We Shoot From The Hip - Intuition in Philosophy [ +VIDEO ]

How come, that over the centuries, the key topic of philosophy has been the nature of intuition and its source, the nature of mind?

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Intuition is a paramount topic in philosophy, still, it is like a unicorn that only the brightest philosophers can come close to. This is because one can only place the Basiliscus on the top of a castle if we have a good basis, strong walls, and a nice roof that stands firm. Today, we have the internet with all the philosophical ideas in the world, along with ebooks, so philosophers can prepare their logic properly.

We can say that intuition is like a cherry on a cake: we cannot have it unless we bake a tasty cake. Intuition cannot be understood before we are clear about the philosophy of mind. To bake the cake, however, several criteria must be fulfilled. We must have the right mood to bake it, great ingredients, remember how to do it, be aware of the measurements and time, have the oven at the right temperature, and more. Still, the process is full of gut feelings, like selecting the right measurements and intuiting outcomes of other actions. Still, the process is full of gut feelings, such as choosing the right measurements and intuiting outcomes of other actions.

Almost anything we do involves a lesser or higher degree of intuition. Thus, the whole process can be consciously turned into a practice of developing our intuition. The cherry on top does not appear as a sudden miraculous gift, but we earn it with hard "work," and enthusiastic practice, and it just comes naturally over time. In this article series, we not only discuss the philosophy of intuition in an intellectual way, but we also provide experiential tools to improve it.

 

What are the two key factors to comprehend about intuition or professional intuition?

Understanding intuition or professional intuition requires grasping two essential factors.

Firstly, we need to grasp the source of intuition, which lies in the nature of the mind. The mind possesses various qualities, and one of them manifests as intuition.

In exploring the nature of the mind, philosophers have often grappled with its relative and absolute aspects. The relative aspect, known as relative consciousness, pertains to the mind's capacity to experience emotions, perceive information, and process it. On the other hand, the absolute aspect refers to the mind's fundamental space-like nature that transcends specific perceptions or experiences.

To truly grasp the nature of mind, it is essential to consider both the relative consciousness and absolute aspect. The relative aspect enables us to perceive the external world and make sense of our experiences. However, it is inherently bound and influenced by the specific conditions under which we perceive, as well as the mental attitude of the perceiver.

Conversely, the absolute aspect of the mind embodies its fundamental nature, untouched by particular conditions, emotions, logic, or experiences. This aspect is often referred to as pure awareness or the nature of mind and is not limited by any specific conditions or circumstances. The absolute aspect of mind represents the ultimate reality and is the wellspring of all perceptions and experiences.

Therefore, it is imperative to recognize that the relative consciousness and the absolute aspect of mind are interconnected facets, like two sides of the same coin. The relative aspect provides a framework for comprehending the world, while the absolute aspect serves as the bedrock of our existence and encounters. As we delve into analyzing the nature of the mind, we must recognize and explore the intricate interaction between these aspects, as they shape our perception of reality.

Furthermore, the absolute aspect can be considered as a multidimensional (at least a four-dimensional) quality in which an infinite number of three-dimensional relative consciousnesses and space-time-relative worlds continuously manifest.

Consequently, the absolute realm includes and supports the relative, just as a child relies on their mother or a wave relies on the depth of the ocean. Intuition, rooted in a deeper connection with the absolute, can manifest itself in relative terms such as thought patterns, names, ideas, and phrases.

Moreover, when the logical consciousness seeks to simplify complexity or obtain seemingly unattainable information, it can draw upon the expansiveness of the absolute mind, much like tapping into a boundless reservoir.

 

Why is critical thinking the main criteria in examining our mind and the nature of reality?

The highest philosophy of the globe can only unfold in periods of ideological freedom. Philosophy, the "love of wisdom" (from Greek: φιλοσοφία, philosophia), is about wisdom, which is about truth, the nature of reality. Truth can be seen from three perspectives: pure belief, pure knowledge, or the perspective of knowledge combined with belief. Belief means anything we believe in, ideologies, or ideas. Knowledge can mean any intellectual information we gain with our relative consciousness, especially science. Wisdom means a type of absolute realization that transcends knowledge.

Believing without knowledge or wisdom carries the risk of leading astray, yet it engenders swift engagement solely through belief. Belief, at its core, is a heartfelt idealism that guides us, even without sight, towards either a positive or negative direction. On the other hand knowledge by itself has the danger that it may not be full or correct, yet it provides us intellectual freedom.

Therefore, we shall test the information. As King Leonidas expressed it in the movie „300” about the persian „immortals”: „We shall put their name to the test!” The mindset of testing information and knowledge is a kind of realist skepticism ("I only believe it if I see it, but until then, I doubt its validity”) combined with experimentalism/pragmatism ("I only believe it if I tested it and also science tells the same”) with a secondary expectation of altruistic instrumentalism („the fantastic things we do or ideas we form must be useful for as many people as possible”). This positively critical mindset may as well carry the consequentialist approach (whatever we do has an effect, and we should consider producing positive effects) while knowing that everything happens in the mind as a dream-like flux of impressions that formulates in space-time (absolute idealism or rather panpsychism).
 

It also keeps in mind the cosequentonalist approach (whatever we do, has an effect, and we shall consider to produce positive effects) while knowing, that everything happens in mind az a dream-like flux of impressions that formulates in space-time (absolute idealism or rather panphysicism). Knowledge combined with belief means that one questions, learns, and tests a certain concept to its ashes. When no question is left, and one feels that from this point on, if any unexpected details may arise, nothing can go wrong, one believes that it is a good system of thinking. Thus, the further information one receives with a basic positive mindset of acceptance. Thus, further information is received with a basic positive mindset of acceptance, which speeds up further development and naturally unfolds utilitarian aspects of helping others.

The philosophical schools and religions can all be categorized into these three ways of approaches, with the third method (knowledge gained from a tested belief) being the most advanced.

Applying the governing- or ruling tool of mandatory-, forced or unchangeable belief, leads to the introduction of dogmas, which prohibits the freedom of knowledge, thus, it limits knowledge. While dogmatic belief or the moralistic suppression of unrestricted information access poses the greatest threat to civilization, the pillars of free speech, critical inquiry, freedom of thought, and scientific pursuit stand as its greatest benefactors.

In discussing the philosophy of the world, it's important to acknowledge that high philosophy can only thrive in an environment of ideological freedom. This includes physical freedom, the freedom to think, question the dominant ideology, and speak without defined rules and dogmas, all of which begin with religious freedom. Secularity is a crucial criterion that was not always available throughout history, and thus we must value it greatly.

 

How can we cultivate our critical understanding of philosophy and its esteemed thinkers?

In the first part of this chapter let us embark on a captivating journey, akin to a thought-provoking exploration crafted in the style of Bertrand Russell, condensed yet illuminating. Through this condensed lens, it becomes evident that the realms of Eastern and Western philosophy are interwoven, inseparable, and merit joint consideration. While individuals well-versed in philosophical studies may find this section familiar, it serves as an enlightening overview and foundation for the majority of our kind readers. It grants them the confidence to form their own opinions regarding prominent philosophers and their profound intellectual legacies. Our kind readers will gain a panoramic glimpse of philosophy, surveying its vast landscape from a bird's-eye perspective.

If, dear reader, you happen to be a philosopher well-acquainted with both Eastern and Western schools of thought, you may opt to skip ahead to the second part of this chapter. Here, we shift our attention from the individual philosophers themselves to the dynamic interplay of ideas within specific philosophical domains. It delves into the captivating realm of perspectives, exploring the rich tapestry of voices and their unique contributions to the discourse surrounding particular topics. It's a fascinating journey into the ever-evolving dialogue of philosophical thought.

At the same time, the initial two sections of this chapter meticulously and multifacetedly lay the groundwork for the forthcoming third part. Within this section, we will effortlessly acquaint ourselves with the "Unified Theory of Mind," drawing upon the purposeful knowledge we have acquired from the preceding segments. This integration of accumulated wisdom from the earlier portions paves the way for a seamless comprehension of the "Unified Theory of Mind & Consciousness."

Philosophy has evolved over the centuries, rooted in religious philosophies. Therefore, we need to explore briefly what people around the world have believed in.We embark on an exhilarating exploration of religious philosophies, immersing ourselves in the rich tapestry of Christian, Hindu, Buddhist, and the non-theistic perspective commonly referred to as Atheism. Adopting a secular standpoint, our aim is to scrutinize these philosophical traditions, discern their respective teachings, and distill their practical value for our everyday existence. In this enlightening expedition, we embark on an analytical journey to unveil profound insights and practical wisdom that can truly enrich our lives. By delving into the historical roots and connotations of secular philosophy, we develop a deeper understanding of its interconnectedness with religion. We come to recognize the profound influence that religion exerts on philosophical discourse, shaping the ideas and boundaries within which philosophers express themselves. As we traverse this intellectual landscape, we unveil the intricate tapestry that interweaves religion and philosophy, revealing the profound interconnectedness and interplay between these domains.

The word "religion" comes from the Latin words "re" (again) and "legare" (unite), which means to reunite with the truth and understand the meaning of life. It's a synonym for a belief or conviction in a worldview. However, there are many worldviews, not only those officially recognized as religions. Therefore, we may say that anything people consider important as an everyday view is a kind of religion, including Atheism and quantum science. Whether it involves gods or not, any view people have about the ways of understanding "truth," avoiding pain, and acquiring happiness is a kind of religion. The relative consciousness of each individual embarks on a unique path, guided by our beliefs. This belief serves as the compass that steers our journey and shapes our choices.

To understand intuition, the cherry on the cake of philosophical perspective, we need to examine the viewpoints of different beliefs. We'll summarize their key ideas and briefly discuss their leaders. From this, we'll conclude that whatever people have believed throughout the millennia, there exists an underlying „absolute truth" beneath them, just as the ocean is stable and unchanging beneath the changing waves. regardless of their diverse origins. While we analyze and critically examine the ever-shifting waves of relative perspectives, our ultimate aim remains anchored in the profound depths of the ocean. Why do we pursue this path? Because it is through the intellectual and experiential exploration of these depths that intuition, the focal point of this book, flourishes and unfolds.

 

 

I. Historical Background of Philosophy – The Context that Defines the Contents

To gain a profound understanding, we embark on a journey through the history of philosophy, beginning with the earliest known records of human civilization—the Sumerian legacy.

Sumerians described it all, Zarathustra spead it to all

The ancient societies of Mesopotamia, including Ancient Persia (present-day Iran), with their origins dating back around 6-7,000 years, gave rise to vibrant cultures centered in Babylon, where philosophy and the arts thrived. These civilizations held beliefs in historical beings whose stories were recorded on ancient Sumerian clay tablets, dating back approximately 5,000 years.

Their prominent figure was Anu, a celestial being who dispatched his two sons, Enki and Enlil, to Earth for the purpose of gold mining. The two brothers became embroiled in conflict, with Enki ultimately engaging in genetic manipulation to transform homo erectus into humanity, intending to employ them as laborers in the mines. Enlil, however, disapproved of his half-brother's godlike actions, as it is a universal law that different civilizations should not interfere with the natural development of another, particularly for their own gain. They fought significant battles with each other.

The "creation" narrative unfolded in a location known as E-din, which some researchers posit as the same place referred to as Eden in the Bible. The Sumerian clay tablets elaborate in details on the process of three-parent-embryo (two-egg based) gene modification across several pages, while the Bible briefly mentions it in a single sentence, recounting that "Then the LORD God made a woman from the rib he had taken out of the man, and he brought her to the man." (Bible, Genesis 2:22)

As humanity evolved and multiplied, different factions emerged in their beliefs. Some individuals, particularly the Sumerians, chose to worship Enki (the one who literally enjoyed human sacrafice), while others aligned themselves with Enlil (who preferred to cultivate good deeds). As the population grew, Enki, Enlil, and their descendants engaged in further genetic enhancements of selected humans. These specially modified individuals were placed as proxies to rule over humanity on behalf of the non-terrestrial figures considered to be devine. This phenomenon has been posited by researchers as a possible explanation for the appearance of cone-headed leaders found in various civilizations worldwide.

Both Enki and Enlil imparted a portion of their knowledge to these proxy leaders. This knowledge encompassed various aspects, including the understanding of waves, frequencies, astrology, architecture, farming and the intricate workings of consciousness. Of notable importance was the role of intuition, which found its expression in these cultures through the representation of the pineal gland, often symbolized by a pine cone. These concepts were further elucidated through symbolic depictions like the all-seeing eye, as exemplified by the Eye of Horus.

In the 14th century BC at the same place in Mezopotamia, Zarathustra (-1000 BC) (or Zoroaster) presented his monotheistic belief of Zoroastrianism, by revitalizing the old stories as a religion.

Around the 14th century BC in the same region of Mesopotamia, Zoroaster (-1000 BC) presented his monotheistic belief of Zoroastrianism by revitalizing the old stories as a religion. He worshipped Anu, whom he called Ahura Mazda, and his two sons were called Mehr/Mithra (Enlil) and the "child of the waters" Apam Napat (Enki), spelled the same in the Vedas. The main teaching of Zoroaster was causality: if you think positively, speak kind words and do good, after a while these good seeds will mature, and according to the law of energy conservation and the force-counterforce law, you will experience the same from others. Hindus and Buddhists call this phenomenon, karma. Zoroaster also had the idea that one should do good consciously with others, with a "world-perfecter" attitude, which in Buddhism is referred to as the „bodhisattva” attitude.

In 582 BC, King Nebuchadnezzar II of Babylon laid siege to Jerusalem, resulting in the captivity of numerous Jews for approximately fifty years. It was during this period that they crafted their sacred text, the Torah, incorporating various knowledge and regulations derived from the Babylonian libraries. It is worth noting that much of this information originated from Enki.

 

The Egyptian culture carried over the Sumerian legacy

The two regions of Egypt can be attributed to the two prominent sons mentioned in the Sumerian Clay tablets. Hence, we witness an ongoing conflict between Enlilite Lower Egypt and Enkiite Upper Egypt. Notably, the Jewish slaves who endured captivity in Egypt around 1750 BC, spanning three to four centuries (depending on the source), predominantly aligned themselves with the teachings of Enki.

Fascinatingly, the Egyptian deities themselves find their origins in the Sumerian pantheon, albeit with different appellations. Analogous to the Hindu tradition, the people of ancient Upper Egypt possessed the liberty to worship multiple gods, each fulfilling distinct roles. Within the pantheon of Egyptian gods upheld by the Theban Priesthood, the eminent figure was Amun, intricately associated with Enlil, while Enki took on the Egyptian appellation of Aten.

In a period reminiscent of Zoroaster's epoch, a notable pharaoh of Upper Egypt emerged—Akhenaten. Formerly known as Amenhotep IV, signifying "Amun is satisfied," he undertook a profound transformation, adopting the name Akhenaten, which conveys the notion of being "Effective for the Aten." Determined and resolute, he guided his people through a transition from polytheism to monotheism.The deity Sobek, introduced by Akhenaten, exhibited a wondrous bipedal manifestation, evoking the grandeur of an enormous crocodile. In a self-expressing statue, it becomes evident that the height of the seated Sobek corresponded to the stature of the standing Akhenaten.

The prevailing ethos of Egyptian society during this Aten-era discouraged the pursuit of questioning, affording little room for doubt or inquiry. The limiting monotheist doctrine of Atenism proved to be transient, ceasing to endure beyond the lifespan of Akhenaten.

 

 

Meanwhile, a multi-theistic Indian culture flourished in the East

Hinduism/Brahmanism, with its multi-theistic approach, emerged during the first period around 1750 BC. It gave rise to the Vedic texts and the Upanishads, composed by Vyasa around the 7th-6th century BC and expanding until the 1st century CE. These texts delved into the exploration of attaining a transcendent „superhuman” consciousness.

Within this framework, various schools emerged, but the dominant stream centered around the trinity known as the Trimurti. Just like the Christian concept of the Holy Trinity, the Trimurti consisted of the father figure Brahman (similar to Anu), and his two sons—the creator Vishnu (akin to Enlil) and the destroyer Shiva (resembling Enki). In different branches of Hinduism, one of the two sons takes precedence. In Vaishnavism, it is Vishnu; in Shaivism, it is Shiva/Rudra, and in Shaktism, it is Shakti—the feminine energy essence of Shiva. Here, the inner essence of feminine energies manifests as intuition, transcending any particular essence by being essence-less.

Regardless of what holds significance to individuals, the underlying players remain the same. Brahman represents the essence of all things—the ultimate cosmic reality from which manifestations arise, symbolized through the playful dance of Vishnu. Due to its immanence, whatever emerges eventually dissolves or meets destruction, represented by Shiva. All appearances and disappearances, every existence and dissolvement, take place within Brahman.

Hindus strive to master appearance (creation) and disappearance (destruction) and finally develop the individual's Ātman, the highest self with superhuman abilities. This transformative odyssey unfolds through a series of developmental stages, culminating in the attainment of the transcendent state of Brahma's consciousness.

Central to this teaching is the concept of karma, the principle of causality, emphasizing that the state of our lives is influenced by our actions. Hindus seek the assistance of deities when needed: praying to unified gods for a spouse, turning to the god of war during times of conflict, or seeking blessings from the deity of wealth for prosperity.

The infusion of Hindu culture into the Indian society nurtured a climate of heightened critical thinking, thus elevating the overall intellectual capacity. This intellectual enrichment catalyzed economic growth and flourishing trade, creating a fertile ground for the emergence of Gautama Siddhartha and his profound teachings. While Hindu yogis aimed to attain several kinds of superhuman capabilities, Gautama

 

Gautama's teachings upgraded the ancient knowledge

During the 6th-5th century BC, in Chinese cultures, there were two influential figures who provided valuable guidance: Lao Tse/Tsu/Zi (c. -500 BC) and Confucius (-479 BC). This period also witnessed a significant cultural development in Asia when the Shakyamuni Buddha (-480 BC), also known as the Buddha of our era, attained enlightenment in Bodh-Gaya. The Shakyamuni Buddha hailed from the kingdom of the Shakyas/Schitas, located in Mid-South Nepal. His awakening marked him as the fourth individual in our galaxy to achieve complete enlightenment. This milestone brought about profound transformation in Asian culture.

After his enlightenment, Gautama Siddhartha hesitaded to provide teachings as he considered, that these teachings would be too simplistic for a complicated human brain that is full with concepts, thoughts, habits and unwanted emotions. Teaching about space-nature of mind is too simple for a complicated consciousness. However, as the story goes, Indra, the foremost deity in Hinduism, approached him with utmost humility, imploring him to share his wisdom for the benefit of the few who possessed the capacity to grasp it. Yielding to Indra's request, Gautama agreed, thus commencing the spread of Buddhism alongside Hinduism. Consequently, the Hindu deities, while retaining their existing responsibilities, also assumed a Buddhist role. This young man, adorned with curly blond hair and captivating blue eyes (as presented by Gandhara statues), realized that the concept of an independently existing self, or ego, is merely a fleeting thought—an illusory construct—and that reality itself is like a dream. Nonetheless, in the pursuit of enhancing this reality, his teachings initially revolved around the interplay of cause and effect. Subsequently, he thought about compassion and wisdom. Only when his students’ brain attained a state of tranquility and simplicity did he reveal the space-like nature of mind and forms that appear in our reality.

As the Hindu path unfolded, its end-result entailed the acquisition of various extraordinary capabilities, or the harmonious alignment of the highest self with the universal order upheld by the Hindu deities. In contrast, the ultimate goal of the Buddhist path revolved around the realization of the innately omniscient potential of consciousness, wherein the fabric of what we usually call reality revealed itself as a beguiling illusion. This attainment was actualized by letting go all conceptual constructs, including the notion of „I”, the idea of „you”, the roles ascribed to deities, the vast expanse of the cosmos, the intricate web of „who does what”, or any thoughts and energies that may emerge within consciousness. Instead, the focus shifted towards embracing the unlimited and intuitive nature of mind, wherein its unrestricted playfulness that we call reality, unfolded.

His teachings on reaching a mental state of happiness, avoiding anxiety, ethics, understanding phenomena, perceptions, and the nature of consciousness and the non-dual or quantum-like nature of mind and existence were recorded in the Sutras and Tantras, which contain approximately 84,000 teachings in 108 books. In these, Gautama offered suggestions – „if you do this, the result will be this, if you do that the result will be that” - rather than commandments and encouraged followers to use their own brains, ask questions, and test out his teachings for themselves. Buddhism, therefore, may not be suitable for those who prefer to be commanded what to do.

After he thought for ca. 40 years, in his death bad he said: „I gave you everything and did not keep a single teaching in closed hands” and „Don’t believe anything just because an enlightened person said that; use your own brains, ask questions and test it out yourself; and if ever science proves me wrong, believe science”.

 

Greek philosophers brought clarity to the West for the first time

Western culture was greatly inspired and enriched by the teachings of Gautama and Zoroastrianism, which spread to ancient Greece and inspired Greek philosophers.

Anaximander (-546 BC) explained how all the worlds form from the elements of air, earth, water, and fire on the basis of an eternal, unlimited 'aperion.' His pupil Pythagoras (-597 BC) discussed the "transmigration of souls," in other words reincarnation, which says that souls are immortal. He was the one who coined the term philosophy, meaning "love of wisdom." Xenophanes (-475 BC), on the other hand, espoused the notion that every community fabricates gods in their own image and likeness, reflecting their particular form and ideology. Consequently, reaching a shared understanding of the 'truth' becomes an impossible task. Henceforth, Western skepticism emerged, underscoring the essence-less nature of all phenomena, be it external objects, our corporeal existence, thoughts, or emotions. Drawing inspiration from Zoroaster, Heraclitus (-475 BC) expounded that everything is changing and is in constant flux. Collectively, these ideas converge upon a fundamental realization: irrespective of the deities we believe in, the ultimate truth is that everything appears as a causal chain of free play in the space-nature ('aperion') of reality. Despite the ebb and flow of relative waves, the absolute depth of the ocean remains steadfast.

In the 5th century CE Greece, Parmenides (-460 BC) contemplated the concept of "appearance" and emphasized the deceitful nature of our senses. He asserted that ultimately, only the mind exists as an unchanging, timeless void—a space he referred to as "aether." Anaxagoras (-428 BC) introduced the notion that the consciousness (nous), which he interpreted as possessing a spatial essence, persists and enters bodies. This aligns closely with Buddhist teachings of rebirth. Furthermore, when we take into account his skeptical stance akin to Xenophanes, the parallels become even more apparent. An important aspect of Anaxagoras' philosophy was his recognition of causation, proclaiming that the mind is the sole cause of physical transformations.

Protagoras (-420 BC) also embraced a view akin to Buddhism, asserting the absence of objective truth and highlighting the profound influence of the observer's mindset. As he famously stated, "Man is the measure of all things." Plato (-347 BC) later adopted this perspective. On the other hand, Democritus (-371 BC) took a more radical stance, contending that nothing exists apart from space and atoms.

In the 4th century AD, Plato again put forth the notion that souls experience continuous rebirth, carrying with them a distinctive "style" of knowledge derived from the Forms across lifetimes. He looked to Parmenides as an exemplar. Plato also integrated the Buddhist concept of impermanence, recognizing the perpetual flux inherent in all things. Furthermore, he posited that our perception shapes the world we perceive. Plato identified energy centers within the body, which correspond to various emotions, and employed the dream argument, likening everything in our world to a "shadow." Whether Plato derived his ideas from the teachings of Buddha, arrived at his conclusions independently, or a combination of both remains a mystery. Nonetheless, we can explore the concept of morphogenetic fields, as researched and identified by Rupert Sheldrake. These fields elucidate how collective mental inclinations can manifest the information they encompass across various points in space. Buddha’s teachings may have found their way to Greece even through space.

Aristotle (-322 BC), a student of Plato, focused his teachings more on individual development and sought evidence from the observable world, emphasizing empiricism. He asserted that the fear of death is the root cause of unhappiness. Like his mentor, he espoused a belief in an eternal cosmos devoid of both beginning and end. Aristotle developed the notion of an "unmoved mover" or "prime mover," an unchanging entity that serves as the creator and catalyst for all transformations. Aristotle did not suggest the existence of a deliberate entity, resembling a God, who actively "rolls a wheel" to bring about the flux of galaxies. The greek culture was multi-theistic. None of their gods possessed the role of an „unmoved mover”. Also, Aristotle himself was not a Hebrew theist worshipping the Thora, and the emergence of Christianity occurred at least three centuries later. Therefore, we may conclude, Aristotle developed his concept of the "prime mover" based on the teachings he received from his mentor Plato. Aristotle’s „prime mover” means, that there is a space-like mind or awareness, that continuously and spontaneously manifesting movement as an innate characteristic. Though intangible like space, it lacks a tangible form that can be directly perceived. Mind is not an object to point on.

Nevertheless, the mere fact that we are aware serves as a proof for that there is something ungraspable as space, that is conscious. Similarly, this same space-like non-thing manifests movement that emanates, forms and shapes our reality we call our world.

Alexander the Great (-323 BC) from Macedonia, a student of Socrates (-399 BC), embarked on his conquests across Persia and India accompanied by philosophers. During these expeditions, he brought forth a remarkable cultural exchange, exposing Eastern philosophies to the great minds of the time.

Phyrro (-270 BC), whose philosophy bore a striking resemblance to Buddhism, and Anaxarchus (-320 BC), who journeyed alongside Phyrro, delved into the profound concept of happiness found in Buddhism. Another philosopher, Onesicritus (-290 BC), embraced the notion of the dream argument, perceiving everything as akin to a dream. Their contributions fostered a rich cultural exchange, with Eastern philosophies making a lasting impact on Western thinkers.

One such thinker was Epicurus (-270 BC), who sought to maximize pleasure and alleviate fear and anxiety. He also explored the atomic theory. Contemporary to Epicurus was Hegesias of Cyrene (-290 BC), greatly influenced by the people of Ashoka, the illustrious Indian Buddhist king. Ashoka erected iron pillars inscribed with laws and numerous stupas, and Buddhist monuments. Drawing wisdom from these encounters, Hegesias developed a philosophy that strikingly mirrored several fundamental tenets of Buddhism, while also focusing on the pursuit of happiness.

Zeno (-262 BC), the visionary behind Stoicism, aimed for the attainment of happiness (eidaimonia). He posited that this could only be achieved through ethics and the cultivation of virtues. Simultaneously, he delved into matters of perception, understanding, and knowledge. Chrysippus (- c. 206 BC), the co-founder of Stoicism, espoused the Buddhist notion that wisdom lies at the core of disturbing emotions, which can be harnessed and brought under control.

Plotinus (-270 BC), the architect of Neoplatonism, took a leap of the mind beyond his contemporaries, proclaiming the ultimate mental nature of all things. Similar to Yogachara Buddhists, he may be regarded as the precursor to idealism or phenomenology.

Posidonius (- c. 51 CE), hailed as the most erudite individual of his era, embraced the belief in the inherent goodness of all beings, advocating for moral righteousness. He advised against anger and uncontrollable desires, a concept that fully resonates with Buddhism.

Later on, European travelers and conquerors, such as those in the Indo-Greek kingdom centered around Gandhara (2nd century CE - 1st century CE), also internalized many of the Hindu and Buddhist discoveries. Gradually, these profound philosophical masterpieces made their way to the European continent.

 

Jesus brought a much-needed breath of fresh air

Jeshua of Nazareth, also known as Jesus Christ (-30 CE), brought about a remarkable transformation in the prevailing dogmatic tendencies of his time. His teachings were characterized by a fresh wave of compassion, forgiveness, and love, which offered a new perspective. It is worth noting that historical evidence suggests his family's Persian Mazdayasni (Roman Zoroastrianist) tribal origins and his Eastern upbringing and education.

According to Elisabeth Clare Prophet, as she described in her book „The Lost Years of Jesus: Documentary Evidence of Jesus' 17-Year Journey to the East”, Joshua grew up and learnt in India, Nepal and Tibet. After gaining a deep understanding of the workings of the mind in the East, where he discovered its spontaneous nature as compassionate love, he acquired extraordinary powers.

His teachings were impressive in the Middle-East, nevertheless, Christian conversion did not succeed in Buddhist areas, as priests praised Jesus for his miracles such as turning water into wine, manifesting fish, restoring sight to the blind, and raising the dead, the Buddhists would direct them to neighboring valleys where yogis could perform similar feats and even more. Tibet, in particular, was known for its many such valleys. Nonetheless, driven by compassion, Jesus returned to his homeland to help his people. He understood that in the ultimate realization of reality, religious systems lose their significance. Thus, one can even work through them by interpreting their teachings in a corrected way. Therefore, he used the existing framework of Judaism, adopting its language and expressions, to transform it into a more positive and compassionate form. Naturally, his departure from promoting the old teachings, as prophesied, was met with resistance, but he ultimately brought about a profound change in the entire system.

Another intriguing aspect is the speculation that Jesus had a wife, symbolized by the feminine figure portrayed on his right in Leonardo da Vinci's painting, "The Last Supper." This figure is commonly referred to as Paul today, but according to esoteric knowledge, her original name was Mary. It is believed that during Catholic councils, such as the First Council of Constantinople (381 AD), her name was changed to align with patriarchal norms. From an Eastern perspective, Jesus can be viewed as a spiritually awakened yogi who achieved a state of union with his wife. In Eastern traditions, the union of a yogi and his wife is seen as a harmonious blending of masculine and feminine energies, symbolizing the balance and completeness of the individual.

According to proponents of certain hidden scriptures that were purportedly banned and destroyed by church leaders the V-shape formed by Jesus' right hand and Mary's left hand in Leonardo da Vinci's painting, the Last Supper, has a deeper meaning. They interpret this V-shape as representing a womb, symbolizing the notion that Jesus and Mary were a couple who had a child, often referred to as the "holy grail."

There are also claims from researchers as Gary J. McDonald, Geddes MacGregor, Benjamin Creme, Tim Butters and other that the Second Council of Constantinople (553 AD) played a role in banning and deleting teachings related to reincarnation. According to these claims, certain hidden scriptures were allegedly suppressed, suggesting that Jesus taught about the concept of rebirth or reincarnation. These teachings propose that beings undergo multiple cycles of rebirth after death, with their future experiences causally shaped by the actions and choices made in their previous lives.

He was only able to teach for a limited period of three years, and unfortunately, he himself acknowledged that he could not impart all of his knowledge. His time was cut short prematurely. Regrettably, many of his teachings were later distorted and misinterpreted, often in a manner contrary to his original intentions. The values of humility and a lack of worldly ambition were transformed into the power-driven rule of the Vatican's popes. Interestingly, the word "vatican" derives from "vatis" or "vantes," meaning seer or prophet, but it also carries connotations of madness. Additionally, "can" or "canus" refers to a dog, wolf, or jackal. The Hebrew word for jackal, "tannlyn" (tannah, tan, תַן) is associated with creatures such as crocodiles, monsters, dragons, and snakes.

The teachings that emphasized salvation and rewards in heaven for those who are good were transformed into the sale of penitential cards.

The notion of individual responsibility for one's own life was replaced by the judgments and dictates of priests. The values of humility and contentment with one's circumstances were overshadowed by the vast wealth of the popes and the establishment of the Vatican Bank. Respect for women was perverted into witch hunts and the persecution of independent-minded women. The teachings of peace and forgiveness were distorted by the Inquisition and later by the Jesuit order. It is a shame.

However, it should be noted that everyday Catholics are often idealistic and good-hearted individuals who demonstrate admirable acts of charity and engage in various social activities. They should be commended for their efforts. Nonetheless, those at the top, the pope and the bishops, deserve a more critical evaluation due to their deeper understanding and knowledge of history and the teachings.

 

The Romans heavily relied on the heritage of Greece

The Roman Empire, before Christianity became its dominant religion in 380 CE, had a competing religious belief system known as the religion of Mithras. This religion worshiped Mithra, the son of Zoroaster's main god Mazda (also known as Enlil), who was also revered by the Romans. Symbolically slaying bulls was a significant ritual in this religion, representing the slaying of the "devil," which was associated with Enki, the sun-god and enemy of Enlil, who was often depicted with two horns. Following the triumph of Christianity, followers of Enlil were persecuted.

The Romans largely relied on the intellectual contributions of the Greeks, adopting their gods by simply translating their names (Zeus became Jupiter, Posseidon became Neptune, etc.) and embracing Greek philosophy. Roman philosophers such as Lucretius (-55 CE), who explored evolution and atomism, Seneca (-65 CE), and Cicero (-43 CE) shared similar views to Posidonius, emphasizing the avoidance of anger, the management of grief, moral conduct, and benefiting others. Emperor Marcus Aurelius (-180 CE), although regarded as a great thinker promoting positive morality and honest political leadership, did not make significant contributions to philosophy of mind.

 

What did the Gnostics comprehend?

During the era of the ancient Greeks, a philosophical standpoint, commonly known as Gnosticism, emerged. Plato drew a distinction between "practical" (praktikos) and "intellectual" (gnostikos) individuals, with the Gnostics falling into the latter category. These individuals delved into the profound dimensions of existence, aspiring to fathom its underlying causes. Christian Gnosticism evolved from various groups, such as the Ophites, whose name stems from the root word "snake" (ophis). In their belief system, the snake or dragon symbolized the fundamental essence of all things and the hidden wisdom. They referred to this cosmic force as Leviathan, a mighty dragon or snake

We find its reptilian appearance in Sobek, the God of Akhenaten, and in the serpent-like Mesopotamian deity Marduk, who battled against Tiamat. There's also the colossal world-serpent Jörmungandr, whom Thor clashed with in Norse mythology. In Hindu mythology, we have Vrta, the serpent slain by Indra. Even St. Michael, the expelled ex-angel, confronted this reptilian force mentioned in the 7000-year-old Sumerian tablets, as Enki. In Mandaeism, the demon Ur and the god of Satanists, Baphomet, both represent Leviathan. Notably, the Hebrew characters of Leviathan's name (לויתן) can be seen around the corners of the satanic pentagram. Other names associated with this entity include Ialdaboath, Yahweh, and Ahriman.

Gnostic philosophy revolves around this very topic, with those who slay Leviathan being favored. Furthermore, Gnosticism defines happiness and wisdom as the ultimate goals. It is worth noting that the root of the Greek word "sophia" (wisdom) comes from the root "ophia." The concept of Monad - the idea that God is the universe that appears, disappears, and reappears again (an aeon) - also originated in Gnosticism.

Hippolytus of Rome (-235 CE) was among the early proponents of Gnosticism. However, Gnosticism encompassed various lineages, including Ophites, Basilideans, Valentinianism, Hermeticism, and the Persian Manichaeanism led by the Jewish-Christian Prophet Mani (216–276).

Manichaeanism, which became the main religion of the vast Uyghur Empire, from which the Huns originated, incorporates Zoroastrianism, and Mani also drew from Hinduism and Buddhism.

Followers of Manichaeanism criticize royal power and promote asceticism. Another lineage within Gnosticism is Mandaeism, a monotheistic religion whose adherents, known as Mandaeans, are Semitic people from Mesopotamia. The Aramaic word "manda" means knowledge, highlighting their philosophical inclination. Notably, significant figures like Adam, Noah, and John the Baptist, who baptized Jesus, were Mandaeans. Additionally, the Kabbalah, a Gnostic lineage that found its way into Judaism, holds immense significance. Its foundational text, the Zohar, is of great importance, as the group known as the Sabbatean-Frankists, who secretly influenced world history since the 17th century, still utilize it today.

 

In the East, Hinduism spread and gave rise to its various schools of thought

Philosophy also thrived in the Eastern world, particularly during Hinduism's classical period (c. 320-650 CE), which coincided with the Gupta Empire's golden age. This period marked a significant shift in development. While the earlier phase of Hinduism saw the emergence of belief systems centered around external gods, the second main period witnessed a profound inward turn. People began to utilize their noble intellects to introspect and delve into the workings of their own minds. This introspective approach laid the foundation for the development of various philosophical schools within Hinduism, bringing forth a deeper understanding of the self and the universe.

Within this timeframe, six schools of Hindu philosophy emerged. These schools were all mainly dualistic in nature, perceiving a clear separation between the comprehensive experience that transcends the individual experiences of the subject, object, and action. They regarded these aspects as distinct entities rather than mere facets of the same unified whole. Within the various schools of Hindu philosophy, there is an emphasis on the distinction between the doer, the action, and the result, highlighting the importance of who does what and the attainment of specific states of mind. On the other hand, Buddhism takes a different perspective, considering the subject, object, and action as interconnected facets of the same unified totality. In Buddhism, the focus shifts away from individual qualities or states of mind and instead centers on the nature of the mind itself. It is the space-like quality of the mind, the expansive awareness in which all outer and inner phenomena arise, that holds significance in Buddhism. While Hinduism may involve the aspiration to obtain the qualities of a creator or co-creator, Buddhism transcends such notions by emphasizing the fundamental nature of the mind and its interconnectedness with all phenomena. Even a god, in its manifestation, appears within the realm of space. No matter what states of mind we experience, all emerge in our mind, that is space-like awareness. Indeed, comprehending the nature of a space-like mind encompasses the understanding of both the appearances within it and the container itself—the expansive space in which all phenomena arise and exist. This contrasting viewpoint sets Hinduism apart from the non-dualistic perspective of Buddhism.

Returning to Hinduism, it is worth noting that the ancient Samkhya school of thought within Hindu philosophy focuses on the differentiation of consciousness and the cognition of the senses. According to Samkhya, life is seen as the point where these two aspects converge in conjunction with the elements. It is important to highlight that Samkhya is a non-theistic school within the Hindu tradition that propagates to follow „the Universal order”.

Gautama Siddhartha, who would later become known as the Buddha, extensively studied Samkhya teachings. His proficiency in Samkhya was such that his teacher asked him to take on the role of a teacher himself. However, Siddhartha soon realized that he had not yet discovered the underlying cause of human suffering and how it could be brought to an end. It was at this crucial juncture that he made the decision to sit beneath a tree in Bodh Gaya and resolve not to rise until he had found a solution. After a period of intense contemplation and meditation that lasted 49 days, he finally attained the profound realization he had been seeking.

The Yoga school, which is another prominent school within Hinduism, is based on the principles of Samkhya but incorporates the practice of yoga postures and breathing exercises. It introduces the concept of a "personal god" called Ishvara. Both the Samkhya and Yoga schools emphasize knowledge derived from perception, making them early precursors of what we now refer to as phenomenology in the Western philosophical tradition.

The key difference between Eastern and Western phenomenology lies in the practical method employed by Hindus, specifically the focus on a single object or point of concentration during meditation, known as samadhi. By directing their attention to a single point and allowing the incessant stream of thoughts to settle, practitioners aim to enter a state of samadhi, where all mental fluctuations cease. This practice enables individuals to recognize and understand the nature of their own thoughts and ultimately leads to a state of longer periods of thoughtlessness. This ability serves as a valuable starting point for comprehending the intricate workings of the mind.

The Nyaya school, which is one of the six main schools of Hindu philosophy, also places great emphasis on the acquisition of knowledge rather than the worship of a specific deity. According to Nyaya, human suffering arises from past mistakes or actions performed out of ignorance. It asserts that our current actions sow the seeds for our future lives, thus establishing a continuous chain of cause and effect. In the Sanskrit language, the term for action is "karma," and the consequences of these actions shape our circumstances. This understanding of karma, or causation, is like the currents beneath the surface of the ocean, which both generate and are influenced by the waves above.

The Nyaya school posits that through wisdom and right action, one can gradually transcend the cycle of recurring suffering and delusion. By following the path of correct knowledge and conduct, individuals can ultimately attain liberation from suffering, known as "Moksha," after several lifetimes. This perspective aligns with a form of direct realism, which suggests that knowledge is obtained through direct perception and observation. Interestingly, the same concept can also be found within Buddhism, demonstrating the cross-pollination of philosophical ideas between these ancient traditions.

The Vaisheshika school, the fourth main school of Hindu philosophy, shares some similarities with the Nyaya school. However, it places particular importance on the Vedas as the source of knowledge and holds a unique perspective on the nature of the universe. The Vaisheshikas consider atoms as the fundamental building blocks of the universe, similar to the views held by Western philosophers such as Democritus, Epicurus, and Lucretius.

According to the Vaisheshikas, knowledge is derived from two primary sources: perception and conscious inference. They are particularly interested in understanding how the waves of existence appear and disappear within the ocean of reality.

The Mimamsa school, one of the primary schools of Hindu philosophy, derives its name from the Sanskrit term that signifies "reflection" or "critical investigation." Similar to the Nyaya and Vaisheshika schools, Mimamsa holds the Vedas as the principal wellspring of knowledge. Nonetheless, it places specific emphasis on the "later" texts of the Vedas, which are recognized as the Upanishads. The Upanishads contain profound teachings that invite contemplation and exploration into the nature of existence. They delve into concepts such as the nature of the self (Atman) and its relationship to the ultimate reality (Brahman). Within the Mimamsa school, the focus lies on understanding and interpreting the teachings of the Upanishads in order to guide righteous actions and conduct, a virtuous life. By engaging in proper rituals, performing ethical deeds, and cultivating virtuous qualities, individuals strive to create positive mental impressions and accumulate good karma.

Adi Shankara (ca. 700-750), in his innovative approach, synthesized the principles of Mimamsa with insights from Buddhist texts, giving rise to Advaita Vedanta. This philosophical school, also known as Uttara-Mimamsa (meaning, the one that reaches/points over Mimamsa). Advaita Vedanta, stemming from its Hindu roots, evolved into a profound exploration of consciousness and meditative practice. It shares striking similarities with Chan/Zen Buddhism, emphasizing direct experiential understanding and the transcendent nature of reality. Adi Shankara's integration of Mimamsa and Buddhist wisdom birthed a transformative path that emphasizes self-inquiry and meditative practices to uncover the profound truth of non-duality. Advaita Vedanta, like the space-like mind in which all phenomena arise and subside, invites us to transcend limited perceptions and abide in the expansive awareness of our true nature.

 

Indeed, Buddhism paved its way in the East

During this period, a famous blue-eyed Buddhist philosopher from the Indo-Greek Kingdom named Bodhidharama (5th or 6th century) traveled to China and established the Shaolin Monastery, which later became known as the holder of Shaolin Kung Fu. He also taught meditation, which eventually evolved into Chan in China and Zen in Japan.

Buddhism also flourished in India and Nepal during this time. Nagarjuna, one of the widely known great ancient philosophers of ancient Asia from whom the so-called skeptic movement is derived, lived around the 3rd century. The word "skeptic" is actually a misunderstanding. Nagarjuna was not a doubter. He knew exactly what he was saying, as proved by modern particle physics and quantum physics: things have no inherent essence. We can split atoms into bosons, bosons into photons, and photons continuously appear and disappear in the vacuum. Being skeptical about whether one finds anything lasting or not is not the matter of context. Later, Candrakirti (c. -650), a professor at Nalanda University, explained and commented on Nagarjuna's condensed statements and made them understandable for everyday readers like us.

Vasubandhu (4-5th century) from the Gandhara kingdom and his half-brother Asanga (4th century), both masters of Nalanda University, were the founders of the "Mind Only" (Yogacharia or Chittamatra) school. This school is similar to Western solipsism, as it states that nothing exists except the mind, and the idea of a Self is just an illusory thought. The double-slit experiment in quantum physics concludes that whatever manifests as matter does so due to the involved consciousness, so Vasubandhu would have loved our modern science supporting his thesis. Vasubandhu's student Dignaga (5-6th century, ca. -540) further developed Buddhist deductive logic and states that there are only two ways of obtaining knowledge: perceptions and reasoning. Perceptions can be any impulses that arrive from senses, or it can be directly perceived knowledge as well, which we call intuition. His works influenced Dharmakirti (6-7th century), another master from Nalanda, who elaborated on the Mind Only school, and his works reached Adi Shankara through Adi Shankara’s teacher, contributing to the formation of Uttara-Mimamsa (Adveita Vedanta).

During the 8th century, the era of the esteemed Indian Buddhist scholar Shantideva, a group of remarkable individuals known as the 84 Mahasiddhas emerged. The term "mahasiddha" refers to "great supermen" where "maha" denotes greatness and "siddhi" signifies superpowers. These extraordinary individuals cultivated a diverse range of superpowers that were extensively explained by the Buddha himself. Among these Mahasiddhas, Saraha held a prominent role as their leader. It is noteworthy that Saraha's subsequent reincarnations continued to leave a lasting impact.

The mahasiddha’s main practice cave was located right next to Volture Peak in Rajagra, where the historical Buddha of our time contemplated the essence-less space-nature of appearances, recorded as the Heart Sutra. Gautama stated, "form is emptiness, emptiness is form, form and emptiness are inseparable," and this is where the Mahayana (middle way) lineage of Buddhism began.

This was also the time of the famous mahasiddha, Padmasambhava or Guru Rinpoche (ca. 8th-9th century), the 'Precious Guru,' who established Buddhist teachings in Nepal, Bhutan, and Tibet with the help of Shantarakshita (-788). They were invited by the king of the large Tibetan Empire, Tri-Song Detsen (-804), who wanted to free his land from Manichaeism, which he believed was confused and unauthentic as it mixed parts of many religions. Inspired by the supernatural capacities of the mahasiddhas, the king sought to introduce pure Buddhism to his empire.

Following his period of meditation retreat in Nepal, specifically in the Yagleshö cave along the route from Kathmandu to Parphing, Padmasambhava attained enlightenment, similar to the awakening experienced by Gautama Buddha.In response to the invitation from a local Bhutanese king, Padmasambhava embarked on a transformative journey, soaring through the skies to reach Bhutan with the noble purpose of eradicating hindrances, including the devastating impact of epidemics that plagued the region. Recognizing the profound wisdom and spiritual power of Padmasambhava, Tri-Song Detsen, the esteemed ruler of Tibet, extended a sincere invitation to the revered yogi. In tibet, Guru Rinpoche had pivotal role in the establishment of the venerable Samye Monastery, the first Buddhist monastery in Tibet.

Wherever Padmasambhava traveled, he disseminated the profound teachings of the Vajrayana. One of the extraordinary aspects of the highest mind-teachings is the practice of the "Great Perfection", also known as Dzogchen. Because Padmasambhava’s teachings that were inherited from teacher to student is the oldast so called lineage in tibel, it is called the Nyingma (the Old) Lineage.

So, to make it more clear: one of the aspects, worldview or meditation styles (Dzogchen) of the highest teachings of the Buddha (Vajrayana or Diamond Way teachings) are carried by the Nyingmapa lineage. This profound path embodies the understanding that everything in existence is already inherently perfect, yet our states of mind are veiled. The meditation system of Dzogchen or Great Perfection teachings carried by the Nyingmapas, serves as a transformative tool for exploring the depths of one's own mind. It is particularly beneficial for individuals who possess a keen awareness of their dislikes, those, who particularily know what they don’t like. By engaging in this practice, one can effectively cultivate a profound shift in their relationship with anger, transforming its strong tendencies. It can be likened to a gentle inclination towards experiencing the space-nature of mind or, more accurately, cultivating a heightened awareness of the mind in both meditation and one's overall perspective on life. The end-gole is enlightenment.

Here, it is important to note that the term enlightenment, as used in Buddhist scriptures, has nothing to do with the western word enlightenment, which refers to intellectual improvement. In Buddhism it is not intellectual, but much deeper than that. It is connected not only to an individual’s consciousness, but to their mind, that is behind consciousness and all phenomena as a space-like awareness. According to scriptures, when Gautama attained enlightenment, the entire universe trembled, and from that moment onward, he possessed an intuitive understanding beyond the constraints of space and time. His knowledge transcended ordinary boundaries, granting him profound insight into the nature of reality. It is said that even in the tiniest part of his being, such as the tip of his pinky finger, he experienced immense joy comparable to the bliss experienced by a couple in the peak of their lovemaking. This symbolizes the extraordinary depth of his realization and the profound happiness that accompanied his enlightened state.

Nevertheless, the history of the East was not always joyful. Around 1000 AD, a dark cloud descended upon the East, as the realm of philosophy and freedom of thought faced challenging times due to the brutal Muslim invasion of India, carried out in the name of Mohammed's Jihad. While Hindus and Buddhists sought to cultivate the qualities of their minds and generate positive karma, the Muslim invaders were driven by a desire for territorial expansion, forcibly converting or eliminating those who did not share their religious beliefs.

They ruthlessly destroyed texts and cultural institutions, leading to a devastating genocide that claimed the lives of over 200 million Hindus, Sikhs, and Buddhists. This staggering number surpasses 200-20 times the casualties caused by the Crusades (1-10 million), surpasses 34 times the Jews killed in World War II (5.8 million), and surpasses around 10 times the people died under Stalin's regime (20-40 million) in the USSR. Prominent centers of learning like the prospering Nalanda University, boasting 30,000 students, were reduced to ashes, eradicating invaluable knowledge and eliminating prescious people. The perpetrators justified these actions as a means to achieve "peace" from their own perspective, but from an Asian standpoint, their deeds accumulated tremendous negative karma.

The Indians, known for their fondness for sweet tea, valiantly resisted the invaders, yet they often found themselves on the losing against Islam’s „forceful negotiation style”. The oppressive rule of the aggressors persisted for a staggering span of 800 years, subjecting the Indian population to a prolonged era of enslavement.

The flourishing centers of philosophy in the East underwent a significant shift, with the focal points of Hinduism moving to South India.

In the face of Buddhism being nearly eradicated from North and certain parts of Middle India, rescue efforts were undertaken in two directions: the North and the South. Thus, the foundational teachings of Siddhartha, which encompass karma and numerous monastic precepts, known as Theravada or Hinayana (Small Vehicle) teachings, found their way into Southeast Asia. Simultaneously, the middle-level teachings (Great Vehicle or Mahayana) that emphasize motivation and the harmonious balance of compassion and wisdom migrated to the North. Building upon these two, the highest teachings of the Buddha, referred to as the Diamond Vehicle, Diamond Way, or Vajrayana, experienced a resurgence in the Himalayas as a second wave following Padmasambhava's influence. Vajrayana teachings directly illuminate the mind through the utilization of mantras, inner energy practices, tantric rituals, and awareness techniques. Different schools with diverse styles and traditions emerged, all converging towards the same objective: the recognition of one's own mind nature and, consequently, the nature of reality, known as enlightenment. Alongside the ancient Nyingmapa lineage, the Kagyü and Sakya lineages gradually emerged as the other two main Vajrayana lineages in Tibet. The Gelugpa lineage of the Dalai Lama, which primarily follows the teachings of the renowned Bengali siddha Atisha (-1054) and the Kadampa tradition of Mahayana Buddhism, emphasizing virtuous conduct and gradual development, emerged at a later period, and caused a lot of headache to the old lineages.

Thus, the Muslim invasion and massacre resulted in a second wave of Buddhism in Nepal, Bhutan, and the snowy lands of Tibet.

During this transitional period, an extraordinary event occurred when Naropa (c. -1082), one of the esteemed professors of Nalanda University, became profoundly inspired upon hearing the name of the renowned mahasiddha Tilopa (-1069). Filled with enthusiasm, Naropa embarked on a quest to find Tilopa, the old Indian sage, in order to receive teachings and guidance from him. As Naropa had too many thoughts and concepts, Tilopa literally had to smash his pride and ego to create some space for openness. In one episode, when Naropa finally found Tilopa, the latter was frying two fish on the bank of a stream. Naropa became moralistic and asked how a saint like Tilopa could fry living beings and eat meat. Tilopa looked at him without a word, threw back the two fried fish to the creek, snapped his finger, and the two fish healed and swam away immediately. Naropa's eyes grew, and he had no doubts about his teacher afterward. After Naropa purified his karma for years next to him, Tilopa finally sent him to fetch water, and when he returned, Tilopa simply snapped him in the forehead with his worn-out slippers. The ex-professor Naropa lost all concepts and realized the understanding of the so-called „Great Seal” or „Great Stamp” (skrt.: Mahamudra). It means that non-conceptuality, the non-dual experience of mind seals every experience from the moment of understanding it. When one sees the so-called space-awareness nature of phenomena without any intellectual concept, every experience is „sealed” by this view.

A Buddhist joke fits well here in the form of a question and answer: "Q: Was the Buddha thinking? A: He was when he wanted to." From this, we may infer that Buddhist philosophy first aims to not believe in anything or in any God, but to ask questions. The pursuit of intellectual understanding serves as a valuable tool to highlight its own limitations that is not sufficient to rely solely on the waves of the ocean for understanding the depth of the ocean. Instead, it is through delving into the depths of the mind that is behind relative consciousness (symbolized by the ocean, its inherent "oceanness" or water) that we discover profound insights into the nature of reality. Buddhism says that first, one polishes the brain, and then with meditation practice, "the knowledge falls down into the heart and becomes real understanding and experience." When one recognizes the nature of mind, they understand that the waves and depths of the ocean share a water-like quality that has always been present, no matter the flux it currently experiences.

Naropa passed on his teachings to the Tibetan translator Marpa (-1097), who was a layman and businessman with a large household who aimed to collect and bring Buddhist teachings to Tibet. Marpa's journey from Tibet to India lasted six years, including three years of acclimatization and learning Sanskrit in Nepal near the famous Swayambhu stupa of Kathmandu. He became the teacher of Tibet's most renowned yogi, Milarepa (-1135), who meditated in remote locations, such as caves, and engaged in the guru yoga practice that involves focusing on an enlightened teacher's qualities to obtain the same qualities. According to stories, after Milarepa reached enlightenment, he flew from mountain peak to mountain peak to teach his yogi students, and he flew from valley to valley to teach villeage people. His best student, Rechungpa, was a yogi who spent the majority of his time with his girlfriends and he preferred the free life of living in the mountains. Therefore, Milarepa's other exceptional student, Gampopa (-1153), a doctor from Dhagpo took his teachings further. Gampopa, known as the physician from Dagpo, possessed a deep intellectual background and held a great passion for books and knowledge. His love for learning was evident in his efforts to fund a library, which contributed to the preservation and dissemination of Buddhist scriptures. Thus, Gampopa played a crucial role in establishing the monastic system in Tibet, laying the foundation for the flourishing Buddhist monastic tradition in the region.

Gampopa, utilizing his vast knowledge and background, adeptly synthesized various teachings, providing valuable insights into the methods Buddhism employs to ”cut through” the limitations of concepts. Elaborating on these teachings can greatly enhance our understanding of the profound strategies employed by Buddhism to achieve a direct realization beyond conceptual frameworks.

The foundation of all Vajrayana teachings is rooted in the Mahayana tradition, specifically the gradual path teachings (Lam Rim) of the Kadampa lineage, as expounded by Atisha. These teachings emphasize the progressive accumulation of both merit and wisdom, step by step.

Gampopa, in his spiritual journey, skillfully merged the gradual teachings of the Lam Rim with the joyfully transformative practices of inner heat generation known as Tummo, which he learned from Milarepa. This integration of Tummo marked the next step to be practiced after the progressive approach of the Lam Rim. The Tummo is one of the six yogas of Naropa. Yogi practitioners meditate in caves with -40 Celsius degrees (-40 Fahrenheit), while the Tummo practice keeps them warm. The culmination of the Tummo practice is the profound realization of the non-dual nature of mind. By engaging in the practice of generating and then cutting through great bliss, practitioners are able to experience a mental breakthrough. This breakthrough entails the direct recognition and realization of the inherent non-duality and interconnectedness of all phenomena. It is an experiential understanding that transcends conceptual limitations and brings about a deep sense of unity and clarity. Through the transformative power of Tummo, practitioners can access this state of non-dual awareness and awaken to the true nature of their own mind. The transformative "flip-over" or "aha" or ”cut-through” experience in the mind takes place when the profound bliss generated within one's body merges with the boundless, spacious quality of the mind. It is a moment of realization where the practitioner directly experiences the inseparable nature of bliss and space-nature, recognizing the ultimate truth of reality.

In addition to the six yogas of Naropa learned from Marpa, Gampopa also embraced the practice of the union of Demchog and Phagmo, known as Chakrasamvara or the Buddha of Highest Bliss. This practice encompasses light and energy techniques that beautifully exemplify the inseparable nature of space and bliss.

Further more, Gampopa enriched his teachings by incorporating the profound mind-teachings of Dzogchen, specifically the Semde tradition. With this comprehensive approach, Gampopa developed a systematic explanation of the four stages of development that one may experience when engaging in the Mahamudra meditation of non-conceptuality, which he had learned from his teacher Milarepa. Mahamudra also aims for the ”cut-through”, but it does it by looking into what is behind and between thoughts. It is one of the methods through which the inherent space-like nature of the mind and phenomena is recognized and realized. One of the key insights that Mahamudra offers is the direct recognition that the experience of a solid and independent self, the belief in the existence of an inherent "I," that thought that says „I exist,” is merely a simple thought, a conceptual construct. It is seen that behind the words "I" and "exist," there is no concrete essence or substantial meaning that can be grasped. Ultimately, everything is found to be inherently space-like in nature. It is important to note that when we refer to "everything," we are acknowledging that all phenomena manifest and play out within the spaciousness of awareness. They appear, abide for a time, and then naturally dissolve back into the inherent openness of the mind. This understanding emphasizes the dynamic and transient nature of phenomena, which arise and cease in the vast expanse of space-awareness.

As Gampopa advanced in age, he embodied the essence of Mahamudra in his every response and interaction. When people approached him with questions or sought guidance, he would skillfully and spontaneously offer teachings from the perspective of Mahamudra. Gampopa's profound understanding of Mahamudra permeated his entire being, enabling him to effortlessly guide others on the path to awakening.

His synthesis of these teachings created a unique and comprehensive approach to spiritual development, encompassing both gradual and direct paths to awakening. He thus formed the oral transmition tradition of the Vajrayana teachings called the ”oral transmition lineage,” the Kagyü lineage. From Gampopa’s students four major and eight minor Kagyü lineages emerged, out of which the Karma Kagyü, the Drikung Kagyü, the Drukpa Kagyü and the Taklung Kagyü survived as significantly followed independent lineages. These Kagyü lineages are suited mainly for those who have a clear sense of what they want, the people who are mainly led by their desires.

The 1st Karmapa, Düsüm Khyempa (-1193), recognized as the reincarnation of Saraha and the recipient of Gampopa's complete Mahamudra transmission, played a pivotal role in Tibetan Buddhism. Foretold by Gautama Siddharta and Padmasambhava, he became the first consciously reincarnating lama in Tibet, earning the title of the "black hat" lama and the revered king of yogis. The Karma Kagyü lineage, established by him, gained widespread recognition and immense significance in Tibet. Presently, the 17th Karmapa, Thaye Dorje, holds the position of leadership.

Another noteworthy student of Gampopa was Phagmo Drupa (-1170), whose teachings paved the way for the Drikung Kagyü lineage. This lineage is currently led by the esteemed Drikungpa, also known as Drikung Kyabgon Chetsang Rinpoche. A prominent disciple of Phagmo Drupa was Jigten Sumgön, whose present incarnations are the lineage of the beloved Garchen Rinpoches.

Additionally, it is worth noting that the Drikung Kagyü lineage, which holds significant influence in Bhutan, traces its origins back to a student of Phagmo Drupa and his subsequent student.

During the same period as Gampopa, the Sakya meditation school was also established, which developed into a hereditary lineage within a family. As a result, Tibet came to have three distinct forms of Buddhism: the Nyingma tradition, which was the ancient tradition established by Guru Rinpoche; the Kagyü lineage, founded by Milarepa and known for its oral transmission; and the Sakya lineage, characterized by its family inheritance. These three lineages, known as the "red hat" Buddhist schools of Tibet, coexisted.

At a later time, a new lineage known as the "yellow hat" emerged. Je Tsongkhapa, a student of the student of the 4th Karmapa, founded the "new Kadampa" lineage, also known as Gelugpa. This lineage exclusively relied on scriptures originating from India. The Gelugpas, led by the Dalai Lamas, strategically built their monasteries at important crossroads, which gave them influence in worldly matters and political affairs. As a result, the other three schools entrusted them with political responsibilities while they focused on meditation and spiritual practices.

In Tibet, a common Kagyü joke expressed the different strengths and approaches of the Buddhist lineages: "If you want to study and engage in debates, go to the Gelugpas; if you want to study and focus on meditation, learn from the Sakyas; if you wish to meditate turn to the Nyingmapas, and if you wish to seek swift enlightenment, go to the Kagyüpas." This humorous remark was often accompanied by a joke: "Nyingma is for those with an angry temperament, Kagyü for those driven by desires, and Gelug is for those who are confused." Another saying depicted the Sakyas as engaging in extensive learning, discussions and lengthy oral transmitions, the Nyingmas as proud and fact-oriented, needing effort to connect and interact, while the Kagyüs were portrayed as affectionate, constantly embracing and supporting one another.

Both the Kagyü and Nyingma systems offer profound methods for recognizing the nature of mind. It is no surprise that the 2nd Karmapa (-1283), teacher of Möngke Khan and Kublai's brother, and the 3rd Karmapa (-1339), teacher of Chinese Emperor Toghon Temur, combined the core teachings of Karma Kagyü and Nyingma (Mahamudra and Dzogchen) to form Karma Nyingtik, which is still practiced today. The Drikung Kagyü lineage also has its own teachings on this union, known as Yangzab, passed down through the lineage of Garchen Rinpoches.

Additionally, there is a movement called the Rime movement in Tibetan Buddhism, supported by the Karmapas, where experienced lamas incorporate teachings from all four major lineages of Buddhism and skillfully select the most appropriate teachings for their students from their vast repertoire.

 

How the West tried to survive under the throat-grip of Catholic dogma?

During the Dark Middle Ages, which began around 400 CE, Western philosophy became heavily influenced by Catholic dogma, particularly through the teachings of St. Augustine (-430 CE). St. Augustine, originally a member of the Manicheist religion, later converted to Christianity and introduced the belief that evil is associated with matter, while good is associated with the spirit. This perspective led to the condemnation of anything that was considered beneficial to the body, including good food, comfortable living conditions, and even sex within the context of marriage. This period, spanning roughly 600 years until the 12th century, was marked by a lack of significant philosophical developments under the dominance of Christian dogma.

The first significant development following St. Augustine's influence was the assertion made by Anselm of Canterbury (-1109 CE) that "faith necessarily precedes reason." This statement established him as the "father of Latin Catholic scholasticism." St. Bernard (-1153) later founded the Cistercians, a religious order that placed emphasis on the Virgin Mary, offering a more balanced perspective within the male-dominated religious framework. Roughly a century later, St. Dominic (-1221) established the Dominican order, known as the "Hound Dogs of the Lord," [Lat.: Canes Domini] with the mission of disseminating and upholding Catholic dogma.
Unfortunately, this led to the Inquisition and the subsequent rise of the Knights Templar. Following in the footsteps of St. Dominic, St. Thomas Aquinas (-1274) adopted Aristotle's concept of the "unmoved mover" to explain God as the ultimate source of all movement. As mentioned earlier, Aquinas's interpretation of Aristotle's teachings is a significant deviation from the original intent. Aquinas manipulated Aristotle's words to suit his own agenda, leading to a misinterpretation of Aristotle's intended meaning.

Aquinas overlooked that there would be a necessary cause needed for the appearance of the "unmoved mover." The intellectual climate of the time was not yet conducive to discussing concepts such as infinity and timeless space. Aquinas' teachings dominated Catholic institutions for centuries.

St. Francis of Assisi, who lived in the 13th century, founded the Franciscan order, which originated from a lay movement. This order placed great emphasis on virtues such as humility, poverty, and compassionate engagement with the less fortunate and even animals.

Shortly thereafter, Roger Bacon (1214-1294), driven by a mystical and philosophical perspective, pushed the boundaries of logic in an attempt to eradicate the cause of ignorance. The Franciscan scholastic Duns Scotus (1266-1308) initiated discussions on the 'essence' of beings, while Meister Eckhart (-c.1328), from whom Eckhart Tolle derived his name, introduced the principle of "Godliness" as an inherent quality of humanity. Unfortunately, due to the prevailing strict conditions, their ability to expand the horizons of thought was significantly hindered.

As the field of intellectual discourse became dominated by the Catholic Church, an insightful voice emerged in the form of William of Ockham (-1347), who advocated for a direction devoid of excessive thoughts—a simplicity in thinking known as "Occam's razor." This groundbreaking approach gradually undermined the foundations of scholasticism within Latin Catholic institutions.

It took two centuries for the emergence of distinguished figures during the Northern Renaissance, such as Desiderius Erasmus (-1536) and Sir Thomas More (-1535). Both dedicated themselves to ecclesiastical reform and assumed leadership roles in intellectual circles. Erasmus, in particular, highlighted the importance of popes refraining from collecting wealth and instead following the example of humility and poverty set by their Master.

 

Cracking the Dogma of Catholicism: and the Tape-Fixing Attempt

In due time, Western society reached a pivotal moment when mental freedom, the liberation of thought, fought its way out of enslavement. The stage was set for an Augustinian monk to boldly nail his "95 points of freedom of a Christian" to a castle church in Wittenberg, Germany, in 1517. This act symbolized a powerful stand against the system of indulgences and the overarching authority of the pope. Martin Luther (-1546) employed immaculate logic, paving the way for Jean Calvin (-1564), who emphasized the importance of knowing oneself in addition to understanding God. This marked a significant shift from the Augustinian belief that only God mattered and the body was inherently sinful, to recognizing the importance of both God and self-understanding. Calvin's unfortunate adherence to predestination, the belief that one's life is predetermined, reflects the prevailing mindset of his time. Nonetheless, his ideas represented a significant breakthrough in challenging the rigid constraints imposed by Catholic dogma.

The Protestant Reformation led by Luther and Calvin triggered a Counter-Reformation response from the Catholic side. In response, the pope called upon Ignatius Loyola (-1556) to establish the Jesuit order—a bloodthirsty group formed along military lines. Recognizing the waning effectiveness of oppressive dictatorship, they shifted their strategy, promoting a form of materialism that directed people's attention toward earthly matters. They advocated for the integration of faith and good works, effectively diverting individuals from excessive contemplation and encouraging action. The Jesuits, serving as the Church's dedicated missionaries, retained their individual free will, enabling them to act as needed without explicit directives. Meanwhile, the reestablished inquisition effectively upheld Catholic authority.

The debates surrounding permissible actions and behaviors, particularly within the realms of Catholicism and Protestantism, gave rise to the development of a language and framework for civil law. This shift towards civil law, prioritizing human rights and freedoms, marked a significant step towards religious freedom in the Western world. The influential Dutch thinker H. Grotius (-1583), known as the intellectual architect of the Peace of Westphalia, played a crucial role in advancing the concept of natural rights. These rights are considered fundamental and not contingent upon the customs of any particular culture. From Christian origins, the idea of human equality resurfaced, extending basic rights to both serfs, aristocrats, and even popes under the umbrella of natural law. Additionally, the notion of an "international society" laid the groundwork for international law.

 

The Hidden Political Philosophy and Legal Foundations of Catholic Control

Civil law, historically, has also been closely intertwined with military law and the concept of the "law of the see," which stands in contrast to the "law of the land." Under the law of the land, individuals are recognized as living beings with legal rights, including the right to own property. However, under the law of the see, individuals are effectively considered to have gone and disappeared ”in the see” and are legally declared non-living beings whose ownership is transferred to the ruler, in this case, the pope. Why the pope? The Roman Empire employed this law to exert control over the occupied people, or "civitis." When the Holy Roman Empire agreed to the Peace of Westphalia, it essentially established a system that further served the empire's own agenda. But what was that agenda? The papal bull of 1213, known as the holy covenant, asserts that "all souls, all flesh, and all land" are the property of the pope. As a result, people are stripped of their rightful inheritance and lose their freedom, as their bodies become the property of the pope. The Magna Carta of 1215 serves as a deceptive cover-up to conceal the loss of true inheritance status (Cestui Que Vie). King John deceitfully misrepresents the nobility's freedom and rights, while being aware that all ultimately belong to the pope. The true distribution of power and the conveyed power situation are deliberately kept separate and secret.

In 1302, the bull "Unam Sanctam" declares the pope's right to control kings. The popes exert control over their empire from the Vatican, which derives its name from "Vatic," signifying prophetic/oracle, and "can," meaning dog/wolf/jackal, with "jackal" being the Latin word for "draconis." Therefore, the civil law agreed upon by the Roman Empire served to further strengthen the pope's control under the law of the see, but not in the way we might expect. Secularity and internationalism were pursued as means of achieving world control by treating all individuals as non-living beings under the law of the see, and influencing their beliefs through the elite ruling under the control of the Vatican city-state. The Vatican, in addition to its own city-state, also established two other city-states: London City and Washington DC. This includes both the "line of the priest" exerting influence over monotheistic beliefs, including their respective churches, and the "line of the king" exerting control over civilians through an elite class and their affiliated organizations. The Vatican, in addition to its own sovereign territory, has also established two other independent city-states: London City (to assert economic control) and Washington DC (to exercise political and military control). Fortunately, the plan for a new world order did not come to fruition.

 

Unleashing the Jinn of Science: A Point of No Return

From a certain point onward, the expansiveness of the human mind could no longer be contained in a closed bottle. The realms of science began to unfold, as great minds ushered in new perspectives. N. Copernicus (-1543) boldly presented the heliocentric view, followed by J. Kepler (-1630) and his revolutionary model of the solar system. Galileo G (-1642) gazed upon the moon through his telescope and uncovered the laws of falling bodies. F. Bacon (-1626) famously declared that "knowledge is power," solidifying the growing influence of scientific pursuits and inventive endeavors.

Further more, T. Hobbes (-1679) posited that the universe consists solely of matter in motion, asserting that even thoughts are nothing more than the movement of matter within the brain. His clashes with the Catholic Church in France forced him to seek refuge in London, where he aligned himself with O. Cromwell (-1658) in the battle against King Charles I during the English Civil War (1642-1651). Following their victory, Cromwell showed little mercy to Catholics in Britain, while Protestants were embraced.

Also I. Newton (-1726) arrived with his groundbreaking work in Newtonian physics, particularly the elucidation of the law of gravity. (Today, thanks to the groundbreaking discoveries of Einstein, we understand that the phenomenon we commonly refer to as gravity operates in a different manner. It is not the Earth pulling us downward, but rather the atmosphere exerting a force that presses us down. Nevertheless, during the time of Newton, the concept of gravity represented a scientific breakthrough.) Newton also emphasized the principle of causality, recognizing its indispensable role in the realm of physics. "Absolute and relative rest and motion are distinguished by their properties, causes, and effects," proclaimed Newton. Science shattered barriers, paving the way for unceasing logical and intellectual advancement.

Thanks to the religious freedom forged by Protestantism and the unrestricted growth of intellectual exploration, the collective consciousness of society reached a point where the German philosopher J. Böhme (-1624) could arrive at a profound revelation. He argued that there exists no ultimate distinction between the human mind and God.

 

The Deviant Few: Criminal Minds Along the Journey

Let us now travel back a century to assemble the lineup of historical criminals.

The senior official N Machiavelli (-1527), who was fully traumatized and got half-mad in the tortures he had to withstand to gain some power and fame wrote a book.This book, a manual for criminality, was recommended to and written directly for the Prince of the Florentine Republic. Machiavelli's underlying motive was to seek the Prince's financial support, thus hoping to attain personal renown. In his writings, he advocated for the utilization of cruelty, deception, treachery, and crime in politics and leadership. Although the Prince did not pay much attention to this book at the time, it gained traction later on. Today, anyone seeking to acquire material advantages through malevolent means can readily access and utilize it as a guidebook.
In the 16th century, the circulation of yet another criminal handbook posed a threat to the freedom of the Balkans and Central Europe. Europe found itself confronted with an Ottoman invasion, much like India faced during the turn of the first millennium. The Ottomans successfully occupied a significant portion of Europe, their expansion only ceasing when they encountered the resilient resistance of the Kingdom of Hungary and the formidable armored battalions of Vienna. Under the dominance of Muslim rule, individuals were deprived of the liberty to think, speak, or act freely. Women were relegated to secondary status, treated more as objects or tools, as prescribed by the teachings of this criminal handbook. The countries of Europe endured a lengthy struggle against the Ottoman presence, with the duration ranging from 150 to 500 years, depending on the specific country.

In the Ottoman Empire, the activities of a Turkish Jewish rabbi named Zabbatai Zevi (-1676) had a profound impact on Western civilization, comparable to that of Jesus. His lunatic philosophy was as follows: According to the Talmud, the arrival of the Jewish Messiah is contingent upon everyone either engaging in immoral (bad) behavior or displaying exemplary virtuous (good) conduct. Since it is unrealistic to expect everyone to behave virtuously, Zevi proposed that it would be easier for all individuals to act in a morally corrupt manner.

He subverted the principles of the Ten Commandments, inverting their intended meaning. "Do not kill" became "kill," "do not lie" became "lie," "do not commit adultery" became "engage in adultery," and so forth. Shockingly, pedophilia gained prominence among the members of this cult. The ethical and moral standards that we hold dear took a severe downturn. Due to the Jewish holy day of Sabbath falling on Saturdays, Zevi's cult engaged in their group sexual orgies specifically on that day. This led to them being referred to as Sabbateans, drawing from the connection to the Sabbath. From a Christian perspective, this cult represents pure Satanism. His teachings spread among Ashkenazi Jews, because ”he permitted what was prohibited”.

Here we may add to the storyline. According to the research conducted by geneticist Eran Elhaik PhD, an Ashkenazi Jewish American from New York, Ashkenazi Jews have been traced back to the region known as Ashkenaz, North-East Turkey, which was also referred to as Alania. Elhaik's findings suggest that the ancestral roots of Ashkenazi Jews can be linked to this particular area.

The region mentioned was previously part of the Khazarian Empire, located between the Black Sea and the Caspian Sea in the Caucasus. The empire consisted of three tribes: the Alans (from the area of Alania/Ashkenaz), the Sabirs (known today as Seclers in Transylvania), and the Onogurs (present-day Hungarians).In 740 AD, the Khazarian Khan named Bulan initiated the conversion of his nation to Talmudic Judaism, which included elements of the worship of Baal. Baal was a two-horned figure often represented by a bull. His grandson, Obadia, played a significant role as the main inquisitor during this period. The Alans were among the first to undergo conversion, resulting in a religious shift to Judaism while their Alanian (Caucasian) genetic heritage remained unchanged. Today, individuals with Alanian ancestry contribute to a significant portion of worldwide Judaism, accounting for approximately 98 percent, and 80-85 percent within the Jewish population in Israel.

A significant portion of the Jewish population today has genetic roots tracing back to the Alans. The Seclers, who lived in close proximity to the Alans in the north, and the Hungarians, who resided further north, were not inclined to embrace the idea of conversion. As a result, they engaged in a ”powerful negotiation” with the Alans, ultimately leading to the dissolution of the Khazarian Empire. The Seclers and the seven Hungarian tribes joined forces and moved back to the Carpathian Basin (876 AD), a region that had been the homeland of their Hun-Avar ancestors since around 140 AD.

Subsequently, due to the expansion of the Ottoman Empire, the Alans, also known as Ashkenazis, were compelled to relocate as well. They began establishing Ashkenazi (Alanian Khazar) communities throughout Europe (mainly in the area of current Poland and Germany). Some Ashkenazis opted to remain in Alania (present-day Turkey), where they paid taxes to Islam while secretly practicing Judaism. Others converted to Islam.

We shall come back to Zevi from this historical side-storyline. As Zevi's teachings spread like wildfire, they eventually reached the ears of the Turkish Sultan. The Sultan warned and threatened Zevi to either convert to Islam or face execution. Within a few days, Zevi donned a turban. This act further fueled the pride of his followers, as it established the tradition that lying, when practiced by Sabbateans, was considered a virtue. This allowed them to officially belong to any religion while secretly engaging in Sabbatean practices.

Furthermore, in the year June 6th 1666 (66 666), Zevi, an Ashkenazi Jew who had migrated to Jerusalem, boldly proclaimed himself as the new Jewish Messiah. This declaration sent news shockwaves throughout the Ashkenazi Jewish community all around the world. He gained a large number of followers who followed his teachings of Sabbateanism.

In the next generation, a Sabbatean Ashkenazi man named Jakub Lejbowicz, who later adopted the name Jacob Joseph Frank (–1791), claimed to be the reincarnation of Sabbatai Zevi. Around 1786, he relocated to Frankfurt am Main, a prominent center of Ashkenazi Jews in Germany, where he spread his teachings. This marked the emergence of Sabbatean-Frankism. During this time, Frank crossed paths with Meyer Amschel Bauer, who later adopted the name Rothschild. Rothschild, who was involved in Sabbatean-Frankism, approached the Jesuit University professor Adam Weishaupt (-1830) to establish a secret society known as the Illuminati. As we know, Jesuits are commonly known as the Pope's army. In May 1st, 1776, the formation of the secret society known as the Illuminati took place, as symbolized by the Roman numerals MDCCLXXVI found at the bottom of the pyramid on the one-dollar bill. This society also embraced Sabbatean-Frankism. The 25-point program of the Illuminati was designed as a systematic guide to attain complete control over society, embracing also the ideologies of Sabbatean-Frankism. Their aim is to achieve – as they express it – "full spectrum dominance."

 

The Awakening of the First Ones: The Dawn of Free Thought

During the 17th and 18th centuries, while the Ottomans had already conquered the Southern and Eastern parts of Europe, the free countries of Western Europe embarked on a journey of progress, embracing logic, science, and religious freedom. It was during this transformative period, known as the Enlightenment, that the seeds of modern philosophy were sown. „Enlightenment was understood as the education of the general public; its liberation from superstition, ignorance, and servitude; and the cultivation of its taste, manners, and reason.”(FCBFR,p165) The connection to Greek mythology, where Prometheus, also known as the Light Bearer (Lux Ferre or Lucifer), bestowed the light of knowledge upon humanity, mirroring the serpent's revelation to Eve about their individual intellect and ego, likely forms a profound association with the concept. From an operational standpoint, this idea closely aligns with the Freemasonic principle of actively seeking enlightenment or 'searching for the light.'

Modern Western philosophy was propelled forward by René Descartes (-1650), also known as Cartesius, a French soldier with battlefield training. Descartes developed practical and rational insights about life and the nature of things. His method of questioning everything became renowned as "Cartesian Doubt." One of his significant contributions to Western philosophy was the proposition that the mind and body are distinct entities, not the same. Descartes emphasized that existence, from a practical standpoint, can only be verified through the act of thinking. Thus, thinking serves as proof of existence. This Cartesian mode of thinking laid the foundation for rationalism in modern Western philosophy.

Baruch Spinoza (-1677) received a Jewish education in Amsterdam, but he eventually distanced himself from religious circles. Unlike Descartes, Spinoza believed that mind and matter were inseparable (HLHP). In his quest to understand existence, he posited that everything is a part of "God or Nature" (DRID). Spinoza advocated for free will and the importance of acting benevolently towards others. According to T. Goldstücker (-1872), a German Sanskrit scholar, Spinoza exhibited an "intellectual indifference to the transitory charms of this world," which aligns closely with the approach of Advaita Vedanta. Goldstücker noted "the Brahman, as conceived in the Upanishads and defined by Sankara, is clearly the same as Spinoza's 'Substantia'”.

While one of Spinoza's main students converted to Sabbatean-Frankism, Spinoza himself kept his distance from it.

Nicolas Malebranche (-1715), a French priest, continued the tradition of questioning everything, including one's own self. He possessed a keen intellect and delved into the inquiry of the existence of the self. However, he did not arrive at the conclusion that the mind is space-like. As a priest, Malebranche proposed that while the self cannot be located in any particular place, the idea of the self, along with all other ideas, exists solely within God.

Shortly after Spinoza, Gottfried Wilhelm Leibniz (1646-1716) further developed Spinoza's ideas and put forth the concept that the „universe is made of an infinite number of simple substances known as monads” (AJKVST). According to Leibniz, only monads are considered "real," while the rest of the world, including things, bodies, and movements, are mere illusory phenomena. This viewpoint established a clear distinction between mind and body, refuting materialism. Leibniz proposed the notion of a "preestablished harmony," whereby everything in the world appears and behaves in perfect accord. This sounds similar to the idea of the "Universal/Godly order" found in Hinduism. This idea encompassed both the concept of God, who created this harmonious order, and a more subtle interpretation of causality. Leibniz was renowned for his philosophy of optimism, believing we live in the best possible world. He considered that every sensation is a kind of intuition – thus using the word as ’intuition is when something comes into consciousness’-. He didn't believe in "a priori" intuitive perception but viewed space and time as external constructs related to monads, rather than the mind. Monads are indivisible, non-physical entities that possess perception and appetite. According to Leibniz, each monad is a unique, self-contained entity that perceives the universe from its own perspective. While humans are composed of complex monads, simpler monads exist in everything around us, even in inanimate objects. Leibniz formed the expression ’windowless monads’, as his monads have no causal connection in his system. He could not leave the God-idea behind due to his masonic oaths, still, he emphasized interconnectedness of all things. He stated: „Reality cannot be found except in One single source, because of the interconnection of all things with one another.”

Leibniz also dabbled in the use of iChing divination, an ancient Chinese practice employed by Confucianism and Taoism. He saw it as a way to gain insights into a person's current situation and used it as a descriptive mirror for reflection.

Christian Wolff (-1754), a renowned German philosopher, shared similar views to Leibniz. He believed substance to be a "living mirror" of the universe. As he expressed it: „Substance is ... in its essence representational power. ...according to its essence as representational power, carry the ground of all these relations within itself, thus being a "living mirror" of the universe.”(DHUREK)

 

The British Brains and French Hearts: Aspiring for Truth and a Better World

In Britain, the philosophical tradition of British Empiricism emerged, drawing inspiration from the works of F. Bacon and T. Hobbes. British Empiricism emphasized the primacy of sensory experiences and observations as a basis for knowledge, favoring the "a posteriori" (based on experience) over the "a priori" (prior to experience). This contrasted with rationalism, which asserted that reason itself is a source of knowledge.

British empiricism, originating from J. Locke (-1704), posits that knowledge can be acquired through reason, and sensory experience. Locke's view equates thoughts with material movements in the brain, similar to Hobbes. He also emphasized that knowledge emerges from the conflict and resolution of thoughts (agreements versus disagreement results knowledge).

D. Hume's (-1776) empiricism – though it was rooted in analysing matter - leads to the conclusion that nothing enduring can be found in things, echoing the ideas of Xenophanes in the West and Nagarjuna in the East, who believed in the space-like nature of everything. This philosophical position is referred to as skepticism, characterized by the expectation that lasting truths cannot be found in matter as everything carries an inherent space-nature. Modern particle physics reveals that breaking down neutrons and protons into their elemental components as quarks, leptons, and bosons results nothing else than light and electromagnetism. Also quantum physics confirms the skeptics' perspective by showing that the observer's attention manifests matter, supporting their skepticism. In this perspective, empiricism undermines its own foundation of experience as the source of knowledge. In a magneto-electrically holographic world, no experience can be deemed truly real. Instead, it is the mind that gives rise to and imbues experiences with a sense of reality, shaping our beliefs about their existence.

 

G. Berkeley's (-1753) empiricism went beyond conventional boundaries by asserting that individuals have subjective experiences based on their perceptions, leading to the notion that there is no universal truth. This expansion of thought was influenced by skepticism, Cartesian doubt, scientific advancements, and the logic of realism, broadening the horizons of people’s thinking. Converging paths indicated a shared direction, suggesting that humanity was on the brink of liberating itself from the rigid constraints of dogma. The prevailing tendency hinted at a forthcoming departure from strict and unquestioned beliefs.

Berkeley took this idea even further by suggesting that the world as we know it exists only within our consciousness. Consequently, the existence of things depends on mental activity and is highly subjective. This perspective is known as subjective idealism, empowering individuals to acknowledge only the existence of things that leave an imprint on their consciousness. This form of thinking aligns with immaterialism, where existence is not defined by material reasoning, but rather by the immaterial reasoning derived from consciousness-based experiences. It emphasizes that the nature of existence extends beyond mere physicality and encompasses the subjective and intangible aspects of conscious awareness.

In the cases of Berkeley and Hume, we witness a common theme among empiricists: as they delve deeper into their thinking, they come to the realization that there is no external reality that can be genuinely and empirically observed. Instead, they recognize that all experiences and phenomena occur within the realm of the observer's consciousness. This perspective highlights the subjective nature of our perception and challenges the notion of an objective, independently existing reality.

If everything arises within consciousness, why not cultivate a happy consciousness? Among the successors of Locke, J. Bentham (-1832) emerges as a prominent figure who developed his ideas around the principle of maximizing happiness for the greatest number of people. His utilitarian perspective, following in the footsteps of W. Godwin (-1836), prioritized the overall happiness of the community over individual happiness while condemning all forms of punishment as harmful.

Bentham's recognition of universal desire for happiness, combined with the mathematical understanding that the happiness of many outweighs that of one, resonates with the principles of Buddhist philosophy. Buddhism emphasizes the pursuit of happiness for all living beings, prioritizing collective well-being over individual significance. The rationale behind this is that if reality is like the vast expanse of space, unconstrained by material limitations, the concept of "one" signifies limitation and lack of spaciousness. On the other hand, the idea of "many" aligns more closely with the truth by embracing a sense of expansiveness and openness. Consequently, the happiness of many holds greater significance and is more aligned with the truth than the happiness of a single individual.

During this period, the French grew weary of abstract logic, reason, analysis, and empiricism in philosophy. They longed to express their subjective emotions and infuse philosophy with a sense of tenderness and human warmth. J.J. Rousseau (-1778) spearheaded the romantic movement, reviving enthusiasm, temperament, and sensibility. Initially, the movement was detached from politics, but it became intertwined with it through Rousseau. Treating others as reflections of oneself, the movement fostered egoism, self-expression and self-interest.

Rousseau, despite advocating for the principle of "Never hurt anybody" and emphasizing individual expression on a personal level, eventually put forward recommendations for the state to prohibit religions, political parties, and other institutions. These ideas, taken to their extreme, resulted in a form of Totalitarian Control reminiscent of quasi Communism. While Rousseau initially advocated for personal freedom, it is important to note that his later proposals for state intervention and control bear the signs of a cultivated egotism, managed through a world-control establishment. Rousseau’s masonic steps were typical signs and tendencies that show the intention of the New World Order's creation.

„Rousseau sent this essay to Voltaire, who replied (1755): 'I have received your new book against the human race, and thank you for it. Never was such a cleverness used in the design of making us all stupid.’ ”(JJRE)

Voltaire, also known as F-M. Arouet, ridiculed Leibniz's optimistic philosophy of a controlled community's happiness. In contrast to Rousseau's proposed societal structure, Voltaire expressed admiration for the Hindu Vedas, which emphasize the individual's pursuit of god-like realization. Appreciating the wisdom and knowledge found in the Vedas’ philosophical traditions he famously remarked: „The Veda was the most precious gift for which the West had ever been indebted to the East.”

 

 

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Kind regards,

Szilárd Fodor-Josephson, phd hc

linkedin.com/in/sealj

+36203615258

seal [at] happines-consulting.com, happiness-consulting.com

 

CIKKSOROZAT CIKKEI

1. cikk: Bevezető, összefoglaló

2. cikk: Intuíció, közgazdász szemmel

3. cikk: Az intuíció fizikája

4. cikk: Az intuíció biológiája

5. cikk: Intuíció a szociológiában

6. cikk: Intuíció a filozófiában  |  Angol Cikk

7. cikk: Intuíció a pszichológiában

 

 

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Books quoted from

IKCPR Immanuel Kant: Critique of Pure Reason (Edited & Translated by Paul Guyer and Allen W. Wood), Cambridge Press 1998

WFPP William Fish: Philosophy of Perception - A Contemporary Introduction, Taylor & Francis 2010

DDQQ Daniel C. Dennett: Quining Qualia

RPCFD Richard M. Pico: Consciousness in Four Dimensions – Biological Relativity of the Origins of Thought, McGraw-Hill 2002

ECRRI Elijah Chudnoff: The Rational Roles of Intuition https://philpapers.org/archive/CHUTRR.pdf

JKPSPM Joshua Knobe: Person as Scientist, Person as Moralist https://cpb-us-w2.wpmucdn.com/campuspress.yale.edu/dist/3/1454/files/2016/02/person-as-moralist-21no6a9.pdf

NHQR Nick Herbert: Quantum Reality BEYOND THE NEW PHYSICS

FCTP Fritjof Capra: The Tao of Physics, An Exploration of the Parallels Between Modern Physics and Eastern Mysticism

DRFQR David Ritz Finkelstein: Quantum Relativity, A Synthesis of the Ideas of Einstein and Heisenberg

TCAT Timothy Chan: Introduction, Aiming at Truth

GBDMA George Berkeley: De Motu And The Analyst

GBPHNTD George Berkeley: Principles Of Human Knowledge And Three Dialogues

FNBGE Friedrich Nietzsche: Beyond Good and Evil

FNTSZ Friedrich Nietzsche: Thus Spoke Zarathustra, A Book for All and None (Edited by Robert Pippin and Adrian Del Caro)

DLWY Dan Lusthaus: What is and isn't Yogācāra http://www.acmuller.net/yogacara/articles/intro.html

NSSR Nagarjuna: SIXTY STANZAS OF REASONING https://www.tibetanclassics.org/html-assets/SixtyStanzas.pdf

DLWY Dan Lusthaus: What is and isn't Yogacara

VTVAC Vasubandhu: Twenty Verses with Auto-Commentary

SRPKI Stephen R. Palmquist (Editor): Kant on Intuition: Western and Asian Perspectives on Transcendental Idealism consists

WTSMP Walter Terence Stace: Mysticism and Philosophy

AJKVST Andrew Janiak: Kant’s Views on Space and Time

DHUREK Dieter Henrich: The Unity of Reason, Essays on Kant

EMCCWS Curley, Edwin M. (1985). The Collected Works of Spinoza

JWHKB JUSTIN WHITAKER: Happiness, Kant, and Buddhism https://www.patheos.com/blogs/americanbuddhist/2013/06/happiness-kant-and-buddhism.html

KMCSEIKB Koya Matsuo: A Comparative Study of the Epistemology of Immanuel Kant and that of Buddhism

KHCSS Kenneth Hutton: Compassion in Schopenhauer and Santideva http://blogs.dickinson.edu/buddhistethics/files/2014/12/Hutton-Schopenhauer.pdf

NGLGIPK Nectarios G. Limnatis: German Idealism and the Problem of Knowledge

SSRKC Sally Sedgwick: The Reception of Kant's Critical Philosophy

BRHWP Bertrand Russell: History of Western philosophy

DRID Dave Robinson: Introducing Descartes: A Graphic Guide

WJTPP William James: The Principles of Psychology

DTSSBN D.T. Suzuki: Swedenborg: Buddha Of The North

ESSAEH Emanuel Swedenborg, Secret Agent on Earth and in Heaven

JJRE Jean-Jacques Rousseau: Emile

KHCSS Kenneth Hutton: Compassion in Schopenhauer and Śāntideva (University of Glasgow)

JMBHFCWH James Millan and Brooks Haxon: Fragments – The Collected Wisdom of Heraclitus

JDEC John Dewey: "The Ego as Cause" Philosophical Review, 3, 337–41 (1894)

HLHP Georg Wilhelm Friedrich Hegel: Lectures on the History of Philosophy

PBBISE (DK books) Buckingham, Burnham, Hill, King, Marenbon, Weeks: The Philosophy Book: Big Ideas Simply Explained

FCBFR Frederick C. Beiser: The Fate of Reason - German Philosophy from Kant to Fichte

ASWWR Arthur Schopenhauer, The World As Will And Representation

PMCERSS Paul M. Churchland, The Engine of Reason, The Seat of the Soul

PMCMC Paul M. Churchland, Matter and Consciousness

DJCCMS David J. Chalmers, The conscious mind in search

CCCEC Prof. Chris King, The Central Enigma of Consciousness

FAWOECCTC Fred Alan Wolf, Ontology, Epistemology, Consciousness, and Closed Timelike Curves

MRNSM Mark Rowlands, The New Science of the Mind: From Extended Mind to Embodied Phenomenology

RMEM Richard Menary, The Extended Mind, New Edition

RRCHEC Rob Rupert, Challenges to the Hypothesis of Extended Cognition

DJCIMBP David J. Chalmers, Idealism and the Mind-Body Problem

DJCPM David J. Chalmers, Philosophy of Mind

DJCCC David J. Chalmers, The Character of Consciousness

DJCCCR David J. Chalmers, Philosophy of Mind: Classical and Contemporary Readings

DWSMW D. W. Smith, Mind World (2004)

KMCSEIKB Koya Matsuo, A Comparative Study of the Epistemology of Immanuel Kant and that of Buddhism

EHBPP Edmund Husserl, Ingo Farin, J.G. Hart: The Basic Problems Of Phenomenology

MMPVI Maurice Merleau-Ponty, The Visible and the Invisible

MMPPP Maurice Merleau-Ponty, Taylor Carman, Donald Land, Phenomenology of Perception

GWBLC G. William Barnard, Living Consciousness -The Metaphysical Vision of Henri Bergson

JPSBN Jean Paul Sartre, Being and Nothingness

HBMM Henri Bergson, Matter and Memory

MAABTIF Miri Albahari, Analytical Buddhism - The Two-Tiered Illusion of Self

MHBT Martin Heidegger, Being and Time

LJJWPI Ludwig Josef Johann Wittgenstein, Philosophical Investigations

DBWIO David Böhm, Wholeness and the Implicate Order

DBOD David Böhm, On Dialogue

DBOC David Böhm, On Creativity

MDPPB Maitreyas Distinguishing Phenomena from Pure Being With the Commentary by Mipham, Snow Lion Publications

JMRGNIII JamgönMipham rinpoche, Gateway to Knowledge Vol. III. – The Gate for Entering the Way of a Pandita, Ranjung Yeshe, 2002 [KIBI University Textbook]

LONTGS Lama Ole Nydahl: The Great Seal: Limitless Space & Joy: The Mahamudra View of Diamond Way Buddhism, Pelican Pond Publishing; Illustrated edition (October 17, 2011)

DLPTI David Lewis, Psychophysical and Theoretical Identifications

MFAJL Michael Fuchs, The Art Of Jedi Leadership – empower your ultimate purpose, Haufe, 2016

 

========================================================

 

Most well known philosophers of the East and West

// in the order of the end of their life-work

 

Abraham (2123 BC)

Zoroaster/ Zarathustra (1500 BC – 1000 BC)

Shakyamuni (Gautama) Buddha (6th to 5th century BC)

Lao-Tze (Laozi, "old master") (unknown 6th-4th century BC)

Bodhidharma (5th century BC)

Thales of Miletus (c. 624 – c. 546 BCE)

Anaximander (c. 610 – c. 546 BC)

Anaximenes of Miletus (c. 586 – c. 526 BC)

Xenophanes (570-475 BC)

Pythagoras of Samos (c. 570 – c. 495 BC)

Confucius (‘Master Kǒng‘) (28 September 551 – 479 BC)

Heraclitus of Ephesus (535 – 475 BC)

Anaxagoras (510 – 428 BC)

Parmenides of Elea (late sixth or early fifth century BC)

Cratylus (c. 500 – 400 B.C.)

Protagoras (490 – 420 BC)

Gorgias (483 – 375 BC)

Socrates (470 – 399 BC)

Democritus (c. 460 – c. 370 BC)

Aristippus of Cyrene (c. 435 – c. 356 BC)

Anniceris (l. 300 BC)

Plato (427 – 347 BC)

Diogenes Laërtius (412 - 404 BC – 323 BC)

Aristotle (384 – 322 BC)

Alexander (The Great) III of Macedon (20/21 July 356 BC – 10/11 June 323 BC)

Anaxarchus (Alexander's companion)

Onesicritus (Alexander's companion)

Theodorus the Atheist (c. 340 – c. 250 BC)

 

Phyrrho of Elis (360 – 270 BC) (Alexander's companion)

Epicurus (341–270 BC)

King Ashoka (c. 304–232 BC)

 

Zeno of Citium (c. 334 – c. 262 BC)

Hegesias of Cyrene (-290 BC)

Marcus Tullius Cicero (3 January 106 BC – 7 December 43 BC)

 

BC

---------------------------------------------------------------------------

AD

 

Jesus Christ (c. 4 BC (not from 0)– c. AD 30/ 33)

Lucius Annaeus Seneca the Younger (c. 4 BC – AD 65),

Ptolemy (c. 90 – c. 168)

Emperor Marcus Aurelius (26 April 121 – 17 March 180)

DyonNagarjuna (150 – 250)

Sextus Empiricus (c. 160 – 210)

Plotinus (c. 204/5 - 270)

St. Augustine of Hippo (13 November 354 – 28 August 430)

Vasubandhu (4th – 5th century)

Pseudo-Dionysius the Areopagite (late 5th to early 6th century)

Padmasambhava (8th century)

Saraha (orig. Rāhulbhadra) (8th century)

Adi Shankaracharya (8th century)

St. Bernard of Clairvaux (1090 – 20 August 1153)

St. Dominic (Spanish: Santo Domingo) (8 August 1170 – 6 August 1221)

Francis of Assisi (born Giovanni di Pietro di Bernardone) (1181 or 1182 – 3 October 1226)

Thomas Aquinas Thomas of Aquino (1225 – 7 March 1274)

Karma Pakshi, 2. Karmapa (1204 – 1283)

Roger Bacon (c. 1214 – ca. 1294)

John Duns, Duns Scouts (c. 1266 – 8 November 1308)

[Maister] Eckhart von Hochheim O.P. (c. 1260 – c. 1328)

William of Occam (c. 1287 – 1347)

Niccolò di Bernardo dei Machiavelli (3 May 1469 – 21 June 1527)

Erasmus (28 October 1466 – 12 July 1536)

Sir Thomas More (7 February 1478 – 6 July 1535)

Copernicus (19 February 1473 – 24 May 1543)

Martin Luther (10 November 1483 – 18 February 1546)

Ignatius of Loyola (c.  23 October 1491 – 31 July 1556)

John Calvin (10 July 1509 – 27 May 1564)

Francis Bacon, 1st Viscount St Alban (22 January 1561 – 9 April 1626)

Johannes Kepler (27 December 1571 – 15 November 1630)

Galileo di Vincenzo Bonaulti de Galilei (15 February 1564 – 8 January 1642)

Thomas Hobbes of Malmesbury (5 April 1588 – 4 December 1679)

René Descartes (Latinized: Renatus Cartesius; adjectival form: Cartesian) 31 March 1596 – 11 February 1650)

Blaise Pascal (19 June 1623 – 19 August 1662)

John Locke (29 August 1632 – 28 October 1704)

Baruch Spinoza (born Benedito de Espinosa, later Benedict(us) de Spinoza) (24 November 1632 – 21 February 1677)

Pierre Bayle (18 November 1647 – 28 December 1706)

Nicolas Malebranche (6 August 1638 – 13 October 1715)

Gottfried Wilhelm Leibniz (1 July 1646 – November 14, 1716)

Sir Isaac Newton (25 December 1642 - 20 March 1726/27)

George Berkeley (12 March 1685 – 14 January 1753)

Christian Freiherr von Wolff (24 January 1679 – 9 April 1754)

Emanuel Swedenborg (8 February 1688 – 29 March 1772)

David Hume (7 May 1711 – 25 August 1776)

Jean-Jacques Rousseau (28 June 1712 – 2 July 1778)

Georg Philipp Friedrich Freiherr von Hardenberg [Novalis] (2 May 1772 – 25 March 1801)

Immanuel Kant (22 April 1724 – 12 February 1804)

Johann Christoph Friedrich (von) Schiller (10 November 1759 – 9 May 1805)

Johann Gottlieb Fichte (19 May 1762 – 27 January 1814)

Friedrich Heinrich Jacobi (25 January 1743 – 10 March 1819)

Percy Bysshe Shelley (4 August 1792 – 8 July 1822)

George Gordon Byron, 6th Baron Byron (22 January 1788 – 19 April 1824)

Jean-Baptiste Pierre Antoine de Monet, chevalier de Lamarck (1 August 1744 – 18 December 1829)

Johann Adam Weishaupt (6 February 1748 – 18 November 1830)

Georg Wilhelm Friedrich Hegel (27 August 1770 – 14 November 1831)

Johann Wolfgang von Goethe (28 August 1749 – 22 March 1832)

Jeremy Bentham (15 February 1748– 6 June 1832)

William Godwin (3 March 1756 – 7 April 1836)

Bernard Bolzano (5 October 1781 – 18 December 1848)

Friedrich Wilhelm Joseph Schelling (27 January 1775 – 20 August 1854)

Søren Aabye Kierkegaard (5 May 1813 – 11 November 1855)

Arthur Schopenhauer (22 February 1788 – 21 September 1860)

Ludwig Andreas von Feuerbach (28 July 1804 – 13 September 1872)

Thomas Carlyle (4 December 1795 – 5 February 1881)

Charles Robert Darwin (12 February 1809 – 19 April 1882)

Karl Marx (5 May 1818 – 14 March 1883)

Henry Sidgwick (31 May 1838 – 28 August 1900)

Friedrich Wilhelm Nietzsche (15 October 1844 – 25 August 1900)

William James (January 11, 1842 – August 26, 1910)

Charles Sanders Peirce (September 10, 1839 – April 19, 1914)

Ernst Waldfried Josef Wenzel Mach (18 February 1838 – 19 February 1916)

Franz Clemens Honoratus Hermann Josef Brentano (16 January 1838 – 17 March 1917)

Gottlob Ernst Schulze (23 August 1761 – 14 January 1833)

Edmund Gustav Albrecht Husserl (8 April 1859 – 27 April 1938)

Henri-Louis Bergson (18 October 1859 – 4 January 1941)

Giovanni Gentile (30 May 1875 – 15 April 1944)

John Dewey (October 20, 1859 – June 1, 1952)

Isidore Marie Auguste François Xavier Comte (19 January 1798 – 5 September 1857)

Sigmund Freud (6 May 1856 – 23 September 1939)

Bertrand Arthur William Russell, 3rd Earl Russell (18 May 1872 – 2 February 1970)

Walter Terence Stace (17 November 1886 – 2 August 1967)

John Stuart Mill (20 May 1806 – 7 May 1873)

Alexius Meinong Ritter von Handschuchsheim (17 July 1853 – 27 November 1920)

Francis Herbert Bradley (30 January 1846 – 18 September 1924)

Rudolf Joseph Lorenz Steiner (27 (or 25) February 1861 – 30 March 1925)

Max Ferdinand Scheler (German: [ˈʃeːlɐ]; 22 August 1874 – 19 May 1928)

Carl Gustav Jung (26 July 1875 – 6 June 1961)

Theodor W. Adorno (Theodor Ludwig Wiesengrund; 11 September 1903 – 6 August 1969)

Martin Heidegger (26 September 1889 – 26 May 1976)

Gilbert Ryle (19 August 1900 – 6 October 1976)

Jean-Paul Charles Aymard Sartre (21 June 1905 – 15 April 1980)

Maurice Jean Jacques Merleau-Ponty (14 March 1908 – 3 May 1961)

8th Garchen Triptrul Rinpoche (born 1936)

Lama Ole Nydahl (born 19 March 1941)

Clinton Richard Dawkins (born 26 March 1941)

Alfred North Whitehead (15 February 1861 – 30 December 1947)

Nick Herbert (born 7 April 1963)

Don Edward Beck (January 1, 1937 - May 24, 2022)

Kenneth Earl Wilber (born January 31, 1949)

Sri Aurobindo (15 August 1872 – 5 December 1950)

George Edward Moore (4 November 1873 – 24 October 1958)

Daniel W. Smith (born October 26, 1958)

17th Karmapa, Trinley Thaye Dorje (born 6 May 1983)

Clare W. Graves (December 21, 1914 – January 3, 1986)

Donald MacCrimmon MacKay (9 August 1922 – 6 February 1987)

Wilfrid Stalker Sellars (May 20, 1912 – July 2, 1989)

Gilles Deleuze (18 January 1925 – 4 November 1995)

Jacques Derrida (15 July 1930 – 9 October 2004)

Susan Blackmore (29 July 1951 – )

Michael Fuchs (24 September 1966 – )

Samuel Benjamin Harris (9 April 9, 1967 – )

Seal, Szilard Fodor-Josephson (1 September 1976 – )

14th Künzig Shamar Rinpoche, Mipham Chökyi Lodrö (27 October 1952 – 11 June 2014)

David Ritz Finkelstein (19 July 1929 – 24 January 2016)

Galambos Péter (Sándor) (19 January 1971 – 12 December 2019)

Judith Jarvis Thomson (October 4, 1929 – November 20, 2020)