Part 2 The secret lost meaning of the term Avijja / Avidya. The principle behind all Monism What is avijja (agnosis) specifically? To refer to said term as merely 'ignorance' is a misnomer. This very short exposition of the lost and metaphysical meaning of avijja is meant to expose the philosophical and secret ontological significance that the term avijja refers to in the cosmological model of original Buddhism, Platonism, and encompassing both (these Monistic systems), that of Emanationism, the only true model of totality. Avijja is literally meant Emanationism, the extrinsic attribute of the Absolute which is the indefinite dyad (aoristos dyas) for all creation, if the Absolute were devoid of an attribute, creation would be impossible, for even the most simplex of things have at least one attribute, the illumination of light and fluidity of water, for example (both attributes of a simplex principle). From the perspective of the Absolute, the very 'stuff' of will (citta/Brahman), there is no attribute, it is will utterly and only; as such the nature of the Absolute and its 'act' must be wholly indistinguishable, otherwise the presupposition of two subjects, the Absolute and X, would be posited and the very premise of Monism (Monism in meaning = 1 only) and of Emanationism would be utterly negated. Avijja is a compound term composed of the privative A (not, opposite to, other than, lack of) and VIJJA (Light, Soul, Atman, Brahman). The very nature of the Absolute (vijja), which is objectively directed (a) away from its very Subject (vijja/Brahman), which is also that very same nature of the Atman ("Atman is [of the nature of] Brahman"-Up, and Buddhism: 'Brahmabhutena attano'). The confusion over avijja lies in the fact that it is both subjectively and objectively directed simultaneously. Avijja itself being the "light from itself (directed)" is meant that avijja has the Subjective (Self and Absolute) as its object, namely the concealment or privation (a) of the Subject (Atman) from itself. Avijja is objectification by its very definition, i.e. Emanationism. The object of avijja is the Absolute (the light, or vijja, from itself, a), meaning that the Subject, the Absolute, is self-objectifying, i.e. the very nature of will (citta,chit,Brahman) itself, being 'to will', not to itself, but to other. Avijja is itself objectification (by the Subject to other), but the very lack of (a) wisdom (vijja) in the will of a being is as pertains its nature, the Subject to which avijja is the very object of. Brahman is Atman, and Atman is of the nature of Brahman and in no doubt the very premise of both the Upanishads and of original Buddhism, the only differentiation between the two is Atman is devoid of the objectively directed attribute of Brahman, such that the Atman is self-reflexive and self-assimilative, i.e. completely dis-objectified =self-actualization,... the actualization (Atman) of what was before merely potential due to the objectively (avijja) directed nature of the Absolute. Atman is the actualization (by wisdom, self-assimilation) of Brahman which is sheer potential and unmediated (avijja). Just as one cannot differentiate light from its attribute (to illumine), neither can the nature of the Absolute be thought different or a separate entity from its attributive or extrinsic principle, that of self-objectification, that will wills (citta cetasa). Agnosis is Emanationism itself, the objectively directed "light" from itself to other. Avijja is not a thing itself, but a privation, the uncaused cause for all becoming (bhava).

• published: 30 Jan 2014
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