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Wednesday, 27 September, 2023

Friday, August 18, 2023



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.







Satvari Aryan Satyani



"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.).


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. 



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.


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.


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.








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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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.