Table of Contents

**From Recurrent Suffering in the Wheel of Life to achieving Godhood through Wisdom and Insight.** Buddhism was born by focusing on suffering (dukkha) and how to overcome it. The Theravada tradition still preserves the predominantly ascetical and monk-like character of the teachings of Siddharta Gautama. Later traditions, however, while acknowledging the historical Buddha, relied much more on posterior Sutras (Prajnaparamita literature in Mahayana Buddhism) or tantric teachings (in Vajrayana or Tibetan Buddhism). These sources were not always derived only from within Buddhism itself (Bon tradition). Concepts such as the Buddha Nature, the three bodies of a Budhha (Trikaya), and the multitude of Buddhas, Bodhisattvas, Pure Lands and deities of later traditions were not mentioned by Gautama. He avoided speaking about questions regarding ultimate reality, preferring instead to focus on our current condition and how to become liberated from it. The schools most influential in the West, however, are the more esoteric ones. Picture: Coomaraswamy, Ananda Kentish. “Buddha and the gospel of Buddhism” (1916), depicting the funeral of Siddharta Gautama.

1. Introduction: Different Traditions and Sources of Authority

Buddhism is seen either as a religion or as a philosophical system originating from the teachings of Siddhartha Gautama, the Buddha. The major current traditions are:

• Theravada (or “Way of the Elders”): derived from one of the earliest Buddhist schools. The Pali Tipitaka (“Three Baskets”) contains the teachings attributed to the historical Buddha, among other monastic and doctrinal (Abhidarma) writings.

• Mahayana (or “Great Vehicle”): composed of a wide variety of Buddhist traditions, each with its own texts and practices. It accepts the main scriptures and teachings of Theravada Buddhism but adds others that are not recognized by them. Their main texts are the Mahayana and Prajñāpāramitā (“the Perfection of Wisdom”) Sutras. It includes traditions such as Pure Land and Chan/Zen, popular in the West.

• Vajrayana (or “Diamond Vehicle”; also known as Mantrayāna, Esoteric or Tibetan Buddhism): a tantric tradition that developed a multitude of techniques to try to achieve Buddhahood. It was derived from Mahayana Buddhism, the indigenous Tibetan Bon tradition and tantric Hinduism¹. Its practices are tied to specific lineages and their texts are called Buddhist Tantras². Some of its schools have achieved popularity in the Western world.

**Image 1.** Bodhidharma is seen as the founder of Chinese Chan Buddhism (the source of the later Japanese Zen tradition) as well as the introducer of the Mahayana practice of meditation (dhyana) in China. In the *Two Entrances and Four Practices,* he teaches two “entrances” to the Dharma, introducing the characteristic Chan/Zen differentiation between sudden realization (of the Buddha Nature) and gradual methods of enlightenment.³ As shown in the picture, he also introduced “wall-gazing” as a method to quiet the mind⁴, which he defined as: “Those who turn from delusion back to reality, who *meditate on walls*, the absence of self and other, the oneness of mortal and sage, and who remain unmoved even by scriptures are in complete and unspoken agreement with reason.”

The *Laṅkāvatāra Sūtra* also associated with him, furthermore, emphasizes “the inner enlightenment that does away with all duality and is raised above all distinctions”⁵. Given this statement, it seems that for Bodhidharma distinction was the same as opposition, as for Plotinus´Neo-Platonism. Picture: “Huike Offering His Arm to Bodhidharma”, by Sesshū Toyo (1496).

2. Main Metaphysical Beliefs of Buddhism

a. Conception of God

The main problem found in all Dharmic religions (or philosophies) that came out from India is the same: to find the ultimate reality beyond our phantasmagoric world of appearances and change. In their view, this implies attaining liberation from the cycle of death and rebirth and the consequent suffering it brings (dukkha).⁶

Hinduism discovered in Brahman this eternal, unchanging reality. Buddhism, in contrast, states that reality is empty of any such unchangeable eternal Essence.

In this regard, the Pāli Canon explains that both Pluralism (multiplicity) and Monism are untrue, with the former ending in Nihilism and the latter in Eternalism (Sassatavada)⁷. Buddhism understands itself as the middle way between the dialectic formed by these two extremes.

This is especially evident in the foundational Mahayana texts called the “Perfection of Wisdom” sutras, for which nobody nor anything has a “Self”, nor any particular or “true nature” (Svabhava).

“Form is emptiness, emptiness is form”

― Avalokitesvara. Heart Sutra⁸

**Image 2. Deity Generation and Melting into Emptiness.** The fundamental practice of Tibetan (Vajrayana) Buddhism is the practice of Tibetan Tantra, of which Deity Yoga is the main method. This method has two parts: the Generation and Completion stages. In the former, a chosen deity is meditated upon, involving prayers, mantra recitation and visualizations. The visualizations include the mandala associated with the deity’s Pure Land or Buddha field (including the deity´s consorts, attendant Buddhas and bodhisattvas).⁹ The practitioner, by identifying with the deity, is expected to develop “divine pride”.

During the Completion stage, in contrast, the adept dissolves his visualizations into emptiness, their source, while engaging in formless contemplation on the ultimately empty nature of the mind. He also practices yogic exercises of internal energy and subtle body manipulation. Lochen Dharmashri defined this latter stage as “a stained appearance of ultimate reality that, occurring together with the bliss of melting, is the emptiness and appearance of an uncontrived divine form.”¹⁰ This contrasts with the previous generation stage, which is contrived and uses imagination. This melting into ultimate reality seems, at first sight, similar to the process of Return of the doctrines of the One. Picture: 18th-century Mongolian miniature of a monk generating a tantric visualization; Sarvavid Vairocana Mandala; Anonymous, MAS.

In these texts, the world as it appears to us is like a mirage or a dream, with reality being an undefinable “thingness of things” or “suchness” (Tathata), a voidness (Śūnyatā) without characteristics or attributes. The intrinsic oneness of the absolute and relative planes of existence and the totality of all things (Dharmadhātu) is affirmed.

a1. Madhyamaka School and The Middle Way

This last point is emphasized by the highly influential Madhyamaka (“Doctrine of the Middle Way”) school of Mahayana Buddhism. Also known as Shunyavada (“Theory of Negativity or Relativity”), it describes the highest reality as Emptiness (Śūnyatā), understood as identical with both the inner and external dimensions of everything that exists (including both sensory and mental objects).

The adherents of this school, however, would not assert any ultimate reality as existent. Therefore, they prefer to be called non-dualists instead of monists, as they consider their worldview above the One and the Many dialectic (e.g., Rangtong and Shentong views on Emptiness). Buddhist Non-Dualism emphasizes unity among diversity, contrary to the monist view that everything can be ultimately reduced to a unique entity or principle.

Nagarjuna, the founder of this school, which is in itself a systematization of the Perfection of Wisdom sutras, explained his position in paradoxical anti-dialectical statements:

“Nothing comes into being, nor does anything disappear. Nothing is eternal, nor has anything an end. Nothing is identical, nor is anything differentiated. Nothing moves here, nor does anything move there.”

― Nagarjuna¹¹

According to this view, any pair of opposite statements is seen as an erroneous or incomplete representation of reality. Neither the One nor the Many are believed to be ultimately true.

Nagarjuna´s school used rigorous logic to demonstrate the absurd consequences (reductio ad absurdum) of believing in either of those extremes. He saw Hindus attached to the wrong view of Eternalism, but also viewed some Buddhists dangerously close to the opposite extreme of Nihilism. Therefore, the Middle Way¹² sought an intermediate position beyond classical Either/Or logic.

Positing all things as being relative and ultimately empty, this worldview sees everything as devoid of any essential nature or characteristics, existing only in relation to the causal conditions producing them. This led to the identification of Nirvana (Ultimate Reality) and Samsara (this cyclical Universe of life, death and rebirth). Believing both terms to be partial and incomplete concepts, they sought the truth beyond them. Beyond affirmation and negation, being and non-being.

**Image 3.** **Nagarjuna and the Middle Way.** Nagarjuna (meaning “Noble Serpent”), a Buddhist monk and philosopher, was the founder of the Madhyamaka (Middle Way) school. This school, the most influential in Buddhist history, defends a position between the two extremes of Eternalism and Nihilism (understood as perpetual cessation of existence). His influence surpassed that of the historical Buddha, with his text “*Root Verses on Madhyamaka*” (*Mūlamadhyamakakārikā*) being considered the most important exposition of the doctrine of Emptiness (*Śūnyatā*). The snakes in the picture around Nagarjuna’s head are seen as protectors and symbols of wisdom, while the Nāgas (half-human and half-serpent/dragon creatures) coming out of the water are offering Buddhist sutras (knowledge) to him. Some of the most important Buddhist figures, in fact, symbolize nagas in their names (e.g., Dignāga, Nāgāsēna, Nāgārjuna). Picture: a Tibetan depiction of Nagarjuna [1], with Manjushri (top right) and Dorje Shugden (bottom right); Tsem Rinpoche.

a2. Yogacara or “Mind-Only” School

Another influential Mahayana school, the Yogacara (“Mind-Only”) tradition also rejects Monism. Instead, it favors a non-dual understanding of both form and Emptiness, even if they often sound like monists, especially in English translations.

Unlike Madhyamika, instead of focusing on logical analysis and dialectics, this school emphasizes a psychological analysis that led it to state that nothing exists outside of mind. For them, consciousness is the ground of existence and external things are representations of it.

The existence of a “Storehouse Consciousness” (Alaya-Vijnana) in each being is one of Yogacara´s key teachings. It is the indwelling of the karmic “seeds” that later develop into sense or mental activity, perception and will.

According to this school, ideation (Manas) creates the false illusion of the existence of an individual ego (“I think, therefore I am”). We must, then, understand that objects only exist through this false self and sense perceptions. To do this, our Storehouse Consciousness is to be purged from the false notion of a distinct ego that perceives external objects (subject-object duality) in order to recover its pure state. This final station is equivalent to “suchness” (Tathata) or Buddhahood. It is conceived as an undifferentiated or pre-differentiated state of being.

a3. Who Was the Buddha?

Theravada Tradition: Buddha as a Supreme Self-Liberated Person

Buddha means “awakened one”¹³. The Theravada tradition sees the historical Siddartha Gautama as a “great person” (Mahāpurisa)¹⁴¹⁵. He is seen as neither human nor God as understood in monotheistic religions. In fact, following the general Indian understanding of the gods (Devas), he is seen as a teacher of both. He is believed to have attained the highest liberation, whereas the gods are still subject to some passions and have not yet reached a complete awakening.¹⁶

In some instances, he is identified with ultimate reality or Universal Law itself (Dhamma; Vakkali Sutta, SN 22.87).¹⁷

**Image 4.** Mara‘s three daughters trying to seduce the Buddha. Picture: Chedi Traiphop Traimongkhon Temple, Hatyai.

**Image 5.** The first sermon of Siddharta Gautama after his enlightenment in the deer park. Picture: wall painting in Sarnath, Manali.

Mahayana and Vajrayana Traditions: The Boddhisatva Ideal and the Buddha Nature

Mahayana Buddhism further developed the concept of Buddahood. A Buddha, for the followers of this tradition, is a transcendent and omniscient being. It is a title given to each being who has achieved awakening and liberation, including human Buddhas who achieved them before the historical Gautama. The list of Buddhas also includes the five celestial Buddhas (e.g., Amitabha) and the future Buddha and actual bodhisattva Maitreya, who is believed will become the successor of Gautama in this world.

The Bodhisattva path is the path to achieve full Buddahood with the intention of liberating all sentient beings, and includes the vow to not transcend this reality until every living creature has been saved from suffering (dukkha)¹⁸. This is a specific Mahayana goal that they like to contrast with the goal of individual self-liberation of the Theravada path (Arhatship). All those who achieve Buddhahood are believed to remain active in the world, working as spiritual guides. They can receive prayers and provide visions and guidance.

**Image 6.** The passing of Gautama, the historical Buddha.

All the above is believed to be possible because Mahayana doctrine affirms the existence of an immanent Buddha Nature in all beings¹⁹. Everyone can become a transcendent Buddha. The duality between immanence and transcendence is surpassed not by the Godhead or ultimate reality (like in the Trinity and the Incarnation of the Logos in Christianity) but by asserting that every being has the Buddha Nature within them and the potential to claim it by their own efforts.

a4. Trikaya: The Three Bodies of the Buddha

Another fundamental doctrine of both the Mahayana and Vajrayana traditions posits that a Buddha has three distinct bodies or facets (Trikaya):

• Dharmakaya (Dharma body” or Ultimate Reality): the reality behind the concepts of Emptiness, Buddha Nature and pure existence. It can only be experienced but not explained, since it transcends any manifestation.

• Sambhogakaya (“Enjoyment body”): the aspect that represents the manifestation of the Buddhas in their Buddha realms. Associated with the subjective experience of bliss, understood as the recompense obtained through spiritual practice and the consequent states of realization.

• Nirmanakaya (“Transformation body”): the physical appearance of a Buddha in the world, serving as a bridge between levels of reality and allowing interaction with sentient beings in order to teach them.

This doctrine is used to explain how a Buddha can exist at the same time in multiple realms and levels of reality.

**Image 7. The Trikaya and the Laughing Buddha.** Mahayana and Vajrayana Buddhism speak of the Buddha as a triadic multidimensional existence. A Buddha is believed to be composed of three bodies or aspects (Modalism), emanating in sequential and descending order (from transcendence to immanence): the first body is the so-called “Dharma Body” (Dharmakaya), Ultimate Reality itself. The second body is the “Body of Enjoyment” (Sambhogakaya). This “energetic” aspect represents the body manifested by the Buddhas in their Pure Lands. The last body is the “Transformation Body” (Nirmanakaya). It means the physical appearance/s (can be multiple) of a Buddha in our plane of existence. In summary, the Trikaya represents three sequential realities, the last two of them being emanations of the first impersonal ground of being, the Buddha Nature or Emptiness. Obtaining control over these aspects of Ultimate Reality depends on the success of the aspirant in applying the prescribed meditation practices. This is very different from the personal, Trinitarian but not triadic (co-equal and not sequential) Christian Trinity.

The swastikas on the chest of the three bodies symbolize the auspicious footprints of the Buddha or the eternal cyclical nature of *Samsara*.²⁰ The laughing Buddha, in turn, represents the historical monk Qici (also nicknamed Budai). Chan Buddhism often identifies him with the future Buddha Maitreya. He is known for his humorous personality, and his huge stomach possibly symbolizes abundance and forgiveness.²¹ Picture: Budhi Bhakti Temple.

b. Creation and Time

b1. Two Levels of Reality: The Two Truths Doctrine

Reality itself, according to Buddhists, can be differentiated between two levels of reality or truth (Satya): the conventional, or everyday experience of the world, and the ultimate, where everything is intuitively known to be ultimately Emptiness.²²

According to Nagarjuna, the world we can perceive with our senses is neither real nor unreal, but has a provisional existence. In the end, all phenomena are empty (Śūnyatā) of any inherent self or essence (Anattā). Their existence is only relative, in causal dependence upon other phenomena (Pratītyasamutpāda).

b2. Cosmology

Most Buddhists believe that the number of worlds or universes is infinite. Furthermore, they consist of three planes of existence, which are, from worst to best: the realm of desire, the realm of material form and the realm of formlessness. Each plane is divided again into various levels. For example, the realm of desire contains heavens, hells and our world. Mythical descriptions of these places, full of gods, demi-gods (Asuras) and other beings, abound.

Cosmology and time, like in Hinduism, are cyclical. Different periods succeed each other in a downward spiral of spiritual, moral and physical involution until the cosmos is destroyed. After each universal catastrophe, a period of silence is followed by a renewal of all existence and the beginning of a new cycle. Five Buddhas are prophesied to appear in the human world to guide it, with Gautama being the fourth.

To be incarnated in human form is considered a great opportunity, since the greatest spiritual development can be achieved in this realm of existence.

**Image 8. Samsara, or the Painful Wheel of Life (Bhavacakra) that has us Trapped.** The wheel of life is a, mostly Tibetan, visual teaching aid symbolizing the cyclic existence (Saṃsāra) that awaits us until we become liberated. It represents the Six Realms of Saṃsāra, which are the following. 1: Human realm (desire and attachment); 2: Hungry ghost (Preta) realm (greed); 3: Hell (paranoia) realm (anger); 4: Animal realm (ignorance); 5: Demigod (Asura) realm (jealousy, envy); 6: Realm of the Gods (Devas) (pride); 7: the Three Poisons at the root of our suffering (dukkha); 8: the twelve links of dependent origination; 9: a representation of impermanence and Yama, the Lord of Death.²³ Picture: Trongsa Dzong mural in Bhutan.

b3. What Are Living Beings Made Of? The Five Aggregates

According to Buddhism, there are five material and mental factors from which every living being is formed. They are: form, sensations/feelings, perceptions, mental activity and consciousness.

In this worldview, we erroneously feel attached to them as if they were part of our own identity or “self”. Craving and clinging, therefore, are viewed as born from the interaction between these aggregates and our own ignorance.

c. The Concept of Evil

As in Hinduism, Buddhism sees no “problem” of evil as understood in monotheistic religions. “Evil”, in itself, is considered as just an unavoidable consequence of our ignorance or the ignorance of others. This results in what is perceived as harmful behavior in conventional reality. Natural “evil”, such as disease, is considered a normal and necessary aspect of the realm of relativity we live in.

Nevertheless, there exists a demonic personification of the forces that lead us away from enlightenment. It is Mara.

c1. The Different Faces of Mara

Mara can be understood either literally or metaphorically as:

• The god (Deva) of the sensuous realm, who tried to prevent the awakening of Siddharta Gautama.

• The personification of death and of all unskillful emotions (e.g., the Three Poisons or unwholesome roots from which most suffering derives: greed, hate and delusion).

• A metaphor for the conditioned existence we live in before attaining liberation.

d. Determinism and Free will

Like in all Indian religions, the degree of freedom available to us in our conditioned existences is considered to be dependent on our accumulated Karma. The difference, in this case, is that Buddhists believe that rebirth takes place without any soul or immutable self passing from one form to another.²⁴

They believe Karma dictates rebirth in one of the Six Realms, depending on the moral quality of our actions and intentions. These are the realms of the gods, demi-gods, humans, animals, hungry ghosts and hells.

The Law of Karma has different levels and is not completely deterministic, however. The most important moment that determines where a person is to be re-incarnated is the last thought before death. The Karma accumulated at this time is considered heavy Karma and takes precedence. If no strong thoughts or emotions were experienced while dying, near-death Karma would ripen next. Habitual and residual Karma is thought to follow.²⁵

e. On Liberation and End Times

Buddhism presents a complex picture of the afterlife, including an intermediate spirit world, the previously mentioned Six Realms of existence and the Pure Lands of the Buddhas.

Furthermore, according to Theravada Buddhism, there exist thirty-one realms where reincarnation can take place, including the possibility of becoming a supreme deity for a period of time.

Pure Land Buddhism, a Mahayana school, focuses on the so-called Pure Lands (as its name implies). Each one is viewed as the abode of a specific Buddha, created out of their merits and for the sake of the beings that meditate on them. Here, wisdom and spiritual evolution are more easily attained.

The Tibetan tradition, additionally, has extensively explored the topic of the intermediate state after death. The Tibetan Book of the Dead explains that the dead can find the bright light of wisdom, which points to the path that leads to the end of the cycle of rebirths.

**Image 9. The Bardo, our First Stop after Death and the Door Between Realms.** The pre-Buddhist concept of the Intermediate State (Bardo) was not very important in early Buddhism, since it was considered a temporary passing state over which we have no control. However, tantric Vajrayana Buddhism (especially in the texts Guhyagarba Tantra and “Liberation through Hearing in the Intermediate State” [wrongly translated in the West as “The Tibetan Book of the Dead”]) emphasizes it because it believes that a well-trained practitioner can use the Bardo to attain a higher state of being. The image above shows different aspects related to the Bardo state:

1: The two large circles in the upper part of the image depict the “One hundred Peaceful (42, left) and Wrathful (58, right) deities”. They are thought to symbolize either the adept´s peaceful or anxious/fearful thoughts, respectively. The smaller circle above contains the five Buddha families, which are often seen as emanations of the First Buddha´s (Adi-Buddha, related to the Dharmakāya) five primordial attributes; 2: A vertical depiction of the Wheel of Life, showing the Six Realms; 3: Hell, the realm of the lord of death, Yama; 4: Yama himself, the judge of the underworld. A forking path is shown, symbolizing those who achieve a good end in their current life (white upper path, reaching Sukhavati, Amitabha´s Pure Land) and those who will have to work out their karma in a particular hell (downward black path); 5: Vajrasattva, the origin of both the Peaceful and Wrathful deities and lord of all Buddha families. He is also conceived as the practitioner himself, once he has become enlightened and has actualized his Buddha-Nature. The rainbow lines coming out of his head means that all deities are emanated from him. Picture: “Peaceful and Wrathful Deities of the Bardo”. Tibet, 18th-19th century. Rubin Museum of Art. Explanation from Tricycle magazine.

This text also explains that, in the intermediate state, our consciousness determines our experiences. therefore, it is important to adopt a positive attitude and understand that any perceived manifestation is just a projection of our inner thoughts. No real harm can be suffered here, as there is no connection with a body. Different Buddhas can also help in this state. Letting go of any earthly attachments is viewed as a key step in order to be able to move forward.

Notes

Sanderson, Alexis (2009). “The Śaiva Age: The Rise and Dominance of Śaivism during the Early Medieval Period”, in Einoo, Shingo (ed.), Genesis and Development of Tantrism. Institute of Oriental Culture Special Series, vol. 23. Tokyo: Institute of Oriental Culture, University of Tokyo.
Macmillan Publishing (2004). Macmillan Encyclopedia of Buddhism. Macmillan Publishing, pp. 875-876.
McRae, John R. (2004), Seeing through Zen: Encounter, Transformation, and Genealogy in Chinese Chan Buddhism. University of California Press, pp. 29–32.
Broughton, Jeffrey L. (1999), The Bodhidharma Anthology: The Earliest Records of Zen. Berkeley: University of California Press.
Kohn, Michael H., ed. (1991). The Shambhala Dictionary of Buddhism and Zen. Boston: Shambhala, p. 125.
Puligandla, Ramakrishna (1997). Fundamentals of Indian Philosophy. New Delhi: D.K.
Printworld, Ltd.
Kalupahana, David (1975). Causality: The Central Philosophy of Buddhism. The University Press of Hawaii, p. 88, passage SN 2.77.
Liang-Chieh (1986). The Record of Tung-shan. William F. Powell transl. Kuroda Institute, p. 9.
Garson, Nathaniel DeWitt (2004). Penetrating the Secret Essence Tantra: Context and Philosophy in the Mahayoga System of rNying-ma Tantra.
Dharmashri, Lochen. Commentary to the Three Vows, pp. 483-484.
Nigosian, S.A.(1994). World Faiths. Bedford/St. Martins, p. 145.
The concept of the Middle Way may also refer to a spiritual life that avoids both the extremes of asceticism and sensual indulgence. This is what Siddharta Gautama did by rejecting extreme ascetic Hindu practices and establishing his own spiritual path (the Noble Eightfold Path) in order to attain awakening.
Buswell, Robert, ed. (2004). Encyclopedia of Buddhism. MacMillan, p. 71.Dhammika, Shravasti (2005). The Buddha and His Disciples. Buddhist Publication Society, p. 16.
Dhammika, Shravasti (2005). The Buddha and His Disciples. Buddhist Publication Society, p. 16.
Sangharakshita (1996). A Guide to the Buddhist Path. Windhorse Publications, p. 45.
Jootla, Susan Elbaum (1999). Teacher of the Devas (accesstoinsight.org).
O’Connell Walshe, Maurice (2007). Vakkali Sutta: Vakkali (accesstoinsight.org).
Gethin, Rupert (1998). The foundations of Buddhism. Oxford University Press, pp. 224–234.
Daishonin, Nichiren. Major Writings of Nichiren Daishonin (Vol. 1). Soka Gakkai. p. 216.
Snodgrass, Adrian (1992). The Symbolism of the Stupa. Motilal Banarsidass. pp. 82–83.
Chapin, H. B. (1933). “The Chan Master Pu-tai”. Journal of the American Oriental Society. 53 (1): 47–52.
Thakchoe, Sonam (2022). “The Theory of Two Truths in Tibet”. In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy. The Metaphysics Research Lab, Center for the Study of Language and Information. Stanford University.
Dalai Lama (1992). The Meaning of Life, translated and edited by Jeffrey Hopkins. Wisdom, p. 42–43.
Dying, Death and the Afterlife in Dharma Traditions and Western Religions (pp.29–44). Deepak Heritage Books, January 2006.
“The Buddhist Society: Kamma – Actions and Results” (thebuddhistsociety.org).

WORLDVIEW ANALYSIS

BUDDHISM: From Extinguishing the Flame of Desire to Discovering One´s Identity with the Ground

SUMMARY

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SUMMARY OF SYMBOLS AND METAPHYSICAL CONCEPTS