(I can send you links for my blog posts on each of the stages of that sequence of mixing Western ideas into Theravada if you are want to be bored by the historical details :)
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Replying to @Meaningness @Malcolm_Ocean
It's not clear how much Buddhism is left in that, if any. However, there seems to be a significant remaining renunciate flavor (left over from the Hinayana roots), which is
@_awbery_ is preparing to suggest causes problems.1 reply 0 retweets 3 likes -
Replying to @Meaningness @_awbery_
Principles thing is helpful! Things I'm still confused about: - do people who successfully follow renunciate paths end up renunciate forever? is this considered correct, or an accident? - how does that relate to the idea that one might switch back & forth between sutra & trantra?
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- is the previous confusion coming from the fact that lots of people do only renunciate, & lots of people do both? (are there people who do no renunciate stuff?) - I think I had a concept of one big path & one big goal, but it sounds like... are these paths... fractal?pic.twitter.com/HEOgYBupkm
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Replying to @Malcolm_Ocean @_awbery_
> I think I had a concept of one big path & one big goal This idea mostly comes from Western Perennialism. https://en.wikipedia.org/wiki/Perennial_philosophy …pic.twitter.com/FMnMlz86mB
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Replying to @meditationstuff @Meaningness and
@meaningness Wouldn't some of the "one big thing" come from something sociocultural, but wouldn't some of the "one big thing" also potentially come from people examining the referent(s) for themselves and sort of transcending their cultural contingency?2 replies 0 retweets 0 likes -
Replying to @meditationstuff @Meaningness and
@Meaningness Is it possible to find "true grounds" and "true norths" from within meta-rational and meta-systemic methodologies or praxis? Or to at least keep iteratively tacking towards better and away from worse, even if nonmonotonically or with unfortunate forgetting?1 reply 0 retweets 0 likes -
Well, different systems often have different metrics. For example, most of traditional Buddhism has as its goal eliminating desire, because that’s what causes you to be reborn, which is bad, and being a Buddha means desirelessness.
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Definitely agreed on different metrics, ontologies, values, methods, goals. And I want to factor out what accounts for those differences into (a) historic/sociocultural contingency and (b) the meta-quasi-invariant referent (mind/brain/physics/method).
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Yes, I agree that’s valuable!
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