Buddhism
Buddhism is a religion
and philosophy that originated in India around the 6th century BCE, founded by
Siddhartha Gautama, who is commonly known as the Buddha (the "Awakened
One"). Buddhism has hundreds of millions of followers, making it one of
the world's largest religions.
The fundamental teachings
of Buddhism are encapsulated in the Four Noble Truths and the Eightfold Path.
The Four Noble Truths
are:
1. The Truth of Suffering
(Dukkha): Life is suffering. This includes physical and mental suffering,
impermanence, and the concept of self.
2. The Truth of the
Origin of Suffering (Samudāya): Suffering is caused by desires and attachments.
3. The Truth of the
Cessation of Suffering (Nirodha): Suffering can be ended by attaining
dispassion, thus achieving Nirvana (liberation).
4. The Truth of the Path
to the Cessation of Suffering (Magga): The path to end suffering is the
Eightfold Path.
The Noble Eightfold Path
consists of:
1. Right Understanding
2. Right Thought
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration
These eight aspects are
divided into three categories: wisdom (understanding and thought), ethical
conduct (speech, action, livelihood), and concentration (effort, mindfulness, concentration).
Buddhism has evolved into
various schools and traditions over time, including Theravada, Mahayana, and
Vajrayana, each with its own interpretations and practices.
Theravada Buddhism,
prevalent in Southeast Asia, is often considered closer to the original form of
Buddhism, focusing on the use of meditation and mindfulness to achieve
self-enlightenment.
Mahayana Buddhism, found
in East Asia, includes a variety of subsets such as Zen, Pure Land, and
Nichiren, among others. It emphasizes the Bodhisattva ideal, the individual who
seeks enlightenment to help all sentient beings.
Vajrayana Buddhism, also
known as Tantric Buddhism or Esoteric Buddhism, primarily found in Tibet and
Mongolia, includes practices and doctrines that are believed to allow individuals
to achieve enlightenment in a single lifetime.
Despite the variations,
all forms of Buddhism share a focus on personal spiritual development and the
quest for enlightenment.
THE "REALIST" THEORY OF REALITY
Preamble
Asamskrita
Samsara
Kamavakara
Satvari Aryan Satyani
Nirvana
Preamble
"There is, brothers, a sphere of life where there is neither earth, nor water, nor fire, nor air, nor the sphere of endless space, nor even the sphere of consciousness. Where I tell you there is not really even this world, nor the other world, nor the sphere of infinite space, nor the sphere of infinite consciousness, nor the sphere of the non-existence of anything, nor the sphere where there is neither perception nor non-perception. Such a state, brothers, I will I described it like this: neither coming, nor going, nor standing, nor turning back, nor descending, nor ascending. It is something like unborn, unmade, uncreated, uncomposed: it is the end of suffering". Udana, VIII, I, 1st century B.C.).
Asamskrita
The Ultimate
Reality in the Buddhist Teaching ("Asamskrita") can neither be
realized as an individual experience, nor determined, nor perceived, felt, or
touched. Ultimate Reality can only be perceived by "he" who has
"reached" Nirvana (from the negative particle "nir" and the
root "va" - to breathe), in the extinguishing of becoming (the
processes of evolution). Thus, Ultimate Reality Is Identical with Nirvana.
Anyone who has not reached Nirvana experiences a relative reality, a continuous
becoming...
So, the Buddhist Teaching accepts that there is One Reality which is the Background of everything. But since it is impossible to determine by someone who does not experience it, he systematically avoids talking about This Reality. What we can talk about is becoming. Nirvana, the extinguishing of becoming, leads to Reality, beyond becoming... Thus, the Supreme Reality must be "perceived" as the Absolute and not as non-existence.
Samsara
Samsara
For the Buddhist
Teaching the only "real" thing is the evolutionary process. What
appears, what is perceived, the phenomenon, is an evolutionary process.
"Existence" is an evolutionary process, but so are worlds and
individual phenomena, all, are evolutionary processes. "All this" is
Samsara.
The evolutionary
process is broken down into successive, momentary, states, called " dharma
" (from the root "dri", to support, to hold). So, dharmas are
the ultimate realities that we can perceive, the first composite of phenomena.
So, becoming, the evolutionary process, appears as a flow of these dharmas.
Dharmas are
dependent realities, they are the result of previous dharmas and are what
predetermine future dharma. All this flow obeys strict laws which can
ultimately be reduced to the Law of Universal Causation, "Karma"
(from the root " kri ", act). Karma denotes the action but also the
result of the action, thus it denotes the responsibility from the action itself
and the behavior that is transmitted through time.
Dharmas are
momentary and last only a short time. Thus, the only real thing is the flow,
the evolutionary process, the becoming. "All that exists is
momentary," everything is transitory.
The evolutionary
process appears in various forms. As vijnana , conscious process, succession of
conscious states, as samskara , mental process, succession of momentary mental
states, as samjna , perceptual process, succession of perceptual states, as
vedana , sensuous process, succession of sensuous states, as rupa , material,
organic process, succession organic structures. It is actually a single process
that appears in various forms. There is no essential difference between
consciousness and material form, it is the same process at a different
frequency. The process appears sometimes as consciousness, sometimes as intellect,
sometimes as perception, sometimes as sensation, sometimes as form. But it is
always the same process. Thus, becoming constitutes a continuum (through
space-times and through local time). "Being" is but a combination of
evolutionary processes, streams of dharmas ("skandhas") working
harmoniously together.
The Regions of
Samsara
Samsara
(becoming) is divided into three Regions, "Vakkara" (state of
becoming and not an objective, fixed region). The Regions, states, of becoming
are: a) The Arupavakara (formless region), the state of the supermental
process, the succession of momentary supermental processes. b) The Rupavakara
(region with form), the state of the perceptual process, the succession of
momentary perceptual states. c) The Kamavakara (region of desire and sense
pleasure), the state of material form, the succession of momentary material
states.
What we call
"being" is actually a becoming, a stream of dharma. In Arupavakara
this being is a stream of " formless dharma", Vijnana, consciousness,
self-awareness, Samskara, volition, mental imprints that incite desires, Samjna
, perception, mental perception. The difference of these dharma categories is
very subtle. Being constitutes a presence, an existence, without concrete form,
a mental existence.
Arupavakara is divided into Four Heavens,
states which are (listed from highest to lowest, the infinity of neither, the
infinity of nonbeing, the infinity of thought and the infinity of space): 1)
Naivasamjna Samgnyayatana (region where there is neither perception nor
non-perception and which actually transcends Arupavakara and extends into the
Absolute). 2) Akinchaniyatana (region where consciousness exists within the
non-existence of anything). 3) Vigyanananthyatana (region where consciousness
exists in the infinite state of consciousness). 4) Akasanandyatana (region
where consciousness exists in infinite space).
It is evident
that there is a complete correspondence between the states experienced by the
being, the level at which the being functions (Vijnana, Samskara, Samjna) and
the "heavens".
In Rupavakara,
being is mentality (flow of formless dharma) expressed in the realm of 'sense'.
A new category of dharma is thus created, ("Vedana", sensibility), a
stream of dharma in form, a succession of momentary sensory states. Here the
formless dharmas (mindfulness) do not have the same function as in Arupavakara.
Their function is adapted to Rupavakara, degraded. Formed dharmas rule. Being
here is a mentality which has an inner dimension originating from Arupavakara
and an outer activity which brings the 'being' into contact with the world of
forms. "Being" is expressed through a subtle body (which is a stream
of sensory states structured in such a way that they appear as a form). It is
an ethereal being that occupies a certain space, etc.
Rupavakara is
divided into Sixteen Heavens arranged in four levels.
It is evident
that there is a complete correspondence between the states experienced by the
being, the level at which the being functions (Vijnana, Samskara, Samjna
adapted to Rupavakara) and the "four levels".
In Kamavakara,
being is an ethereal existence that expresses itself in the realm of 'matter'.
There is thus created a new category of dharma ("Rupa", body, a
becoming of matter structured in such a way as to appear as a solid form), a
stream of dharma of material form (a succession of momentary states of matter
structured so as to appear as the material body that we know. Here the formless
dharmas (intelligence) and the dharmas with form (sensibility) do not have the
same function as in the higher realms, their function is adapted to Kamavakara,
degraded. The dharmas of material form predominate. Thus the mental functions
of "being" in Kamavakara have a higher dimension originating from Arupavakara,
an inner dimension originating from Rupavakara, and an external activity which
brings "being" into contact with the world of forms.
It also has
"sensibility" which has an internal dimension originating from
Rupavakara -intuition- and an external activity that assists the intellect in
the perception of Kamavakara -sensibility-. In Kamavakara being is ethereal
existence expressed through a material, gross body.
Kamavakara is
divided into Three Regions, Heaven, earth and the underworld. Heaven is the
world of devas. Earth is the world of humans, asuras (demons), pretas (ghosts)
and animals. The underworld is the world of hell.
It is evident
that there is a complete correspondence between the states experienced by the
being, the level at which the being functions (Vijnana, Samskara, Samjna
adapted to Kamavakara) and the "three regions".
Life in Samsara
Becoming is a
flow, a succession of momentary states and constitutes a continuum...
Essentially there is no difference between mentality, sensibility, or
biological becoming. These are different states of becoming, becoming is a
continuum. Being is a becoming, a stream of momentary states. It is within the
space of becoming, in one of three states of becoming. When the being, in a
certain Region, closes the circle of its evolution (life) dissolution of the
synthesis occurs (death). As long as the being, during his "life"
reached a transcendence of becoming, an erasure of the dharma of the Region of
becoming in which he was evolving, then the being is liberated and after death
passes to a higher state of existence. But since the being during life remained
within becoming (absorbed in the continuous succession of dharmas of the Region
of becoming in which it was evolving) then the being after death is not freed
to pass to a higher state of existence but under the pressure of attachments
remains a "core of becoming" that leads sooner or later to a new
synthesis of dharma within the Precinct of becoming that was evolving in the
being's previous life, into a new incarnation. Thus, the being moves within
becoming, in the Regions of becoming. It is a continuous current that passes
from existence to existence, without stopping.
We must note that
the previous development (life) within a state of becoming and the subsequent
development (life) within the same state of becoming although they are a
continuum yet seem to be different. It is actually a new dharma synthesis but
its structure is entirely dependent on the existence that preceded it. This is
precisely where the operation of Karma, the Law of Causation, can be seen.
Being is a continuous stream that passes from life to life without stopping.
This is the cycle of reincarnation. The being disappears here, appears there,
all the time. This evolution strictly obeys the Law of Karma. Whatever is the
action, that is the result. Thus, the being by evolution creates itself. Each
being bears full responsibility for its evolution. Beings act according to the
Law of Karma. No being can escape the wheel of evolution. The only way out is liberation.
Thus, beings are
trapped within becoming, in the three Realms of becoming. Therefore, a being,
on his way, has to overcome three stages (corresponding to the three Regions of
becoming) until final liberation. The Nirvana attained by the total extinction
of all becoming is the True Nirvana.
Kamavakara
The moment a
being begins its existence within Kamavakara it is already the result of a
previous becoming. The fact that this being tends to manifest in Kamavakara
means that there is already a tendency, an impulse, within him which leads him
to manifest in Kamavakara. It is mentality (in the Rupavakara Region) oriented
towards the material world (an accumulation of mental impressions entered by
perception and related to the material world), with sense memories, which feels
the need to manifest again through material dharma texture, through a body.
The being that
manifests in Kamavakara is a new, complete, synthesis of all these dharmas , a
flow of these dharmas : Vijnana, Samskara, Samjna (these three constitute the
mentality that has a higher dimension originating from Arupavakara, an inner
dimension which originates from Rupavakara and an external activity which
brings the “being” into contact with the world of forms), Vedana (sensibility
which has an inner dimension which originates from Rupavakara and an external
activity which brings the 'being' into contact with the world of forms), Rupa
(body, biological becoming). The relationship between these categories of
dharma is clearly defined. Mindfulness is self-awareness that uses sensibility
and the body as a vehicle within Kamavakara.
Thus the “being”
in Kamavakara can (and does) experience the following activities, states.
1) Nirvana
2) Four higher
states, Naivasamjna-Samjnyayatana, Akinchanyayatana, Vijnananandiyatana and
Akasanandiyatana.
3) Three mental
states, vijnana, samskara, samjna, which have an internal function and an
external activity.
4) The activity
of the senses, ventana, which has an internal function and an external
activity.
5) An external
material activity, rupa.
The being as a
whole act, evolves, moves through life. Nirvana (in Kamavakara) means the
transcendence of becoming in Kamavakara. Transcending biological becoming means
transcending attachment to the body and material things. The transcendence of
sensuous -motor becoming means the transcendence of passions, obsessive
desires, etc. The transcendence of mental becoming has three stages with three
degrees each. The external mentality connected with sensibility (three levels)
must first be overcome. Then the inner processes must be overcome (three stages
of dyana and a fourth stage which has the character of harvest and demarcates
the passage to a higher state). Finally, there is still a more inner process
(three higher states and a fourth which is Nirvana). Nirvana (in Kamavakara)
means the passage beyond all becoming. It is not the realization of some state.
There is no perception that a state has been realized because as long as there
is any perception of a realization the being is still in becoming and has not
passed beyond.
When the being
reaches Nirvana, beyond all becoming, then it is freed from the life in
Kamavakara and when death occurs (when the causes that created this life are
exhausted) then the being is freed and does not return to Kamavakara, it goes
to a higher state of existence, in Rypavakara.
We must note that
Nirvana in Kamavakara is not itself the Absolute. What has been eliminated is
the becoming in Kamavakara, the causes that would lead to a new incarnation within
Kamavakara have been eliminated. Nirvana in Kamavakara although it is the
Absolute in relation to becoming in Kamavakara and cannot be defined in mental
terms yet is a state of being (in Rupavakara), a becoming in a higher
dimension. There is intelligence of another kind and sensibility as a carrier
in this new state of being. Thus Nirvana in Kamavakara is common existence in a
higher state of existence (in Rupavakara).
When the being
does not achieve Nirvana, it remains in becoming and is condemned (according to
the Law of Karma) after death to return to Kamavakara.
All this course
of being into becoming (in the Kamavakara) is described in Buddhist grammar in
the "theory of the dependent arising of phenomena (" Pratiya
Samutpada”) or “chain of the Twelve Causes” (“Nidana”) as follows:
(Previous life)
1) Avidya
(ignorance, non-liberation, abiding in becoming) creates samskaras (mental
impressions, remnants of previous becoming).
2) Samskaras
create vijnana (consciousness, initial mental core that will form the basis of
new becoming)
(Present Life)
3) Vijnana
creates namarupa (name and form, composition of the various categories of
dharma – vijnana, samskara, samjn , vedana, rupa ).
4) Namarupa
creates the santayatanas (sense organs, through which the being comes into
contact with the world).
5) Sandayatanas
create sparsa (contact, between the being and the world).
6) The sparsa
ventana (sensation, the concrete fact of sensation) is created.
7) Ventana creates
trisna (thirst for life, in Kamavakara).
8) Trisna creates
upadhana (attachment to life, intense thirst, conquest of the sense world,
compared to flame consuming fuel).
9) Upadhana
creates the bhava (future, the karma produced during the lifetime in Kamavakara,
the samskaras that will cause a new life in Kamavakara ).
10) Bhava creates
jati (birth, a new becoming within Kamavakara).
(Future Life)
11) Jati creates
sbamarana (old age, a new existence accompanied by all the characteristics of
existence in Kamavakara, decay, pain, etc.).
12) Sambarana is a new link in the chain of Samsara.
Satwari
Aryan Satyani
The Four Noble
Truths
Being is a
becoming, passing from life to life within Kamavakara without stopping. There
is nothing fixed, nothing eternal, everything is transitory, an incessant flow
of states. And it is precisely this Transience that causes suffering (dukkha).
" Sarvam dukham, sarvam anityam » (all is suffering, all is transitory).
Thus, the whole of existence, the very becoming in every moment of it is
suffering. Staying in becoming, obsessing over becoming, is called "
trisna " (thirst for life in Kamavakara). As long as this thirst exists,
becoming is fed and the journey continues. Therefore it is the thirst for life
in Kamavakara that keeps the being bound in becoming, in constant rebirth
within Kamavakara.
Buddha himself
formulating the Four Noble Truths (Satvari Aryan Satyani ) identified:
1) With the First
Truth is becoming and the suffering of becoming.
2) With the
Second Truth the cause of becoming which is the obsession with becoming (the
thirst for life in Kamavakara).
3) With the Third
Truth the elimination of becoming
4) With the
Fourth Truth the Atrapos for Nirvana which is exactly:
a) the perception
of becoming, suffering,
b) the awareness
of the cause of becoming,
c) the
elimination of becoming
d) Nirvana
The road leading
to Nirvana is known as “Arya Ashtanga Marga” (Noble Eightfold Atrapos) and
includes:
Samyak dristi
(right perception),
Samyak sankalpa
(right decision),
Samyak wak
(proper speech),
Samyak karmanda
(right conduct),
Samyak ajiva
(right living),
Samyak vinyama
(right effort),
Samyak smriti
(right thinking),
Samyak Samadhi
(right meditation, perfect concentration of consciousness).
In particular the
Path that leads to Nirvana, to Reality, has Three Stages.
The First Stage
is called Prajna (Knowledge) and includes Right Perception and Right
Disposition. By entering the Sangha (Buddhist Brotherhood) man has already
taken a step beyond the world: he renounces all material things to march
towards Nirvana. This renunciation is not a formal, external, abstinence: it is
an internal detachment, an erasure of all interest in material things. This is
the Stage of destruction of material dharmas (rupa): what is implied here is
the destruction of attachment to material dharmas , their neutralization
(material dharmas will continue to exist until the causes that caused them
disappear, i.e. until the death of the material body ). This is a Preliminary
Stage and is not yet the Main Exercise.
The Second Stage
is called Sila (Morality) and includes Right Speech, Right Conduct, Right
Living. Before the Buddhist can actually enter Atrapo he needs to go through a
Stage of Inner Perfection, ridding himself of the various passions that are
obstacles to Atrapo. He must listen to what is called the Panka Sila (Fivefold
Discipline) which consists of five prohibitions: not to kill, not to steal, not
to have intercourse with another person, not to lie, not to drink alcohol.
These are the main prohibitions but it is implied that all passions must be
eliminated. This purification from the passions should not be a simple,
external, abstinence but an internal attitude. This is the Stage of destruction
of form dharmas ( vedana): implied here is the destruction of attachment to
form dharmas , their neutralization (the Buddhist feels everything but is no
longer attached).
The Third Stage
is called Samadhi (Theory) and includes Right Effort, Right Thought, Right
Concentration (Samadhi). The Real Journey to Nirvana begins with Entering the
Third Stage. This is the Stage of destruction of formless dharmas (samjna,
samskara, vijnana ): the destruction of attachment to these dharmas , their
neutralization, is implied here. Realization here is not to be understood as a
spiritual evolution but as a progressive destruction of becoming.
Right Endeavor
corresponds to the Experiencing of the First Noble Truth (perception of
becoming, suffering), to the destruction of the external activity of mentality
and has four levels, three levels corresponding to the destruction of the
external activity of samjna, samskara, vijnana and a fourth level which is the
harvest of all effort and marks the passage to the higher state.
Right Thought
corresponds to the Experiencing the Second Noble Truth (awareness of the cause
of being), to the destruction of the inner activity of mentality and has four
stages corresponding to the destruction of the inner activity of samjna,
samskara, vijnana and the harvest of all effort which signifies the passage to
the higher state. The technical term used in Buddhist Teaching for Practice at
this stage is “Rupa Dhyana”. The term is translated as Meditation, but the word
is not exactly the same and needs clarification. Rupa Dhyana therefore means
for the Buddhists the destruction of the inner activity of the mind. There are
Three Stages of Rupa Dhyana and together with the Stage of Realization they
form the Four Stages of Realization at this stage.
The four Dhyana
Rupas in detail:
1) Elimination of
samjna, the perception of the external world.
2) Elimination of
samskara, the intellect whose object is external phenomena.
3) Elimination of
vijnana, consciousness, individual existence, ego that is limited in space, in
the body.
4) When vijnana
is eliminated, we reach a state where consciousness transcends the limits of
space (the body) and expands to infinity, throughout space.
Right
Concentration corresponds to the Experiencing of the Third Noble Truth
(elimination of becoming), the destruction of the higher activity of the mind
and has four stages corresponding to the destruction of the higher activity of
samjna, samskara, vijnana and the harvesting of all effort which marks the
passage in the superior state. The technical term used in Buddhist Teaching for
Practice at this stage is " Arupa Dhyana » or Samapatti (achievements) -
formless meditations. Arupa Dhyana or Samapatti it means the destruction of the
higher activity of the mind. There are Three Ranks of Arupa Dhyana or Samapatti
and together with the Stage of Realization constitute the Four Stages of
Realization at this stage.
The four Arupas
in detail Dhyana or Samapatti:
1)
Akasa-nadi-ayatana (Region of infinite space, region where consciousness exists
in infinite space). Consciousness (though it locates itself, as a center, in a
space) extends throughout space, is a wider, higher ego. (There is a
distinction between consciousness and environment, between subject and object).
This conception of a center related to the inner workings of samjna must be
overcome.
2)
Vijnana-nadi-ayatana (Region of infinite consciousness, region where
consciousness exists in the infinite state of consciousness). Consciousness
rejects the perception of a center, it can be anywhere, throughout space - thus
creating the perception that consciousness is infinite. (There is no longer a
distinction between consciousness and environment, between subject and object).
This achievement is related to overcoming the inner workings of samskara.
3)
Akinchani-ayatana (Region of non-existence, region where consciousness exists
within the non-existence of anything). Consciousness cannot attribute to its
existence any idiom. Consciousness realizes that its existence is empty.
Existence is “non-existence”, on the relative side. This achievement is related
to overcoming the inner workings of vijnana.
4)
Naivasamjna-Samjni-ayatana (Region of neither perception nor non-perception,
region where there is neither perception nor non-perception). By overcoming the
inner workings of vijnana, we reach a state where any process of existence is
absent. This is Nirvana
Actually, the
attainment of the fourth samapatti corresponds to a State beyond relative
existence, it is Asamskrita.
Of course, in
Buddhist Dhyana, Asana, Meditation Posture and other external elements are
used, but the Essence of Dhyana consists of "internal transformation"
and that is what is of interest here. Besides, Diana is not something that can
enter time. When we enter Atrapos, we practice Dhyana all the time, whatever we
do and not just the hours we sit in Asana: Dhyana is continuous. In this sense
it must be understood. Because as we have already said, the Essence of Dhyana
is the Experiencing Noble Truths and when we experience something we experience
it continuously and not at certain times: Thus, all time is Dhyana and we
cannot divide time into hours of Dhyana and hours when we do not practice
Dhyana.
Harvesting the
fruit of all effort is Nirvana. We must note that when we speak of Realization
of the Three Truths, we do not mean the mental conception of these Truths at
all but the Realization of what the words imply, in essence the
"transcendence of becoming": it is an experience).
The
transcendental evolution of being
The man who
performed the First Samapatti is in the First Rank of the Atrapu of the Nobles
(Arya Marga): on the Stage of Srotopana (one who has "entered the
stream" to cross over to the other bank, to Nirvana).
The man who has
Performed the Second Samapatti is in the Second Stage of the Atrapu of the
Noble Ones: the Stage of Sakritagamin (one who will return only once more to
Kamavakara).
The man who has
Realized the Third Samapatti is in the Third Stage of the Atrapu of the Noble
Ones: the Stage of the Anagamin (the one who does not return, who lives his
last incarnation in Kamavakara and is not bound to return to Kamavakara).
He who has
succeeded in realizing the Fourth Samapatti, Nirvana ( Bodhi ), attaining the
Stage of Arhat , is completely free from the cycle of birth and death within
the Kamavakara .. To such a person (a Buddha) opens the prospect of a of higher
development in the invisible worlds. But he can renounce this higher evolution
and willingly continue to incarnate within the Kamavakara, completely free.
This second path is the path of the Bodhisattva, one who refuses higher
evolution and remains within Kamavakara to help Kamavakara 's creatures. We
must note that what moves such a free being is not mere desire or compassion.
Such a being has realized freedom, and it is through this new perception of
Reality that he has realized that he moves in all that he does. It cannot
therefore be judged by the standards of the common man.
He who continues
his evolution in higher worlds passes to Rupavakara. Rupavakara beings
(ethereal beings) evolve in a manner analogous to that of Kamavakara. He who
evolves in Atrapo passes here also Four Stages of Realization and is also freed
from Rupavakara. Goes to Arupavakara.
Here too the
beings (mental entities) evolve in a manner analogous to that of the two lower
worlds. He who evolves into Way passes here also Four Stages of Realization and
is also freed from Arupavakara and sinks into the "Ultimate Nirvana".
"He" who has realized Ultimate Nirvana is no longer an entity but the
Absolute Himself who assimilates into Bodhi the Self the Absolute and
Self-Deception, completely Free, Unbound.
But talking about higher worlds is already meaningless: We must realize the Truth in Kamavakara. That's what matters. The higher perspective is beyond the powers of the common man. That is why any reference to higher worlds is usually avoided since they are outside the perspective of evolution of the common man.
Nirvana
According to the
"Teaching of Buddhism" There is One Underlying Fundamental Reality
which is "revealed" when "becoming" is exhausted. It
manifests as Supreme Reality, as Supreme Truth, more real than the immediately
existing which although real is transitory and painful.
The Real Nature
of This Reality Is Emptiness. The Void is not defined (and thus
"seems" as if it does not exist). What appears (definable, existent,
objective) when analyzed in its determinations cannot finally "hold"
the perception, it is nothing more than a phenomenon.
Ultimately there
is only One Reality. This Reality Eternal, Unchangeable in Its Nature,
Indeterminate in Its Essence, Emptiness, is the Only Reality. What appears are
actions, processes, phenomena that arise spontaneously from nothingness and
again disappear into nothingness.
The One and Only
Reality is Pure Bodhi It is not born, it is not lost, it is not realized. It is
the Nature of everything and everything. Bodhi is the One and Only Reality.
There is no difference between rest and activity. All activities, phenomena
that arise and disappear completely naturally do not alter the Bodhi Nature.
...
Ελληνικά:
https://www.wholeness.gr/2022/04/blog-post_17.html
