mikenz66 wrote: ↑Wed Aug 03, 2022 9:31 pm
Such considerations can be a useful balance to an over-analytical approach to the suttas.
Yes, the venerable indicated that this is a paradox only to logic, but not to myth. I guess the analytical approach can still investigate what makes such myths possible:
“And why, bhikkhus, do you call it form? ‘It is deformed,’ bhikkhus, therefore it is called form. Deformed by what? Deformed by cold, deformed by heat, deformed by hunger, deformed by thirst, deformed by contact with flies, mosquitoes, wind, sun, and serpents. ‘It is deformed,’ bhikkhus, therefore it is called form.
It is therefore a limitation to the analytical approach or to science to account for endless spectrum of individual experiences, hence a myth can be quite useful to understand ourselves better:
"What we are to our inward vision, and what man appears to be sub specie actaniiatis, can only be expressed by way of myth. Myth is more individual and can express life more pecisely than does science. Science works with concepts of averages which are far too general to do justice to the subjective variety of individual life" Carl Jung
I think politicizing these issues begins when groups and individuals demand widening the spectrum in an official way, and the subsequent moral and legal issues arising from such demands.
And the Blessed One addressed the bhikkhus, saying: "Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!"
This was the last word of the Tathagata.