Via negativa is a philosophical and theological approach that describes transcendent reality (such as God) by stating what it is not, rather than defining it affirmatively, because language is fundamentally inadequate for capturing the nature of something that exists beyond human comprehension; this method acknowledges that our descriptions of ultimate reality are always partial and limited, as illustrated by the Buddha's use of similes and metaphors and by scriptural references like the Sappurisa Sutta and 1 Corinthians 13.
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Good morning, and welcome back to Daily Dharma, a letter to our children.
Today is May 23rd and our reading is via negativa.
In the Christian tradition, via negativa is used to describe God in terms of what God is not rather than by defining God's characteristics affirmatively.
It has much older roots, however.
God is not hatred, nor fear, anger, resentment, self-pity, or envy.
The Buddha described God, transcendent reality, in similes and metaphors because language is utterly inadequate.
>> [bell] >> We often hear a God of our understanding and we say that sometimes, too, but it's just as accurate to say a God of our total misunderstanding.
What kind of a deity would it be if I could describe it to you? I couldn't pick God out of a lineup if I had to.
But we see the operation of God in our lives. When God is in our life, things go one way and when God is not in our life, things go a completely different way. And if the term God upsets you, try Gus or or good orderly direction or grace over drama or any of a number of other formulations that are a little more avuncular and happy sounding.
Again, we're not telling anybody what to believe. We're describing what we believe and what acts in our life.
There's a real difference depending on whether or not we are humble and put God and others before ourselves or if we live in a self-centered will-driven existence.
One of these things is not like the other.
Trying to describe transcendent reality.
I mean the the hint is in the adjective. It's transcendent.
Like we can't describe it. You know what I mean? I mean it's like beyond us.
And there are lots of examples of this in in the great literature of the world.
One of our favorites is the Majjhima Nikaya 130. It's called the Sappurisa Sutta or a good person Sutta.
And it And the phrase goes like this, "Whatever you imagine it to be, it is always something else."
And boy, is that ever true?
Now, in this case, they were talking about imagining what jhana or nibbana would be, but you can apply that to just about any old thing, you know?
The And this is not different from from other references.
God, good orderly direction or grace over drama. What you know, hang whatever moniker you want on it.
This is not different from 1 Corinthians chapter 13. We see in part.
We only see in part and then when the the transcendent reality, the whole is made apparent, then we don't need the the partial description of it.
Uh Proverbs talks about it, Solomon.
And and God sees our hearts. Jeremiah said the same thing. Job said the same thing.
The uh chapter 11 of the Bhagavad Gita is all about the cosmic vision.
You know, you the uh Arjuna wanted wanted Krishna to reveal himself to him and and Krishna said, "Hold on, boy.
Your head will explode if we do that."
So, he had to give him cosmic vision, a new pair of glasses, so that he could see what what transcendent reality looked like. He couldn't do it with his normal eyes.
So, happy trails to you until we meet again.
>> [music]
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