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 is about recognizing the nature of mind, metaphorically called 'the Face.' Referring to a state of total presence, it is undefinable by any term, but inherently radiant and wakeful. Figuratively explained as a mirror, its nature is brilliant clarity and an unobstructed medium for whatever appears. The method leading to it is called 'supreme yoga.' known in Tibet as Dzogchen or Great Completion, said to have been first taught by the semi-historical Garab Dorje, initiated by Buddha Vajrasattva himself. In his "Three Incisive Precepts," he summarized to his heart student the 6.4 million verses explaining these teachings as follows: 'A direct introduction into the nature of mind is the first imperative. Absolute conviction in the practice is the second imperative. Gain confidence in release is the third imperative.' This book is about the first.

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 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.

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.

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