The beings of appearance are like those in a dream.

By their personal karma, they are bound as individuals.

They wander among samsara’s many joys and sorrows.

Though their nature is suchness that is egoless

Still these unknowing children fixate I and ego,

And so samsara’s torments are ever on the rise.

 

–Commentary of “The Great Perfection” (Dzogchen, Tibetan Buddhism,)

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If we are really to help the living world-order to which we belong, what animals need is not for us to be nice to them: it is in large measure the ‘negative’ gift of leaving them alone, of granting them their place and honoring them with a recognition outside our own activities. And as the global crisis deepens, it might be a truth worth pondering that, in the end, no amount of legislation will work to save the earth unless we transform our attitude. It is of little use trying to improve our ecological performance if we still retain the assumption that things are usable and dispensable. Ultimately, only recognition of their intrinsic values, their sacredness, is sufficient. Unless we undertake to purify our seas and rivers ‘for the sake of the water,’ and not just our own use, we shall only be postponing not resolving the most urgent problem of our time.

–Andrew Welburn

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When Christ -in renewing the Law of Sinai, which he came to “fulfill” and not to “destroy” – teaches the love of God, he distinguishes between “heart”, “soul”, “strength”( Torah: “might”), and “mind”; this “love” thus excludes no faculty that unites with God, and it cannot be merely one term of an opposition, as when love and knowledge confront each other. If by the word “love” the Torah and Gospel express above all the idea of “union” or “desire for “union”, they make it clear by the adjectives that follow, that this tendency includes diverse modes in keeping with the diversity of man’s nature; hence it is necessary to say, not that love alone draws towards God, but rather that only what draws towards God is love.

–Frithjof Schuon (Gnosis divine Wisdom)

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I am in everything, I bear the skies, I am the foundation, I support the earth, I am the Light that shines forth, that gives joy to the souls.

I am the life of the world: I am the milk that is in all trees: I am the sweet water that is beneath the sons of matter.

 

–Manichaean Psalm Book

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Wheel of Life (Samsara):

Already well-established in India before the time of the Buddha was the psychological system known as The Wheel of Samsara, or The Cycle of Existence, or The Path of Transmigration. It is depicted as a circle divided like a pie into six realms, each having numerous subdivisions. Following Shakyamuni’s enlightenment, four more realms outside the bounds and bonds of samsara were recognized: those who hear the Dharma (sravakas); those who understand the Dharma (pratyekabuddhas); bodhisattvas; and Buddhas.

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Saṃsāra, the Sanskrit and Pāli term for “continuous movement” or “continuous flowing” refers in Buddhism to the concept of a cycle of birth (jāti) and consequent decay and death (jarāmaraṇa), in which all beings in the universe participate and which can only be escaped through enlightenment. Saṃsāra is associated with suffering and is generally considered the antithesis of nirvāṇa or nibbāna.

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