These are quotes/paragraph from a philosopher of the Kyoto School of Japan Keiji Nishitani in which he describes his zen inspired metaphysics maybe it ties into or clarifies what you are saying or not but maybe it can clarify some stuff:
"Sunyata is the point at which we become manifest in our own suchness as concrete human beings, as individuals with both body and personality. And at the same time, it is the point at which everything around us becomes manifest in its own suchness. As noted before, it can also be spoken of as the point at which the words "In the Great Death heaven and earth become new" can simultaneously signify a rebirth of the self. Even though this be spoken of as a "rebirth," what is meant here is the appearance of the self in its original countenance. It is the return of the self to itself in its original mode of being."
"To say that a certain thing is situated in a position of servant to every other thing means that it lies at the ground of all other things, that it is a constitutive element in the being of every other thing, making it to be what it is and thus to be situated in a position of autonomy as master of itself. It assumes a position at the home-ground of every other thing as that of a retainer upholding his lord. The fact that A is so related to B, e, D . .. amounts, then, to an absolute negation of the standpoint of A as master, along with its uniqueness and so, to its "being." In other words, it means that A possesses no substantiality in the ordinary sense, that it is a non-self-nature. Its being is a being in unison with emptiness, a being possessed of the character of an illusion. Seen from the other side, however, the same could be said respectively of B, C, D . . . and every other thing that is. That is to say, from that perspective, they all stand in a position of servant to A, supporting its position as master and functioning as a constitutive element of A, making it what it is. Thus, that a thing is -its absolute autonomy-comes about only in unison with a subordination of all other things. It comes about only on the field of sunyata, where the being of all other things, while remaining to the very end the being that it is, is emptied out. Moreover, this means that the autonomy of this one thing is only constituted through a subordination to all other things. Its autonomy comes about only on a standpoint from which it makes all other things to be what they are, and in so doing is emptied of its own being."
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These are quotes/paragraph from a philosopher of the Kyoto School of Japan Keiji Nishitani in which he describes his zen inspired metaphysics maybe it ties into or clarifies what you are saying or not but maybe it can clarify some stuff:
"Sunyata is the point at which we become manifest in our own suchness as concrete human beings, as individuals with both body and personality. And at the same time, it is the point at which everything around us becomes manifest in its own suchness. As noted before, it can also be spoken of as the point at which the words "In the Great Death heaven and earth become new" can simultaneously signify a rebirth of the self. Even though this be spoken of as a "rebirth," what is meant here is the appearance of the self in its original countenance. It is the return of the self to itself in its original mode of being."
"To say that a certain thing is situated in a position of servant to every other thing means that it lies at the ground of all other things, that it is a constitutive element in the being of every other thing, making it to be what it is and thus to be situated in a position of autonomy as master of itself. It assumes a position at the home-ground of every other thing as that of a retainer upholding his lord. The fact that A is so related to B, e, D . .. amounts, then, to an absolute negation of the standpoint of A as master, along with its uniqueness and so, to its "being." In other words, it means that A possesses no substantiality in the ordinary sense, that it is a non-self-nature. Its being is a being in unison with emptiness, a being possessed of the character of an illusion.
Seen from the other side, however, the same could be said respectively of B, C, D . . . and every other thing that is. That is to say, from that perspective, they all stand in a position of servant to A, supporting its position as master and functioning as a constitutive element of A, making it what it is. Thus, that a thing is -its absolute autonomy-comes about only in unison with a subordination of all other things. It comes about only on the field of sunyata, where the being of all other things, while remaining to the very end the being that it is, is emptied out. Moreover, this means that the autonomy of this one thing is only constituted through a subordination to all other things. Its autonomy comes about only on a standpoint from which it makes all other things to be what they are, and in so doing is emptied of its own being."