Hi, Gilberto,

At 05:43 PM 1/21/2005, you wrote:
>>I don't see what you didn't like about how I characterized what you said. 
>>Seeing the souls of the various figures as one instead of many is exactly 
>>what I had in mind by "stronger sense of unity".<<

Unity, in the sense of tawhid, is the prerogative of God. The Prophets, IMO, 
manifest that Unity. They do not incarnate, or share in, it.

Aside from tawhid, I don't understand how Meher Baba's view reflects a 
"stronger sense of unity." Unity, in my view, requires at least two 
particulars. What would it mean to say that I am united with myself? I suppose 
one could justify the concept based on some notion of cognitive consonance, or 
an avoidance of cognitive dissonance, but it would not reflect my own 
understanding of unity.

I wrote:
>>>>I don't think that Baha'u'llah was trying to reconcile the Baha'i Faith 
>>>>with Hinduism (although He did point out how various views, including Hindu 
>>>>advaitism, are valid from certain perspectives).<<<< 

You replied:
>>What is the difference between recognizing Krishna as a Manifestation of God 
>>and pointing out at least the partial validity of advaitism and trying to 
>>reconcile with Hinduism?<<

Reconciliation, as I meant it, would be syncretism, not comparison.

I wrote:
>>>>It [the view expressed by ibn al-Arabi] is usually mistaken for pantheism 
>>>>(or perhaps, more accurately, panentheism), not polytheism.

You replied:
>>Yes, my brain was misfiring. I had meant to say was:
>>"What is a stronger affirmation of unity than wahdat-al-wujud, the 
>>philosophical position of Ibn al-Arabi which sometimes gets mistaken for 
>>pantheism?"<< 

It is easy to have unity when all things are "consubstantial" with God.

Regards, Mark A. Foster • http://markfoster.net • [EMAIL PROTECTED]
"Sacred cows make the tastiest hamburger." ---- Abbie Hoffman 


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