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Kalachakra as the SpaceTime Model of Consciousness.docx

If we raise the question of the reasoning connection between Kalachakra and the Philosophy of Mind, we would obviously conclude that Kalachakra proposes for study some heuristic model of consciousness. The narrative of Kalachakra has three parts: theoretical, practical and applied ones. The theoretical part tells about the Kalachakra Doctrine of Time. The practical part includes the methodology of tantric meditations. The applied part consists of astrological and medical algorithms on the account of the state of the space for a certain moment of time, which are described in traditional treatises. This model allows us to diagnose the potential of the stream of consciousness (individual and common) and to assess the prospects for the development of it at different time intervals. It is possible that the model of consciousness built on the principles of Kalachakra-tantra will also help us to solve the Hard Problem of Consciousness.

Kalachakra as the Space-Time Model of Consciousness If we raise the question of the reasoning connection between Kalachakra and the Philosophy of Mind, we would obviously conclude that Kalachakra proposes for study some heuristic model of consciousness. The narrative of Kalachakra has three parts: theoretical, practical and applied ones. The theoretical part tells about the Kalachakra Doctrine of Time. The practical part includes the methodology of tantric meditations. The applied part consists of astrological and medical algorithms on the account of the state of the space for a certain moment of time, which are described in traditional treatises. This model allows us to diagnose the potential of the stream of consciousness (individual and common) and to assess the prospects for the development of it at different time intervals. It is possible that the model of consciousness built on the principles of Kalachakra-tantra will also help us to solve the Hard Problem of Consciousness. I am a mathematician and philosopher who is particularly interested in Buddhist philosophy and Buddhist sciences. I study the teachings of Kalachakratantra and its connection with both the archaic sciences and the modern philosophy of consciousness. In the context of Kalachakra, I am particularly interested in the connections between the Phenomenal World, Consciousness (mind) and Time, which reflects not only what a person feels, thinks and wills (does), but also how he/she participates in inter-subjective relationships and creates social structures. In a sense, traditional Buddhist sciences (astrology and medicine) give us the opportunity to build a certain universal-relativistic model of consciousness, with which we can diagnose the state of the space of the consciousness (internal, external and other) of person to help him/her realizing the experience of his/her own meditation (I have some results from that exploring). The construction and interpretation of this model requires knowledge in mathematics, astronomy, psychology, philosophy, and neuroscience. Thus, the skill of interdisciplinary dialogues in the field of human behavior and thinking that I hope to get in this Summer School will help me not only to use the specific discourse of the cultural and philosophical dialogues, but also to determine the relevance of my own research. I am also interested in the question of the peculiarities of Buddhist philosophical thought - I mean the developed programs of contemplative practices - which allow not only to contemplate truth, but also to experience it, to appropriate it to oneself. I think that developing methods of working with own states of consciousness, we can receive effective tools for self-control and self-generation. In this regard, I want to join the community of researchers of the mind from an integrative point of view. The difficulty in my research lies in the fact that the study of Tibetan Buddhism in Ukraine is not sufficiently developed. For 10 years, I visited monasteries and places of pilgrimage in India, Nepal and Tibet. I meditated in caves and received comments from Tibetan (Buddhist and Bon) lamas. And now, I hope that I will have the opportunity to discuss my questions in the academic environment of experts in contemplative science to compile a terminological dictionary of interdisciplinary research and to review of the state of the dialogue “Buddhism-science”. My expectations: in the context of the dialogue "Buddhism-science" to get acquainted with the terminological vocabulary, rules and skills of conducting interdisciplinary dialogues; to realize the actual problems of contemplative sciences; to reveal the relevance and prospects of the topic of consciousness modeling.