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Eternal oblivion (also referred to as non-existence or nothingness) [1] [2] is the philosophical, religious, or scientific concept of one's consciousness forever ceasing upon death. Pamela Health and Jon Klimo write that this concept is mostly associated with religious skepticism , secular humanism , nihilism , agnosticism , and atheism . [ 3 ]
It was first expressed in his 1943 work Being and Nothingness, where he wrote that: [T]here is freedom only in a situation, and there is a situation only through freedom [...] There can be a free for-itself only as engaged in a resisting world. Outside of this engagement the notions of freedom, of determination, of necessity lose all meaning. [2]
Mair 1990 , chapter 28, p. 93) This is an instance of how wuji with "integrity" (Chinese: 德) can become dualistic by dividing into yin and yang. Following this interaction the Dao transforms into the One , which becomes the Two , and then the Three . The ten thousand things (the universe) then comes into existence: 道生一，一生二，二生三，三生万物。 — Tao Te Ching Zhuangzi ...
The symbolism associated with the word Ayin was greatly emphasized by Moses de León (c. 1250 – 1305), a Spanish rabbi and kabbalist, through the Zohar, the foundational work of Kabbalah. [2] In Hasidism Ayin relates to the internal psychological experience of Deveikut ("cleaving" to God amidst physicality), and the contemplative perception ...
Giacometti's work reflects existential themes, where the Void becomes a metaphor for the human condition and the pervasive sense of nothingness that can accompany it. [31] Japanese artist Yayoi Kusama also explores the Void through her immersive installations, such as the Infinity Mirror Rooms. These rooms use mirrors and lights to create an ...
“Strength of character may be learned at work, but beauty of character is learned at home.” — Henry Drummond, Scottish writer “You can never go home again, but the truth is you can never ...
His best-known work is the Mūlamadhyamakakārikā (MMK), in which he used reductio arguments (Skt: prasanga) to show the non-substantiality of everything. Nāgārjuna equated the emptiness of dharmas with their dependent origination , and thus with their being devoid any permanent substance or primary, substantial existence ( svabhava ).
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