8:03PM Oct 10, 2019
We're going to give this to go here. I can tell it as I get a lot of haha yeah, there we go the input gain I can bring it down Yay. It's about as loud as I get typically. Yeah. Perfect. Perfect. I can yell, and it won't hurt your ears. This is great. Okay, um, so here's what I want to start with. So Hinduism is one of the bigger ones that will discuss you know, the, the major religious practices that you're you're most familiar with. Christianity, Islam, Judaism, Hinduism, Buddhism, those are kind of the bigger ones. One of the reasons that I did not start with those is that I wanted to give you ancient backgrounds, particularly, but not only Chinese and Shinto, or Japanese, not only Eastern ones, but Western ones like No, I wouldn't consider these Western I guess I would consider them Middle Eastern or Mesopotamian. Yeah, the Egyptian traditions, we talked about Mesopotamia traditions, we talked about Native American traditions, we talked about those sorts of things, indigenous African traditions, the reason I started with those old ones, is though, they're harder for us to come see, because we don't really know people that practice them, it's easier for us to look at them as systems. When we get into religious practices that we're more familiar with, or people that we know that are Hindu or people that we know that are Muslim, it's harder for us to look at them as system and we look at them more as people's individual belief structures, and I wanted you to be able to see them as system. So now that we're up to this stage of Hinduism, you probably will see a lot of features in Hinduism that you recognize some older stuff, there's two reasons for that one, you're properly sort of adjusted to thinking that way and to Hinduism happens to be probably the oldest religious practice that sociologists, anthropologists and archaeologists are aware of, at least in terms of the text that we have in the way we can date them. And Hinduism is unique, because it's radically plural, meaning it's open. And it's available to so many different ways of expressing it. So the ideas of Hinduism will bleed out into other areas, or you might see things in Hinduism that resonate with your own religious tradition. And there may be reasons for that, and one of them will be linguistic, but we'll get to that as we press in further. So a couple things I want to talk about in Hinduism, this will take us a couple days to do it is I want to talk about a general conceptual framework of the way I want you to think about it, and some framework problems, things that present problems for us understanding Hinduism. The second, as I'm going to talk about a little bit of its political and social background, always want to do that, because I want you to see religious practices as part of systems of living of how to live in space and time between the sky and the ground. I also will talk about more directly about its theological paradigms, but theology is probably a bad word, because they asked means God or some kind of specific deity, and sometimes that doesn't really apply didn't necessarily apply to certain Native American practices, it definitely doesn't apply to ancient Chinese traditions. So maybe the better word is divine concepts. And then lastly, I want to talk about what it means to practice Hinduism as a Hindu practitioner, as a person of that tradition. Now, if you are a Hindu person in here, you come from that tradition, my apologies if there anything in here that I've left out the, in the Hindu Pantheon, which means the name of different deities, there are some 300 plus deities, it's impossible for me to articulate the full breadth of the Hindu tradition. So that's one of the framework elements that we have to start with, I can't explain everything, what I can only do is sort of give you a core sensibility about what Hinduism is. I've been unclear on that. Alright, so let's talk about frameworks in more detail. So I want to talk about these two, these two issues to begin with the word Hindu itself is probably a bad word, not bad word in terms of morally wrong, but bad word in terms of its not original Hindu is a term that Persians would have used to describe the people of the Indus Valley.
So what I mean by that is it it's not something that comes from the people who practiced it a long time ago, it comes from the people who are trying to identify this this people group, or this ethnic realm, the civilization that this term here Santanna, Dharma is like, eternal religion is a term, which means eternal religion, this is probably more fitting for what Hinduism is than the term Hindu itself. So I just want to give you that so that you know that when you're talking about Hinduism, with your friends, your neighbors, etc. That's not maybe an original term. Now it does. After the 19th century, people in India, people that practice these religious traditions adopt that word, they're okay with it. They're okay with being called Hindi, or Hindu, or Hindi is the language but they're okay to be calling Hindu. So it's not a bad thing. It's not like an inappropriate term. It just means that it's it's something that came from civilization in history. The second thing that to think about framework was Yeah. Indus Valley, which I'll bring up here in just a second, which is an area between rivers, just at the northwest corner of where India is at now. So you think India and Pakistan where they touch each other, it's right up in that little area. So we'll talk about that in just a second. Eternal religion? Yes, eternal religion. So when we first talked about religion, and the very first session we had together, I said, there were three terms I was concerned with, really, Gary, rela, Gary, and habitus. And I said, I wanted you to think more and habits uses the terms of the as opposed to the other two. Really, Gary with an eye the Latin termini, means to bind, or you're bound to a certain ideal, or you're bound to have a god or you're bound to a practice relay Gary with the event to repeat or to recycle or redo it. The last one habits, this encompasses the first two and suggest that the binding nature of repetition is sort of this realm in which I dwell, habits use and makes a lot more sense of the Hindu practice than either of those two terms independently. You can't think of it as something where I'm just obedient to this one revelation from this one deity, and I do it at the expense of all else. The Hindu way is more of trying to fashion life and fashion, space and time around a certain way of thinking such that I might reconvene with the reality of all things that I might return to the divine reality to that. So eternal read the religion here is not we shouldn't you shouldn't think of, like, when I have to go to church type thing. It's not really that it's more of an orientation. But that shouldn't come as a surprise to you. Being exposed to ancient Chinese traditions, ancient Japanese traditions, etc, should help you as a Native American, this is not uncommon. So that's kind of the primary framework I want you to have. This is a little easier to see on this screen than it is over Hardin Valley. But so i, this is the I don't normally put pictures up here. But I do this because most of us are not familiar with Southeast Asian sort of realms, right? Or even Southern European type. You know, this is not, we're not we're used to Eastern European stuff. So I wanted to give you this picture. This is what you know, is modern day India, but this industry civilization that we're talking about, here's the Indus River here, right? These places like Hurghada, these are ancient cities. This comes from your textbook, by the way, but most of what we know about the early stages of the Hindu tradition come from right around here. Why is this important? Because what I want to show you is that Hinduism doesn't just pop onto the screen, or pop onto the world, like, oh, some text pops up, or some major guru pops up and starts this sort of thing. It doesn't have that kind of framework. It's really a blending of civilizations, sort of attitudes and behaviors that sort of evolve over time, which is why Hinduism is so hard to pinpoint. Because it's so flexible. It grows and matures over time, in such a way that it adapts and re evaluates itself and rewrites itself. Now, many of you are familiar with Christian traditions. Is that fair enough to say not that you are Christian, but you're familiar with it. So you're probably used to hearing the terms Old and New Testaments, right. So even within Christian traditions, there's this sort of notion that somehow the next text does something to revise and reconfigure the prior text. Right. And then you might have additional ones after that, when you come from various sects of Christianity that revise the prior ones. And there's often debate about what the relationship between those texts are you follow me?
Something Similar is the case with the Hindu tradition in that it's very evolutionary, it's very much a growth oriented thing. But what's not problematic here, but in the Hindu world is they're not looking for a primary or a perfect are a singular revelation. All of it sort of flows together to create the grand picture, the grand picture of that reality. So it doesn't object to those revisions. It doesn't object to those kinds of interpretations and changes. It's very much pluralistic and welcoming to a multiplicity of ways. It's a lot of reason why it's very attractive to Westerners. Now, Westerners who have been sort of disenchanted with Western religion, Western ways of thinking that are very straightforward, you have to obey this. And you have to do that. You'll see in the Hindu way, it's like, you can all everybody can reach Moshe and liberation. And you can do it just about any way you want to, you can follow this path, this path, this path is fine. Like if you're middle class, and you got a job, you can achieve liberation this way. If you want to go out into the forest and meditate, you can achieve it this way. If you want to devote yourself to a particular deity, you can do it this way. If you want to be a learned person philosophic, you can do it this way. So Hinduism is incredibly flexible. And that comes from its past. So let me see if I can paint its past. The reason we think this the reason scholars think this is the oldest religious tradition is because the texts that we have which come from this area themselves, data is the oldest but some of the things that have been found in the Indus civilization indicated that it's a very ancient group of people that were highly urbanized right here you have several, several centuries BC, you have pockets of people popping up in this area, we have like, you know, pots pans, those kinds of things, Mark illogical digs that says that there was a pretty predominant urban area here. And by Urban don't think big buildings just think concentrations of people packed in together, living together in these little cities. This entire civilization was was thriving. It had a variety of sophisticated ways of living, indicated by some of the archaeological artifacts, but at some point, this induced civilization starts to wane, it starts to lose steam. And what happens is another group of people of nomads from here, migrate down into this area and fuse with the people of the Indus Valley. Okay, those people are cold areas. And now, here's what we know about areas, areas were less sophisticated. And we're more like, like I said, nomadic people, they were people of chariots and horses, the area and folks don't come in and conquer the induced pay the people who live in the Indus Valley, they sort of just blend with them in that blending some of the benefits from the induce way of thinking and the Aryan way of thinking merge. The areas bring with them a couple of important things, they bring these ancient texts called the VEDA, okay? They bring with them, their gods, their Pantheon, their ideals, and they insert them into this into civilization, they also bring with them their language. And this is a big deal. Because these two things are connected. If you've ever studied linguistics at all, you'll understand that for a long time, the goal of linguistics was to find the bedrock tongue. Like what is the base language from whence all languages arise. And there were archaeologists in the 19th century in 20th century that started to examine a variety of texts all over Europe, and so forth. And they saw patterns where there was strange, there were words in Greek, that sounded similar to words that were in Sanskrit, way over here. Totally different to different regions, but they shared common linguistic roots. So the assumption was that before great before Latin before any Germanic time, before any of these, there was a, an ancient tongue that they called proto indo European. We never identified what it is. But we think that this was like the base formation, not final, there may be something older, there might be something different, who knows. But when the area's come to this Indus Valley, they bring with them proto indo European. And it eventually become an influences the ancient sort of Hindu language of the ancient texts, which is Sanskrit. So say, all of them sort of derived from the same proto indo European tongue. Now, why is this important? Because in a lot of religious practices, the language and the originality of the religion itself are tied together.
Because if life is spoken into being or if life comes into being or the religion comes into being, or whatever, oftentimes its associated with the way it's expressed. So we want to get to the original idea, oftentimes, we think we want the original word. Notice that there's always debates amongst us about about what's original, and oftentimes that will evolve will devolve back to some original term. So the areas of bring this stuff with them. So the early stages of Hinduism is the blending of this, and this based on the introduction of these pieces. When the Aryans bring with them, the VEDA. The VEDA itself is like a collection of writings, hymns and liturgical practices. And when I say liturgical practices, I mean religious rites and rituals, things you're supposed to be doing sacrifices, songs, etc. So the VEDA is a collection it's not a single document, don't think of the VEDA is like a single story. It's a compound of all different things. It has stories inside it, jump in liturgical, LITURGICAL, liturgical, so this is a word that really is a it's a Latin word, it's a Greek word and Latin word. So this word, right here is a combination of these two Greek terms. This word means work. This word means people. It literally means the work of the people. So it's like whatever their deeds are, they're supposed to perform. The Greeks eat. Yeah, the Greeks used it differently. They actually use that just to describe account, it was a kind of a tax for Greeks. But in terms of religion, it means practices to people's practices. So they bring within the VEDA, in the VEDA, their stories about a variety of different deities, and what those details peace in, how they made the world and what they require, in order for people to maintain their standing in civilization. We've heard this story before, right? We've heard the story in Mesopotamia, we've heard the story and other places where the gods are establishing a civilization order. Same thing happens here. So the early stage of his hand of his Hinduism was very much with or proto and Hinduism, if you will, was very much concerned with life on Earth, and making sure that everything was orderly. The whole thing about chaos, order, purity, pollution. Does that sound familiar to everybody? Okay. Let me move frames here real quick. So in the early in the early stages of Hinduism, these are the things that you're seeing, you're seeing from this inclusion, I'm going to leave those words up there, from the inclusion of the VEDA from the area and people's, you're saying that the early stages of Hinduism is concerned itself with ritual cleanliness. It's concerned with keeping order on earth through separating the bad stuff from the good stuff, the dirty stuff from the clean stuff. And all of this is real constituted over and over through sacrifices and rituals, right, the way to maintain order on Earth, as we have to re engender it. Remember, we talked about Renee Gerard, and Renee Gerard says, Every time you have mimetic desire, you have to sacrifice the scapegoat. Do you remember this conversation? So it's the same idea, you got to reboot it over and over so early stages that was way at work, ritual, sacrifice, all that stuff. But the purpose of these rituals and sacrifices were very earthly in nature, it was concerned about how we live, and something happens as Hinduism continues to evolve. This cycle of rebooting actually starts to create a enough civilization will stability, that people start to wonder if there's more to this than just recycling it over and over. So this is an interesting turn, a couple of thousand years evolve. And people start asking, if we just keep rebooting this over and over. And our lives are stuck in this cycle. Does that mean that we just keep reading over and over they start asked questions, not about rebirth, but re dying. It creates conceptual problems. And then you start to see the emergence of these traditional Hindu or these classical Hindu doctrines like karma, like samsara, which is the wondering of reincarnation, or Moshe, which is the liberation from reincarnation, they start to emerge, so you see a development. Now, these things I've already said, I've already said that when the Aryans come into the into civilization, and we start to see this religious practice emerged, we see these features a high emphasis on cleanliness, a high emphasis on fertility, high emphasis on sacrifice. And we also see that there were these saturated cities in the Indus Valley where these areas sort of come in one of this beliefs on going backwards a little bit. Okay, going backwards, let me put, let me put numbers here for you, that'll help you. So really, I'm saying this. Okay. In terms of order, if you need that in your head.
Basically, this in the belief is the area's make their way down into this Indus Valley, in the end up because the Indus Valley becomes sort of weakened. And the theory is that some kind of climate change chain had effect on the Indus Valley. That doesn't mean there was mass extinction, but it did at least change patterns. Right? Which is an interesting question for us, as we're approaching the same question globally, how it will change our patterns, and maybe our survival, but maybe more of how we do things. But the areas come in as a result that now that word area and just really quickly should ring in your ear, you should probably thinking Germany, right? And you think is their connection? And the answer is yes. So for many generations, anthropologists and sociologists were wondering whether these Aerion nomadic people since their influence, their proto indo European influence was found in so many different places. Was this the so called original race of humans was the question. Well, that was discarded by scholars this kind of silly wishful thinking and more quasi religious thinking. But some people held on to that notion. You see where this is going? Right? And if you're concerned about cleanliness and pollution, you can see how a what you would consider to be not the original race to be polluting your ideals as the inheritors of the Aryan people, then therefore, you got to get rid of them. Does that make sense? Gentlemen? No, in fact, the swastika is a cross. It's a it's a, it's a varied, weird, contorted Christian cross. Well, well, not not for Germans. I mean, you can probably see there's a connection. This is as hard to explain. So it's hard to say, you know, here, here's where I would, here's how I respond is the swastika have to do with the Hindu background? Maybe, maybe indirectly, I don't think the Germans were thinking that, you know what I mean? I think for them, the area and ideals are, if this proto into your European comes to us and our Germanic tongue. Germans, like Martin Heidegger, for example, was a philosopher. They thought German was like really close to the original very nature of being, like, whatever reality is, our tongue is very close to that. So they see themselves as the inheritor of this ancient race. If that somehow gathers a little bit from Hinduism and Buddhism, possibly. It's like saying, In Hinduism, for example, there's the word there's a, there's a figure who is a manifestation of Vishnu. Vishnu is a part of the the deity system. And Vishnu takes on human form from time to time, 10 of them. There's not there's been so far according to the people who worship Vishnu, there have been nine iterations of Vishnu as a parents, and one of the most important ones is a character called Krishna. Okay, well, you can hear in Sanskrit how close Krishna is to Christos you follow me? Christos being yes is Krista. Right? So the idea is of the Greek tongue over here for the word Christ or Lord, and the Sanskrit word over here for Krishna, have a sort of phonetic resemblance. So could you argue that over here in the the sort of Christian form is a variation of the Hindu form? Maybe? Are they both variations on the original proto indo European form? Those that are always the debates and anthropology? If you if you Well, that's a great question. I don't know if I can, I can answer. I would say that because Germanic peoples are themselves, and particularly during that era, or highly informed by European Christianity. I don't think they think of it that way. Now, could you say sim?
Right. Well, that's the hard part about symbols, any kind of markings, like any kind of
Egyptians have this? You know?
Yeah, I mean, you have that you have the circle on top of it. But then you have a Celtic cross that has a circle around it. You have druidic symbols, like the track Kwatra, which is like this thing that looks like the Trinity symbol. You have all these interlocking symbol. So it's hard to say which one is primal? Or originality? But to say it's influenced by it? I think you're absolutely right. I would not deny that at all. But yeah, I agree. They know that. I don't know. I don't know. But spine. Anybody else want to comment on that before we press for? Yeah.
Yeah, they wouldn't call it that. Right? Because it I mean, it's a pathway, most likely, it's symbolizing movement. And that's the hard thing about any kind of sim symbolism is like you watch Da Vinci Code, and you think, Oh, god, this symbol has to be locked into one ID it's not, you know, it's any kind of marking on a surface no matter what it is. Whether it's this, you know, that's an L. It's an uppercase I and Helvetica, right. It's an it's a separation. I mean, it's, uh, you know, it's hard to say what those symbols always are. But yes, there is overlap between them. Unfortunately, there are times in history where one symbol gets taken by a particular group, and then you can never use it again. That's what's happened to the swastika. Like you, you just can't use it. It's not within the next 300 years.
We see plenty of those shapes. Yeah, plenty of those shapes. Yeah. Well, you know, from a, from a design standpoint, and I want this to be heard correctly. The National Socialist Party is a disaster. Right? Don't get me wrong. Killing people is a disaster. But from a design standpoint, they were they did it. Like they got everybody to see that symbol to mean that thing. No variation. You see that symbol? You think that it's like McDonald's? You can't see that? Or the Nike swoosh you can't see that nothing Nike. That's what you want in a design is like you want people to see the symbol and think about the thing like that. And they Boy, you talk about powerful. Yeah, that's right. I hear you comrade now. So here's idea. The Indus Valley suffers change areas come in Sanskrit develops from areas from the area and proto indo European PIU. When you see that linguistic studies, that means proto indo European, so linguistics there's just still trying to figure out what what are the base forms and some, some people Roman Jaco Upson, people like that don't think that they come from an original tongue, but they come from formations of the mouth. They're all kinds of different theories about where the language of rises and why the sounds are the way that they are. But do you understand this? We've seen in a couple religious practices so far where there's been Egyptian, Judaic, or whether it's here in the Hindu, that some there's some relationship between language and the beginning of things. Because language somehow gives us access or prevents access. That's important to understand. Remember, I talked about Apple fanaticism in the Judaic tradition? apathetic means don't speak. Okay? means not saying things. Remember, in Kabbalah, and places like that are in some Jewish Jewish traditions. You can't say anything about God, because God so qualitatively different, every word you put on God doesn't add up. Right? So that's why they wouldn't say the tetra gramma time or your way, right? Because there's some relationship between the language and the deity or the divine reality and you have that here as well. You start to see that emerge in Hinduism because this inclusion of the VEDA and these languages again, the VEDA is the collection of documents that's brought with the area and people. Area people also, when they bring the VEDA in, they bring with them this story. Hopefully it's in here. Yeah. Peru, suka suka. This story right here is a poem or a narrative that is in the VEDA, I guess, in the Rig Veda, I don't know which section it's in. But it's a story about a cosmic man who has like 1000, eyes, thousand legs, whatever. And in the story, the cosmic man is taken by the deities and cut up into pieces, and with different parts of his body, or different parts of the earth. And this is important to understand, because this informs why they enjoy it or not enjoy, but why they implement ritual sacrifice. Understand that when you take a unified object, a unified object, cut it into pieces, distribute that object into sections. The assumption is at some level, there is a practice which re unifies that object. Are you following. So in their minds, the world is made in this cosmic man? In the Vedic tradition, the world is made in this cosmic man. So each time you're participating in a ritual sacrifice, you're re engendering this phenomenon. You're taking a single thing, breaking it up into smaller pieces, and then somehow it becomes reunified in another thing. Are you following? This is laying the groundwork for notions like reincarnation, for notions like reunification with the world soul as it were. Okay, because at some level, the Hindu belief is that Brahman, which is the divine reality of everything, and not mine, which is your divine soul belong together.
And the goal of the Hindu pathways is to bring those back together, are you following. So you can see when the VEDA come in, and they have these ancient stories about the cosmic man being splintered and then distributed into the earth, it does two things. It encourages the ritual, but it also suggests that our society should be stratified. There should be up here at the top Brahmins, priests, warriors, farmers, and servants, because this organization reflects this, and this, does that make sense? And when they are brought together, they brought come back to or they this helps each Ottoman or soul, divine soul and you come back to its unitary center in the one Brahman? Does that make any sense to you? or know? If this is difficult to understand, think about democracy. Every one of you, well, probably none. But am I curious cash anymore? If you have $1. in your pocket, you'll see the terms E Pluribus Unum, which is Latin for what? Now, Pluribus? What does it sound like? plural? Many, Unum, one from the many one. It's what it means from the mini one. That is a basic tenet of the Democratic practice, that we have a ton of different events ends, but we all unifies a nation. That's the that's the chief principle of our political practice is that there will be a unitary nature to us, though we are very many. And in that, we participate in practices that both manifest our divisions and our Unity's at the same time, for example, voting. Voting indicates the plurality but also the singularity because they're coalesced into one initiative, you following me? So the same is the case with this is the idea is that the messiness of things and the oneness of things can be practiced in these rituals. At this time, though, when the VEDA or push when the Aryan people are bringing the VEDA in, and they're originally reading this, the goal of this is not for afterlife, but more for just life on Earth. We do these rituals to keep things going the right way. We tell these stories about the about the Porsche, or and we have this organized society in order to keep life good and plentiful on Earth. Eventually, the life gets good enough where people start going, I don't know if this is the whole story or not. And then you have a new document pop up inside the VEDA, which is now considered part of the VEDA, okay. Fire is an important part of their sacrificial system as well, but we won't talk about it, you start to see a ritual decline, you start to see the people of this area migrate to more northern regions. And you see a shift from this cosmic concern over keeping the world orderly, to a much more personal interest. And you see the emergence of the upon a shots you punish odds are other documents that grow within the collection known as the VEDA, they're considered part of the VEDA, but they're written much later. And they reflect the shift in early Hindu thinking from these ancient Vedic rituals of sacrifice into questions of how do we, as people practice this in such a way that we can get out of this feedback loop of cosmic cycling, of ritual death and rebirth. And so they start to say, we don't want to die again, if the only way to do this is to continue to sort of sacrifice stuff, and to clean up and it just keeps happening over and over to keep the world orderly, is there any way out of this loop? They start calling you punish shots, you have a philosophical reflection on those questions. And they start saying, hey, look, you know, maybe, maybe the deal here is this looping is not such a good thing, but it's actually a bad thing. And they call it samsara, which means wondering, and this is what you think of as reincarnation, while on its face, you think, Well, great, I get to live 15 lives. For them, it's no, you get to have 15 deaths, you and you don't want that.
And you don't want to be redistributed. You don't want them to keep being cut in a million pieces and read line cut to me and pieces of realign. What you want to do is just go to your eternal origins, which is the Brahman which is the divine reality, which is the source of things being itself. That is a bizarre notion. Right. But you remember the old Bill Clinton question when he gets asked about Monica Lewinsky probably don't remember this. But he was a former. Do you know, Bill Clinton was a President. Thank God. Okay. So he's asked in a in a an impeachment trial, you know, about his relationships with Lewinsky, and he has this famous response of depends on what the definition of his is. He says at one point. That's the Hindu question, right? What is his? What does it mean to have being? What does it mean for this to exist? What does it mean for things to be? And for them, whatever grants being, its whatever grants beings they're being, is it so the thing and that is Brahman? Right? So that's the Hindu notion is that all of it comes from this singular reality, the singular divine reality, not a force like ci, not a divine ordination, like Shinto, not divine ancestors, like Native Americans, but some just being quiet being.
So you don't
you get stuck in the cycle of samsara, of wandering, and part of that gives birth to this uniquely Indian notion of karma. And you familiar with this, right? You think you don't get your latte because of karma. So you're very comfortable, this notion that's been played out in many westernized forms. But karma In short, is just efficacy, a cause and effect relationship. And karma dictates the movement of samsara, for better for worse. And some philosophers of the Hindu tradition in this era would have suggested that karma is the result of desire. That desire prompts the movement of karma of the cause and the effect. So what if I could find a pathway where I could actually manipulate, control, and govern karma, not to my advantage, but actually, so that I could release myself from desire, release myself from the benefits of whatever I did, I wasn't looking for value and stuff, I wasn't wanting to change things for my own gain. I wasn't concerned about earthly things, but actually pursued the road of renunciation, then I can rejoin, the unitary of being you follow. This is how Buddhism grows out of Hinduism. The Buddha was a guru of sorts, that tried to perfect the liberation from samsara. And karma. liberation is called Moshe. It's the ambition of the Hindu life is to escape
And you can experience for some parts of Hinduism, again, this is not uniform,
that is not like one pathway to this, it's like
300 different gods ways to express this consciousness. That's why I'm calling this more theological or a concept of divine reality, I can't paint a picture for you to how to do Hinduism, I can only show you how this sort of internal conceptions work. And these are, at least at minimum, some of the shared concepts, and there are very many different takes on this. For example, some some people who some of the Vishnu sex, believe that the whole world is an illusion, of sorts, and we have to overcome the deception of the world. Now, if your brain is it all thinking digital and religious, you can hear the similarities between the two, right? What's this a simulation theory, you've heard of this? Right? But the whole world is just a simulation of a computer program. But in some ways that reflects a very age, I mean, super ancient, we think of that as futuristic. But for the Hindu, it's like, but, you know, it's a very ancient concept, to some sections of Hinduism, not others.
samsara is what means wandering.
Correct. It's the wandering through time over and over, and having to come back to it over and over again. Now, for a long time, the problem was in Hindu systems, based on this right here, based on this Vedic inheritance, or this Vedic inheritance, in order to sort of mature in the karma samsara world, you needed these leads up here who were a little bit closer to the perfection of things because the term for priest is Brahmin, and the term for the perfection of things are the reality of all things is Brahman. So they're very similar, right? There was a reform movement in classical Hinduism, where it shifted from no longer needing the Brahmins in order to find the pathway towards Moshe, but could come through devotion, which is what this word means personal devotion. So this plural lies the practice, instead of me having to go to these priests in order to do it. Now I could figure out a way to do it on my own. But we'll talk about more of this. Come next week. See y'all later