|MUSE LOG: The Nameless|
Category: The Muse-eum
15 comments12 Jul 2004 @ 11:35 by Hanae @18.104.22.168 : Delightful
I had forgotten about this.
12 Jul 2004 @ 11:45 by bombadil : So had I
I found this one excerpt buried in a comment somewhere in the MUD of NCN.
(It's a good place for it.)
12 Jul 2004 @ 11:51 by Hanae @22.214.171.124 : Truth, Freedom, Beauty, Technology
"The answer, the justification, is the same for men as it is for gods. Good or ill, say the sages, mean nothing for they are of Samsara. Agree with the sages, who have taught our people for as far as the memory of man may reach. Agree, but consider also a thing of which the sages do not speak. This thing is beauty.... The Nameless, of which we are all a part, does dream form. And what is the highest attribute any form may possess? It is beauty. The Nameless, then, is an artist. The problem, therefore, is not one of good or evil, but one of esthetics."
--Lord of Light, Roger Zelazny
12 Jul 2004 @ 12:08 by bombadil : Good one
he, he, Zelazny did put a spin of his own on to the Buddha's teaching. He had to add that in there to spice up his story and give his character a reason to take action. I do like the concept of the Nameless as an artist.
12 Jul 2004 @ 12:37 by Hanae @126.96.36.199 : Sakyamuni Buddha,
the so-called historical Buddha, lived and died some time between the sixth and fourth centuries BCE. . . . The following is taken from pages xivxvi of the General Introduction to Âhantideva, The Bodhicaryavatara: A Guide to the Buddhist Path to Awakening:
"Ourselves and others, animate and inanimate, are composite collections which come together and part again bringing life and death, purpose and apparent uselessness. That is the nature of things, against which we fortify ourselves through the misapprehension of grasping an unchanging identity which is at variance with the way things really are...The principal dimension of this misapprehension is reifying ourselves into Selves, the feeling that somehow I must have an unchanging core which is the Real Me. Thus, unlike other spiritual teachers in India, the Buddha did not teach the search for the True Self behind the changing world, but rather the opposite: he taught that there is no True Self either in or behind the changing world... The permanent truth is that there is no such thing. To seek to dissolve away apparent unities into their constituent flow of parts is a hallmark of the Buddhist approach. Thus, as far as we can tell, the Buddha seems to have taught that what we call ourselves is actually a construct superimposed upon an ever- changing flow of physical matter, sensations, conceptions, further mental contents such as volitions and so on, and consciousness. That is all there is. There is no unchanging Me or Self-identity."
12 Jul 2004 @ 15:41 by Aiden @188.8.131.52 : Socially Engaged Buddhism
I understand that Buddhism in Asia is not just a meditative vehicle for spiritual liberation, but is now also a vehicle that includes liberation movements for social and political change.
12 Jul 2004 @ 15:45 by Aiden @184.108.40.206 : For example,
I've heard that in South Asia, millions of Indian Untouchables have converted to form a Buddhist movement for social change and an end to the misery of the caste system.
12 Jul 2004 @ 16:55 by Hanae @220.127.116.11 : Engaged Buddhism
What has come to be known as "socially engaged Buddhism," or simply "engaged Buddhism," is a vast array of Asian movements with millions of adherents dedicated to addressing the economic, social, political, and environmental as well as the spiritual needs of modern humankind.
The perception of Buddhism as a "navel-gazing", "do nothing" detached way of life, is a misleading misconception. (Dependent co-arising (interbeing), and the Bodhisattva Vow, dissolve the dualism of Otherworldliness and Thisworldliness.)
This need not be interpreted in terms of liberal/conservative agendas. Buddhists apply their practice by volunteering at schools or hospitals; or by activist work for such issues as the environment or the rights of women. (And if some feel their calling is to live a life of contemplation, thats fine too.)
12 Jul 2004 @ 18:03 by Aiden @18.104.22.168 : Do all Buddhists believe
12 Jul 2004 @ 18:38 by Hanae @22.214.171.124 : ^@#&! you’ve got to be kidding me!
What am I, the Online Buddhist Encyclopedia or something?
To most Buddhists (and, just for the record, Tibetan Buddhism is only one manifestation of Buddhism among many) the concept is linked to the notion of "pratityasamutpada" which is more a general understanding about the production of existence than it is about individual reincarnation per se. Let's just say that, because Buddhism includes such notions as "anitya" (impermanence of every thing) and "anatman" (the absence of any "self), such concepts as reincarnation or karma are notions that are more closely related to Hinduism than they are to Buddhism. Buddhism in general treat belief in reincarnation in the same way the belief in a god is treated: it doesn't give it much thought. What's important is not which Buddhists believe in reincarnation and which don't, but that ALL Buddhists do strive to awaken to one central teaching: the universal truth of the impermanent and interdependent nature of all life. As ones awareness of this truth awakens, so does ones awareness of compassion.
8 Aug 2004 @ 15:57 by Hanae @126.96.36.199 : The Illusion of a Permanent Self or Soul
The Buddha taught that there is no essential or permanent core to a living being that could be considered one's true self or soul. What appears to be an individual person is actually a changing process of mental and physical qualities combining temporarily in a particular way. Through possessive attachment, the mind identifies with part or all of this process, and this gives rise to the thought of 'me' and 'mine'. In fact, all phenomena, animate or inanimate, are dependently arisen from causes and conditions. In a constant state of flux, all things are empty of independent inherent existence and the entirety of reality is a continuous flow of interconnected, causally conditioned events arising and passing away in the present moment.
Rebirth however, still occurs without a soul. Consider the simile of a candle burning low ad about to go out. A new candle is then lit from the old one. Though the old candle goes out, the new candle now burns brightly. What went across from the old candle to the new? There was a causal link, but no 'thing' went across. Similarly, there was a causal link between one's past and present life, but no soul went across.
The Buddha taught that it is precisely this deep misunderstanding, the illusion of a self, that is the root cause of all human suffering. The illusion of self manifests as the ego, and the natural unstoppable function of the ego is to control. Big egos want to control the world, average egos attempt to control their immediate surroundings of home, family and workplace, and all egos strive to control what they assume to be their own bodies and minds. This attempt to control leads to attraction and aversion which consequently proliferates to acquire possessions, manipulate others and exploit the environment.
[What is Buddhism?]
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14 Jun 2004 @ 09:43: Defying Gravity
7 Jun 2004 @ 18:15: The Stuff
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28 Apr 2004 @ 12:14: Place Your Bid
3 Apr 2004 @ 17:08: The Hunted Sky
1 Apr 2004 @ 12:15: Orlando
21 Mar 2004 @ 17:55: Walking a Literary Labyrinth
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16 Mar 2004 @ 17:17: ¿quien sabe que?