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March 28, 2010

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I appreciate your post, yet i wish you would have included teaching on the positive half of the buddhism if you are going to state that hinayana is the negative half. possibly they are two sides of one coin as people say?

You must have very strong neck muscles...!

You forgot to mention that theravada/hinayana reifies avijja/avidya as a coherent though temporal subjective entity in and of itself. The negation of an eternal Subject (atman) which gains nibbana by the heretical theravadins is at the very core of their own 'ignorance'. The wise know avijja is an attribute coordinate to a Subject, or "ignorance OF what BY what (Subject)"?

Avijja however only means ignorance conventionally so, such that there are 2 modalities of avijja, noetic and empirical. Avijja as relates to #1 of paticcasamuppada refers to the attribute of the Absolute (citta), to which what citta IS (principle) cannot be differentiated from what citta ‘does’ (attribute). To which is meant emanationism, or avijja.

Avijja is literally meant Emanationism, the extrinsic attribute of the Absolute which is the indefinite dyad (aoristos dyas) for all creation, if the Absolute were devoid of an attribute, creation would be impossible, for even the most simplex of things have at least one attribute, the illumination of light and fluidity of water, for example (both attributes of a simplex principle). From the perspective of the Absolute, the very ‘stuff’ of will (citta/Brahman), there is no attribute, it is will utterly and only; as such the nature of the Absolute and its ‘act’ must be wholly indistinguishable, otherwise the presupposition of two subjects, the Absolute and X, would be posited and the very premise of Monism (Monism in meaning = 1 only) and of Emanationism would be utterly negated.

Avijja is a compound term composed of the privative A (not, opposite to, other than, lack of) and VIJJA (Light, Soul, Atman, Brahman). The very nature of the Absolute (vijja), which is objectively directed (a) away from its very Subject (vijja/Brahman), which is also that very same nature of the Atman (“Atman is [of the nature of] Brahman”-Up, and Buddhism: ‘Brahmabhutena attano’).

The confusion over avijja lies in the fact that it is both subjectively and objectively directed simultaneously. Avijja itself being the “light from itself (directed)” is meant that avijja has the Subjective (Self and Absolute) as its object, namely the concealment or privation (a) of the Subject (Atman) from itself. Avijja is objectification by its very definition, i.e. Emanationism. The object of avijja is the Absolute (the light, or vijja, from itself, a), meaning that the Subject, the Absolute, is self-objectifying, i.e. the very nature of will (citta,chit,Brahman) itself, being ‘to will’, not to itself, but to other. Avijja is itself objectification (by the Subject to other), but the very lack of (a) wisdom (vijja) in the will of a being is as pertains its nature, the Subject to which avijja is the very object of.

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