NON-DUALITY
Shunya - The Absolute 'Side' of Ultimate Reality - The Great Heavenly Father
MahaShunya - Absolute and Relative Resolved to the Unspeakable Great Void. Godhead beyond Father and Mother.
Shunya or Shunyata is perhaps the most important term in the Mahayana and Nondual Buddhist traditions, but it is not easy to translate and often misunderstood. It comes from the root 'su' which means 'to swell' in two senses: hollow and empty AND also full, much like a pregnant women.
1) Hollow or Empty = Void, Vacuum, Nothing. This denies any fixed self nature to anything
2) Full = All possibilities, Everything. This implies a fullness or limitless possibility, for lack of any fixed characteristic allows the infinite diversity of impermanent phenomena.
It is unfortunate that many people in the West think Shunya refers to the first sense.
I think an apt term is Empty Fullness and it captures with two words Ultimate Reality as good as any I can think. Ultimate reality is both empty and full, both nothing and everything.
So I will use the term Shunya instead of Void or Emptiness because it is more complete in embracing all dualities while still retaining its inherent nothingness as we'll see.
In Mahayana, Shunya means the true nature of the world (tathata) is empty of all description and predication (predication - act of proclaiming or preaching. OR the logical affirmation of something about another - especially : assignment of something to a class).
1. Distinction between Nirvikalpa (Perceiving w/o perception - nondual perception = prajna) and Sabikalpa perception.
2. Non existence of any self subsisting object "behind" a percept.
Not support - all appearances in creation are roots with no support. Insubstantial, Thin, Whisp of Smoke, Inherently empty.
All phenomenon are empty (Shunya) of marks of their own, without true reality, incomplete and uncreated!
MahaShunya - Absolute and Relative Resolved to the Unspeakable Great Void. Godhead beyond Father and Mother.
Shunya or Shunyata is perhaps the most important term in the Mahayana and Nondual Buddhist traditions, but it is not easy to translate and often misunderstood. It comes from the root 'su' which means 'to swell' in two senses: hollow and empty AND also full, much like a pregnant women.
1) Hollow or Empty = Void, Vacuum, Nothing. This denies any fixed self nature to anything
2) Full = All possibilities, Everything. This implies a fullness or limitless possibility, for lack of any fixed characteristic allows the infinite diversity of impermanent phenomena.
It is unfortunate that many people in the West think Shunya refers to the first sense.
I think an apt term is Empty Fullness and it captures with two words Ultimate Reality as good as any I can think. Ultimate reality is both empty and full, both nothing and everything.
So I will use the term Shunya instead of Void or Emptiness because it is more complete in embracing all dualities while still retaining its inherent nothingness as we'll see.
In Mahayana, Shunya means the true nature of the world (tathata) is empty of all description and predication (predication - act of proclaiming or preaching. OR the logical affirmation of something about another - especially : assignment of something to a class).
1. Distinction between Nirvikalpa (Perceiving w/o perception - nondual perception = prajna) and Sabikalpa perception.
2. Non existence of any self subsisting object "behind" a percept.
Not support - all appearances in creation are roots with no support. Insubstantial, Thin, Whisp of Smoke, Inherently empty.
All phenomenon are empty (Shunya) of marks of their own, without true reality, incomplete and uncreated!
Non-Dual Teachings - The Silent Nothing of MahaSunya
Void and Great Void
Journey Only Begins with Experience of No-Self
Sunya (Void) and Mahasunya (Great Void) explained by Anandamayi Ma
Form is really void. One should see that freedom from form really means the realization that form itself is void (emptiness is form, form is emptiness - heart sutra). In this way the world (of subjects and objects) reveals itself as void (sunya) before merging into the Great Void (Mahasunya). The void that is perceived with the world is a part of Prakriti (matter), and therefore still form. From this Void one will have to proceed to the Great Void.
Ma once said, Mahasunya is His (God's) form. She also said, "Only for the Supreme it is possible to be everything and yet nothing, and vice-versa.
What is evidence from Ma's life and teaching is the Ultimate Reality or the Absolute is a great resolution of all opposites and a mystical unity of all contradictions. What seems to be a contradiction for the intellect is a resolution for the revelation. Where the mind fails, intuitive realization wins.
Sri Vidya and Manifestation -
Mahasunya which is emptiness or the Void of the Supreme is like a musical instrument that sounds as one plays. She said "jemon bajabe temon sunbe" which translates to "as you play, so you hear".
It is THIS playing and hearing that gives rise to this relativistic world leading to various philosophies of Reality and the many divergent theories about God, world and soul. If there is no play, no question then as the Real abides as Real without any 'theory'. Reality is not a theory. Theories are 'of' mind and meant 'for' the mind.
Ma's Philosophy in Two Expressions
1) Ja Tai/Hai - Ya-Ta - Ja Ta - What Is. is
Ya - whatsoever (physical, subtle, causal) - all experiences and expressions whatever they are.
Ta - THAT or Absolute/Ultimate Reality
2) Jo Ho Jaye - Whatever Happens, Happens
Final Stage of Surrendering to God. Everything is fine.
Hai means Sat, Existence.
If you believe God as with a form, he has a form
If you believe God as formless he is formless
Ma Said, "He Is, Is Not, Is. Whatever he is, he is what you perceive him as."
Void and Great Void
Journey Only Begins with Experience of No-Self
Sunya (Void) and Mahasunya (Great Void) explained by Anandamayi Ma
Form is really void. One should see that freedom from form really means the realization that form itself is void (emptiness is form, form is emptiness - heart sutra). In this way the world (of subjects and objects) reveals itself as void (sunya) before merging into the Great Void (Mahasunya). The void that is perceived with the world is a part of Prakriti (matter), and therefore still form. From this Void one will have to proceed to the Great Void.
Ma once said, Mahasunya is His (God's) form. She also said, "Only for the Supreme it is possible to be everything and yet nothing, and vice-versa.
What is evidence from Ma's life and teaching is the Ultimate Reality or the Absolute is a great resolution of all opposites and a mystical unity of all contradictions. What seems to be a contradiction for the intellect is a resolution for the revelation. Where the mind fails, intuitive realization wins.
Sri Vidya and Manifestation -
Mahasunya which is emptiness or the Void of the Supreme is like a musical instrument that sounds as one plays. She said "jemon bajabe temon sunbe" which translates to "as you play, so you hear".
It is THIS playing and hearing that gives rise to this relativistic world leading to various philosophies of Reality and the many divergent theories about God, world and soul. If there is no play, no question then as the Real abides as Real without any 'theory'. Reality is not a theory. Theories are 'of' mind and meant 'for' the mind.
Ma's Philosophy in Two Expressions
1) Ja Tai/Hai - Ya-Ta - Ja Ta - What Is. is
Ya - whatsoever (physical, subtle, causal) - all experiences and expressions whatever they are.
Ta - THAT or Absolute/Ultimate Reality
2) Jo Ho Jaye - Whatever Happens, Happens
Final Stage of Surrendering to God. Everything is fine.
Hai means Sat, Existence.
If you believe God as with a form, he has a form
If you believe God as formless he is formless
Ma Said, "He Is, Is Not, Is. Whatever he is, he is what you perceive him as."