Guest guest Posted August 15, 2006 Report Share Posted August 15, 2006 dear Harsha at all, I'm trying to find 'nondualism' in philosophies, sofar IMO Advaita, Jainism and Sunnyata in Buddhism yields the nondual thought.. I have no idea about where is it palpatable in the Western philosophies, please point some out. > I. Hindu philosophy: Samkhya | Nyaya | Vaisheshika | Yoga | Mimamsa | Advaita Vedanta | Vishishtadvaita | Dvaita | Carvaka | Logic | Idealism > > II. Jain philosophy: Anekantavada > > III. Buddhist philosophy. Shunyata > > -=-=-=-=-=-=-=- > > II. Anekantavada is a basic principle of Jainism dealing with the fact that reality may be perceived differently from different points of views. > > 'Ekanta' is one-sidedness. Anekantavada is literally the doctrine of non-onesidedness. Jain philosophy accepts the relativistic view of looking at things from all points of view. > > Anekantvada requires us to consider others views or beliefs. One should not reject a view simply because it uses a different perspective. We should to consider the fact there may be truth in other’s views too. > > In this world of humanity, there are many religions, doctrines, sects and philosophies. No philosophy should insist that their perspective is the only true one. > > III. Sunnata in presecular Buddhism, in the Nikayas > > Sunnata. "Emptiness" in Pali contexts is not the metaphysical Zero (Nonbeing as the principle of Being, Infinite Possibility as distinguished from Indefinite Actuality), but a characteristic of this world, as in S IV.295 96, where it has been explained that when the Almsman returns from a deathlike Contemplation in which consciousness and feeling have been arrested, "three touches touch him, "emptinessformlessness (animito)" and "making no plans (appanihito phasso)," and he discriminates (viveka) accordingly; and the meaning of "emptiness" 'is explained at"emancipation of the mind by Emptiness (sunnata ceto vimutti) being consequent upon the realization that `this world is empty of spirit or anything spiritual "; sunnata is synonymous with anatta; of which it really only paraphrases and isolates the privative It is no doubt in the same sense that in "the texts are coupled with `emptiness´ (suttanta . . . sunnata patisannuta) "; there is, in fact, nothing more characteristic of Buddhist teaching than its constant resort to negatives (above all in the sense of the word anatta), which even some contemporary hearers found perplexing. > > The denial of spirituality to contingent things in particular is a denial of any real essence to these things in themselves, and thus forms the basis of the more sweeping sunyavada doctrine which in the Mahayana denies not any "value" but any essence to even the Buddha´s appearance and to the promulgation of the Dhamma itself. If such a doctrine disturbs us, it may be found more palatably expressed in the Vajracchedika Sutra thus, "Those who see me in the body (rupena) and think of me in sounds (ghosaih), their way of thinking is false, they do not see me at all . . . . The Buddha cannot be rightly understood (rjuboddhum) by any means (upayena). Not that "means" are not dispositive to a right understanding, but that if regarded as ends, even the most adequate means are a hindrance. > > In such a radical iconoclasm as this all traditional teachings are finally agreed. What is true of ethics is also true of the supports of contemplation: as in the well known Parable of the Raft, the means are of no more use when the goal has been reached > > from wikipedia > > It needs a schoolar to find the nondual connections imo > > Era > Harsha of the harshasatsang has a very good understanding of Jainism. --Greg Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 16, 2006 Report Share Posted August 16, 2006 a thread is woven.... and asks how am I made? a leaf falls in questionless serenity... Anna , "Era Molnar" <n0ndual wrote: > > > dear Harsha at all, I'm trying to find 'nondualism' in philosophies, sofar IMO Advaita, Jainism and Sunnyata in Buddhism yields the nondual thought.. I have no idea about where is it palpatable in the Western philosophies, please point some out. > > > > I. Hindu philosophy: Samkhya | Nyaya | Vaisheshika | Yoga | Mimamsa > | Advaita Vedanta | Vishishtadvaita | Dvaita | Carvaka | Logic | > Idealism > > > > II. Jain philosophy: Anekantavada > > > > III. Buddhist philosophy. Shunyata > > > > -=-=-=-=-=-=-=- > > > > II. Anekantavada is a basic principle of Jainism dealing with the > fact that reality may be perceived differently from different points > of views. > > > > 'Ekanta' is one-sidedness. Anekantavada is literally the doctrine > of non-onesidedness. Jain philosophy accepts the relativistic view of > looking at things from all points of view. > > > > Anekantvada requires us to consider others views or beliefs. One > should not reject a view simply because it uses a different > perspective. We should to consider the fact there may be truth in > other’s views too. > > > > In this world of humanity, there are many religions, doctrines, > sects and philosophies. No philosophy should insist that their > perspective is the only true one. > > > > III. Sunnata in presecular Buddhism, in the Nikayas > > > > Sunnata. "Emptiness" in Pali contexts is not the metaphysical > Zero (Nonbeing as the principle of Being, Infinite Possibility as > distinguished from Indefinite Actuality), but a characteristic of > this world, as in S IV.295 96, where it has been explained that when > the Almsman returns from a deathlike Contemplation in which > consciousness and feeling have been arrested, "three touches touch > him, "emptinessformlessness (animito)" and "making no plans > (appanihito phasso)," and he discriminates (viveka) accordingly; and > the meaning of "emptiness" 'is explained at"emancipation of the mind > by Emptiness (sunnata ceto vimutti) being consequent upon the > realization that `this world is empty of spirit or anything > spiritual "; sunnata is synonymous with anatta; of which it really > only paraphrases and isolates the privative It is no doubt in the > same sense that in "the texts are coupled with `emptiness´ > (suttanta . . . sunnata patisannuta) "; there is, in fact, nothing > more characteristic of Buddhist teaching than its constant resort to > negatives (above all in the sense of the word anatta), which even > some contemporary hearers found perplexing. > > > > The denial of spirituality to contingent things in particular is a > denial of any real essence to these things in themselves, and thus > forms the basis of the more sweeping sunyavada doctrine which in the > Mahayana denies not any "value" but any essence to even the Buddha´s > appearance and to the promulgation of the Dhamma itself. If such a > doctrine disturbs us, it may be found more palatably expressed in the > Vajracchedika Sutra thus, "Those who see me in the body (rupena) and > think of me in sounds (ghosaih), their way of thinking is false, they > do not see me at all . . . . The Buddha cannot be rightly understood > (rjuboddhum) by any means (upayena). Not that "means" are not > dispositive to a right understanding, but that if regarded as ends, > even the most adequate means are a hindrance. > > > > In such a radical iconoclasm as this all traditional teachings are > finally agreed. What is true of ethics is also true of the supports > of contemplation: as in the well known Parable of the Raft, the means > are of no more use when the goal has been reached > > > > from wikipedia > > > > It needs a schoolar to find the nondual connections imo > > > > Era > > > > Harsha of the harshasatsang has a very good understanding > of Jainism. > > --Greg > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 16, 2006 Report Share Posted August 16, 2006 Vanakkam! Non-Duality has to be "experienced" for it to be "understood" and "understanding" is not an intellectual process. Anbudan anabebe57 <kailashana (AT) cox (DOT) net> wrote: a thread is woven.... and asks how am I made? a leaf falls in questionless serenity... Anna , "Era Molnar" <n0ndual wrote: > > > dear Harsha at all, I'm trying to find 'nondualism' in philosophies, sofar IMO Advaita, Jainism and Sunnyata in Buddhism yields the nondual thought.. I have no idea about where is it palpatable in the Western philosophies, please point some out. > > > > I. Hindu philosophy: Samkhya | Nyaya | Vaisheshika | Yoga | Mimamsa > | Advaita Vedanta | Vishishtadvaita | Dvaita | Carvaka | Logic | > Idealism > > > > II. Jain philosophy: Anekantavada > > > > III. Buddhist philosophy. Shunyata > > > > -=-=-=-=-=-=-=- > > > > II. Anekantavada is a basic principle of Jainism dealing with the > fact that reality may be perceived differently from different points > of views. > > > > 'Ekanta' is one-sidedness. Anekantavada is literally the doctrine > of non-onesidedness. Jain philosophy accepts the relativistic view of > looking at things from all points of view. > > > > Anekantvada requires us to consider others views or beliefs. One > should not reject a view simply because it uses a different > perspective. We should to consider the fact there may be truth in > other’s views too. > > > > In this world of humanity, there are many religions, doctrines, > sects and philosophies. No philosophy should insist that their > perspective is the only true one. > > > > III. Sunnata in presecular Buddhism, in the Nikayas > > > > Sunnata. "Emptiness" in Pali contexts is not the metaphysical > Zero (Nonbeing as the principle of Being, Infinite Possibility as > distinguished from Indefinite Actuality), but a characteristic of > this world, as in S IV.295 96, where it has been explained that when > the Almsman returns from a deathlike Contemplation in which > consciousness and feeling have been arrested, "three touches touch > him, "emptinessformlessness (animito)" and "making no plans > (appanihito phasso)," and he discriminates (viveka) accordingly; and > the meaning of "emptiness" 'is explained at"emancipation of the mind > by Emptiness (sunnata ceto vimutti) being consequent upon the > realization that `this world is empty of spirit or anything > spiritual "; sunnata is synonymous with anatta; of which it really > only paraphrases and isolates the privative It is no doubt in the > same sense that in "the texts are coupled with `emptiness´ > (suttanta . . . sunnata patisannuta) "; there is, in fact, nothing > more characteristic of Buddhist teaching than its constant resort to > negatives (above all in the sense of the word anatta), which even > some contemporary hearers found perplexing. > > > > The denial of spirituality to contingent things in particular is a > denial of any real essence to these things in themselves, and thus > forms the basis of the more sweeping sunyavada doctrine which in the > Mahayana denies not any "value" but any essence to even the Buddha´s > appearance and to the promulgation of the Dhamma itself. If such a > doctrine disturbs us, it may be found more palatably expressed in the > Vajracchedika Sutra thus, "Those who see me in the body (rupena) and > think of me in sounds (ghosaih), their way of thinking is false, they > do not see me at all . . . . The Buddha cannot be rightly understood > (rjuboddhum) by any means (upayena). Not that "means" are not > dispositive to a right understanding, but that if regarded as ends, > even the most adequate means are a hindrance. > > > > In such a radical iconoclasm as this all traditional teachings are > finally agreed. What is true of ethics is also true of the supports > of contemplation: as in the well known Parable of the Raft, the means > are of no more use when the goal has been reached > > > > from wikipedia > > > > It needs a schoolar to find the nondual connections imo > > > > Era > > > > Harsha of the harshasatsang has a very good understanding > of Jainism. > > --Greg > PEACE through SURRENDER ... Quote Link to comment Share on other sites More sharing options...
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