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Wednesday, 27 September, 2023

Monday, August 21, 2023

Buddhism Zen

Buddhism Zen

The Path of Enlightenment and Mindful Awareness

Zen Buddhism, a contemplative and profound tradition within the broader tapestry of Buddhism, has captivated seekers of spiritual insight and enlightenment for centuries. Rooted in the teachings of Siddhartha Gautama, the historical Buddha, Zen Buddhism has evolved into a distinct school of thought that emphasizes direct experience, mindfulness, and the realization of one's inherent Buddha nature.

Historical Context and Emergence:

Zen Buddhism, known as "Chan" in China and "Seon" in Korea, originated in India but found fertile ground for development in East Asian cultures. The 6th century Chinese monk Bodhidharma is often credited with introducing Zen to China. Seeking a way to transmit the essence of Buddhism beyond mere textual knowledge, Bodhidharma emphasized direct experience and the realization of one's own mind as the true path to enlightenment. This emphasis on experiential understanding set the foundation for the Zen tradition.

Core Principles of Zen Buddhism:

At the heart of Zen Buddhism lie several foundational principles that distinguish it from other Buddhist schools:

1. Direct Experience: Zen encourages individuals to directly experience reality without the interference of conceptual thinking. It urges practitioners to go beyond words and concepts to grasp the ineffable nature of existence.

2. Mindfulness and Presence: The practice of mindfulness is central to Zen. By being fully present in each moment, individuals can cultivate awareness and insight into the nature of their own minds and the world around them.

3. Koans and Paradoxes: Zen employs koans, paradoxical statements or questions, to provoke deep contemplation and challenge conventional thinking. These puzzles are designed to break down logical reasoning and trigger moments of insight.

4. Zazen (Seated Meditation): Zazen, a distinctive form of meditation, plays a crucial role in Zen practice. Through disciplined sitting and breathing, practitioners aim to calm the mind and awaken to their true nature.

5. Teacher-Student Relationship: Zen emphasizes the significance of a teacher-student relationship. The transmission of wisdom is often passed down through direct, personal interaction between a qualified teacher (sensei) and their students.

Practices and Rituals:

Zen practices are geared towards cultivating a heightened state of awareness and awakening. These practices include:

1. Zazen: Practiced in a formal setting, zazen involves seated meditation marked by focused attention on the breath, posture, and the arising and passing of thoughts.

2. Kinhin (Walking Meditation): Integrating mindfulness into movement, kinhin is a slow, mindful walking practice often done in between periods of zazen.

3. Teisho (Dharma Talks): Teachers offer insights and guidance through dharma talks, shedding light on complex concepts and sharing their own experiences.

4. Sesshin (Intensive Retreats): Sesshin are extended periods of intensive practice, lasting several days or even weeks, during which participants engage in prolonged meditation and self-inquiry.

Impact and Influence:

Zen Buddhism's influence extends beyond religious spheres, leaving an indelible mark on various aspects of Eastern and Western cultures:

1. Art and Aesthetics: Zen-inspired art, such as Japanese ink painting and the Zen rock garden, reflects the simplicity, impermanence, and profound insight of the tradition.

2. Philosophy and Psychology: Zen has inspired philosophical inquiry and influenced psychological practices like mindfulness-based therapies, emphasizing present-moment awareness and personal transformation.

3. Martial Arts and Mind-Body Practices: Zen principles have found their way into martial arts and other mind-body practices, where focus, discipline, and the embodiment of awareness are vital.

4. Literature and Poetry: Many renowned poets and authors, both in Asia and the West, have drawn inspiration from Zen teachings, integrating its themes of impermanence and enlightenment into their works.


Zen Buddhism stands as a testament to the human quest for inner truth and spiritual awakening. Its emphasis on direct experience, mindfulness, and non-conceptual awareness offers a unique approach to understanding the nature of reality and one's place within it. As it continues to resonate with individuals seeking profound insight and liberation from the confines of ordinary thought, Zen Buddhism remains an enduring and influential tradition that bridges the gap between ancient wisdom and modern understanding.



The Buddha Nature


True Zen and a Step-by-Step Approach, Kenso, Satori, Bodhi



The Right Approach to Buddhism is not through rational inquiry and comprehensible clarification. It is done through a specific experiential behavior, which has been tested and verified by those who have gone before on the Path.

Understanding Zen presupposes sufficient knowledge and experiential experience of the "previous" teachings of Buddhism.

The Central Perception-Teaching-View of Zen is a further "deepening" and expansion of the "Idealistic" View of Mahayana (Yogara). The "Subject" of Yogacara Emerges in Universal Nature is the Buddha Nature, the Buddha Essence, which constitutes the True Essence of all "beings" that appear as beings. This Essence is no longer Mind (in the "sense" of Citta, Vijnana), it is non-mind.

This Mahayana Buddhist Conception comes to merge with the Taoist Conception of Wu-Hsin (No-mind). This is why Chan appeared in China with the introduction of Buddhism from India (Bodhidharma) and its fusion with Taoism (as in the Shaolin Temple).

The Buddha Nature

There is only Buddha Nature, Perfect Wisdom, Sunyata, Asamskrita (Nirvana). There is, This Essence Alone, This Alone the Absolute Subject (which is Emptiness). This means that since every 'being' is This Buddha Essence, the Absolute Subject, every being is from the beginning and forever 'Enlightened'. From this comes the understanding, the teaching, that since all "beings" have Buddha Nature, they do not need to "enlighten" or realize or achieve Enlightenment, no practical effort is needed. Herein lies Dōgen's teaching that Enlightenment and "practice" are identical, that "simply sitting" is Enlightenment, the behavior of the Buddha.

In reality the Buddha Nature, the Buddha Essence, the Absolute Subject is Stillness Flowing in Eternity. Everything else that seems to move, change, etc., belongs to the Subjective dream.

To Feel your Buddha Nature means to be "Still" and not "caught" in any movement, in any process. What "moves" is "phenomena", the flow of "phenomena". Perception (Mind) is aware of "phenomena", without being "caught" anywhere. This is Enlightenment. It is the "Immovable Wisdom". If it is "caught", then, it "travels" in the dream state with the "object" as a "vehicle". This is ignorance, delusion, misery.

Ultimately, if the "being" Feels its Buddha Nature, it works like that and needs no practice. But when he "doesn't feel" his Buddha Nature then obviously he has to "realize" it and here "practice" is needed (what this "practice" is is another matter).

But if you do not "Feel" your Buddha Nature you cannot seek Enlightenment because it will be a false enlightenment. Then; Do you remain in the state of ignorance? Obviously not. You just change "level" The "how" is exactly the "practice". This is Zen.


Let's repeat it: To Feel your Buddha Nature means to be "Still" and not "caught" in any movement, in any process. What "moves" is "phenomena", the flow of "phenomena". Perception (Mind) is aware of "phenomena", without being "caught" anywhere. This is Enlightenment. If it is "caught", then, it "travels" in the dream state with the "object" as a "vehicle". This is ignorance, delusion, misery.

To be "caught" by something means, in fact, that volitional energy is present, the will is "involved" and the activity takes on a "personal" character. This is how we sink into ignorance.

To put it another way, to get "caught" is to enter into ego-rational biased activity, with all that that entails.

True Zen and a Step-by-Step Approach

Since the Buddha Nature is the True Nature, i.e., it is innate in every being, it is natural and next to emphasize the direct insight of this nature, its realization and its practical expression. This is Prajna (the non-conceptual insight). This leads to a differentiation of the "concept" of Meditation. The "perception", the "awareness" of our True Nature depends entirely on us (on the Absolute Subject), on our Will and Attention. It does not depend on "external" factors, or time, or some activity or process. It is therefore immediate as an event, "sudden" and not gradual or revealed successively over time. Enlightenment occurs as an instantaneous transformation, total and instantaneous.

What is the Basis, the Foundation of Zen: "Here, Now, Me":

There is nothing but the Now (Time is "realized" in the Now).

There is nothing but Here (Space is "manifested" in Here).

There is nothing but the Ego, the True Self, The Infinite "appears" in the Ego).

The Absolute Subject is Enlightenment, the Gate of Eternity, the Freedom of Endless!

The True Goal of Zen is to See, to Realize the True Self. Thus, it is wrong to set a goal other than the Self. When you set no other goal, this is the true goal.

If you find the True Self you don't need to find anything else, it is the All, everything, everything. When you experience the All, you experience it always, everywhere, in everything. This is Ethics!

True Meditation (the Essence of Zen) is "the Immersion of the 'spirit' into the center of the 'Heart'." Here is the "Original Mind", the Self, our True Nature, the Root of the Subject, the Absolute Subject. Within the Body, Beyond the Body (Non-temporal, non-local, non-perceived).

The Absolute Subject is Always Pure, Unadulterated, Transparent, without "dust", True Zen consists of experiencing the Absolute, realizing the Absolute and acting the Absolute in our daily activities.

Sikandaza (to 'sit still') means to Remain 'Still' no matter what you do or what happens. Perception (the Mind) "watches" the "phenomena", without getting "caught" anywhere. At first you may need to sit in a meditative posture (Zazen, sitting meditation) but at some point, you can become independent of this and remain in "Stillness" even when you are in activity (Qinqin, walking meditation). So, to "sit simply" means not to get caught up in processes of the body, the senses, the mind, all of which belong to the dream.

Sikandaza (to 'sit still') means to Remain 'Still' no matter what you do or what happens. True Zen, (the Essence of Meditation) is not 'no-thought', sitting still like a grassy stone on the mountain or like a log at the edge of the forest or like a straw scarecrow in the field. Zen is Life, it is being alive on all levels of being. Therefore, where the term "no-thought" (no-mind, no-mind) is used it is used in the sense of cessation of egoic thought and not in the sense of nothingness.

To be "Still" is to be in fully concentrated alertness (samadhi), in an unbroken "clarity," and in that state to "see (everything) and act." It is the perception of the world from the perspective of samadhi. It is the State of Concentration (jyo) and to see thus is Prajna (Wisdom). There is nothing but the Subject, all else is phenomena that come and go. If you become absorbed in something, if you "follow" something the Subject changes (becomes "mind") and the object emerges, you are immersed in dualistic perception, life and experience.

In this State of "Stillness" without changing you are one with all. How is this possible? You act like a mirror that reflects everything without holding anything back. There are "signs" that you are actually in "Stillness", in samadhi (absolutely focused alertness) when you sit in Sikindaza:

1) You feel like you are "floating" (you feel like you are "floating" because there is no sense of the body as only the minimum necessary energy is channeled into the body).

2) You feel everything without "reacting" to anything.

3) The thought worships unhindered without being "seduced" or "absorbed" into something.

4) Your Action (your reaction to the world) depends entirely on your Will. Even when you 'react suddenly or 'instinctively'. The strange thing about the State is that you automatically follow the Light Path of Dharma and never slide down the downward dark paths of ignorance, passion and loss.

Dharma (Right Action on all Levels of Existence) is Objective. The confused subject perceives it and accepts it as an objective rule. The liberated subject perceives and accepts it as an Essential Law of Nature. The Absolute Subject Recognizes it as an Expression of His Own Nature.

The Stepwise Approach

Of course, some argue that the awareness of our True Nature can be sudden, but a gradual deepening of insight, and of our understanding, a "maturation" is required. This simply means that one does not see, does not perceive clearly and needs time to get rid of one's "limitations". Most people operate this way, even those who frequent the "spiritual" space.

The Basic Concept here is that the Essential Nature, is the Innermost Nature (What We Experience in the Depths of Self) that Transcends and "encloses" the "I" with which we usually identify. The "I" is a useful tool for manifestation and activity in outer life but it has no relation to our Real Nature. That's how we have to "get over it". So, where it was a "fossilized" mechanism (the "I" with its ideologies, its memories and its "knowledge, its prejudices) a free, spontaneous and unhindered relationship with the outside world is established.

So, it is clear that only through ignorance or denial of our true nature can enlightenment be seen as something to seek, a destination that we may someday reach.

The dissolution of ignorance of Buddha Nature can be achieved Here, Now, by Mindful Observation, by the dissolution of all illusory perceptions.

Phased Approach:

To "see" our True Nature (as Timeless Space) is called Kenso.

The Living of the " Void " is Satori

But we should quite naturally and effortlessly "settle" permanently in this state in order to say that we have reached final "liberation" (Bodhi).

Levels of “Meditation:

Perception of the world. Kenso.

Inner Perception and Absolute Perception. Satori.



There are two ways of perception.

1) To see things that exist within the "Space".

2) To see the "Space" within which there are "things".

Starting from the first case, when you rise to the Perception of "Space" you arrive at Kenso. The Mirror mirrors things. More specifically, observing things we see that they are in relation to the environment. In the end, the important thing is not the thing but the "space" in which it is included. This is how the "concept of 'space'" emerges as the unifying element of everything.

From the perception of "Space" (when you let go of "things") you rise to the Perception that You Are Space. The Mirror simply Mirrors (but there is "nothing" to mirror). This is the Pure Unadulterated Essence of the Mirror. The Satori.

Beyond that is the One Reality, the Mirror. The Bodhi.



Bodhi is wu -shin, not mind, not consciousness, emptiness.

Bodhi is the One Reality. It is not born, it is not lost, it is not realized, it is the nature of everything and everything. Within Bodhi, activities and phenomena emerge, quite naturally, and disappear again, quite naturally.

Bodhi (wu - shin) is One and Only Reality and there is no difference between rest and activity.

Wu-shin and Shin

When the Bodhi (wu-shin) is allowed to function like this, whether in rest or in activity, Reality is experienced.

When Bodhi (wu-shin) is restrained, grasped and remains attached to a phenomenon (junji), the natural flow of wu-shin is interrupted, wu-shin becomes immobilized, becomes shin (mind, consciousness): we enter an imaginary space and time. This state obeys its own laws of operation. It seems like a real existence, it has consistency thanks to the law of karma, there is evolution, reincarnation, a demand for liberation. This is all fantastic.

Actually wu-shin is the background, it is not lost, it is our nature, it is Reality, there is nothing to realize, nothing to liberate. Shin (consciousness) constitutes attachment. It's dreamy. As long as we stick to the imaginary, this works (and everything seems real). When this is abandoned then we realize that Reality Is Always One, that we were living in a dream, we woke up from the dream.


We are Bodhi (wu-shin), we possess Bodhi, we don't need to perform anything. Sin is an illusion.

So, what is needed is to reject the fantastic, to detach ourselves from the phenomenon. Any movement towards the phenomenon must be rejected. Every grab from the phenomenon must be cut off. Any obsession with the phenomenon must be eliminated. (By phenomenon we mean what we have in front of us at this moment, what we are living at this moment) When this happens and the wu-shin thus detached from the phenomenon, then it flows freely, (there is a perfect, unhindered freedom) – the sin disappears... Then we realize that we are always in this State, that before we lived in the imaginary, which has its own time – we could be there for a moment or ages, lifetimes, forever.

Wu-shin has no time - the imaginary has its own time.

The Non-Practice of Zen

As long as we are Bodhi (wu-shin) there is nothing to be realized – just to be detached from the phenomenon (what we have right now in front of us).

So, Zen is not a process, it is not something we have to do, to realize (this concept belongs to the imaginary) – we just have to detach ourselves from the phenomenon.

Zen is Bodhi, there is no other Reality than Bodhi. Its interruption is immersion in the fantastic. That is, something that does not exist in reality.

Practicing Zen means simply experiencing our nature, living our reality, sitting like that, and realizing. There is no way out of this state, course, evolution, release (this perception belongs to the imaginary).

What is rejected is the exit from Bondi, the attachment to the phenomenon.

(What the Zen Masters reveal to their students is the attachment to the phenomenon, which introduces them to the imaginary. The impact is this: You are attached, you are in an imaginary space, do you see it? This is called direct suggestion (upaya). impact can lead to immediate detachment from the phenomenon, where the wu-shin is detached and we perceive Reality (this is Satori), or the impact can thus pass into the lost).


Zen is a direct way of approaching Reality. It doesn't analyze anything; it doesn't explain anything. We take for granted our nature (wu-hsin), that which exists. Wu-shin is the background (not described because it is emptiness). The only immediate datum is xin (consciousness, attachment to the phenomenon) Zen is detachment from the phenomenon. Zen shows our true nature. It leads to Satori, the ultimate unhindered freedom (wu -shin).

Zen is not a religion, it is not a topic for discussion, not even a way to approach Reality, a way to live... It is our nature, it is our daily life, it is in front of us, behind us, it is right, left, up and down... and try as we might we can't help but see it, ... we just can't hide from ourselves.


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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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.