Friday, August 11, 2023

Samkhya Yoga

Samkhya Yoga is one of the six Āstika schools of Hindu philosophy. It is most related to the Yoga school of Hinduism, and it is a dualistic philosophy that describes the universe as consisting of two realities: puruṣa (consciousness) and prakṛti (matter). These two realities coexist and work together, but are fundamentally distinct.

The term "Samkhya" is derived from the Sanskrit word "samkhya" which means "number", "count", "measure", or "calculation", and this school of philosophy is known for its systematic enumeration and logical examination of the various components of reality.

Here are the key elements of Samkhya philosophy:

1. Dualism: The core belief of Samkhya is that there are two fundamental realities in the universe, puruṣa (consciousness) and prakṛti (matter). Puruṣa is the eternal, unchangeable, impassive observer, while prakṛti is the source of all material existence, including the mind and senses.

2. Prakṛti and its Evolutes: Prakṛti evolves into various forms and functions. The first evolute of prakṛti is the Mahat or Buddhi (intelligence), which is followed by Ahamkara (ego), Manas (mind), the five buddhindriyas (sensory organs), the five karmendriyas (action organs), and the five tanmatras (subtle elements), which finally manifest as the five mahabhutas (gross physical elements).

3. The Goal of Liberation: Samkhya philosophy posits that the ultimate goal of life is to achieve liberation (moksha) from the cycle of birth and death. This is achieved when the puruṣa realizes its distinction from prakṛti and ceases to identify with the material world.

4. Knowledge as the Means of Liberation: Knowledge is considered the only means to achieve liberation in Samkhya philosophy. By understanding the true nature of puruṣa and prakṛti, one can break free from the cycle of birth and death.

5. Atheistic Viewpoint: Unlike many other Hindu philosophies, Samkhya does not assert the existence of God. It is essentially atheistic, with the focus being on the individual's realization of their own spiritual nature.

While the philosophy of Samkhya is closely related to the practice of Yoga, they are distinct. Yoga, as described in Patanjali's Yoga Sutras, incorporates the philosophical insights of Samkhya but adds a practical path of meditation and ethical conduct to achieve liberation. The two schools have been so closely associated historically that they are often considered together as Samkhya-Yoga.

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Purusha

Prakriti

Samsara

Ashtanga Yoga

Kaivalya

Purusha

Purusha Is Eternal Reality, without attributes. Pure Consciousness, Autonomous, Free and at the same time Unlimited Perception that grasps anything "objective", without actually being bound. The Purusha is characterized in the scriptures as Nirgunatvat (without attributes), Nirsidharma (without “intelligence”), Asang (unbound, free), drast (“viewer”, absolute consciousness, vision par excellence).

Prakriti is the Energy underlying all phenomena, which transforms into intelligence, energy, matter.

Purusha, without qualities, unlimited perception, is connected with Prakriti, perceives Prakriti and its transformations. At the same time Prakriti under the influence of Purusha is transformed producing the world of phenomena. This relationship, correspondence is called yogayata

Prakriti

Before creation, Purusha and Prakriti are independent. Prakriti is at rest as the forces governing it (gunas) are in perfect balance. It is an Energy without properties, "formless". This state is called avyakta. At the beginning of creation (at its inception) the Purusha that "connects" with Prakriti perceives Prakriti in this state of equilibrium, as energy without qualities while Prakriti "reflects" exactly the Purusha. Thus, Energy undergoes its first transformation, becoming Mahat, pure intelligence. This "movement" is called vyakta. From this transformation will progressively arise all states of energy, forms of becoming, creation.

Already, from the moment Prakriti passed from the original state of perfect balance (the state where it was without qualities) to the state of intelligence, the forces within Prakriti were disturbed and the Energy began to transform. It entered a flow of evolution, of activating the potentials that already existed in Prakriti, in a phase in which it is now being pushed to develop all that exists in potential. This evolution of Prakriti is called parinama.

In this phase of evolution, there is no longer a balance of forces within Prakriti. Some moments, dynamisms, forces appear, which prompt movement, transformation. The transformation of Prakriti takes place according to these moments, forces. The principles of this development are called gunas and they are:

a) sattva, the principle of balance that manifests itself (in whatever cosmic field or level we refer to) as purity, tranquility (pure intelligence, pure sensation, will, pure action of matter).

b) rajas, the principle of action (disturbance of balance) which manifests itself as potency, activity (activity of intelligence, activity of sense, activity of matter).

c) tamas, the principle of static inertia (resistance to action) that manifests as slowing down and dissolution (mental vagueness, sensual confusion).

The three gunas appear as a "spectrum of activity" in which we distinguish three sub-regions. The transition from one area of the activity spectrum to another is gradual and smooth. When sattva increases excessively (upward) we move into a "superior" state. When tamas increases excessively (downward) we pass into a "lower quality" state. The state, which is a field of activity, a space of manifestation, of existence is called Vikara .

Thus, when within the Mahat ( vikara ) which is a homogeneous field, sattva predominates the Mahat "reflects" the Purusha as an indeterminate state without qualities. When rajas dominates, the perception of a universal consciousness is created. When tamas prevails then the perception of a wider consciousness that spreads throughout space prevails.

When within the Mahat the tamas increases excessively (downward) we pass into a qualitatively inferior state which is the sphere of individualization of the Mahat, the Andahkarana (vicara), which is a field of multiplicity. Depending on which force (sattva, rajas, tamas) prevails, the functions of Buddhi, Ahamkara, Manas are manifested (the transformations of intelligence are called vrittis and depending on which force from sattva, rajas, tamas, predominates is correspondingly prakhya pravritti, stitti).

When inside the Andahkarana vicariously tamas increases excessively (downwards) we pass into the realm of Prana (etheric energy). Depending on which force (sattva, rajas, tamas) prevails the jnana functions are manifested intrigue, karma intrigue and tanmatra.

When in Prana vicariously tamas increases excessively (downward) we pass into the realm of Akasa , the material universe. Depending on which force (sattva, rajas, tamas) prevails, the elements Akasa (ether, space, space), mahabuta (air, fire, water, earth) and the various material bodies are manifested.

Thus, Prakriti is transformed according to its impulses and all states, forms of becoming are produced. Various fields of manifestation called vicars are thus created. The entire creation is the product of an initial energy that progressively produces intelligence, force, matter. In the higher fields of activity there is no distinction between subject and object. In the lower fields of activity, however, there is a distinction of subject object. However, since in reality everything comes from one energy and is of the same texture, we should not be surprised by the fact that in the cosmology of Samkya Yoga, subjective and objective elements are mentioned without distinction (objective does not have the meaning of independent).

The Evolution of Prakriti (parinama) follows certain laws which lead through a definite path to a definite end. Creation is a cyclical phenomenon and ends after the passage of a huge period of time again in the restoration of the balance of forces within Prakriti and in the dissolution of all transformations of Prakriti, all forms of becoming. This state is known as Mahapralaya.

Samsara

Purusha Is Undifferentiated Reality, without attributes, Pure Consciousness. This is His Natural State. The State of Absolute Freedom, Isolation from everything else (Prakriti). This State is called Vidya.

When the Purusha "connects" with Prakriti he "observes" the cosmic energy and its transformations. At the same time Prakriti comes to life. As qualityless (formless) energy it reflects the Purusha and becomes intelligence. When the Purusha concentrates completely on Prakriti , when He gives His "whole attention" to it, it becomes pure receptivity, absorbed in the object, only the object exists. It is precisely because of this continued connection with the Purusha that Prakriti is impelled to a further movement and development. The state where the Purusha absorbed in the formations of Prakriti is called avidya.

Thus, the Purusha has the experience of Prakriti, its transformations. It forms the perception of an individual existence (asmita), an individual life and evolution. As long as the Purusha remains in the state of avidya and continues to observe, to be absorbed in Prakriti and its transformations and thereby "support" Prakriti and its transformations (which precisely because of this continued support transforms and produces new forms of becoming, new states, subjective and objective phenomena) there is still this individual existence within Prakriti, in its various fields. The Purusha observes and watches this individual existence in its course through evolution, through creation, through the various cosmic fields, from life to life, until it comes to realize that all these are only transformations of Prakriti something extraneous, so it ceases to be absorbed in all this he comes to His Real State. This path is called samsara (where only Prakriti transforms and passes from life to life) and Liberation, or Independence, is called Kaivalgya. Within "creation" everything evolves according to the law of karma, the law of universal causation. According to this law the path in evolution is determined by our own action. The present state depends on the past action, while the present action prepares the future existence.

Ashtanga Yoga

Purusha Is Undifferentiated Reality, without attributes. As long as the Purusha concentrates on Prakriti and gives all His attention to the transformations, He is absorbed in individual existence, its functions (Buddhi, Ahamkara, Manas), its energies (Prana), its states (Akasha, material body), the various secular fields. The Real State of the Purusha is the Undifferentiated state of Kaivalya (Independence, Isolation) and not its connection with Prakriti, His absorption in her transformations. In order for the Purusha to reach His Real State, in whatever cosmic field he may be at the present stage, he must cease to be absorbed in the transformations of Prakriti.

In the material world the Practice leading to Liberation is called Ashtanga Yoga and includes several stages. These stages are:

1) Kaivalya in the material realm, Isolation, cut off from prakriti in the material realm, from all transformation.

2) Asambrajnata Samadhi, Control of Mahat (three varieties of intelligence).

3) Three Varieties of Sambrajnata Samadi:

1) Asmitas Samadhi Control of Buddhi (Elimination of egoic intelligence, of transformations of consciousness).

2) Ananda Samadhi, Control of Ahamkara (Neutralization of mental processes, thinking, etc.).

3) Four varieties of Samadhi, nirvisara, savisara, nirvitarka, savitarka). Control of Manas (Elimination of perceptual processes through concentration on a single point).

4) Control of the Sense, through Pratyahara and Pranayama.

5) Control of the Body through Asana, Niyama (Conformations) and Yama (Renunciations), that is, through actions to be followed and actions to be rejected.

It is understood that depending on the evolution of individual existence the Purusha will start from the stage he is at the given moment. When Purusha attains Kaivalya (mukti) he is a jivan mukti (living liberated). He can use Prakriti, the transformations, without binding anymore.

Kaivalya

The Purusha, through the Practice of Yoga, transcends becoming in the material realm (in its various levels of manifestation, the material, the perceptual, the mental, the universal). By exercise it brings the chitta into a state of "amorphism" without transformations. And so, it ceases to be identified with the transformations of the chitta, since there are no more transformations. As the mental impressions that maintain the perception of an individual existence (in the material realm) also disappear, the Purusha is freed forever from "individual existence in the material realm". The main characteristic then of this state of Kaivalgia, is that the Purusha realizes the Real Being, the True Self, which is completely distinct from becoming in the material realm, ceases to be identified with any existence in the material realm. The Purusha now perceives its existence as Something Infinitely Wider than a material existence, than an existence limited to the limits of the material world. It has a perception of an existence in a space wider than the material realm. It is evident that in this State it is still attached to material existence (until the causes which produced it are exhausted) and can now use the lower transformations without being drawn into an identification and without attachment.

The Radiance of the Self: From Purity to Immortality

In the soundless cathedral of consciousness, where time dissolves like morning mist and space becomes but a whispered prayer, there dwells a light that knows neither beginning nor end...

The Purification of the Soul

Within the crucible of existence, the Jiva—that luminous thread of individual consciousness—lies wrapped in veils of countless colors, each thread a memory, each hue a desire that binds it to the wheel of becoming. Yet beneath these gossamer shrouds, beneath the accumulated dust of ten thousand lifetimes, there burns an ember that no wind can extinguish, no darkness can diminish.

Like a golden chalice buried beneath layers of earthen clay, the soul awaits its moment of revelation. The fire of knowledge—kindled not by the striking of flint against stone, but by the gentle breath of understanding that comes through sacred hearing, through the whispered teachings that float like lotus petals on the still waters of the heart—begins its work of alchemy.

In this cosmic forge, where the bellows of devotion fan flames that dance between the visible and invisible realms, the Jiva surrenders its borrowed robes. Each impurity, each shadow-self that clings like morning dew to spider's silk, evaporates in the rising heat of awareness. What remains is not the absence of something, but the presence of everything—pure gold, molten and radiant, singing its eternal song of recognition.

The Sun of Knowledge

Behold! In the vast sky of the heart, where thunderclouds of doubt once gathered and storms of confusion raged, there rises a Sun that casts no shadows, knows no eclipse, requires no fuel save the recognition of its own eternal burning. This is the Atman—not the sun that travels its daily arc across the dome of heaven, but the Sun behind the sun, the Light behind all lights.

This solar consciousness does not illuminate by addition, as a torch might light a darkened chamber, but by the simple withdrawal of that which obscures. It is the darkness of ignorance that is the stranger here, the interloper in a realm where darkness has no native dwelling. When the Sun of Knowledge rises, it does not battle the night—it reveals that night was but a dream, a forgetting, a temporary closing of eyes that were always meant to see.

In its radiance, all things become transparent. The solid walls of separation dissolve like salt in an infinite ocean. The boundaries between self and cosmos, between the seeker and the sought, between the worshipper and the worshipped, become as insubstantial as the line that divides sky from space. Here, in this luminous dissolution, the paradox reveals itself: by losing everything, one gains all; by becoming nothing, one becomes everything.

The Pathless Path to Immortality

In the realm beyond time's dominion, where past and future collapse into an eternal now that breathes with the rhythm of stars, there walks one who has renounced the very concept of walking. Activities fall away like autumn leaves from the tree of being—not through force or discipline, but through the simple recognition that the tree was always bare, always winter, always spring.

Here, in this dimensionless dimension, the limitations of time reveal themselves as prison bars made of moonbeams—seemingly solid until touched by the light of understanding. Space becomes not an expanse to be traversed, but a canvas upon which consciousness paints its dreams of separation. Direction loses meaning when every path leads home, when every step is both departure and arrival, when the traveler discovers that the destination was never elsewhere but always here, always now, always within.

In this worship without object, where the devotee and the divine merge like rivers flowing into an ocean that was never separate from them, something miraculous unfolds. The destroyer of heat and cold—that which stands untouched by the endless oscillations of pleasure and pain, summer and winter, hope and despair—reveals itself as one's own true nature.

This is not the cold comfort of detachment, but the warm embrace of that which includes all while being defined by none. It is Bliss-Eternal, not because it lasts a long time, but because it exists outside the very notion of duration. It is stainless, not because nothing can touch it, but because it is the very space in which all touching occurs.

The Flowering of Omniscience

In the garden of awakened consciousness, where knowing and being cross-pollinate in an endless spring of recognition, the one who has remembered their true face becomes a mirror in which all of existence recognizes itself. This is the All-knowing—not the accumulation of facts like dust upon a shelf, but the intimate recognition of the Self that wears all forms, dreams all dreams, knows all knowing.

To be All-pervading is to discover that one was never contained within the boundaries of skin and bone, never imprisoned within the fortress of individual identity. Like space itself, which is not found in things but in which all things appear, consciousness reveals its true nature as the context within which all experience unfolds.

The wave discovers it was always ocean. The cloud remembers it was always sky. The flame realizes it was always light itself.

The Deathless Death

And so we arrive at the final paradox, the ultimate mystery that dissolves all mysteries: Immortality is achieved not through the preservation of that which was never born, but through the recognition of that which can never die. Death becomes impossible when life is understood as the play of the eternal in the costume of time.

In this recognition, the seeker dissolves into the sought, the questioner into the answer, the dreamer into the dream. What remains is neither being nor non-being, but the very possibility of both, the pregnant emptiness that gives birth to all fullness, the silent music that orchestrates the symphony of existence.

Here, in this place that is no place, in this time that is no time, the radiance of the Self shines forth—not as something achieved, but as something finally, eternally, and impossibly remembered. The gold was always gold, the sun was always shining, the Self was always radiant.

The only question that remains is not whether this is true, but whether we are ready to stop pretending it is not.

In the end, which is also the beginning, we find that there is no journey, no traveler, no destination—only the eternal recognition of what was never lost, the endless remembering of what was never forgotten, the timeless celebration of what was never born and will never die.

The Radiance of the Self shines on.

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Η Λαμπρότητα του Εαυτού: Από την Καθαρότητα στην Αθανασία

Στον αθόρυβο καθεδρικό ναό της συνείδησης, όπου ο χρόνος διαλύεται σαν πρωινή ομίχλη και ο χώρος γίνεται μια ψιθυριστή προσευχή, κατοικεί ένα φως που δεν γνωρίζει ούτε αρχή ούτε τέλος...

Ο Καθαρισμός της Ψυχής

Μέσα στο χωνευτήρι της ύπαρξης, η Τζίβα—εκείνο το φωτεινό νήμα της ατομικής συνείδησης—είναι τυλιγμένη σε πέπλα αμέτρητων χρωμάτων, κάθε νήμα μια ανάμνηση, κάθε απόχρωση μια επιθυμία που τη δένει στον τροχό της γέννησης. Ωστόσο, κάτω από αυτά τα διάφανα καλύμματα, κάτω από τη σκόνη που έχει συσσωρευτεί από δεκάδες χιλιάδες ζωές, καίει μια σπίθα που κανένας άνεμος δεν μπορεί να σβήσει, καμία σκιά δεν μπορεί να μειώσει.

Σαν χρυσό κύπελλο θαμμένο κάτω από στρώματα πήλινης γης, η ψυχή περιμένει τη στιγμή της αποκάλυψής της. Η φωτιά της γνώσης—που δεν ανάβεται με το χτύπημα πυρόλιθου σε πέτρα, αλλά με την απαλή πνοή της κατανόησης που έρχεται μέσω της ιερής ακρόασης, μέσω των ψιθυριστών διδασκαλιών που επιπλέουν σαν πέταλα λωτού στα ήρεμα νερά της καρδιάς—αρχίζει το έργο της αλχημείας.

Σε αυτό το κοσμικό καμίνι, όπου τα φυσερά της αφοσίωσης φουντώνουν φλόγες που χορεύουν ανάμεσα στα ορατά και τα αόρατα βασίλεια, η Τζίβα παραδίδει τα δανεικά της ενδύματα. Κάθε ακαθαρσία, κάθε σκιά-εαυτός που προσκολλάται σαν πρωινή δροσιά σε ιστό αράχνης, εξατμίζεται στη θερμότητα της επίγνωσης. Αυτό που απομένει δεν είναι η απουσία κάποιου πράγματος, αλλά η παρουσία του παντός—καθαρός χρυσός, λιωμένος και λαμπερός, που τραγουδά το αιώνιο τραγούδι της αναγνώρισης.

Ο Ήλιος της Γνώσης

Ιδού! Στον απέραντο ουρανό της καρδιάς, όπου κάποτε μαζεύονταν σύννεφα αμφιβολίας και ξέσπαγαν καταιγίδες σύγχυσης, ανατέλλει ένας Ήλιος που δεν ρίχνει σκιές, δεν γνωρίζει έκλειψη, δεν χρειάζεται καύσιμο πέρα από την αναγνώριση της δικής του αιώνιας καύσης. Αυτός είναι ο Άτμαν—όχι ο ήλιος που διατρέχει το καθημερινό του τόξο στον θόλο του ουρανού, αλλά ο Ήλιος πίσω από τον ήλιο, το Φως πίσω από όλα τα φώτα.

Αυτή η ηλιακή συνείδηση δεν φωτίζει με πρόσθεση, όπως ένας πυρσός θα φώτιζε ένα σκοτεινό δωμάτιο, αλλά με την απλή απόσυρση αυτού που την καλύπτει. Είναι το σκοτάδι της άγνοιας ο ξένος εδώ, ο εισβολέας σε ένα βασίλειο όπου το σκοτάδι δεν έχει φυσική κατοικία. Όταν ο Ήλιος της Γνώσης ανατέλλει, δεν πολεμά τη νύχτα—αποκαλύπτει ότι η νύχτα ήταν μόνο ένα όνειρο, μια λήθη, ένα προσωρινό κλείσιμο ματιών που προορίζονταν πάντα να δουν.

Στη λάμψη του, όλα γίνονται διάφανα. Οι συμπαγείς τοίχοι του διαχωρισμού διαλύονται σαν αλάτι σε έναν απεριόριστο ωκεανό. Τα όρια ανάμεσα στον εαυτό και τον κόσμο, ανάμεσα στον αναζητητή και το αναζητούμενο, ανάμεσα στον λατρευτή και το λατρευόμενο, γίνονται τόσο ασήμαντα όσο η γραμμή που χωρίζει τον ουρανό από το διάστημα. Εδώ, σε αυτή τη φωτεινή διάλυση, το παράδοξο αποκαλύπτεται: χάνοντας τα πάντα, κερδίζει κανείς τα πάντα· γινόμενος τίποτα, γίνεται τα πάντα.

Η Ατραπός Χωρίς Μονοπάτι προς την Αθανασία

Στο βασίλειο πέρα από την κυριαρχία του χρόνου, όπου παρελθόν και μέλλον καταρρέουν σε ένα αιώνιο τώρα που αναπνέει με τον ρυθμό των άστρων, περπατά κάποιος που έχει απαρνηθεί την ίδια την έννοια του περπατήματος. Οι δραστηριότητες πέφτουν σαν φύλλα του φθινοπώρου από το δέντρο της ύπαρξης—όχι με βία ή πειθαρχία, αλλά με την απλή αναγνώριση ότι το δέντρο ήταν πάντα γυμνό, πάντα χειμώνας, πάντα άνοιξη.

Εδώ, σε αυτή την αδιάστατη διάσταση, οι περιορισμοί του χρόνου αποκαλύπτονται ως κάγκελα φυλακής φτιαγμένα από ακτίνες σελήνης—φαινομενικά συμπαγή μέχρι να τα αγγίξει το φως της κατανόησης. Ο χώρος δεν είναι πλέον μια έκταση που πρέπει να διασχιστεί, αλλά ένας καμβάς πάνω στον οποίο η συνείδηση ζωγραφίζει τα όνειρα του διαχωρισμού. Η κατεύθυνση χάνει το νόημά της όταν κάθε μονοπάτι οδηγεί στο σπίτι, όταν κάθε βήμα είναι ταυτόχρονα αναχώρηση και άφιξη, όταν ο ταξιδιώτης ανακαλύπτει ότι ο προορισμός δεν ήταν ποτέ αλλού, αλλά πάντα εδώ, πάντα τώρα, πάντα μέσα του.

Σε αυτή τη λατρεία χωρίς αντικείμενο, όπου ο πιστός και το θείο συγχωνεύονται σαν ποτάμια που χύνονται σε έναν ωκεανό που ποτέ δεν ήταν ξεχωριστός από αυτά, κάτι θαυμαστό ξετυλίγεται. Ο καταστροφέας της ζέστης και του κρύου—εκείνο που παραμένει ανεπηρέαστο από τις ατέλειωτες ταλαντώσεις της ευχαρίστησης και του πόνου, του καλοκαιριού και του χειμώνα, της ελπίδας και της απόγνωσης—αποκαλύπτεται ως η αληθινή φύση του ανθρώπου.

Αυτό, δεν είναι η ψυχρή παρηγοριά της αποστασιοποίησης, αλλά η ζεστή αγκαλιά αυτού που περιλαμβάνει τα πάντα χωρίς να καθορίζεται από τίποτα. Είναι η Αιώνια Ευδαιμονία, όχι επειδή διαρκεί πολύ, αλλά επειδή υπάρχει έξω από την ίδια την έννοια της διάρκειας. Είναι αμόλυντη, όχι επειδή τίποτα δεν μπορεί να την αγγίξει, αλλά επειδή είναι ο ίδιος ο χώρος μέσα στον οποίο συμβαίνει κάθε άγγιγμα.

Η Ανθοφορία της Παντογνωσίας

Στον κήπο της αφύπνισης συνείδησης, όπου η γνώση και η ύπαρξη διασταυρώνονται σε μια ατέλειωτη άνοιξη αναγνώρισης, εκείνος που έχει θυμηθεί το αληθινό του πρόσωπο γίνεται ένας καθρέφτης στον οποίο όλη η ύπαρξη αναγνωρίζει τον εαυτό της. Αυτό είναι ο Παντογνώστης—όχι η συσσώρευση γεγονότων σαν σκόνη σε ράφι, αλλά η οικεία αναγνώριση του Εαυτού που φορά όλες τις μορφές, ονειρεύεται όλα τα όνειρα, γνωρίζει κάθε γνώση.

Το να είναι κανείς Πανταχού Παρών είναι να ανακαλύπτει ότι ποτέ δεν περιοριζόταν μέσα στα όρια του δέρματος και των οστών, ποτέ δεν φυλακιζόταν μέσα στο φρούριο της ατομικής ταυτότητας. Όπως ο χώρος, που δεν βρίσκεται στα πράγματα αλλά μέσα στον οποίο εμφανίζονται όλα τα πράγματα, η συνείδηση αποκαλύπτει την αληθινή της φύση ως το πλαίσιο μέσα στο οποίο ξετυλίγεται κάθε εμπειρία.

Το κύμα ανακαλύπτει ότι ήταν πάντα ωκεανός. Το σύννεφο θυμάται ότι ήταν πάντα ουρανός. Η φλόγα συνείδησης ότι ήταν πάντα το ίδιο το φως.

Ο Αθάνατος Θάνατος

Και έτσι φτάνουμε στο τελικό παράδοξο, το απόλυτο μυστήριο που διαλύει όλα τα μυστήρια: η Αθανασία επιτυγχάνεται όχι μέσω της διατήρησης αυτού που ποτέ δεν γεννήθηκε, αλλά μέσω της αναγνώρισης αυτού που δεν μπορεί ποτέ να πεθάνει. Ο θάνατος γίνεται αδύνατος όταν η ζωή κατανοηθεί ως το παιχνίδι του αιώνιου μέσα στη στολή του χρόνου.

Σε αυτή την αναγνώριση, ο αναζητητής διαλύεται στο αναζητούμενο, ο ερωτών στην απάντηση, ο ονειροπόλος στο όνειρο. Αυτό που απομένει δεν είναι ούτε ύπαρξη ούτε ανυπαρξία, αλλά η ίδια η δυνατότητα και των δύο, η έγκυος κενότητα που γεννά κάθε πληρότητα, η σιωπηλή μουσική που οργανώνει τη συμφωνία της ύπαρξης.

Εδώ, σε αυτό το μέρος που δεν είναι μέρος, σε αυτόν τον χρόνο που δεν είναι χρόνος, η λάμψη του Εαυτού λάμπει—όχι ως κάτι που επιτεύχθηκε, αλλά ως κάτι που επιτέλους, αιώνια και αδύνατα, θυμήθηκε. Ο χρυσός ήταν πάντα χρυσός, ο ήλιος έλαμπε πάντα, ο Εαυτός ήταν πάντα λαμπρός.

Η μόνη ερώτηση που απομένει δεν είναι αν αυτό είναι αληθές, αλλά αν είμαστε έτοιμοι να σταματήσουμε να προσποιούμαστε ότι δεν είναι.

Στο τέλος, που είναι επίσης η αρχή, βρίσκουμε ότι δεν υπάρχει ταξίδι, ούτε ταξιδιώτης, ούτε προορισμός—μόνο η αιώνια αναγνώριση αυτού που ποτέ δεν χάθηκε, η ατέλειωτη υπενθύμιση αυτού που ποτέ δεν ξεχάστηκε, η διαχρονική γιορτή αυτού που ποτέ δεν γεννήθηκε και δεν θα πεθάνει ποτέ.

Η Λαμπρότητα του Εαυτού λάμπει αιώνια.

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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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