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4.Panzer Division on the Eastern Front (1). 1941-1943 by Robert Michulec

By Robert Michulec

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His con­ demnation of metaphysics was from a higher standpoint of spiri­ tual experience. Another interpretation of Buddha’s silence is that he was an agnostic and reality for him was unknown and unknowable, and that he had no ‘reasoned conviction on the matter’. This is also wrong. There is no note of doubt, despair and agnosticism in his teachings. He claimed in absolutely clear and unambiguous terms to have realised the truth and engaged himself in guiding his disciples towards this realisation.

All the realists believe that the souls are many in number. As the realists do not accept the distinction between the empirical and the Absolute, for them the ‘empirical ego’ is also real as it is the individual self itself in real bondage, though it realises its real nature when liberated. The Upanisadic seers and the Advaita Vedantins use the word atmd in the sense of the pure transcendent subject, which is at once pure consciousness and bliss. Buddha and the Buddhists, on the other hand, use the word dtmd in the sense of an empirical ego or in the sense of an eternal individual substance and reject its ultimate reality, while accepting its empirical validity.

Avachanam Buddhavachanarn . . yo* k$arapadtam dharmam deshayad sa pralapad nirak$aratvad dharmasya. , pp. 142-3, 194. 4. , p. 116. 5. varam khalu sum erum atra pudgaladfstih na tu nastyastitvabhimanikasya shunyatadr§ph . . (sa) hi vainashiko bhavad. , p. 146. 6. lasmadubhe anta vivaijayitva madhye’pi slhanam na karod panditah II Samadhiruja, p. 30. 42 The Advaita Tradition in Indian Philosophy formed into non-dual spiritual experience consists of four medi­ tations (dhydna), four meditative joys (Brahma-vihara), three higher meditations or deep concentrations (samadhi), six excellences (pdramita) and ten stages of spiritual advancement (bhumi).

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