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2008-11-10 23:52:59 UTC
The Lost meaning of Avijja / Avidya (agnosis)
The 'secret' principle behind Emanationism
(Monism, Platonism, original Buddhism, and Advaita Vedanta)
Copyright 2006 Author: Webmaster attan.com
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).
Unlike Creationism which posits a sentient all-aware Superbeing
(God) as the principle (1st cause) behind the complexity we see in
nature, Emanationism differs to the logic necessity of merely the
extrinsic side of the nature of the Absolute as such that it is, by
its very attribute, the “unmoved Mover” behind all things composite,
phenomenal and noetic. Complexity in nature and the cosmos at large is
in dispute by none, neither by Creationist, Nihilist, or Monist
(Emanationist), only the nexus for said complexity is disputed. As
pertains the Absolute, its nature and activity are inseparably one
thing only, this is the long lost ‘secret’ behind avijja.
There is no first cause behind the phenomenal cosmos nor for the
spiritual, the noetic will(s) which encircle and underlies the visible
world. With attribute as ‘cause’, all things are manifest as the
artifice (maya) of the visible world we covet in ignorance (avijja).
First cause necessitates an irreconcilable duality, which cannot be
enjoined in Emanationism, that A: something other than the Absolute is
cause for all things become, or that B: the Absolute is complex being
(God) that chose and created the cosmos. The reconciliation of the
ignorant proposition of a “first cause for all things become” is
merely that of the attributive and extrinsic nature of the Absolute
itself, avijja, or the will to other, the ‘lighting outwards of the
nature of light itself’, or as is meant here, the Absolute, which is
of the nature of will (citta).
“Bhavanirodha nibbanam” (subjugation of becoming is meant
Nirvana) is absolutely identical in meaning to “Yoga chita vritti
nirodha” (Yoga [samadhi/assimilation] is the subjugation of the will’s
[citta] turnings/ manifestations/ perturbations); as such becoming
(bhava) and vritti (perturbations) are meant the inchoate nature of
the will to objectively direct itself in perpetuity is the
beginningless and the primordial principle of the Absolute to other.
Overcoming the attributive privation of the Subject to have itself as
an object (an impossibility) must be surmounted for liberation to
occur such that the Subject has itself as object indirectly thru the
via negativa methodology wherein the will ‘knows’ itself as ‘none of
this’ and becoming is halted and Self-objectification ceases
(nirodha).
Avijja and anatta (Skt. Anatman) are interchangeable terms, the
principle of the Absolute to objectification (a-vijja) is meant
anatta, for what is other than the Atman, the Light/Vijja than all the
22 named phenomena which are not (a/an) the Soul (vijja/atman)? The
finer distinction however between anatta and avijja is that anatta is
the purely phenomenal manifestation of the ontological attribute of
the Absolute, avijja.
How can what does not exist in anyway be the cause for all things
and namely for suffering itself? Surely as a man lost in a barren
dessert suffers thirst by the non-existence of waters in said barren
lands; so too does the Samsarin (person lost in samsara) suffer at the
‘hands’ of his will which is objectively (avijja) directed to the
world of phenomena and sense pleasures, all of which are anatman and
which is meant by the very term avijja, for avijja is the privation of
illumination/revelation/ditthi in the being as relates to his very
nature and true Self, of which the Atman is vijja. That his will (the
very Self) is objectively (anatta) directed, instead of Subjectively
assimilated (vijja, Atman), “therein does he suffer” -Gotama.
Liberation via wisdom (vijjavimutta, i.e. pannavimutta) is the
actualization of the light of the will upon itself (vijja) instead of,
as primordially and without beginning from the Absolute, objectively
(avijja) directed.
Avidya (avijja Pali) has befuddled (and continues to do so)
Vedantists now for thousands of years as witnessed to in lively
debates we still have record of. Namely it was impossible for them to
come to odds with the nature of avidya, such that “how can what is
mere privation (lack of gnosis, avidya) be the cause for all things?
Was Avidya real or unreal? Was it both or neither? What is the locus
of avijja? Is it the Absolute, or the Atman, or the mere (phenomenal)
self, or neither, or both?” None of these questions are tenable, for
avijja is not a thing in itself, but the principle of the Absolute,
the primordial principle antecedent to being, or the empirical
principle of avijja as manifest in the composite being. What would the
locus of a shadow, the privation of light, be? Certainly we can point
to X shadow, but that cannot be the locus of avijja, for something
precedes the shadow, so would it be that which casts the shadow? No,
for that shape which casts the shadow is preceded by the light which
is blocked by that shape. The shadow belongs neither to the form nor
the light, but is the objective construct of both. Avijja is
subjectively directed and objectively manifest.
Since avijja is merely the extrinsic and Subjective attribute of
the will (willing to other [object] = avijja), there is no locus for
avijja, for if one were to say: “avijja is the attributive principle
of the Absolute, therefore avijja’s locus is the Absolute/Brahman”,
this is a nonsensical statement since the locus for illumination
(avijja) as pertains light, is also unanswerable since neither the
object of illumination, nor the light itself is the locus of
illumination. Avijja is act, nature and necessity of the Absolute, all
three, for its as impossible to separate illumination from light as to
separate willing from will, or avijja from vijja, for avijja implies
vijja, just as anatta implies the attan! Would so the fool speak of
avijja or anatta without attempting to (in negative dialectics) point
to the vijja, the attan (Atman. Skt.)?
Avijja has no meaning outside the conjunct of will and matter,
the empirical consciousness (vinnana). The very nature of the Light
(vijja) is its outwardly principle to illumine (avijja), principle nor
privation have a locus. The Absolute, or Brahman is most certainly
vijja, simplex in every way, so to proclaim that the locus of avijja
is “in the Absolute” would be both untrue but also illogical. Light
(vijja) and illumination (avijja) are inseparably one thing only; this
is the indefinite dyad (aoristos dyas) of the ancient Greek
Platonists. Specifically ancient Pali is revealing, for the very word
for consciousness, vinnana, is literally meant agnosis (avijja): vi
(opposite to, contrary of, other than) + ñana (gnosis, vijja,
Knowledge, Light, Atman, Brahman), i.e. Vi+nana (vinnana). For the
“unknowing” (vinnana), the consciousness of being is the resultant
manifestation directly attributive to the Absolute and its very
extrinsic nature.
As pertains Buddhism specifically, avijja is the first position
in the chain of contingent manifestation (paticcasamuppada), however
one need ask: “agnosis (avijja) OF what and BY what”? Ignorance itself
is not a thing, but an attribution of something, be it in one of two
modalities, primordial agnosis (avijja), or empirical agnosis.
Samyutta 2.4 specifically (as well as countless other passages) equate
avijja with agnosis (anana): [Katama ca, bhikkhave, avijja? yam
kho, bhikkhave, dukkhe aññanam”].
Two entirely different levels of agnosis are at play in the model
of being, one being the primordial agnosis which is beginningless, and
the agnosis which is willed by a being from second to second, as
pertains his will (citta), be it by wisdom or lack thereof ; ignorance
is manifest which either perpetuates becoming (bhava) and actions
(karma), or wisdom in its place which subjugates (nirodha) them;
specifically [SN 5.127] speaks of the empirical side of agnosis in the
being who so wills them at the discretion of his (level of) ignorance.
“As above, so below” this is true of the Absolute that primordial
agnosis is the higher principle behind empirical agnosis as manifest
in being. The self-privative avijja of the nature of the Absolute that
it is subjectively directed inwards, and the empirical ‘shadow’ of the
being who marvels in the logos of Emanation as cast by the Absolute,
but is unknowing (avijja) as to the Subjective “light” of which he is
by nature which is also identical to the Absolute itself, being will
(citta).
Entirely in line with Platonism, Buddhism proclaims: [AN 5.113]
“Followers, the beginning of ignorance can never be discerned
(beginningless) such that it cannot be said “Here is the First where
ignorance is not, here is the contingency which generated it.” Such
that it should be discerned, followers, “ignorance is a
condition” (Purima, bhikkhave, koti na pañña’yati avijja’ya– ‘ito
pubbe avijja’ na’hosi, atha paccha’ samabhavi’’ti. Evañcetam,
bhikkhave, vuccati, atha ca pana pañña’yati– ‘idappaccaya’
avijja’’ti.).
In Buddhist sutta, avijja is forerunner, as it should be, being
first in paticcasamuppada: [AN 2.12] “Above karma, becoming, and
views, ‘agnosis encircles (all of them)’ as the (source for)
samsara.” (“Ka’mayogena samyutta’, bhavayogena cu’bhayam; ditthiyogena
samyutta’, avijja’ya purakkhata’”). Also: [SN-Att. 1.236] Nanajotim
(the light of gnosis) = atman; meaning that the wisdom (vijja) made
manifest in the disciple is the very premise for liberation as such
that agnosis (avijja) has been cut off = end of Self-objectification
(avijja, also = atta-an, i.e. anatta).
In fact, in Buddhist doctrine the only noun “freed” of avijja is
the citta, which logically presupposes the fact that as pertains our
earlier question: “agnosis (avijja) OF what and BY what”? , must be
meant avijja of the will’s nature (atman) by the will (citta): [AN
1.196] "With mind (citta) emancipated from ignorance (avijja)…this
designates the Soul is having become-Brahman.", [AN 1.195] “Citta is
freed of the sensuous taint, citta is freed of the taint of becoming
(bhavaasavaapi), citta is freed of the taint of nescience/ignorance
(avijja), Liberation! Gnosis is this, therein (utter) liberation.” [MN
1.279] “When his steadfast mind was perfectly purified, perfectly
illumined, stainless, utterly perfect, pliable, sturdy, fixed, and
everlastingly determinate then he directs his mind towards the gnosis
of the destruction of defilements. Knowing thus and seeing thus his
mind is emancipated from sensual desires, his mind is emancipated from
becoming, his mind is emancipated from ignorance.” “This said: ‘the
liberated mind/will (citta) which does not cling’ means Nibbana”[MN2-
Att. 4.68]. "Steadfast-in-the-Soul (thitattoti) means one is supremely-
fixed within the mind/will (citta)”[Silakkhandhavagga-Att. 1.168].
“'The purification of one’s own mind/will', this means the light
(joti) within one’s mind/will (citta) is the very Soul (attano)” [DN2-
Att. 2.479].
The 'secret' principle behind Emanationism
(Monism, Platonism, original Buddhism, and Advaita Vedanta)
Copyright 2006 Author: Webmaster attan.com
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).
Unlike Creationism which posits a sentient all-aware Superbeing
(God) as the principle (1st cause) behind the complexity we see in
nature, Emanationism differs to the logic necessity of merely the
extrinsic side of the nature of the Absolute as such that it is, by
its very attribute, the “unmoved Mover” behind all things composite,
phenomenal and noetic. Complexity in nature and the cosmos at large is
in dispute by none, neither by Creationist, Nihilist, or Monist
(Emanationist), only the nexus for said complexity is disputed. As
pertains the Absolute, its nature and activity are inseparably one
thing only, this is the long lost ‘secret’ behind avijja.
There is no first cause behind the phenomenal cosmos nor for the
spiritual, the noetic will(s) which encircle and underlies the visible
world. With attribute as ‘cause’, all things are manifest as the
artifice (maya) of the visible world we covet in ignorance (avijja).
First cause necessitates an irreconcilable duality, which cannot be
enjoined in Emanationism, that A: something other than the Absolute is
cause for all things become, or that B: the Absolute is complex being
(God) that chose and created the cosmos. The reconciliation of the
ignorant proposition of a “first cause for all things become” is
merely that of the attributive and extrinsic nature of the Absolute
itself, avijja, or the will to other, the ‘lighting outwards of the
nature of light itself’, or as is meant here, the Absolute, which is
of the nature of will (citta).
“Bhavanirodha nibbanam” (subjugation of becoming is meant
Nirvana) is absolutely identical in meaning to “Yoga chita vritti
nirodha” (Yoga [samadhi/assimilation] is the subjugation of the will’s
[citta] turnings/ manifestations/ perturbations); as such becoming
(bhava) and vritti (perturbations) are meant the inchoate nature of
the will to objectively direct itself in perpetuity is the
beginningless and the primordial principle of the Absolute to other.
Overcoming the attributive privation of the Subject to have itself as
an object (an impossibility) must be surmounted for liberation to
occur such that the Subject has itself as object indirectly thru the
via negativa methodology wherein the will ‘knows’ itself as ‘none of
this’ and becoming is halted and Self-objectification ceases
(nirodha).
Avijja and anatta (Skt. Anatman) are interchangeable terms, the
principle of the Absolute to objectification (a-vijja) is meant
anatta, for what is other than the Atman, the Light/Vijja than all the
22 named phenomena which are not (a/an) the Soul (vijja/atman)? The
finer distinction however between anatta and avijja is that anatta is
the purely phenomenal manifestation of the ontological attribute of
the Absolute, avijja.
How can what does not exist in anyway be the cause for all things
and namely for suffering itself? Surely as a man lost in a barren
dessert suffers thirst by the non-existence of waters in said barren
lands; so too does the Samsarin (person lost in samsara) suffer at the
‘hands’ of his will which is objectively (avijja) directed to the
world of phenomena and sense pleasures, all of which are anatman and
which is meant by the very term avijja, for avijja is the privation of
illumination/revelation/ditthi in the being as relates to his very
nature and true Self, of which the Atman is vijja. That his will (the
very Self) is objectively (anatta) directed, instead of Subjectively
assimilated (vijja, Atman), “therein does he suffer” -Gotama.
Liberation via wisdom (vijjavimutta, i.e. pannavimutta) is the
actualization of the light of the will upon itself (vijja) instead of,
as primordially and without beginning from the Absolute, objectively
(avijja) directed.
Avidya (avijja Pali) has befuddled (and continues to do so)
Vedantists now for thousands of years as witnessed to in lively
debates we still have record of. Namely it was impossible for them to
come to odds with the nature of avidya, such that “how can what is
mere privation (lack of gnosis, avidya) be the cause for all things?
Was Avidya real or unreal? Was it both or neither? What is the locus
of avijja? Is it the Absolute, or the Atman, or the mere (phenomenal)
self, or neither, or both?” None of these questions are tenable, for
avijja is not a thing in itself, but the principle of the Absolute,
the primordial principle antecedent to being, or the empirical
principle of avijja as manifest in the composite being. What would the
locus of a shadow, the privation of light, be? Certainly we can point
to X shadow, but that cannot be the locus of avijja, for something
precedes the shadow, so would it be that which casts the shadow? No,
for that shape which casts the shadow is preceded by the light which
is blocked by that shape. The shadow belongs neither to the form nor
the light, but is the objective construct of both. Avijja is
subjectively directed and objectively manifest.
Since avijja is merely the extrinsic and Subjective attribute of
the will (willing to other [object] = avijja), there is no locus for
avijja, for if one were to say: “avijja is the attributive principle
of the Absolute, therefore avijja’s locus is the Absolute/Brahman”,
this is a nonsensical statement since the locus for illumination
(avijja) as pertains light, is also unanswerable since neither the
object of illumination, nor the light itself is the locus of
illumination. Avijja is act, nature and necessity of the Absolute, all
three, for its as impossible to separate illumination from light as to
separate willing from will, or avijja from vijja, for avijja implies
vijja, just as anatta implies the attan! Would so the fool speak of
avijja or anatta without attempting to (in negative dialectics) point
to the vijja, the attan (Atman. Skt.)?
Avijja has no meaning outside the conjunct of will and matter,
the empirical consciousness (vinnana). The very nature of the Light
(vijja) is its outwardly principle to illumine (avijja), principle nor
privation have a locus. The Absolute, or Brahman is most certainly
vijja, simplex in every way, so to proclaim that the locus of avijja
is “in the Absolute” would be both untrue but also illogical. Light
(vijja) and illumination (avijja) are inseparably one thing only; this
is the indefinite dyad (aoristos dyas) of the ancient Greek
Platonists. Specifically ancient Pali is revealing, for the very word
for consciousness, vinnana, is literally meant agnosis (avijja): vi
(opposite to, contrary of, other than) + ñana (gnosis, vijja,
Knowledge, Light, Atman, Brahman), i.e. Vi+nana (vinnana). For the
“unknowing” (vinnana), the consciousness of being is the resultant
manifestation directly attributive to the Absolute and its very
extrinsic nature.
As pertains Buddhism specifically, avijja is the first position
in the chain of contingent manifestation (paticcasamuppada), however
one need ask: “agnosis (avijja) OF what and BY what”? Ignorance itself
is not a thing, but an attribution of something, be it in one of two
modalities, primordial agnosis (avijja), or empirical agnosis.
Samyutta 2.4 specifically (as well as countless other passages) equate
avijja with agnosis (anana): [Katama ca, bhikkhave, avijja? yam
kho, bhikkhave, dukkhe aññanam”].
Two entirely different levels of agnosis are at play in the model
of being, one being the primordial agnosis which is beginningless, and
the agnosis which is willed by a being from second to second, as
pertains his will (citta), be it by wisdom or lack thereof ; ignorance
is manifest which either perpetuates becoming (bhava) and actions
(karma), or wisdom in its place which subjugates (nirodha) them;
specifically [SN 5.127] speaks of the empirical side of agnosis in the
being who so wills them at the discretion of his (level of) ignorance.
“As above, so below” this is true of the Absolute that primordial
agnosis is the higher principle behind empirical agnosis as manifest
in being. The self-privative avijja of the nature of the Absolute that
it is subjectively directed inwards, and the empirical ‘shadow’ of the
being who marvels in the logos of Emanation as cast by the Absolute,
but is unknowing (avijja) as to the Subjective “light” of which he is
by nature which is also identical to the Absolute itself, being will
(citta).
Entirely in line with Platonism, Buddhism proclaims: [AN 5.113]
“Followers, the beginning of ignorance can never be discerned
(beginningless) such that it cannot be said “Here is the First where
ignorance is not, here is the contingency which generated it.” Such
that it should be discerned, followers, “ignorance is a
condition” (Purima, bhikkhave, koti na pañña’yati avijja’ya– ‘ito
pubbe avijja’ na’hosi, atha paccha’ samabhavi’’ti. Evañcetam,
bhikkhave, vuccati, atha ca pana pañña’yati– ‘idappaccaya’
avijja’’ti.).
In Buddhist sutta, avijja is forerunner, as it should be, being
first in paticcasamuppada: [AN 2.12] “Above karma, becoming, and
views, ‘agnosis encircles (all of them)’ as the (source for)
samsara.” (“Ka’mayogena samyutta’, bhavayogena cu’bhayam; ditthiyogena
samyutta’, avijja’ya purakkhata’”). Also: [SN-Att. 1.236] Nanajotim
(the light of gnosis) = atman; meaning that the wisdom (vijja) made
manifest in the disciple is the very premise for liberation as such
that agnosis (avijja) has been cut off = end of Self-objectification
(avijja, also = atta-an, i.e. anatta).
In fact, in Buddhist doctrine the only noun “freed” of avijja is
the citta, which logically presupposes the fact that as pertains our
earlier question: “agnosis (avijja) OF what and BY what”? , must be
meant avijja of the will’s nature (atman) by the will (citta): [AN
1.196] "With mind (citta) emancipated from ignorance (avijja)…this
designates the Soul is having become-Brahman.", [AN 1.195] “Citta is
freed of the sensuous taint, citta is freed of the taint of becoming
(bhavaasavaapi), citta is freed of the taint of nescience/ignorance
(avijja), Liberation! Gnosis is this, therein (utter) liberation.” [MN
1.279] “When his steadfast mind was perfectly purified, perfectly
illumined, stainless, utterly perfect, pliable, sturdy, fixed, and
everlastingly determinate then he directs his mind towards the gnosis
of the destruction of defilements. Knowing thus and seeing thus his
mind is emancipated from sensual desires, his mind is emancipated from
becoming, his mind is emancipated from ignorance.” “This said: ‘the
liberated mind/will (citta) which does not cling’ means Nibbana”[MN2-
Att. 4.68]. "Steadfast-in-the-Soul (thitattoti) means one is supremely-
fixed within the mind/will (citta)”[Silakkhandhavagga-Att. 1.168].
“'The purification of one’s own mind/will', this means the light
(joti) within one’s mind/will (citta) is the very Soul (attano)” [DN2-
Att. 2.479].