Begriffe und Klarheiten

Es gibt wichtige Begriffe, die überall auftauchen (Bücher, Vorträge, Medien etc.) und mehr oder weniger unterschiedlich willkürlich angewandt werden. Hier sind einige definiert so wie sie von geistigen Entwicklungssystemen (in deutsch) allgemein verstanden werden (sollen). Bei Übersetzungen aus dem Englischen (was ja vorher im Tibetischen oder in Sanskrit oder Pali war) wird „mind“ gerne mit „Geist, Bewußtsein, Verstand oder sogar Gemüt“ übersetzt, was zu falschen Annahmen und daraufhin zu falschen Belehrungen führen kann. 

Man könnte für jeden Begriff eine lange Abhandlung oder Buch schreiben, deshalb hier "in der Kürze liegt die Würze" das Wesentlichste. Übrigens alles läßt sich in deutscher Sprache formulieren, es geht auch ohne Exotik.

Was ist bzw. was versteht man unter diesen Begriffen?
Natur, Bewußtsein, Denkprinzip,  Geist, Geistesobjekte, Gedanken, Intelligenz (Intellekt), Samskaras, Indriyas, Persönlichkeit, Tages- und Unterbewußtsein, Leere(Leerheit)
Wahrnehmung, Aufmerksamkeit, Wachheit, Wissensklarheit, überweltlicher Intellekt, Weisheit, Gewahr-Sein, Soheit, Gewahr-Werden, Selbst-Bewußt-Sein, Selbst-Bewußt-Werden, Nirvana, Paranirvana.

A) General

In spiritual development systems, nature is everything that was not created by humans

B) Non-material "things" or entities in human nature

1. Consciousness (Pali viññāṇa), as superconsciousness, is a transcendent and supreme "quality" of reality itself and is the living essence of the universe. It consists of "clear light" and permeates the entire cosmos. It is "immaterial" and is not a function resulting from sensory perceptions. The primary function of consciousness is perception as an uninvolved "absolute observer or seer" and is therefore the elementary basis of mindfulness and of life itself. Consciousness does not think. Consciousness is inviolable, indestructible, and eternal, also known as the diamond or vajra, and its light is all-pervading and varies from "harsh to gentle." Functionally, consciousness is threefold : waking consciousness and subconsciousness. Freed from personality, it reveals its true nature. 
2. All intelligence , or transcendent intellect , comes from the observer and memory; they interact outside of time and space. The level of intelligence depends on the obscuring layers of the personality (from dull/stupid to omniscient).
3. The thought principle (thinking organ, mind, Sanskrit citta) is not self-illuminating; it functions as a reflector and is inherently smooth. The thought principle can neither observe nor watch, but only reproduce. The personality has "hijacked" the thought organ and thus distorts realities or creates new ones, and is the cause of all errors.
4. Daytime consciousness is reflexively conditioned by sensory perceptions and their "representations" (see mental objects); see also "groups of existence (skandhas)."
5. The ever-active thinking principle is called mind (citta or mind), the "thinking consciousness"; hence, "one must tame the mind."
6. Mental objects are the wave-like objects or "images" of the thought principle (vrittis in Sanskrit, thoughts, sense impressions, imaginations, impulses); they constitute thinking consciousness, which is why the human being is always something different in spirit.
7. Samskaras are sense impressions stored in memory that rise uncontrollably; samskaras can form atavisms.
8. The thought principle  and consciousness are not the same, but are often translated or used as mind
. 9. Thoughts are psychophysical "energy packets with valence" and are not generated by the thought principle, but by the personality and the subconscious. They distort or destroy objectivity and also form other (false) realities.
10. IndriyasThese are the subtle sensory organs that translate analog perceptions into images or waves in the thought process. They can be detached and moved through space.
11.  Inner sense usually refers to the combined functionality of perceiving, thinking, recognizing, and remembering.
10. The subconscious is a container whose energetic contents elude conscious awareness but nevertheless exert a decisive influence everywhere. These contents include atavisms, samskaras, emotions, drives, and reflexes. It is devoid of intelligence and light, and it stinks; it also creates "false" realities. If one considers the cognitive consciousness, conscious mind, and subconscious as a unity, the subconscious currently accounts for more than 80%.
11. Personality is the differentiated self-awareness (ego) of a person. It is a psychic, materially undetectable, illusory entity and is constantly changing. It is the primary reason why humanity must undergo the entire liberating process. It has occupied all important positions; it is the (false) "self" and is the enemy of all spiritual development, attacking anyone who wants to change it.
12. Emptiness (shunyata, void, emptiness) is not nothingness but the boundless realm of space and energy where no phenomena exist. The black nothingness of space is "something" and the basis of waves (vibrations, frequencies). Emptiness is the only unchanging "stable" thing. The universe is a "thing" within it. Emptiness and consciousness are one; the Absolute forms further "layers" within emptiness. In the "black nothingness," the light of the Dharmakaya is "hidden" everywhere. "  Emptiness in consciousness " is the absence of all disruptive factors of the personality, brings about the objective recognition of all realities, and results in a high degree of inner tension.

C) Concepts relating to mental states or capacities for consciousness.
(Key: P = process, R = result/state, P+R = both simultaneously)

13. Perception (P), in English perception, is recognition, understanding, awareness, mindfulness in one, a prerequisite for association and abstraction. Perception is the fundamental function of consciousness and is the first manifestation of the Absolute, also known as "observer," "seer," or Purusha (Sanskrit), and is necessary for the return to the Absolute (Nirvana).
14. Attention (P), as a brief focus on an activity or sensory perception to achieve insight or a learning effect, triggered by a stimulus.
15. Mindfulness (P), as a sustained effort to observe external or internal events to better recognize details and understand a situation; thus, an extended attention whose intensity or duration influences the ability to observe and discriminate. Self-observation or introspection is perhaps the better term for mindfulness in the Buddha's sense. True mindfulness recognizes in advance what is happening or intended internally.
16. Alertness (R), as a certain degree of cognitive ability resulting from the elimination or reduction of distractions. from disturbing factors such as thoughts, emotions, impulses, and physical, mental, and spiritual passivity. The suppression of the personality determines wakefulness. Wakefulness determines the degree of mindfulness; both are important for introspection and are mutually dependent.
17. Awareness (P) is the momentary understanding of what one is currently doing, thinking, feeling, or anticipating. Awareness and mindfulness are twins. Mindfulness, wakefulness, and awareness are often confused.
18. Clarity of Knowledge (P+R) is the feedback of cognitive insights, enabling intervention or understanding of things (objects, processes, abstract concepts). Clarity of Knowledge is the result of mindfulness and attention. It always arises from within and is "suddenly there." You cannot acquire it through reading!
19. Transcendent Intellect (P) is the never-resting capacity of mindfulness to combine all the above factors in such a way that realities are recognized "as they are," and every object or process reveals its secret. must reveal, also called the Buddha's Eye. This enables the inner observer to achieve crystal-clear, ultimate reality perception of everything and of themselves.
20. Wisdom(P+R) as the recognition and understanding of a state, situation, or process, whereby all relevant realities are available to the inner observer, independent of or outside of time and space, thus enabling a flawless judgment (infallibility). This presupposes a smooth thought principle or inner emptiness  , where all personal influencing factors are eliminated (see above, Emptiness) . 21.
Awareness ( P), also called suchness, see consciousness.
22. Becoming aware (P), see attention and mindfulness.
23. Becoming self-aware, being self-conscious, is, in the Buddhist sense, an all-encompassing term for the above definitions declared with P+R. Becoming conscious after the fact is atavistic, mechanically conditioned, and lacking in intelligence.
24. Nirvana  (R) is the complete extinguishing of all desires, longings, and attachments, resulting from the cessation of all inner impulses and the thirst for life, as well as the destruction of all foundations for rebirth. Union or identification with the origin of all being and the light of the Absolute is a further outcome. Through the illumination of the subconscious with the light and fire of the superconscious, conditioned waking consciousness ceases to exist. Even the faintest thirst for life, as experienced by the blue, formless gods, no longer exists. The "little self" merges into the pure, radiantly clear, boundless, inviolable, indestructible "quality of consciousness" with all its attributes, into the "Great Freedom"—unimaginable for ordinary people. Nirvana is certainly not what is presented to Christians as salvation.
25. Paranirvana  (R) is the state of true liberation, which is completed with the last breath of the yogi or mystic who has also reached the highest levels.