CIRCLE OF LIGHT

CIRCLE OF LIGHT
The Mystical Essence of Presence and Perception
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ESOTERISM STUDIES

ESOTERISM STUDIES
Going with the Flow (2)
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ESOTERISM ACADEMY NEW ARTICLE

ESOTERISM ACADEMY NEW ARTICLE
Sunday, 15 March, 2025

Friday, August 18, 2023

Buddhism

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:

Βουδισμός

https://www.wholeness.gr/2022/04/blog-post_17.html 


 


 


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TAOΪSM

TAOΪSM
Chapter 13. The Self That Is Not Self: A Mystical Reflection on the Path of Tao
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BUDDHISM

BUDDHISM
Chapter13. The World
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VEDANTA

VEDANTA
(Atma Bodha - By Adi Sankaracharya) / The Luminous Infinite: Explorations in Non-Dual Awareness (Verses 61-65)
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jKRISHNAMURTI

jKRISHNAMURTI
The Only Revolution / The Flame of Silence: A Mystical Journey into Contemplation
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RELIGION

RELIGION
The Shadow of Selfishness: A Mystical Reflection
The Shadow of Selfishness: A Mystical Reflection 
  
In the Vast Tapestry of Existence, where the Universe breathes life into all beings and bestows each with an essence of the divine, there exists a subtle force—one that appears not as an entity of its own but as a shadow. This is the shadow of selfishness, a veil that, once cast over our soul, obscures the radiance of our true nature. It is not a sin to fall into its embrace; it is not an inherent flaw or moral failing. No, selfishness is something more profound, more tragic. It is an infinite sadness—a sorrow for the life that could have been but is not, for the joy that could have blossomed but withered instead, for the love that could have embraced the world but turned inward, cold and withdrawn. 
This shadow is the antithesis of our innermost essence. Each of us, at the core, is an emanation of light, a unique and vibrant note in the grand symphony of creation. Our souls yearn to express the fullness of life, to experience the world through a prism of interconnectedness. But when consciousness slips into ego, when we focus solely on our own desires and needs, the shadow of selfishness begins to take form. And like a black hole in the cosmic expanse, it swallows the light, drawing our thoughts, emotions, and actions into an ever-tightening spiral of isolation. 
Selfishness is not mere self-interest. It is not the healthy pursuit of personal well-being or the mindful tending to one’s own garden. Instead, it is the forsaking of the shared and the universal in favor of the narrow and the personal. It is a contraction of the soul, a withdrawal from the boundless ocean of existence into a small, arid island of “me” and “mine.” When selfishness reigns, the world beyond ourselves becomes irrelevant, the needs of others become secondary, and the call of our true essence—one that seeks unity and wholeness—is muted, drowned out by the cries of egoic craving. 
 
The Nature of the Shadow

Selfishness manifests as a desert within the soul—a barren place devoid of growth, where seeds of compassion and empathy lie dormant beneath parched soil. It casts a frost upon the heart, numbing our senses to the beauty and suffering around us. Like a shadow that spreads at twilight, it creeps slowly and almost imperceptibly, until we are ensnared in darkness. Yet, despite its chilling grip, selfishness is not inherently evil. It is, at its root, a form of ignorance—a forgetting of our deeper self, a forgetting that we are not separate but part of an interconnected whole 
The shadow of selfishness is like a cloud that obscures the sun. The sun’s brilliance does not diminish; it remains constant, unchanging. But for those beneath the cloud’s shadow, the world becomes dim, the colors muted. So it is with our soul. When selfishness takes hold, our vision becomes clouded, and we see only through the narrow lens of self-importance. Our perception of the world becomes distorted, and we move through life blind to the possibilities for connection and transcendence. 
 
The Infinite Sadness of Selfishness

This slipping into the shadow is not a crime against morality but a tragedy of being—a loss of potential. For every moment spent in selfish pursuits, there is a corresponding moment of lost opportunity: an opportunity to extend kindness, to create beauty, to experience the sublime joy that arises from being a part of something greater than oneself. The sadness of selfishness is the sadness of watching a flower wither without ever knowing it could have bloomed. It is the sadness of a melody that goes unsung, a dance that is never danced. 
Imagine a world where every soul radiates with the light of generosity and love, where each being moves not as a solitary figure but as part of a celestial dance, interweaving and intermingling. In such a world, the boundaries between self and other dissolve, and the very concept of selfishness would seem alien, inconceivable. But in the world as we know it, selfishness is all too familiar. It is a shadow that lurks in every heart, a temptation that whispers of gain at the cost of others’ loss. And when we succumb, it is as though a small part of our spirit withers. 
The pain of selfishness is not always immediately apparent. It may appear to bring gain—wealth, power, status—but these are hollow victories. The deeper truth is that with every selfish act, with every thought that narrows to “I” and “me,” we distance ourselves from the source of true fulfillment. We become strangers in the house of our own being, unaware that the riches we seek externally pale in comparison to the boundless treasure that lies within. 
 
Beyond the Shadow: A Path to Awakening

To move beyond the shadow of selfishness is not a matter of self-denial or asceticism. It is, rather, a journey of remembrance—remembering who we truly are. We are not isolated individuals, struggling against the world and one another. We are the world; we are one another. Our essence is a drop of the same ocean, a spark of the same divine fire. When we remember this, the shadow loses its grip. The ego relaxes, and selfishness fades, not through force or suppression, but through the gentle unfolding of understanding. 
In the depths of our being, beneath the layers of conditioning and habit, there is a wellspring of compassion and love that seeks to flow outward, to touch others, to create and to nurture. This is our true nature, our highest potential. The practice of selflessness, then, is not a moral obligation or a duty; it is a liberation. It is the freeing of our spirit from the confines of the small self, the breaking of the chains that bind us to suffering and separation. 
The journey from selfishness to selflessness is not easy. It requires vigilance, for the shadow is subtle and persistent. It disguises itself as prudence, as self-preservation, as reason. It tells us that to give is to lose, that to serve is to submit, that to open our hearts is to invite pain. But these are illusions born of fear. The truth is that in giving, we receive; in serving, we are uplifted; in opening our hearts, we become invulnerable, for we no longer cling to the fragile ego but rest in the strength of the universal self. 
 
A World Transformed

If each of us were to turn away from the shadow, if we were to cast off the cloak of selfishness and stand once more in the light of our true nature, the world itself would be transformed. The deserts of the soul would bloom, the frost would melt, and the black shadows that once marred the beauty of existence would dissolve into nothingness. What would remain is a world of shared joy, a world of unity in diversity, a world where each being recognizes itself in the other. 
And so, the call is not to wage war against selfishness but to awaken from its dream. The call is to remember, to return to the source, to reclaim the light that is our birthright. In doing so, we do not merely transcend the shadow of selfishness; we transcend all shadows. We become the radiant beings we were always meant to be—expressions of the infinite, shining forth in love, compassion, and wisdom. 
For the shadow of selfishness is, in the end, but a temporary obscuration. The light it conceals is eternal. And it is this light that, once uncovered, will guide us back to the fullness of life, to the joy that never fades, to the warmth that no frost can touch. In that light, we will find not just ourselves, but the entire universe, reflected in the mirror of our soul. 
 
Η Σκιά του εγωισμού: Ένας Μυστικιστικός Προβληματισμός 
  
Στην Απέραντη Ταπισερί της Ύπαρξης, όπου το Σύμπαν αναπνέει ζωή σε όλα τα όντα και χαρίζει στο καθένα μια ουσία του θείου, υπάρχει μια λεπτή δύναμη - μια που εμφανίζεται όχι ως δική της οντότητα αλλά ως σκιά. Αυτή είναι η σκιά του εγωισμού, ένα πέπλο που, μόλις ρίξει την ψυχή μας, κρύβει τη λάμψη της αληθινής μας φύσης. Δεν είναι αμαρτία να πέφτεις στην αγκαλιά του. δεν είναι εγγενές ελάττωμα ή ηθική αποτυχία. Όχι, ο εγωισμός είναι κάτι πιο βαθύ, πιο τραγικό. Είναι μια απέραντη θλίψη - μια λύπη για τη ζωή που θα μπορούσε να ήταν αλλά δεν είναι, για τη χαρά που θα μπορούσε να είχε ανθίσει αλλά  μαραίνεται αντ 'αυτού, για την αγάπη που θα μπορούσε να έχει αγκαλιάσει τον κόσμο αλλά στρέφεται προς τα μέσα, ψυχρή και αποτραβηγμένη. 
Αυτή η σκιά είναι η αντίθεση της πιο εσώτερης ουσίας μας. Ο καθένας από εμάς, στον πυρήνα, είναι μια εκπομπή φωτός, μια μοναδική και ζωντανή νότα στη μεγαλειώδη συμφωνία της δημιουργίας. Οι ψυχές μας λαχταρούν να εκφράσουν την πληρότητα της ζωής, να βιώσουν τον κόσμο μέσα από ένα πρίσμα διασύνδεσης. Αλλά όταν η συνείδηση γλιστρά στο εγώ, όταν εστιάζουμε αποκλειστικά στις δικές μας επιθυμίες και ανάγκες, η σκιά του εγωισμού αρχίζει να σχηματίζεται. Και σαν μια μαύρη τρύπα στην κοσμική έκταση, καταπίνει το φως, παρασύροντας τις σκέψεις, τα συναισθήματα και τις πράξεις μας σε μια διαρκώς σφιγμένη σπείρα απομόνωσης. 
Ο εγωισμός δεν είναι απλό συμφέρον. Δεν είναι η υγιής επιδίωξη της προσωπικής ευημερίας ή η προσεκτική φροντίδα στον δικό του κήπο. Αντίθετα, είναι η εγκατάλειψη του κοινού και του καθολικού υπέρ του στενού και του προσωπικού. Είναι μια συστολή της ψυχής, μια απόσυρση από τον απέραντο ωκεανό της ύπαρξης σε ένα μικρό, άνυδρο νησί του «εγώ» και του «δικού μου». Όταν βασιλεύει ο εγωισμός, ο κόσμος πέρα από τον εαυτό μας γίνεται άσχετος, οι ανάγκες των άλλων γίνονται δευτερεύουσες και το κάλεσμα της αληθινής μας ουσίας -που αναζητά ενότητα και ολότητα- σβήνει, πνίγεται από τις κραυγές της εγωικής λαχτάρας. 
 
Η Φύση της Σκιάς

Ο εγωισμός εκδηλώνεται ως μια έρημος μέσα στην ψυχή - ένα άγονο μέρος χωρίς ανάπτυξη, όπου οι σπόροι συμπόνιας και ενσυναίσθησης βρίσκονται κοιμισμένοι κάτω από το ξεραμένο χώμα. Ρίχνει παγωνιά στην καρδιά, μουδιάζοντας τις αισθήσεις μας στην ομορφιά και την ταλαιπωρία γύρω μας. Σαν σκιά που απλώνεται στο λυκόφως, σέρνεται αργά και σχεδόν ανεπαίσθητα, μέχρι που παγιδευόμαστε στο σκοτάδι. Ωστόσο, παρά την ανατριχιαστική λαβή του, ο εγωισμός δεν είναι εγγενώς κακός. Είναι, στη ρίζα του, μια μορφή άγνοιας - μια λήθη του βαθύτερου εαυτού μας, μια λήθη ότι δεν είμαστε ξεχωριστοί αλλά μέρος ενός αλληλένδετου συνόλου. 
Η σκιά του εγωισμού είναι σαν ένα σύννεφο που κρύβει τον ήλιο. Η λάμψη του ήλιου δεν μειώνεται. παραμένει σταθερή, αμετάβλητη. Αλλά για όσους βρίσκονται κάτω από τη σκιά του σύννεφου, ο κόσμος γίνεται θαμπός, τα χρώματα σβησμένα. Έτσι είναι και με την ψυχή μας. Όταν επικρατεί ο εγωισμός, το όραμά μας θολώνει και βλέπουμε μόνο μέσα από το στενό πρίσμα της αυτο-σημασίας. Η αντίληψή μας για τον κόσμο παραμορφώνεται και κινούμαστε στη ζωή τυφλοί απέναντι στις δυνατότητες σύνδεσης και υπέρβασης. 
 
Η απέραντη θλίψη του εγωισμού

Αυτό το γλίστρημα στη σκιά δεν είναι έγκλημα κατά της ηθικής, αλλά μια τραγωδία της ύπαρξης - απώλεια δυνατοτήτων. Για κάθε στιγμή που δαπανάται σε εγωιστικές επιδιώξεις, υπάρχει μια αντίστοιχη στιγμή χαμένης ευκαιρίας: μια ευκαιρία να επεκτείνεις την καλοσύνη, να δημιουργήσεις ομορφιά, να βιώσεις την υπέροχη χαρά που προκύπτει από το να είσαι μέρος σε κάτι μεγαλύτερο από τον εαυτό σου. Η θλίψη του εγωισμού είναι η θλίψη του να βλέπεις ένα λουλούδι να μαραίνεται χωρίς ποτέ να ξέρεις ότι θα μπορούσε να έχει ανθίσει. Είναι η θλίψη μιας μελωδίας που δεν τραγουδιέται, ενός χορού που δεν χορεύεται ποτέ. 
Φανταστείτε έναν κόσμο όπου κάθε ψυχή ακτινοβολεί με το φως της γενναιοδωρίας και της αγάπης, όπου κάθε ον κινείται όχι ως μοναχική φιγούρα αλλά ως μέρος ενός ουράνιου χορού, που συνυφαίνεται και αναμιγνύεται. Σε έναν τέτοιο κόσμο, τα όρια μεταξύ του εαυτού και του άλλου διαλύονται και η ίδια η έννοια του εγωισμού θα φαινόταν ξένη, ασύλληπτη. Αλλά στον κόσμο όπως τον ξέρουμε, ο εγωισμός είναι πολύ οικείος. Είναι μια σκιά που κρύβεται σε κάθε καρδιά, ένας πειρασμός που ψιθυρίζει το κέρδος σε βάρος της απώλειας των άλλων. Και όταν υποκύπτουμε, είναι σαν να μαραίνεται ένα μικρό μέρος του πνεύματός μας. 
Ο πόνος του εγωισμού δεν είναι πάντα άμεσα εμφανής. Μπορεί να φαίνεται ότι φέρνει κέρδος - πλούτο, δύναμη, θέση - αλλά αυτές είναι κούφιες νίκες. Η βαθύτερη αλήθεια είναι ότι με κάθε εγωιστική πράξη, με κάθε σκέψη που περιορίζεται στο «εγώ» και στο «δικό μου», αποστασιοποιούμαστε από την πηγή της αληθινής εκπλήρωσης. Γινόμαστε ξένοι στο σπίτι της ύπαρξής μας, χωρίς να γνωρίζουμε ότι τα πλούτη που αναζητούμε εξωτερικά ωχριούν σε σύγκριση με τον απεριόριστο θησαυρό που κρύβεται μέσα μας. 
 
Πέρα από τη Σκιά: Ένα Μονοπάτι προς την Αφύπνιση

Το να προχωρήσουμε πέρα από τη σκιά του εγωισμού δεν είναι θέμα αυταπάρνησης ή ασκητισμού. Είναι, μάλλον, ένα ταξίδι ανάμνησης - να θυμόμαστε ποιοι είμαστε πραγματικά. Δεν είμαστε μεμονωμένα άτομα, που παλεύουμε ενάντια στον κόσμο και ο ένας στον άλλο. Είμαστε ο κόσμος. είμαστε ο ένας κι ο άλλος. Η ουσία μας είναι μια σταγόνα του ίδιου ωκεανού, μια σπίθα της ίδιας θεϊκής φωτιάς. Όταν το θυμόμαστε αυτό, η σκιά χάνει τη λαβή της. Το εγώ χαλαρώνει και ο εγωισμός εξασθενεί, όχι μέσω της βίας ή της καταστολής, αλλά μέσω του απαλού ξεδιπλώματος της κατανόησης. 
Στα βάθη της ύπαρξής μας, κάτω από τα στρώματα της προετοιμασίας και της συνήθειας, υπάρχει μια πηγή συμπόνιας και αγάπης που επιδιώκει να ρέει προς τα έξω, να αγγίξει τους άλλους, να δημιουργήσει και να γαλουχήσει. Αυτή είναι η πραγματική μας φύση, οι υψηλότερες δυνατότητές μας. Η πρακτική της ανιδιοτέλειας, λοιπόν, δεν είναι ηθική υποχρέωση ή καθήκον. είναι μια απελευθέρωση. Είναι η απελευθέρωση του πνεύματός μας από τα όρια του μικρού εαυτού, το σπάσιμο των αλυσίδων που μας δένουν με τα βάσανα και τον χωρισμό. 
Το ταξίδι από τον εγωισμό στην ανιδιοτέλεια δεν είναι εύκολο. Απαιτεί επαγρύπνηση, γιατί η σκιά είναι λεπτή και επίμονη. Μεταμφιέζεται σε σύνεση, ως αυτοσυντήρηση, ως λογική. Μας λέει ότι το να δίνουμε σημαίνει να χάνουμε, ότι το να υπηρετούμε σημαίνει να υποτασσόμαστε, ότι το να ανοίγουμε την καρδιά μας είναι να προσκαλούμε πόνο. Αλλά αυτές είναι ψευδαισθήσεις που γεννιούνται από φόβο. Η αλήθεια είναι ότι δίνοντας, λαμβάνουμε. στην υπηρεσία, είμαστε ανεβασμένοι. ανοίγοντας τις καρδιές μας, γινόμαστε άτρωτοι, γιατί δεν κολλάμε πια στο εύθραυστο εγώ, αλλά αναπαυόμαστε στη δύναμη του συμπαντικού εαυτού. 
 
Ένας κόσμος που μεταμορφώθηκε

Αν ο καθένας από εμάς απομακρυνόταν από τη σκιά, αν πετάγαμε τον μανδύα του εγωισμού και στεκόμασταν ξανά στο φως της αληθινής μας φύσης, ο ίδιος ο κόσμος θα μεταμορφωνόταν. Οι έρημοι της ψυχής θα άνθιζαν, η παγωνιά θα έλιωνε και οι μαύρες σκιές που κάποτε στιγμάτιζαν την ομορφιά της ύπαρξης θα διαλύονταν στο τίποτα. Αυτό που θα έμενε είναι ένας κόσμος κοινής χαράς, ένας κόσμος ενότητας στη διαφορετικότητα, ένας κόσμος όπου το κάθε ον αναγνωρίζει τον εαυτό του στο άλλο. 
Και έτσι, το κάλεσμα δεν είναι να πολεμήσουμε τον εγωισμό αλλά να αφυπνιστούμε από το όνειρό του. Το κάλεσμα είναι να θυμηθούμε, να επιστρέψουμε στην πηγή, να διεκδικήσουμε ξανά το φως που είναι το εκ γενετής δικαίωμα μας. Κάνοντας αυτό, δεν ξεπερνάμε απλώς τη σκιά του εγωισμού. ξεπερνάμε όλες τις σκιές. Γινόμαστε τα λαμπερά όντα που έπρεπε πάντα να είμαστε – εκφράσεις του απείρου, που λάμπουν με αγάπη, συμπόνια και σοφία. 
Γιατί η σκιά του εγωισμού δεν είναι τελικά παρά μια προσωρινή συσκότιση. Το φως που κρύβει είναι αιώνιο. Και είναι αυτό το φως που, μόλις αποκαλυφθεί, θα μας οδηγήσει πίσω στην πληρότητα της ζωής, στη χαρά που δεν σβήνει ποτέ, στη ζεστασιά που κανένας παγετός δεν μπορεί να αγγίξει. Υπό αυτό το φως, θα βρούμε όχι μόνο τον εαυτό μας, αλλά ολόκληρο το σύμπαν, να αντανακλάται στον καθρέφτη της ψυχής μας. 
 
 
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Quotes

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

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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.

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