Man kan alltid filosofera - men det gäller att praktisera - att våga yoga - sätta sig ner och meditera - först då kan man uppleva insikten som man tidigare bara kunnat formulera i ord.För världen existerar ju utan att vi sätter namn på den - kategoriserar den - delar upp den i motsatta begrepp.
Så meditera mera. Sen måste man ju jobba också! Man kan inte bara sitta...
För med ord så kan man utbilda många system.
Men allt hör ju ihop - är ett eller hur?
Även om fattar det så hjälper det inte!
Du måste praktisera. Sätta dig ner och sen ställa dig upp.
Gå vidare. Göra gott.
http://www.buddhismtoday.com/english/philosophy/maha/015-twotraditions.htm
Two Traditions of India - Truth and Silence
CONCLUSIONS
In the foregoing I have attempted to set forth a rivalry of two traditions, "truth" and "silence," while admitting that the traditions become distinguished especially by the opponent to a sect, who finds it easier to mount a "refutation" by retreating somewhat artificially, a single aspect of an opposing sect. Then, while acknowledging that the Upani.sads themselves are not distinguished by the two traditions, the same investigation shows that the Upani.sads are indeed distinguished by the attitude to "true desires."
The traditions thus made salient appear more fascinating than what T. R. V. Murti sets forth in The Central Philosophy of Buddhism as the "two traditions in Indian philosophy" the acceptance or rejection of the permanent aatman or self of the Upani.sads.
Therein Buddhism is characterized as rejecting this permanent aatman in favor of a changing, impermanent self. Of course, Buddhism does have its positive disagreements with the Upani.sadic position, especially as concerns this theory of aatman.
The Upani.sads do agree on stressing a Self, even though obviously disagreeing about some matters, such as the role of desire.
