--- In [email protected], "Rory Goff" <[EMAIL PROTECTED]>
wrote:
> --- In [email protected], "authfriend" <[EMAIL PROTECTED]>
> wrote:
> > --- In [email protected], "Rory Goff" <[EMAIL PROTECTED]>
> > wrote:
> > > --- In [email protected], "authfriend"
<[EMAIL PROTECTED]>
> > wrote:
> > > >
> > > > I recall being told that MMY had once been asked
> > > > why the Absolute had manifested, and he responded,
> > > > "Perhaps for the sake of variety?"
> > > >
> > > > On another occasion he was asked the same question.
> > > > His answer: "It didn't."
> > >
> > > Yes; I especially like the latter reply for its multivalence --
> true
> > > at (at least) several "levels of consciousness" simultaneously.
> From
> > > the Witness POV ("C.C.") the Absolute has nothing to do with
the
> > > Relative; from Brahman's POV there *is* no Absolute and no
> > > Relative :-)
> >
> > Nor any POV either, however...
>
> Hm? How so, given Brahman's tendency to collapse Wholeness into
> Point(s), hence POV ...? (Though technically this might be
> "Krishna" rather than "Brahman," I suppose.) It sounds more as if
> you are describing "T.C." rather than "Brahman," unless I am
> missing your point :-)
If Brahman is One without a second, how can it
be said to have a POV? Having a POV implies
the existence of a *different* POV, which would
in turn imply something other than Brahman ("a
second") to hold that different POV.
You could say Brahman encompasses *all* POVs, I
guess. But not only would that flummox your
point, you would get into the Four Negations, in
which Brahman cannot be said either (1) to have a
POV or (2) no POV, nor (3) all POVs, nor (4)
neither a POV nor no POV. (With apologies to
Nagarjuna.)
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