On the Seal of Śambhu:

Muller-Ortega, Paul E.

doi:10.2307/j.ctv3hh53v.41

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“…Paul Muller-Ortega calls it a 'dual-non-dual viewpoint:' while Shiva's power, which manifests as the cosmos, is inseparable from him, Shiva is independent of his creation. 18 The arguments seems to be that since Shiva is the cause of the cosmos, he must be independent of it; he seems to imply asatkāryavāda, the view that the cause and effect must be distinct. At the same time, it seems that Abhinavagupta's conviction that each element of the cosmos is wholly Shiva implies satkāryavāda, the view that the effect pre-exists in the cause.…”

Section: Part IIImentioning

confidence: 96%

Suturing the Body Corporate (Divine and Human) in the Brahmanic Traditions

Bilimoria

Stansell

2010

SOPHIA

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In this discussion, we ponder the discourse about the 'body of the Divine' in the Indian tradition. Beginning with the Vedas, we survey the major eras and thinkers of that tradition, considering various notions of the Supreme Divine Being it produced. For each, we ask: is the Divine embodied? If so, then in what way? What is the nature of the body of the Divine, and what is its relationship to human bodies? What is the value of the body of the Divine to the spiritual aspirant? We consider, where relevant, which views are pantheistic and which might be considered panentheistic. Panentheism is connected with discourse on the world as the body of God. It has origins in medieval Christian theology with anticipatory traces in Plato's Timeaus. Under pantheism, were the world to end-were it to collapse or disappear irreversibly, perhaps, into a huge black hole-then God would disintegrate without a remainder as well; for in this view the Divine Spirit is the universe. The same is not true under panentheism which posits a more complex relationship between the Divine and the world. According to panentheism, God pervades the world-God is in the world-and at the same time, God sustains the world-the world is in God. This allows that God be greater than, transcendent of and independent of the world. In our conclusion we remark on how the views we have surveyed link to, resonate with, or dis-compare with the current-should one say revivified-interest in intellectual quarters with panentheism.

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Section: Part IIImentioning

confidence: 96%