By Tao Jiang
Are there Buddhist conceptions of the subconscious? if this is the case, are they extra Freudian, Jungian, or whatever else? If now not, can Buddhist conceptions be reconciled with the Freudian, Jungian, or different types? those are a number of the questions that experience encouraged glossy scholarship to process ālayavijñāna, the storehouse realization, formulated in Yogācāra Buddhism as a subliminal reservoir of developments, conduct, and destiny possibilities.
Tao Jiang argues convincingly that such questions are inherently complex simply because they body their interpretations of the Buddhist suggestion mostly by way of responses to trendy psychology. He proposes that, if we're to appreciate ālayavijñāna correctly and evaluate it with the subconscious responsibly, we have to switch the best way the questions are posed in order that ālayavijñāna and the subconscious can first be understood inside their very own contexts after which recontextualized inside of a dialogical atmosphere. In so doing, convinced paradigmatic assumptions embedded within the unique frameworks of Buddhist and glossy mental theories are uncovered. Jiang brings jointly Xuan Zang’s ālayavijñāna and Freud’s and Jung’s subconscious to target what the variations are within the thematic matters of the 3 theories, why such transformations exist by way of their targets, and the way their tools of theorization give a contribution to those differences.
Contexts and discussion places forth a desirable, erudite, and thoroughly argued presentation of the subliminal brain. It proposes a brand new paradigm in comparative philosophy that examines the what, why, and the way in navigating the similarities and adjustments of philosophical structures via contextualization and recontextualization.
Read or Download Contexts and Dialogue: Yogacara Buddhism and Modern Psychology on the Subliminal Mind (Society for Asian and Comparative Philosophy Monographs) PDF
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Additional resources for Contexts and Dialogue: Yogacara Buddhism and Modern Psychology on the Subliminal Mind (Society for Asian and Comparative Philosophy Monographs)
And by “seed” one should understand a certain capacity to produce the kleéa, a power belonging to the person engendered by the previous kleéa. (770) Here Sautr1ntikas are differentiating two kinds of kleéa (afﬂiction)— anuéaya and paryavasth1va—a distinction not recognized by Sarv1stiv1dins. The former is kleéa in the latent state, the latter in Jiang_Contexts and Dia 9/26/06 1:08 PM Page 40 40 contexts and dialogue the manifest state. The former is identiﬁed with the seed and the latter is described as a manifestation of the former.
More importantly, the seeds, working behind the scenes as it were, provide a critical connecting link between cause and effect within the boundary of Buddhist orthodoxy without relying on a persisting entity; seeds are not dharmic entities due to their inefﬁcaciousness, but rather a designation for propensities and proclivities of our mental life. However, the postulation of seeds has given rise to other questions that essentially concern the status of seeds “during two states of deep meditation, the attainment of ‘unconsciousness’ and the attainment of cessation, in both of which there is complete cessation of all mental activities.
Consequently, it is meaningless to either afﬁrm or deny a metaphysical self. This is why the Buddha is silent on the issue of the self. However, this does not mean that we do not even have a sense of self. On the contrary, we do have a sense of self, but it is neither substantive nor eternal. That is, the metaphysical self is not the self we have the sense of. I will revisit this issue throughout this book. Therefore, it is clear that the two interpretations of the doctrine of an1tman, not-self and no-self, are indeed compatible.