Namaste Juan,
thank you for the reply.
juantoo3 said:
Thank you for your thoughtful reply!
I should have guessed I would probably bite off more than I could chew!
OK. I suppose Christianity deserves this stinging slap.
i do not mean this as a rebuke for it is a fairly common trait within monotheistic traditions.... some moreso than others, of course.
however... it can be a bit strange for beings not used to the Sanatana Dharma point of view. for a bit of a refresher, you may want to review this thread:
http://www.comparative-religion.com/forum/showthread.php?t=560
a snippet:
in the experience of India, on the other hand, although the holy mystery and power have been understood to be indeed transcendent, they are also, at the same time, immanent. it's not that the divine is every
where: it is that the divine is every
thing. so that one does not require any outside reference, revelation, sacrament, or authorized community to return to it. one has but to recognized (re-cognize) what is within. deprived of this recognition, we are removed from our own reality by a cerebral shortsightedness which is called in Sanskrit "maya", "delusion".
I am not familiar with this you speak of. Nevertheless, is it ethically correct to hold the entire guilty for the unskilled actions of the few?
it is a bit beyond the scope of our conversation here.. so, we can leave that aside for now. however, i would tend to agree that it is not a skillful ethical action to view whole groups as guilty by association... however, i note that quite a bit of that is going on. i don't like it any more than you.
Very well, my ignorance is showing. I am glad you are gracious, and at least conversant with Christian ideology, more so than I am with Buddhism and Hinduism. Would I call it something like "this manifestation in this existance?" Or something like?
well... we could call it that... for conversational purposes and all
the teaching of annata, not-self, has tremendously broad ramifications about the nature of phenomena. thus, it is not just that there is no "self" in beings.. what we really mean to be saying is that, phenomena lack an inherent selfnature which permenantly exists from its own side. thus, depending on what sutta/sutra you are reading, various aspects of this teaching are emphasized. moreover, depending on the particular philosophical view that a being adopts various aspects of this teaching are emphasized.
that, in my view, is a discussion more properly held in the Buddhist section of the forum
Is this because this "Ground of Being" is not "sentient," in the sense of a "Big Beard in the Sky?"
well.. this is part of it, for sure. i suspect that it must seem quite mysterious in some sense... and perhaps a bit complicated. i assure you that this is simply how the teachings appear to me and i am rather overly verbose, it would seem.
if you are interested, you can read the Buddha Shakyamunis words here:
http://www.accesstoinsight.org/canon/sutta/majjhima/mn001-tb0.html
what we mean to say is that there is no ultimate ground of existence, in whatever manner it may be thought of. some beings think that Nirvana is the Buddhist "ground of being" however, this is not so, as the Buddha Shakyamuni explains in the refereneced sutta.
Now I am intrigued! Deities look to Shakyamuni? Yet Shakyamuni is not a deity?
indeed, this is the situation
here's a snippet of the sutta in which this is related a bit more explicitly than in other places:
"Subrahma and Paramatta Brahma,
together with sons of the Powerful One,
Sanankumara and Tissa:
They too have come to the forest meeting.
Great Brahma, who stands over
1,000 Brahma worlds,
who arose there spontaneously, effulgent:
Prestigious is he, with a terrifying body.
And ten brahma sovereigns,
each the lord of his own realm —
and in their midst has come
Harita Brahma surrounded by his retinue."
http://www.accesstoinsight.org/canon/sutta/majjhima/mn001-tb0.html
Forgive my ignorance. If I was confused before, it is nothing like the confusion I now have.
hopefully, more knowledgeable posters than i can help explain some of our tradition
metta,
~v