Originally posted by no1marauder
I wonder where you got THAT quote from.
This might (though I doubt it) clarify your usual ignorance and misunderstanding of the belief systems of Buddhism at least in this regard:
Buddhism and Cosmology
What are the consequences of the concept of interdependence on cosmological ideas in Buddhism? The concept of interdependence impl ...[text shortened]... rifymind.com/BuddhismCosmology.htm
That seems to have "some answers" to me.
Rather they go from an unrealized state to a realized state.
I read a Torah commentary the other day that made exactly this point, pointing to the words
v’ha-aretz hayetah tohu v’bohu: “and the earth was formless and chaotic” (my translation). If I can find that particular commentary to cite, I will; but it was opposing the conventional notion of
creation ex nihilo.
Both the Jewish Publication Society (JPS), and the Stone Edition
Tanach (Orthodox), treat this is a clause of the opening sentence—
JPS: “When God began to create heaven and earth—the earth being unformed and void…”
Stone: “In the beginning of God’s creating the heavens and the earth—when the earth was astonishingly formless…”
Another version I have seen begins: “
With [that is, “by means of”] beginning, God created…”
Nondualistic Judaism (the river in which I swim—and perhaps the majority view, as opposed to dualism) does not admit of any
nihil that somehow confronted/bounded the divine
Ein Sof (“Without end”; think Brahman). In one kabbalistic interpretation (that of Isaac Luria), Ein Sof formed within itself a kind of womb-space (an act called
tzimtzum), which might be called the
tehom (“deep” ) in Gen. 1:1. In any event (and all of this ought to be read as allegory and metaphor—“midrash”—in the light of mystery), there was nothing for God to create from but God-self; there was not “a nothing” that could be treated as if it were some kind of “something” (such as empty space; even dimensionality is formed in the womb of Ein Sof). Nor was there any other “something”—there was just Ein Sof.
Therefore, Moshe Cordovero (a predecessor of Luria) could say—in a statement that reflects the same underlying philosophy as Vedanta:
“The essence of divinity is found in every single thing—nothing but it exists... Do not attribute duality to God. Let God be solely God. If you suppose that Ein Sof emanates until a certain point, and that from that point on is outside it, you have dualized. Realize, rather, that Ein Sof exists in each existent. Do not say, ‘This is a stone and not God.’ Rather, all existence is God, and the stone is pervaded by divinity.”
—Rabbi Moshe Cordovero (16th century, quoted in Daniel Matt,
The Essential Kabbalah)
Note: Ein Sof means “without end.” It is the totality that has no edge, because it is the totality; and the ground of being in which, from which, and of which all being emanates, however that is so. It is the ultimate term for “God” in Jewish mystical (nondualistic) theology.
Needless to say, there is no single “doctrine” of creation in Judaism. The
Zohar offers a different (but still nondualistic) reading of the opening verses of Genesis.