dedicated to unity and oneness
I Am That I Am ---spake the personage of Godhead.
I Am Godhead That Godhead I Am ---spake the personage of Godhead.
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I have learnt that "Negation" is a mode of response within the Advaitist school of hindu metaphysics. IOW, catagorically speaking, the extent of avaita logistics is of course the "neti-neti" exercise ---yet without "the Positive" . . .
BTW, hindu metaphysics is about 'riding the crest' rather then escaping toward salvation.
Contrarily, in Buddhism, IMHO, nirvana is a concerted effort toward total-renunciation ---so as to avoid Samsara ---Why? Because a gentleman does stay in "maya"; ergo, the path to nirvana ensues.
Hindu metaphysics, similarly as ayur-veda is intended to do, is meant to explore & experiment and to travel the known world(s) ---ergo, mystic-yogic disciplines to develop "siddhis" . . . and of course, famously, to achieve higher births & even higher planetary systems of celestial abodes . . . or just too, schemes to appease demigods and/or demigogues both to garner everything from the finer to the supra-petty things in life inre: eating-comfort-sex-security.
But by saying, "Negate this and Negate That ---and every thing is one" equates to no more than a logical & endlessly repeated sentimental poetic musing.
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To wit, Bhaktivedanta Swami (1896-1977) wrote:
In the Bhagavad-gita (10.2), the Absolute Personality of Godhead, states:
“Neither the hosts of demigods nor the great sages know My origin or opulences, for in every respect I am the source of the demigods and sages.”
Thus Krishna is the origin of the powers delegated to demigods, great sages and mystics. Although they are endowed with great powers, these powers are limited, and thus it is very difficult for them to know how Krishna Himself appears by His own internal potency in the form of a man.
Many philosophers and great rishis, or mystics, try to distinguish the Absolute from the relative by their tiny brain power. This can only help them reach the
negative conception of the Absolute without realizing any positive trace of the Absolute.
Definition of the Absolute by negation is not complete.
Such
negative definitions lead one to create a concept of one’s own;
thus one imagines that the Absolute must be formless and without qualities. Such
negative qualities are simply the reversals of relative, material qualities and are therefore also relative.
By conceiving of the Absolute in this way, one can at the utmost reach the impersonal effulgence of God, known as Brahman, but one cannot make further progress to 'Bhagavan', aka, the Personality of Godhead.
Such mental speculators do not know that the Absolute Personality of Godhead is Krishna, that the impersonal Brahman is the glaring effulgence of His transcendental body, or that the Paramatma, the Supersoul, is His all-pervading plenary representation.
Nor do they know that Krishna has His eternal form with its transcendental qualities of eternal bliss and knowledge. The dependent demigods and great sages imperfectly consider Him to be a powerful demigod, and they consider the Brahman effulgence to be the Absolute Truth.