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by its history, institutions, and symbol systems would pick up on certain elements, and many could be correlated. But also the metaphysics would alert us to look at religions for the issues they do not address up front, for the tensions felt because some aspect is hard to register in their structure of the various dimensions. If we find circuitous the attempts to address the neglected aspects of ultimate reality, then we might have clues as to what is important for religion to deal with in order to relate to what is ultimate (not Smart's way of putting it). Suppose ultimate reality does indeed have personal and impersonal aspects. Then it would be natural for religions to develop bhakti responses to the former and dhyana responses to the latter, although Å it would be hard to integrate them. Perhaps the Theravadins have only dhyana and Å Å the Madhyamikas eschew ontological claims about bhakti-worthy numinous Others. Å But why the fascination in the former case with the tales of the lives of the Buddha, and in the latter case with the cult of Guanyin? Why, with the Jewish and Christian rhetoric and practice so strongly centered on bhakti
Philosophy East and West – University of Hawai'I Press
Published: Jan 7, 2001
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