This document discusses the concept of God in Buddhism. It argues that while Buddhism is often described as atheistic or non-theistic, there are concepts in Buddhism that are analogous to ideas of God or divine beings. These include Dharmakaya which represents ultimate truth, concepts of Buddha as pre-existing and for the benefit of all, and the Buddhist trinity of Buddha, Dharma and Sangha. The document also notes concepts like karma, buddha nature, and shunyata that represent ultimate reality in a way similar to how God is conceived in monotheistic religions. In summary, while Buddhism may not use the word "God", there are divine-like concepts that fulfill a similar role for
A Contrast of the Mystical Elements of Buddism, Taoism, Judaism, and Christia...David Grinstead, MA
There are certain general characteristics of mysticism that are shared by Buddhism, Taoism, Judaism, and Christianity. This common ground is a unifying principle that positions the Divine in the midst of all genuine mystical experiences.
This provides an introduction to a new field of theology, called Systemic Theology. Systemic Theology provides a systems perspective of understanding God and the world.
Updated: 25th Oct 2016 | Current Version: v10.3.2 b [beta]
Added some info of 'What are veda-s?
|| Hari OM ||
Dear Divine Souls, this article is a humble attempt to share some basic info about the eternal dharma, Sanatan Dharma from Traditional POV.
The article covers wide range of topics including importance of Guru, 14 abodes of knowledge, about women, 8 types of marriages, different types of Yoga and sects, varnashram dharma, why a dharma should be eternal, religious tolerance, Vegetarianism and Non-violence, and more.
The article also explains why Hindu Dharma is the most organized, integrated spiritual and practical way of life.
Please note that this is not a complete article and much needs to be added. Incomplete articles are tagged as [under construction]
|| Hari OM ||
A Contrast of the Mystical Elements of Buddism, Taoism, Judaism, and Christia...David Grinstead, MA
There are certain general characteristics of mysticism that are shared by Buddhism, Taoism, Judaism, and Christianity. This common ground is a unifying principle that positions the Divine in the midst of all genuine mystical experiences.
This provides an introduction to a new field of theology, called Systemic Theology. Systemic Theology provides a systems perspective of understanding God and the world.
Updated: 25th Oct 2016 | Current Version: v10.3.2 b [beta]
Added some info of 'What are veda-s?
|| Hari OM ||
Dear Divine Souls, this article is a humble attempt to share some basic info about the eternal dharma, Sanatan Dharma from Traditional POV.
The article covers wide range of topics including importance of Guru, 14 abodes of knowledge, about women, 8 types of marriages, different types of Yoga and sects, varnashram dharma, why a dharma should be eternal, religious tolerance, Vegetarianism and Non-violence, and more.
The article also explains why Hindu Dharma is the most organized, integrated spiritual and practical way of life.
Please note that this is not a complete article and much needs to be added. Incomplete articles are tagged as [under construction]
|| Hari OM ||
THE CHALLENGE FOR MODERN-DAY UNITARIANS AND UNIVERSALISTS: RECLAIMING THE SAC...Dr Ian Ellis-Jones
An Address Delivered on 4 October 2009 at the Biennial Conference of the Australian and New Zealand Unitarian Universalist Association (ANZUUA) held at The Centre, Randwick, New South Wales - Copyright Ian Ellis-Jones 2009 - All Rights Reserved.
Religion and Society7ReligionOrigin of All ThingsNature of.docxdebishakespeare
Religion and Society7
Religion
Origin of All Things
Nature of God
View of Human Nature
View of Good and Evil
View of “Salvation”
View of After Life
Practices and Rituals
Celebrations and Festivals
Week 1
Indigenous People
They have several questions about the creation and arrangement of the universe. The answers to these questions give the way for explaining everything we know (Shoko, 2007).Understanding the universe allows us to make sense of the world that we live in, but the attempt to understand it and the underlying nature of all things is difficult.
Their existed a god beyond the natural world, who was responsible for the creation of the universe (Radhakrishnan,1947).This perspective is based on the idea that a supreme being exists beyond our visibility. That, this god watches over everybody’s actions and that he is the ultimate solution that people run to while seeking help in times of crisis
Human beings must be in a position of creating a just environment that ensures comprehensive existence of individuals (Shoko, 2007). Human beings should act as rational beings in the process of making decisions pertaining creation of justice, correcting the wrongdoings and education of the upcoming generations on the correct norms and values that should be adhered to.
An individual who doesn’t conform to the societal norms and customs is considered as an outcast, and might even be disowned by the community members. Such a person is seen as an evil doer who should be stigmatized in the entire community. So this means that the good deeds are rewarded while the evil ones are punished (Radhakrishnan, 1947).
Salvation is an ultimate element. They are committed on the strict adherence to the preset norms and beliefs. The belief system is very strict such that they have to adhere to so as to ensure their prosperity in the society.
There is existence of life after death. This is due the perspective that, the children who are born into the society are often renamed after their ancestors so as to extend their lineage. They have got the belief that those ancestors are watching over them and protect them from any evil deeds.
The practices and rituals are unique in that, they are considered as being sacred, and that is why they are handled in a very responsible manner (Radhakrishnan,1947). Such practices and rituals are performed by specific people who are considered as being holy and goodhearted.
Are performed each and every season at specified time frames depending on the type of celebration. The ultimate aim is to bring together the society members.
Week 2
Hinduism and Jainism
Hindus believe that the nature and origin of all thing were from their main god called Brahma
They believe in the existence of one main god other gods with different descriptions that is being polytheistic
They view human beings as creatures of God and that creation take place after a new universe is created. Brahma gave rise to 7 sages which later populates the world.
Good ...
Instructions for WVAP’sThe main goal for WVAP’s Pick three .docxdirkrplav
Instructions for WVAP’s
The main goal for WVAP’s: Pick three different religions from the unit we just finished, and compare and contrast them according to one particular topic.
What’s more, you will include your own thoughts on the issue.
All WVAP projects will be done on PowerPoint, and contain five slides, incorporating both text and images. You will submit all WVAP’s on Blackboard.
Each BTG project must consist of 600 words (not counting the first page, that is, the title page).
Instructions for WVAP’s
In regards to the topics, you may choose from the following:
Concepts of ultimate being
Founders
Sacred texts and authority
The notion of self
The problem of evil and suffering
The view of salvation and the afterlife
Rituals
Ethics
Religious experience
Religious art
Origins
Instructions for WVAP’s
So, then, the first slide will be your title page. This will consist of the three religions and topic you have chosen.
Slides 2, 3, & 4 will consist of the view of that topic found in the three religions you have chosen.
The fifth and final slide will consist of your personal reflection on the assignment. That is, you will tell us what your view is. For example, if you chose “sacred texts and authority” as your topic, you will describe which sacred text(s) guide your life, even if your religion is not included in the ones that you’ve chosen for the project. If you’re not religious, then you will describe which book(s) have had a big influence on your worldview.
In either case, you must tell us why you have chosen your particular worldview, as opposed to other worldviews, and, if possible, provide a reason, or two, on why you think your worldview is true.
Instructions for WVAP’s
Here’s an example of a WVAP:
Let’s say the three religions you chose are Buddhism, Hinduism, and Jainism.
And let’s say you chose as your topic: Concepts of ultimate being.
So now then...
WVAP Project #1
My three religions:
Buddhism
Hinduism
Jainism
My topic:
Concepts
of
Ultimate
Being
Buddhism
There is no absolute God in Buddhism. The Buddha did not explicitly deny the existence of God, but said that the question of God’s existence does not help one achieve enlightenment.
That is, those seeking enlightenment need to concentrate on their own spiritual paths themselves rather than relying on any help from the outside, whether people or deities.
The Buddha did not claim divinity or even a divine source for his teachings. He saw himself as only “one showing the way” to fellow monks and compared his teachings to a raft that should be left behind once the other side of the river has been reached.
Although belief in an ultimate God is opposed by nearly all Buddhists, the Mahayana school developed notions of the Buddha and propounded the existence of many semi-divine beings, who are believed to hear prayers, help people with their needs in this life, and ultimately help one to attain Nirvana, the ultimate goal in Buddhism.
.
This is a brief presentation on the fundamental question 'Is there a Creator?' and this presentation was given in IIIT-Delhi keeping views from different religions, philosophers and scientists.
THE PHOENIX ISLANDS REPUBLIC OF KIRIBATI: AN ANNOTATED AND ILLUSTRATED CHRONO...Dr Ian Ellis-Jones
An historical and descriptive chronological history of the Phoenix Islands, Republic of Kiribati, with annotations and photographs (5th edn). The first to fourth editions were published sub titulo The Phoenix Islands: An Annotated Chronology.
A RATIONAL FAITH: HUMANISM, ENLIGHTENMENT IDEALS, AND UNITARIANISM Dr Ian Ellis-Jones
An Address Delivered at State Parliament House, Sydney New South Wales, on 20 June 2014, at World Humanist Day 2014 Australia---Symposium---‘Enlightenment: The Roots of Humanism’. Copyright 2014 Ian Ellis-Jones. All rights reserved.
Letter dated 4 January 1994 from Ian David Ellis-Jones of Turramurra NSW Australia to the Editor of TIME (Australia) Magazine, with Letter of Reply dated 2 February 1994 from Patrick Smith, Editorial Offices, Time Inc, New York, New York, USA. Letter from Ian David Ellis-Jones Copyright 1994 Ian Ellis-Jones. All Rights Reserved.
An Address Delivered at the Spirit of Life Unitarian Fellowship, Kirribilli, New South Wales, Australia, on Sunday, 2 June 2013. Copyright 2013 Ian Ellis-Jones. All Rights Reserved.
An Address to the Sydney Realist Group (‘Sydney Realists’), Sydney, NSW, Australia, on 7 May 2013. Copyright 2013 Ian Ellis-Jones. All Rights Reserved. Published (in three parts) in the journal The Northern Line, No. 15 March 2014 (pp 13-16), No. 16 May 2014 (pp 10-15), and No. 17 July 2014 (pp 9-13). Note: see also the author’s related paper entitled ‘Andersonian Realism and Buddhist Empiricism’, published in the journal The Northern Line, No. 13 October 2012 (pp 2–13), as well as in the journal The Sydney Realist, No. 25 March 2013 (pp. 6–15), and the author’s paper entitled 'John Anderson: Philosopher and Controversialist Extraordinaire'. (The papers are available on SlideShare.)
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
The Good News, newsletter for June 2024 is hereNoHo FUMC
Our monthly newsletter is available to read online. We hope you will join us each Sunday in person for our worship service. Make sure to subscribe and follow us on YouTube and social media.
What Should be the Christian View of Anime?Joe Muraguri
We will learn what Anime is and see what a Christian should consider before watching anime movies? We will also learn a little bit of Shintoism religion and hentai (the craze of internet pornography today).
Lesson 9 - Resisting Temptation Along the Way.pptxCelso Napoleon
Lesson 9 - Resisting Temptation Along the Way
SBs – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
Exploring the Mindfulness Understanding Its Benefits.pptxMartaLoveguard
Slide 1: Title: Exploring the Mindfulness: Understanding Its Benefits
Slide 2: Introduction to Mindfulness
Mindfulness, defined as the conscious, non-judgmental observation of the present moment, has deep roots in Buddhist meditation practice but has gained significant popularity in the Western world in recent years. In today's society, filled with distractions and constant stimuli, mindfulness offers a valuable tool for regaining inner peace and reconnecting with our true selves. By cultivating mindfulness, we can develop a heightened awareness of our thoughts, feelings, and surroundings, leading to a greater sense of clarity and presence in our daily lives.
Slide 3: Benefits of Mindfulness for Mental Well-being
Practicing mindfulness can help reduce stress and anxiety levels, improving overall quality of life.
Mindfulness increases awareness of our emotions and teaches us to manage them better, leading to improved mood.
Regular mindfulness practice can improve our ability to concentrate and focus our attention on the present moment.
Slide 4: Benefits of Mindfulness for Physical Health
Research has shown that practicing mindfulness can contribute to lowering blood pressure, which is beneficial for heart health.
Regular meditation and mindfulness practice can strengthen the immune system, aiding the body in fighting infections.
Mindfulness may help reduce the risk of chronic diseases such as type 2 diabetes and obesity by reducing stress and improving overall lifestyle habits.
Slide 5: Impact of Mindfulness on Relationships
Mindfulness can help us better understand others and improve communication, leading to healthier relationships.
By focusing on the present moment and being fully attentive, mindfulness helps build stronger and more authentic connections with others.
Mindfulness teaches us how to be present for others in difficult times, leading to increased compassion and understanding.
Slide 6: Mindfulness Techniques and Practices
Focusing on the breath and mindful breathing can be a simple way to enter a state of mindfulness.
Body scan meditation involves focusing on different parts of the body, paying attention to any sensations and feelings.
Practicing mindful walking and eating involves consciously focusing on each step or bite, with full attention to sensory experiences.
Slide 7: Incorporating Mindfulness into Daily Life
You can practice mindfulness in everyday activities such as washing dishes or taking a walk in the park.
Adding mindfulness practice to daily routines can help increase awareness and presence.
Mindfulness helps us become more aware of our needs and better manage our time, leading to balance and harmony in life.
Slide 8: Summary: Embracing Mindfulness for Full Living
Mindfulness can bring numerous benefits for physical and mental health.
Regular mindfulness practice can help achieve a fuller and more satisfying life.
Mindfulness has the power to change our perspective and way of perceiving the world, leading to deeper se
2 Peter 3: Because some scriptures are hard to understand and some will force them to say things God never intended, Peter warns us to take care.
https://youtu.be/nV4kGHFsEHw
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
The PBHP DYC ~ Reflections on The Dhamma (English).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma Reflections for the PBHP DYC for the years 1993 – 2012. To motivate and inspire DYC members to keep on practicing the Dhamma and to do the meritorious deed of Dhammaduta work.
The texts are in English.
For the Video with audio narration, comments and texts in English, please check out the Link:
https://www.youtube.com/watch?v=zF2g_43NEa0
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
The Chakra System in our body - A Portal to Interdimensional Consciousness.pptxBharat Technology
each chakra is studied in greater detail, several steps have been included to
strengthen your personal intention to open each chakra more fully. These are designed
to draw forth the highest benefit for your spiritual growth.
HANUMAN STORIES: TIMELESS TEACHINGS FOR TODAY’S WORLDLearnyoga
Hanuman Stories: Timeless Teachings for Today’s World" delves into the inspiring tales of Hanuman, highlighting lessons of devotion, strength, and selfless service that resonate in modern life. These stories illustrate how Hanuman's unwavering faith and courage can guide us through challenges and foster resilience. Through these timeless narratives, readers can find profound wisdom to apply in their daily lives.
1. GOD IN BUDDHISM
By The Rev. Dr Ian Ellis-Jones
Member Pastor, Unitarian Ministries, Columbia, South Carolina, United States of America
It is often said, especially by Buddhists, that Buddhism is “atheistic” or “non-
theistic”. Often this is said in order to promote Buddhism as a sensible religious
or spiritual alternative to the monotheistic religions such as Christianity, Judaism
and Islam with which many Westerners have become disillusioned.
Before addressing the question of whether Buddhism is “atheistic” or “non-
theistic” one must bear in mind that there are as many, if not more, different
denominations, sects and schools of and in Buddhism as there are in
Christianity. There are enormous differences between Theravāda Buddhism, of
which there are a number of different schools, on the one hand, and Mahāyāna
Buddhism, of which there are almost countless schools and sects, on the other.
In some schools or sects of Buddhism you will find “gods” of various kinds as well
as notions and concepts that, we will see, are very similar to notions and
concepts of God that can be readily found in progressive Christianity including
but not limited to Unitarian Christianity.
We also need to be careful with this word “atheistic”. Atheism simply refers to the
lack or absence of theistic belief. Atheism may be strong or weak, philosophical
or practical, and so forth, but atheism does not require actual denial of the
existence of God or the possibility of there being any such existence. Atheism is
simply the lack or absence of theistic belief. Please note that, for present
purposes, the word "God" is used in its fairly traditional monotheistic sense to
2. 2
refer to some sort of supernatural personal or superpersonal being who is
omnipotent (all-powerful), omniscient (all-knowing), omnipresent (everywhere
present) and omnibenevolent (all-loving, notwithstanding the presence of evil and
suffering in the world of which God does not approve but which God allows,
whether as part of his active or passive will or otherwise), and with whom we can
make contact by means of prayer and meditation. Now that is a fairly
conservative definition or description of God, and progressive Christianity often
sees or describes God in other ways, such as “Love, “the ground of all being” or
even “Being” itself. The latter is not a new development in theology.
True, the historical Buddha, Shakyamuni (Śākyamuni) Buddha, was quite
agnostic as to the existence of God or gods in general. However, in looking at
Buddhism as a whole, or any religion for that matter, we must always remember
the sound advice of Krishnamurti who often said, “The word is not the thing.” The
word “God” is not God, and the question, “Do you believe in God?”, is next to
meaningless unless and until one defines or at least describes what one means
by the word “God”. The fact that a religion, or some school or sect within that
religion, does not use the word “God” does not necessarily mean that there is no
God or equivalent figure or concept in that religion. For starters, it is not at all
hard to find “gods” in Buddhist cosmology even if those gods are, for the most
part, said to be subject to the same laws that bind most, if not all, other sentient
beings.
Buddhism, with its cosmology, is essentially cyclical in nature, with sentient
beings contingent in nature, whereas the cosmology of the traditional
monotheistic religions is essentially linear, that is, there is a definite beginning to
all life and further all life will come to an end at some as yet unknown (or known
only to God) endpoint in the future. True, it is, that one finds no creator God in
Buddhism, at least not in the Judeo-Christo-Islamic sense of “creation”. However,
one can easily find in many of the Mahāyāna schools concepts of the Buddha as
pre-existing, and existing for the sake of all other sentient beings, as well as the
existence of many semi-divine beings who are very similar to Hindu gods.
3. 3
There are many concepts and ideas, and even beings or “Being” itself, in
Buddhism that are similar to broad Christian notions of God or the Divine nature.
First, there is Dharmakāya, which is the Truth Body of the Buddha, and the true
nature of final Buddhahood or the perfected state of our existence. Although not
a Divine Being as such, or even some absolutely existent permanent entity, this
body is said to be “empty”, and I will have more to say about the Buddhist
concept of “emptiness” shortly. The Dharmakāya is Ultimate Truth itself,
transcending space, time and form. Dharmakāya is atemporal and infinite. Being
boundless, it is said to be beyond all conceptual elaboration. Dharmakāya is said
to be even beyond existence and non-existence, unknown and unknowable, if
you like.” In short, Dharmakāya is not at all dissimilar to the “God beyond God” of
Paul Tillich. Thus, in The Heart Sutra we read:
Here, O Sariputra, form is emptiness and the very emptiness is form;
emptiness does not differ from form, form does not differ from
emptiness, whatever is emptiness, that is form; the same is true of
feelings, perceptions, impulses, and consciousness. Here, O Sariputra, all
dharmas are marked with emptiness; they are not produced or stopped,
not defiled or immaculate, not deficient or complete. Therefore, O
Sariputra, in emptiness there is no form nor feeling, nor perception, nor
impulse, nor consciousness
Secondly, one finds in the oldest texts of Buddhism Lord Buddha himself
referring to Brahmanic concepts such as Brahmayana (the so-called path to
Brahman or the Absolute) and “Brahmanhood” (said to be the Noble Eightfold
Path), and speaking of that which is “an unborn, unbecome, unmade world” that
is “incomposite”. Buddha even denied that an Arahant (an enlightened being) “is
not” after death, and it cannot be said that Buddha ever affirmed that “there is no
Self”. The further one goes back, the more difficult it becomes to distinguish early
Buddhism from Brahmanism. This should not come as a surprise, as the earliest
Christians were Jews and retained much of their Jewish identity and beliefs.
4. 4
Thirdly, some assert, with considerable justification, that the closest thing to
“God” in Buddhism are the previous Buddhas themselves. Theravāda Buddhism,
the oldest (subject to the early “Aryan Buddhism” referred to above) and most
naturalistic form of Buddhism, is sometimes practised with an emphasis on
venerating or even worshipping Arahants and folk gods. Further, in some
streams of Mahāyāna Buddhism the historical Buddha himself, although he never
claimed to be divine, is venerated, and in some places even worshipped, as an
omnipotent divinity who is said to be endowed with various supernatural
attributes and qualities.
Fourthly, some commentators say that the closest thing to God in Buddhism is
karma, from the perspective that Buddhism affirms that there are certain
immutable laws of the universe that involve the evolution of matter through
various natural cycles by means of rebirth.
Fifthly, others, such as Joseph Goldstein, have written that the closest thing to
God in Buddhism is the Dharma (or Dhamma), the Truth, Wisdom and Love
which enfolds the entire universe, the very Ground of Being itself, or, in the words
of the eminent Thich Nhat Hanh, the ground of “Inter-Being”, the latter being a
field of dynamic energy within which we live and move and have our being (cf
Acts 17:28).
Sixthly, we have the familiar so-called “Buddhist Trinity” in either or both of the
following:
• the Buddha, the Dharma, and the Sanga – the “Triple Gem” (or the “Three
Jewels”), being the three things that every Buddhist takes “refuge” in, that
is, holds on to, commits to spiritual discipline and practice, and constantly
“returns” to and “comes home” to,
• the Trikaya theory, comprising Dharmakāya (already referred to above,
being the true nature of final Buddhahood), Samhogakāya (an
intermediate state consisting of the Buddha’s embodiment in the form of a
5. 5
subtle energy), and Nirmanakāya (the full embodiment of the Buddha in
the form of a physical, tangible body, that is, a Buddha body of perfect
emanation, of which Shakyamuni Buddha is said to be a supreme
example).
Seventhly, there is in various Mahāyāna schools including but not limited to Zen
and Shinnyo-en the concept of “buddha nature”, a concept very similar to St
Paul’s concepts of “Christ in you, the hope of glory” (Col 1:27) and “one God
above all things, through all things, and in all things” (Eph 4:6). Our “buddha
nature” is that “divine spark” within each of us which, when nurtured and
cultivated, enables us to manifest as gods (cf Ps 82:6, Jn 10:34).
Finally (but not really finally, as I could go further and refer to other “God”
concepts and thought forms), we have the notion of shunyata (Śūnyatā).
Shunyata is a reference to the “emptiness” of true existence. It is not, as so many
ignorant conservative Christian apologists continue to assert, a state of
annihilation - they say the same thing about Nirvana (Nibbāna) – but a
supramundane state which is, quoting from the Vaipulya Sutra, “neither existing
nor extinct, neither permanent nor annihilated, neither identical nor differentiated,
neither coming nor going”. It is Ultimate Reality, “not defiled, not pure, not
increasing and not decreasing”. It is the voidness of all things and manifests itself
as infinite compassion and loving kindness (cf the Christian concept of God as
Love, cf 1 Jn 4:8).
We have a wonderful example, or personification, of this supramundane state of
shunyata in the figure of Quan Yin, the Mother of Mercy, which is one of the most
universally beloved of deities in the Buddhist tradition. Also known as Kwan Yin,
Kuan Yin, Quan'Am (Vietnam), Kannon (Japan), and Kanin (Bali), she is the
embodiment of compassionate loving kindness. As the Bodhisattva of
Compassion, she hears the cries of all beings. Quan Yin enjoys a strong
resonance with the Christian Mary, the Mother of Jesus, and the Tibetan
goddess Tara. The word "quan" means to hear. Normally, when we hear
6. 6
anything it gets mixed up with our ongoing mental and emotional activities and
attachments. However, when Quan Yin hears the cries and sufferings of the
world she does so out of a state of emptiness (shunyata). Only when there is this
state of emptiness in us can there be compassionate loving kindness. The
essence of emptiness is compassion, and this is the Buddhist view of the Sacred,
the Holy, or, if you like, the Divine ("God").
The historical Buddha is said to have exclaimed, “he who sees me sees the
Dhamma.” Likewise, Jesus is quoted as having said, “He who has seen me has
seen the Father” (Jn 14:9) and “He who sees me sees the One who sent me” (Jn
12:45). Both Buddha and Jesus taught a “Way” to be followed. Let me finish with
two quotations. The first quotation is from the Third Karmapa, a Tibetan master
of the 14th century. He is writing about the “buddha nature” and the relationship
between what has been variously referred to as both Dharmakāya and shunyata,
on the one hand, and the earthly, physical, manifest world on the other:
The cause is beginningless mind as such.
Though it is neither confined nor biased,
Due to the unimpeded play of that very [mind],
Empty in essence, lucid in nature,
And unimpeded in manifestation, it appears as everything.
The second quotation comes from the great 20 th century Protestant theologian
Professor Paul Tillich, who wrote:
It is as atheistic to affirm the existence of God as it is to deny it. God does
not exist as a being. God is the ground and power of being, and as such is
the answer to the question of being generally. Everything that is has both
its origin and its power to be in God.