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- Buddhist Wisdom: The Mystery of the Self
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Other editions. Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. Artama--a young boy--lives in The Town where the people are almost always content. But he is NOT content, and he challenges the conventional wisdom.
Buddhist Wisdom: The Mystery of the Self
He meets Kora--a wondrous and mysterious girl. Upon his Artama--a young boy--lives in The Town where the people are almost always content. Upon his return--now a young man--Artama brings words of knowledge and wisdom Get A Copy. Paperback , 34 pages.
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In Isvara we have the two elements of wisdom and power, Siva and Sakti By the latter the Supreme who is unmeasured and immeasurable becomes measured and defined Immutable being becomes infinite fecundity Pure being, which is the free basis and support of cosmic existence, is not the whole of our experience Between the Absolute and the World-soul is the Creative Consciousness It is prajMna-ghana or truth-conscious- ness If sat denotes the primordial being m its undifferenced unity, satya is the same being immanent m its differentiations If the Absolute is pure unity without any extension or variation, God is the creative power by which worlds spring into existence The Absolute has moved out of its primal poise and become knowledge-will It is the all-determming principle It is the Absolute in action as Lord and Creator While the Absolute is spaceless and timeless potentiality, God is the vast self- awareness comprehending, apprehending every possibility 1.
J Eckhart says 'God and Godhead are as different as heaven from earth. God becomes and unbecomes ' 'All in Godhead is one, and of this naught can be said God works, but Godhead works not There is no work for it to do and no working in it Never did it contemplate any- thing of work God and Godhead differ after the manner of working and not working When I come into the Ground, into the depths, into the flow and fount of Godhead, none will ask me whence I have come or whither I go None will have missed me, God passes away ' Sermon LVT Evans' E T 1 Nyaya-sndha, p The personality of God is not to be conceived on the human lines He is not to be thought of as a greatly magnified person.
We should not attribute to the Divine human qualities as wc know them. These are not to be regarded as separate entities They are arranged in this order because there is a logical priority The Absolute must be there with all its possibilities before the Divine Creativity can choose one.
The divine choice must be there before there can be the Divine immanent in this world. This is a logical succession and not a temporal one The world-spin I must be there before there can be the world We thus get the four poises or statuses of reality,' the Absolute, Brahman, 2 the Creative Spirit, Ihiara, 3 the World-Spirit, Hnanya-gaibha, and 4 the World This is the way m which the Hindu thinkers interpret the integral nature of the Supreme Reality.
Absolute being is not an existing quality to be found m the things It is not an object of thought or the result of production. It forms an absolute contrast to, and is fundamentally different from, things that are, as is in its way nothingness It can be expressed only negatively or analogically It is that from which our speech turns back along with the mind, being unable to comprehend its fullness. He prayed, 'Teach me, sir ' The teacher was silent, and when addressed a second and a third time he said- 'I am teaching but you do not follow The self is silence.
We can only describe the Absolute in negative terms. In the words of Plotmus, 'We say what he is not, We cannot say what he is. There was something formless yet complete. That existed before heaven and earth. Without sound, without substance.
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Dependent on nothing, unchanging. All-pervading, unfailing,.
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This does not mean, however, that the Absolute is non- being It means only that the Absolute is all-inclusive and nothing exists outside it. Negative characters should not mislead us into thinking that Brahman is a nonentity While it is non-empincal, it is also.
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Plato says that the unfathomable ground of the universe, the absolute, is 'beyond essence and truth ' Plotmus describes the utter transcendence of the One thus 'Since the Nature or Hypostasis of The One is the engenderer of the All, it can Itself be none of the things in the All, that is, It is not a thing. It does not possess quality or quantity. It is not an Intellectual Principle, not a soul, It is not in motion and not at rest, not m space, not m time, It is essentially of a unique form or rather of no-form, since it is prior to form, as it is prior to movement and to rest, all these categones hold only m the realm of existence and constitute the multiplicity characteristic of that lower realm ' Enneads VI 9 3 'This wonder, this One, to which in verity no name may be given ' tbtd VI 9 5.
Pseudo-Dionysius, whose utterances were once accepted as almost apostolic authority, observes 'For it is more fitting to praise God by taking away than by ascnption Here we take ,away all things from Him, going up from particulars to universals, that we may know openly the unknowable which is hidden m and under all thmgs that may be known And we behold that darkness beyond being, concealed under all natural light '. Chuang Tzu's vision of the boundless world has this 'You cannot explain the sea to a frog m a well — the creature of a narrow sphere You cannot explain ice to a grasshopper — the creature of a season You cannot explain Tao to a pedant — This view is too limited ' Waley.
It is absolute being m which there is no nothingness It is absolute consciousness in which there is no non-consciousness It is absolute bliss in which there is no suffering or negation of bliss.
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All suffering is due to a second, an obstacle, all delight. The distraction between Brahman m itself and Brahman m the universe, the transcendent beyond manifestation and the transcendent in manifestation, the indeterminate and the determinate, nirguno gunl, is not exclusive 8 The two are like two sides of one reality The Real is at the same time being realised. It is doubtful whether the author of the Brahma Sutra accepted the dis- tinction of saguna and mrgwna m regard to Brahman.
Even the mrgwna Brahman is not without determinations. The seeker can choose either in his spiritual practices In III. The view that Brahman undergoes changes is refuted on the ground that they relate to the effects due to the self-concealment of Brahman Badarayana denies reality to a second principle. Hiranya-garbha, the World-soul is the divme creator, the supreme lord Uvara at work in this universe. A definite possi- bility of the Absolute is being realised in this world In the lipamsads the distinction between Uvara and Hiranya-garbha, between God and the World-soul is not sharply drawn If the World-soul is ungrounded in Uvara, if he is exclusively tem- poral, then we cannot be certain of the end of the cosmic process When the Upamsads assert that the individual ego is rooted w the universal self or atman, it would be preposterous to unagme that the World-soul is unrelated to Uvara or Brahman.
Ill 3 14 , see also III 3 33 valentmus whose activity may be assigned to a d , teaches a similar view The primordial essence is the Deep Bythos With it.
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We have thus the four sides of one whole i the transcen- dental universal being anterior to any concrete reality, 11 the causal principle of all differentiation, m the innermost essence of the world, and iv the manifest world They are co-existent and not alternating poises where we have either a quiescent Brahman or a creative Lord These are simultaneous sides of the one Reality.
The word 'atman' is derived from an 'to breathe. Sarhkara derives atman from the root which means 'to obtain' 'to eat or enjoy or pervade all. Atman is what remains when everything that is not the self is eliminated. The Rg Veda speaks of the unborn part, ajo bhagah3 There is an unborn and so immortal element in man,4 which is not to be confused with body, life, mind and intellect These are not the self but its forms, its external expressions.
Our true self is a pure existence, self-aware, unconditioned by the forms of mind and intellect. When we cast the self free from all outward events, there arises from the inward depths an experience, secret and wonderful, strange and great. It is the miracle of self-knowledge, dbna-jfid'tia. As Brahman is the eternal quiet underneath the drive and activity.
Within yourself; great will be the benefit yon will derive from such foquiry.
Dream states are not self-existent Indra again approaches. Praja-pati who gives him another suggestion that the self is the consciousness in deep sleep Indra feels that, in that state, there is consciousness neither of the self nor of the objective world Indra feels that he does not know himself nor does he know anything that exists He is gone to utter annihilation. But the self exists even m deep sleep Even when the object is not present, the subject is there The final reality is the active universal consciousness, which is not to be confused with either the bodily, or the dreaming consciousness or the consciousness in deep sleep.
Self is life, not an object It is an experience, m which the self is the knowing subject and is at the same time the known object. Self is open only to self The life of the self is not set over against knowledge of it as an objective thing Self is not the objective reality, nor something purely subjective The subject-object relationship has meaning only in the world of objects, in the sphere of discursive knowledge The Self is the light of lights, and through it alone is there any light m the universe.
It is perpetual, abiding light. It is that which neither lives nor dies, which has neither movement nor change and which endures when all else passes away It is that which sees and not the object seen Whatever is an object belongs to the not-self. The self is the constant witness-consciousness 1.
On the objective side we have the cosmos, Virdj, the World-soul Hiranya-garbha, the Supreme God, Isvara, and the Absolute, Brahman 1 By looking upon Isvara as prajna, it is suggested that the supreme intelligence who dwells m the sleeping state holds all things in an unmanifested condition The divine wisdom sees all things, not as human reason does in parts and relations, but m the orgmal reason of their existence, their pnmal truth and reality It is what the Stoics call spermahkos or the seed Logos which is manifested m conscious beings as a number of seed logoi.
Eckhart 'To gauge the soul we must gauge it with. In the early prose Upanisads, atman is the principle of the individual consciousness and Brahman the superpersonal ground of the cosmos Soon the distinction diminishes and the two are identified God is not merely the transcendent numinous other, but is also the universal spirit which is the basis of human personality and its ever-renewing vitalising power Brahman, the first principle of the universe, is known through atman, the inner self of man In the Satapatha Brahmana 1 and the Chandogya Upanisad 2 it is said 'Verily this whole world is Brahman,' and also 'This soul of mine within the heart, this is Brahman ' 'That person who is seen in the eye, He is atman, that is Brahman '3 God is both the wholly other, transcendent and utterly beyond the world and man, and yet he enters into man and lives in him and becomes the inmost content of his very existence 4.
Narayana is the God m man who lives in constant association with nara, the human being. He is the immortal dwelling in the mortals 5 The human individual is more than the universe He lives independently in his own inexpressible infinity as well as in the cosmic harmonies We can be one with all cosmic existence entering into the cosmic consciousness We become superior.