The 'Thirty Verses' or 'Treatise on the Thirty Verses on No More Nor Less than Representation Only' by Vasubandhu (316 - 396), is a succinct and concentrated set of thirty verses crucial to the Yog

This book is about emptiness, the core of the Buddhayana, the 'vehicle' of the Buddha. Shunyata is the noun form of the adjective 'shunya', meaning 'void, zero, nothing and empty', from the root 'shvi', or 'hollow'. But emptiness does not mean 'nothing', and instead refers to the absence of something, to the fact an object has been negated. What is found wanting ? A certain common way of existence entertained by most of us ... This book gives body to my intent to help understand emptiness clearly and distinctly, so its salvic power may benefit as many as possible. This is directly related to the fact that common Emptiness Meditation clears emotional and mental afflictions, whereas 'seeing' emptiness is a nondual state of mind, fostering nondual perception, thought and action.These aspects of the awake mind lack substance-obsession, heal the obscurations and end the conflicts resulting from a lack of actions uprooting suffering.

This book offers translations of the 'Yoga Sūtra' of Patañjali in English, French and Dutch, as well as a commentary from the perspective of a practicing Buddhist. The 'Yoga Sūtra' of Patañjali is a remarkable short text of about 1200 words, codifying the best yoga practices in 195 Sanskrit aphorisms. Yoga became one of the six schools of Hindu philosophy. In contrast to Jainism and Buddhism, it always kept close to the 'Vedas'. These crucial scriptures speak of three paths to freedom from ignorance and the suffering it brings: Ritual, Mystical Devotion and Yoga. The 'Yoga Sūtra' of Patañjali turned Hindu Yoga systematic and close to direct yogic experience. Besides a critique of the eternal substances of seer (the self) and seen (Nature), the commentary also identifies correspondences between Jhāna Yoga and the various types of union (samādhi) mentioned by Patañjali and compares constraint (the application of concentration, contemplation and union) with the Nine Stages of Calm Abiding.

This book offers an organised summary of my philosophy of the transpersonal, referring to experiences, processes, and events transcending the egology of the coarse mind and involving a sense of connection to, or participation with, a larger, more meaningful existence transforming consciousness. In the past, transpersonal philosophy developed Perennial, Empiricist and Participatory models to explain the holotropic, or altered states of consciousness calling for wholeness. This book integrates these views to accommodate a critical model, encompassing Criticism, Process Philosophy, Piaget's Genetic Epistemology, Maslow's Hierarchy of Needs, the Eastern Chakra system, the Qabalah, Psychedelica and Depth Psychology, in casu Assagioli's Psychosynthesis. The distinction between self-actualization (the vision of totality) and self-realization (mystical experience touching the infinite) is pertinent and informs this critical and eclectic transpersonal philosophy.

The 'Book of Lemmas' presents the outlines of an immanent and transcendent metaphysics. The latter is introduced by a survey of epistemology, in particular criticism, demarcating between valid and invalid propositions and between science and metaphysics. Immanent metaphysics does not move beyond the limitations of conceptual reason and is a heuristic of science. The ontological principal of the proposed process-ontology is the actual occasion, defined by its two state vectors: material efficiency and scalar finality (information and consciousness).

This volume comprises three important texts of the Yogacara school. Demonstration of Consciousness Only is a translation of Vasubandhu's "Thirty Verses" plus the interpretation of Dharmapala as the ultimately correct view of the text, with the supplementation of two or three divergent interpretations. It is an attempt to answer the question of the mechanism and nature of ignorance by demonstrating that seemingly real external objects of perception and the equally seemingly real self who perceives these things are mental fabrications that do not exist apart from consciousness itself. Thirty Verses on Consciousness Only is the short verse work by Bodhisattva Vasubandhu that propounds the idea that nothing exists except consciousness or mind, and that all things believed ty the ordinary person to be objective realities outside mind are in reality mere mental constructs. The Treatise in Twenty Verses on Consciousness Onlyis a companion piece to the Thirty Verses. It is a series of hypothetical objections by possible opponents with replies by Vasubandhu. The objections of opponent takes the realistic, no-nonsense position that the things seen, heard, smelled, etc., are real things that exist in the world outside the mind. The opponent typically offers an argument as to why it cannot be possible for perceived objects to be merely mental constructs. Vasubandhu counters each argument, explaining why the realistic argument is faulty, and why objects of perception cannot rationally be considered to exist apart from consciousness.

English translation of the 'Maxims of Good Discourse', an ancient Egyptian text written over 4000 years ago by a wise vizier called Ptahhotep. It is in the format of a deliberate instruction given by a father to his (spiritual) son, enabling the latter, by way of right speech, to live the good life, the outcome of not interrupting the moment of the heart, offending one's vital energy (Ka). In 'The Egyptian Gentleman' (2017), a commentary on this extraordinary text is available.