@anyane I meant that in Dharmic religions there is no heart/soul or heart/mind division, so translation of "sems" rather difficult.
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Replying to @LapisAlienus
@anyane I love this definition of "sems" from this link http://www.berzinarchives.com/web/en/archives/e-books/published_books/gelug_kagyu_mahamudra/pt1/mm_04.html …pic.twitter.com/Z7E8ZCxTYf
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Replying to @LapisAlienus
@vajramrita an interesting view of the nonduality of subject and object, I'm used to it being discussed from the perspective of Yogachara
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Replying to @SiddhiGal
@SiddhiGal @vajramrita nonduality of subject and object means no difference between the experiencer and the experience?2 replies 0 retweets 0 likes -
Replying to @SiddhiGal
@SiddhiGal @vajramrita I prefer your explanation to Benzin's, it addresses the problem of objects without asserting an external reality2 replies 0 retweets 0 likes -
Replying to @anyane
@anyane don't think Benzin asserts an external reality. Mind, consciousness & language are phenomena which occur within reality.@SiddhiGal2 replies 0 retweets 1 like -
Replying to @LapisAlienus
@vajramrita
@SiddhiGal but again, I biased towards a Yogachara perspective1 reply 0 retweets 0 likes -
Replying to @anyane
@anyane Berzin is talking here within "The Gelug/Kagyü Tradition of Mahamudra" ...@SiddhiGal1 reply 0 retweets 0 likes
@vajramrita @anyane Maybe it's me, but this table-anger analogy seems overly 'synthetic'. Or it's done on purpose to emphasise non-sameness
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Replying to @SiddhiGal
@SiddhiGal I think the emphasis is on interdependence - no object without subject (and vice-versa), no internal without external.@anyane1 reply 0 retweets 2 likes -
Replying to @LapisAlienus
@vajramrita Absolutely. But I also believe interconnectedness isn't to be mistaken 4 sameness or identification, from nondual view
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