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the 4 truths of the ariya

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do or die!

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the four truths of the ariya

(dukkha - tanha - nirodha - magga)

 

and

 

"conditioned genesis"

(the chain of 12 nidana)

 

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the four truths

 

~

 

~

 

~

 

~

 

dukkha

 

=

 

state of pain

 

agitation

 

restlessness

 

commotion

 

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III

 

.

 

tanha

 

=

 

deals with samudaya

 

(origin)

 

- craving

 

thirst

nourishes and maintains

 

this experience of ours which manifests itself as dukkha

 

- "all is in flames"

 

burning with the fire of desire

 

aversion

 

delusion

 

.

 

III

 

.

 

nirodha

 

=

 

the possibility of destruction of the state generated

 

through the 12 nidana

 

and marked by dukkha

 

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III

 

.

 

magga

 

=

 

the methods to be followed

 

to achieve destruction of dukkha

 

and leads up to the achievement of awakening

 

and illumination

 

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III

 

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&

 

&

 

&

 

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III

 

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"conditioned genesis"

 

~

 

~

 

~

 

~

 

"conditioned genesis"

 

formation

 

paticca samupada

 

=

 

a series of 12 conditioned states

 

12 nidana

 

causal "nexuses"

 

~

 

~

 

~

 

avijja

 

=

 

ignorance

 

un-awareness

 

- always related to the asava

 

intoxication or mania

 

.

 

III

 

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sankhara

 

=

 

means a formation

 

distinction

 

or predisposition in regard to a particular aim

 

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III

 

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vinnana

 

=

 

consciousness

 

germ of all that will appear as individuality

 

as consciousness of "I"

 

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III

 

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nama-rupa

 

=

 

name and form

 

on the level of this nidana

 

occurs the meeting between the horizontal and vertical directions

 

which leads to the conception and generation of a human being

 

at this point the transcendental dispositions are incorporated in elements of samsaric heredity that

 

whenever the series turns toward a human birth

 

show themselves to a large extent

 

in the material of the biological heredity of the parents

 

- when the antarabava

 

(entity of craving)

 

enters the womb

 

and

 

the regrouping & solidification of the material elements begins around it

 

it "dies" for if consciousness

 

(vinana)

 

must enter the mother's womb so that name-and-form can originate

 

then at the same time

 

there must be name-and-form

 

so that consciousness can exist -

 

a human being is composed of three factors

 

1/ transcendental

 

(3 first nidana)

 

2/ samsaric entity

 

entity of craving

 

the life of this life

 

(connected with forces and influences that are already organized

 

with a will that is already determined

 

thus corresponding to one of these processes of 'combustion' that constitute samsara

 

(the current of becoming

 

the stream of forms as opposed to mokhti or liberation)

 

3/ opportunity for new combustion through meeting of a man and a woman with heredity according to its cravings

 

samkya / karana or linga / stuhla-sarira

 

nous / psyche / somma

 

mens / anima / corpus -

 

the most essential and truly direct heredity of a being

 

is not found in the genealogy of its earthly parents

 

for they are heirs and sons of action and not of father and mother

 

the force from above is carried down by ignorance

 

and meets the entity of desire and joins and identifies itself with it

 

at the moment when it achieves one of its individuations or incarnations

 

vinana

 

this is the higher principle in the human being

 

which ignorance and the asava have bewildered and obscured

 

meets the demon

 

alayavinana

 

the containing consciousness that receives all impressions

 

both conscious and unconscious from a certain stock or current

 

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III

 

.

 

from the fifth to the tenth nidana

 

we are concerned with states that develop in a complementary way to embryonic life

 

starting from conception

 

with the determination of the modes in which this experience develops in space and time

 

or in other conditions of existence

 

possibility of birth

 

yati


=

 

11th nidana


not only on the plane of animal generation

 

but also on that of pure forms

 

(rupa)

 

or on the plane free from form

 

(arupa)

 

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III

 

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sad-ayatana

 

=

 

assumption of the sixfold base

 

referring to the internal side of the embryonic development

 

the sensory fields or strands in which

 

through "contact"

 

the various sense impressions and the various images of the mind will burn

 

the indo-aryan tradition always considered to be six senses

 

adding mano / manas / mind / thought

 

=

 

subjective thought tied to the brain

 

not limited to coordinating and organizing the impressions derived from the senses

 

it is held that thought originates from special and subtle forms of "contact"

 

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III

 

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phassa

 

=

 

"contact"

 

"touch"

 

- passes from potentiality to actuality

 

refers to all experience that under particular stimuli

 

begins to burn or blaze up in each of the six sensory fields

 

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III

 

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vedana


=

 

feeling

 

- the affective coloring of the perceptions

 

sensation as a whole

 

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III

 

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tanha

 

=

 

thirst

 

- awakens in the various sensory fields

 

nourished by contact

 

exactly like the flame that burns in every sense and includes the object

 

the sense organ

 

the contact

 

and the impression that follows from it

 

even when it is neither pleasurable nor painful but neutral

 

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III

 

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upadana

 

=

 

"to embrace"

 

- it is an acceptance

 

a coming into possession in the sense of attachment or dependence

 

ahamkara

 

(= general category of the "belonging to self")

 

arises and comes into being

 

- arises feeling of "I"

 

of the "person" defined by reference to this or that object

 

("this is mine

 

I am this

 

this is my self")

 

here then take place the aggregations

 

the formation of the personality based on the five groups

 

rupa

 

=

 

materiality

 

(including all that falls under the dominion of the senses)

 

vedana

 

=

 

group of feeling

 

group of perceptions

 

representations

 

mental forms

 

(sanna)

 

group of formations

 

tendencies

 

volition

 

(sankhara)

 

group of consciousness

 

in so far as it is determined

 

conditioned

 

and individuated

 

(vinnana)

 

- attachment

 

(upadana)

 

is not the same as the five groups of attachment

 

neither is attachment outside the five groups of attachment

 

that which in the five groups of attachment is the cause of will is affirmation

 

that is attachment -

 

thirst joins with the craving of the demon

 

and at the moment of satisfying itself through the contacts determines dependence

 

from dependence in turn result the anguish

 

the restlessness and the fundamental fear of those who have not in themselves their own principle and who desperately cling to sakaya

 

to the person

 

to the I

 

there is said to exist a kind of brooding and watch over the feelings that are experienced

 

be they pleasant

 

unpleasant or neither nor

 

and a clinging to them

 

with this brooding and watch over the feelings and with this adherence to them

 

there arises satisfaction

 

in a special transcendental sense for the feelings may be entirely neutral

 

this satisfying of the feelings is attachment

 

through this attachment originates becoming

 

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III

 

.

 

bhava


=

 

"becoming"

 

- the conditions for establishment of the person are now present

 

and with its actual "becoming"

 

there occurs the act of synthesis for its definite solidification as an individual being

 

and of its "existence" in a literal sense

 

to stand or come out in an exteriorized existence

 

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III

 

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jati

 

=

 

birth

 

"descent"

 

.

 

III

 

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jaramarana

 

=

 

decay

 

(jara here

 

=

 

old age

 

&

 

marana

 

=

 

death)

 

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Y

 

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at a particular moment

 

the clear immaculate eye of truth

 

perceives the meaning hidden in these words

 

all that has origin has also an end

 



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