The Buddha’s most prominent stance was ehipassiko—come and see. Come and see, on your own, the nature of Reality (Dharmadhatu) AS IT IS, or Yathābhutam. The blog The Undiscovered Country: Bardo 3, Yathabhutam offers a nice exposition of the term.
The formula “in conformity with truth” or “with reality” (yathabhutam) is a recurrent theme in the texts, like the attributes, “eye of the world,” or “become eye,” or “become knowledge,” of the Awakened Ones. (The Doctrine of Awakening, pg. 42)
Evola further highlights this paramount truth:
“To know by seeing, to become cognition, to become truth, to become vision”-this is the ideal: knowing-seeing in conformity to reality-yatha-bhtuta-nana-dassana: direct intellectual intuition, far beyond all discussion and closely bound up with ascetic realization. (ibid, pg.40)
This is a direct revelation of the Ascetical-Ascent, minus all the mind-traps that befall those who depend exclusively upon mundane “systems of thought”:
The wise man, the Ariya, is not a follower of systems, he does not recognise dogmas, and having penetrated the opinions current among the people and being indifferent in face of speculation, he leaves it to others, he remains calm among the agitated, he does not take part in the verbal battles of those who maintain: “This only is the truth,” he does not consider himself equal to others, nor superior, nor inferior. In the canonical texts, after a description of the morass of contemporary philosophical opinions, we meet with this passage: “The Accomplished One knows other things well beyond [such speculations] and having such knowledge he does not become proud, he remains impassive, he realizes in his mind the path that leads beyond…. There are, O disciples, other things, profound things, things difficult to apprehend, hard to understand, but that beget calm; joyful things, things not to be grasped simply by discursive thought, things that only the wise man can understand. These things are expounded by the Accomplished One, after he himself has known them, after he himself has seen them.” (ibid, pg. 40)
This is what makes Buddhism such a clear and crystalline-path. It is not littered with dogmatic theories or rigid religious regulatory thought-patterns that prevent one from “clearly seeing the truth”—the imageless truth that is beyond all calcified belief systems. Also, the Mind adept can only come to know this Truth by thoroughly witnessing it by oneself alone, without the aid of outside agencies that mask the Real with weak and superfluous patterns of moralized injunctions, ones that suck the life out of the Buddhadharma. For instance, take the word (c)ompassion. Perhaps there’s no other misused and abused contemporary connotation that is far removed from Its Essential meaning in light of the Dharma. Contemporary use has turned it into a diluted disease, a sickly compassion; it’s what Nietzsche found so abhorrent. It’s even more objectionable when it is used to connote bodhicitta, or the power of the Awakened Buddha-Mind. In this authentic understanding Bodhicitta is, as revealed in the most previous blog series, the very ‘Dharmakayic Element within man’. This is not something weak and weepy—an excessive bleeding-heart kind of association, rather it is the very nature of Mahabodhicitta, as outlined in The Lankavatarian Book of the Dead:
Mahabodhicitta is the great and Enlightened Mind-Stream of the Tathagatas; in this sense the Mahabodhisattva becomes a True-Stream-Enterer by becoming perfumed with this very essence of the Tathagatas. (http://unbornmind.com/2012/10/16/the-stream-enterer-bardo-3-mahabodhicitta/)
In the spirit of the Diamond Sutra, what greater Compassion is there than to empower sentient beings to become enlightened—to see the True Essential Light of the Dharmadhatu through the very eyes of the Tathagatas? Evola emphasized this essential truth and not some watered-down connotation:
Only in certain Western misconceptions is Buddhism–considered in later and corrupted forms-presented as a doctrine of universal compassion encouraging humanitarianism and democratic equality. (ibid, pg.34)
This is one of Evola’s primary tasks, to dismantle all the corruption that spits in the face of genuine Buddhism.
The Ariyan Mind is struck by the transcendent vision that is primed and attuned with the primordial power of Bodhi:
Here is another leitmotiv of the texts: “As something never heard of before, vision arose in me, knowledge arose in me, intuition arose in me, wisdom arose in me, light arose in me”; this is called “the true excellence, conforming with the ariya quality of knowledge.” This recalls the qualities of the Olympian mind, a mind that…is proof against deception, is “firm and tranquil as a mirror, it discovers everything without seeking, or rather, everything discovers itself in it…” (ibid, pg 41)
Everything is discovered AS IT IS (Yathābhutam), without the opaqueness of defiled aggregated existence. For Evola, the discovery is a gradual one, as it was for Siddhartha:
This is naturally an achievement only through a gradual process. “As an ocean deepens gradually, declines gradually, shelves gradually without sudden precipices, so in this law and discipline there is a gradual training, a gradual action, a gradual unfolding, and no sudden apprehension of supreme knowledge.” Again; “One cannot, I say, attain supreme knowledge all at once; only by a gradual training, a gradual action, a gradual unfolding, does one attain perfect knowledge. In what manner’? A man comes, moved by confidence; having come, he joins the order of the Ariya; having joined, he listens; listening, he receives the doctrine; having received the doctrine, he remembers it; he examines the sense of the things remembered; from examining the sense, the things are approved of; having approved, desire is born; he ponders; pondering, he eagerly trains himself; and eagerly training himself, he mentally realizes the highest truth itself and, penetrating it by means of wisdom, he sees”. (ibid, pg. 42)
Hence, being a member of the “order of the Ariya”, the Mind adept stays faithfully attuned to the “highest truth—Paramartha” and to the Buddha’s admonition to steer well clear of all that is not the Truth of the Self-realization of Noble Wisdom. The gnosis is administered gradually so that the full import of the Buddhadharma is absorbed over time with rapt-attention of what is, and what is not of the pure and unobstructed Mind.