23-12-2010, 01:32
Ich bin keine Hinduistin - und ich will mich auch weiterhin nicht an der Diskussion beteiligen, weil ich der Meinung bin, dass ich mich tatsächlich nicht verständlich machen kann.
Es ist aber vielleicht hilfreich für eure Diskussion, dass ich meine Meinung zum Absoluten im Hinduismus bzw. in der advaita - also nicht der bhagavad gita - witzigerweise m besten gerade in den letzten Tagen in der Zen-Lehre des Huang Po, in der Übersetzung von John Blofeld ausgedrückt gefunden habe. (The Zen Teaching of Huang Po).
Dieses Büchlein ist (in der englischen Sprache) teilweise online: .questia.com/read/11871273?title=Title Page
Hier einiges aus dem Vorwort des Übersetzers: (S. 16)
Zen followers (who have much in common with mystics
of other faiths) do not use the term 'God', being wary of
its dualistic and anthropomorphic implications. They
prefer to talk of 'the Absolute' or 'the One Mind', for which
they employ many synonyms according to the aspect to be
emphasized in relation to something finite.
Huang Po's Use of the term 'The One Mind'
The text indicates that Huang Po was not entirely satisfied
with his choice of the word 'Mind' to symbolize the inex-
pressible Reality beyond the reach of conceptual thought,
for he more than once explains that the One Mind is not
really MIND at all. But he had to use some term or other,
and 'Mind' had often been used by his predecessors. As
Mind conveys intangibility, it no doubt seemed to him a
good choice, especially as the use of this term helps to make
it clear that the part of a man usually regarded as an indi-
vidual entity inhabiting his body is, in fact, not his property
at all, but common to him and to everybody and every-
thing else. (It must be remembered that, in Chinese, 'hsin'
means not only 'mind', but 'heart' and, in some senses at
least, 'spirit' or 'soul' -- in short, the so-called REAL man,
the inhabitant of the body-house.) If we prefer to substitute
the word 'Absolute', which Huang Po occasionally uses
himself, we must take care not to read into the text any
preconceived notions as to the nature of the Absolute. And,
of course, 'the One Mind' is no less misleading, unless we
abandon all preconceived ideas, as Huang Po intended.
Und hier einZitat aus den vielen, die mich zu meiner Meinung gebracht haben:
1. The Master said to me: All the Buddhas and all sentient
beings are nothing but the One Mind, beside which
nothing exists. This Mind, which is without beginning,
is unborn 1) and indestructible. It is not green nor yellow,
and has neither form nor appearance. It does not belong
to the categories of things which exist or do not exist, nor
can it be thought of in terms of new or old. It is neither
long nor short, big nor small, for it transcends all limits,
measures, names, traces and comparisons. It is that which
you see before you -- begin to reason about it and you at
once fall into error. It is like the boundless void which can-
not be fathomed or measured.
Dazu die Fußnote des Übersetzers:
1) Unborn, not in the sense of eternity, for this allows contrast with its
opposite; but unborn in the sense that it belongs to no categories ad-
mitting of alteration or antithesis.
Man kann dann online nicht weiterlesen - aber wenn jemand es weiterlesen will, es wird ein "free trial" des gesamten Buchs angeboten, begrenzt auf 1 Tag.
Das Vorwort/Einführung des Übersetzers scheint voll da zu sein.
Die Einzelheiten über Huang Po etc. sind in dem online-Teil erläutert.
Es ist aber vielleicht hilfreich für eure Diskussion, dass ich meine Meinung zum Absoluten im Hinduismus bzw. in der advaita - also nicht der bhagavad gita - witzigerweise m besten gerade in den letzten Tagen in der Zen-Lehre des Huang Po, in der Übersetzung von John Blofeld ausgedrückt gefunden habe. (The Zen Teaching of Huang Po).
Dieses Büchlein ist (in der englischen Sprache) teilweise online: .questia.com/read/11871273?title=Title Page
Hier einiges aus dem Vorwort des Übersetzers: (S. 16)
Zen followers (who have much in common with mystics
of other faiths) do not use the term 'God', being wary of
its dualistic and anthropomorphic implications. They
prefer to talk of 'the Absolute' or 'the One Mind', for which
they employ many synonyms according to the aspect to be
emphasized in relation to something finite.
Huang Po's Use of the term 'The One Mind'
The text indicates that Huang Po was not entirely satisfied
with his choice of the word 'Mind' to symbolize the inex-
pressible Reality beyond the reach of conceptual thought,
for he more than once explains that the One Mind is not
really MIND at all. But he had to use some term or other,
and 'Mind' had often been used by his predecessors. As
Mind conveys intangibility, it no doubt seemed to him a
good choice, especially as the use of this term helps to make
it clear that the part of a man usually regarded as an indi-
vidual entity inhabiting his body is, in fact, not his property
at all, but common to him and to everybody and every-
thing else. (It must be remembered that, in Chinese, 'hsin'
means not only 'mind', but 'heart' and, in some senses at
least, 'spirit' or 'soul' -- in short, the so-called REAL man,
the inhabitant of the body-house.) If we prefer to substitute
the word 'Absolute', which Huang Po occasionally uses
himself, we must take care not to read into the text any
preconceived notions as to the nature of the Absolute. And,
of course, 'the One Mind' is no less misleading, unless we
abandon all preconceived ideas, as Huang Po intended.
Und hier einZitat aus den vielen, die mich zu meiner Meinung gebracht haben:
1. The Master said to me: All the Buddhas and all sentient
beings are nothing but the One Mind, beside which
nothing exists. This Mind, which is without beginning,
is unborn 1) and indestructible. It is not green nor yellow,
and has neither form nor appearance. It does not belong
to the categories of things which exist or do not exist, nor
can it be thought of in terms of new or old. It is neither
long nor short, big nor small, for it transcends all limits,
measures, names, traces and comparisons. It is that which
you see before you -- begin to reason about it and you at
once fall into error. It is like the boundless void which can-
not be fathomed or measured.
Dazu die Fußnote des Übersetzers:
1) Unborn, not in the sense of eternity, for this allows contrast with its
opposite; but unborn in the sense that it belongs to no categories ad-
mitting of alteration or antithesis.
Man kann dann online nicht weiterlesen - aber wenn jemand es weiterlesen will, es wird ein "free trial" des gesamten Buchs angeboten, begrenzt auf 1 Tag.
Das Vorwort/Einführung des Übersetzers scheint voll da zu sein.
Die Einzelheiten über Huang Po etc. sind in dem online-Teil erläutert.