχει μέλλον να φοβάσαι και παρελθόν για να μετανιώσεις. Υπάρχει μόνο η απεριόριστη ελευθερία του τώρα. Αυτή είναι η απόλυτη ελευθερία, η απελευθέρωση που δείχνουν όλες οι πνευματικές παραδόσεις.

Ζώντας στο άπειρο της Ύπαρξης

Το να ζεις στη διαχρονικότητα σημαίνει να αγκαλιάζεις το άπειρο της ύπαρξης. Είναι να αναγνωρίσουμε ότι η ζωή δεν είναι ένα ταξίδι από τη γέννηση μέχρι το θάνατο, αλλά ένα συνεχές ξετύλιγμα μέσα στο Αιώνιο. Κάθε στιγμή είναι μια έκφραση του άπειρου και κάθε εμπειρία είναι μια πόρτα προς το ιερό.

Αυτός ο τρόπος ζωής δεν αποσύρεται από τον κόσμο, αλλά μεταμορφώνει τον τρόπο με τον οποίο ασχολείται κανείς με αυτόν. Οι πράξεις προκύπτουν από ένα μέρος ησυχίας και διαύγειας, αμόλυντο από τους καταναγκασμούς του εγώ. Οι σχέσεις είναι εμποτισμένες με μια αίσθηση ενότητας και συμπόνιας, γιατί τα όρια του χωρισμού έχουν διαλυθεί. Ακόμη και οι πιο μικρές πράξεις –η αναπνοή, το περπάτημα, η ακρόαση– γίνονται ιερές τελετουργίες στο χορό της ύπαρξης.

Συμπέρασμα: Η πρόσκληση στην αιωνιότητα

Η ανάδυση στη διαχρονικότητα δεν προορίζεται για μυστικιστές ή σοφούς. είναι το εκ γενετής δικαίωμα κάθε ύπαρξης. Ξεκινά με ένα μόνο βήμα: την προθυμία να παρατηρείς ήσυχα, με πλήρη προσοχή και χωρίς την παρέμβαση της σκέψης. Σε αυτή την απλή πράξη βρίσκεται το κλειδί για να ξεκλειδώσετε το άπειρο.

Καθώς κάθεστε σε ησυχία, καθώς παρακολουθείτε το παιχνίδι του φωτός και της σκιάς, καθώς ακούτε τη σιωπή κάτω από τους ήχους, μπορεί να βρείτε τον εαυτό σας να γλιστράει στο Αιώνιο Παρόν. Εδώ, στην καρδιά της διαχρονικότητας, θα ανακαλύψεις την αλήθεια του ποιος είσαι—όχι μια φευγαλέα σκιά αλλά το ίδιο το φως, αιώνιο και άπειρο.

Ας είναι αυτό μια πρόσκληση, ένα κάλεσμα για αφύπνιση. Η πόρτα στην Αιωνιότητα είναι πάντα ανοιχτή και η διαχρονική αλήθεια είναι πάντα παρούσα. Προχωρήστε και αναδυθείτε στην απεριόριστη ελευθερία της ύπαρξης.

Sunday, August 20, 2023

Buddhism Yogacara

An Insight into Consciousness-Based Philosophy

Introduction

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.

Origins

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.

Conclusion

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 "IDEALIST" THEORY OF REALITY

Preamble

Tathata

Citta

Dhyana

Paravritashraya

Preamble

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

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").

Citta

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).

Dhyana

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.

Paravritashraya

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.

...

Ελληνικά:

Βουδισμός Γιογκακάρα

https://www.wholeness.gr/2022/05/blog-post.html

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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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