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2011, Transmission: Journal of the Awareness Field - Vol. 2 The Awareness of Awareness
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AI-generated Abstract
This paper discusses the philosophical concept of immanence, defined as pure potential and openness that encompasses all manifestations of existence, including human consciousness. The author argues that immanence is the essence of everything, negating the notion of transcendence as an illusion that separates one from this state of being. Key themes include the translucidity of time, the interconnectedness of all forms of life within the realm of immanence, and the inherent divinity present in all expressions of existence.
50 Concepts for a Critical Phenomenology
While immanence and transcendence are positioned in existentialism and phenomenology as key concepts for describing the structure of experience, problematizing this distinction also emerges as a theme, especially in the work of Maurice Merleau-Ponty, Simone de Beauvoir, and Frantz Fanon. These three thinkers offer phenomenological accounts that rethink the immanence-transcendence distinction such that their relationship is not oppositional. Each reacts against the Sartrean treatment of the immanence-transcendence distinction as an agonism, a struggle for transcendence. Merleau-Ponty's work demonstrates that problematizing the immanence-transcendence distinction, especially in its agonistic Sartrean form, is necessary for a phenomenology of experience as embodied; Beauvoir's and Fanon's work demonstrates that problematizing this distinction is necessary for a phenomenology of gendered and racialized oppression.
Oral Tradition, 1995
The process of the affecting presence is the process of bringing work into the powers of being, of making the hidden visible, the latent manifest, the inaudible audible, the stilled dynamic-of making the intransigent tractable.
East-West Psychology Program at California Institute of Integral Studies, 2022
This is a Process Paper attempting to clarify the relationships between these sublime philosophical and metaphysical conditions: Immanence qua Transcendence and Being qua Becoming. Rather than polarities, these relationships are considered as flowing into one another, as different temporal manifestations upon an ever evolving continuum. It is proposed that the world has dallied too long in Transcendence and the rise of Collapsology has signaled the need to return to Immanence as part of the ontological transition toward Becoming Gaia.
Religions
The doctrine of impermanence can be called the most salient feature of the Buddha’s teaching. The early Buddhist doctrine of impermanence can be understood in four different but interrelated contexts: Buddha’s empiricism, the notion of conditioned/constituted objects, the idea of dependent arising, and the practical context of suffering and emancipation. While asserting the impermanence of all phenomena, the Buddha was silent on the questions of the so-called transcendent entities and truths. Moreover, though the Buddha described Nibbāṇa/Nirvāṇa as a ‘deathless state’ (‘amataṃ padam’), it does not imply eternality in a metaphysical sense. Whereas the early Buddhist approach to impermanence can be called ‘phenomenal’, the post-Buddhist approach was concerned with naumena (things in themselves). Hence, Sarvāstivāda (along with Pudgalavāda) is marked by absolutism in the form of the doctrines of substantial continuity, atomism, momentariness, and personalism. The paper also deals with ...
Transmission: The Journal of the Awareness Field, Vol.9 The Realm of Immanence, 2018-2019 , 2019
A familiar account of the debate between Buddhists and the brahmanical schools over the nature and existence of the self: the brahmanical schools accept the existence of the tman (the substantial self), while the Buddhists reject the tman, adopting a reductionist or irrealist account of persons. Thus while the Buddhists are similar to Hume, Locke, and Parfit, the tmavadins are, though diverse, basically Cartesian in their approach to the self. Yet, as a number of scholars have pointed out, this view of the debates on the nature of the self is far too simplistic. Indeed, as Chakravarthi Ram-Prasad (2011) argues, there are (at least) two distinct debates going on. The first debate concerns the nature of the empirical person (pudgala) and the ego-sense (ahakra), whether the person (or ego) is constructed or ontologically fundamental, as well as questions of synchronic and diachronic personal identity. The second debate concerns the existence and nature of an 'impersonal subjectivity' which may constitute the (formal) ground of empirical personhood. In this debate questions such as the reflexivity, unity, and continuity of consciousness are emphasised. My concern here is with second type of debate over the nature of consciousness and its relation to tman. In particular, I want to examine the similarities and differences between the Advaitin notion of tman as pure consciousness, or sheer reflexive subjectivity and the Buddhist notion – found in some Yogcra, Yogcra-Madhyamaka, and tathgatagarbha texts and well developed in the Tibetan Buddhist tradition – that the deep nature of consciousness is non-dual reflexive awareness. Both traditions, I will argue, recognise the empirical and the transcendental aspects of consciousness, and both link the inherent reflexivity or luminosity of consciousness to its transcendental aspect. So, have the Buddhists smuggled in the tman through the back door? Or have the Advaitins so separated the tman (as pure consciousness) from the first-person perspective of the individual self that they have become proponents of no-self in all but name? To try to get a better grip on the distinction between these two views, I will discuss akara's critique of Buddhist theories of mind, paying special attention to his argument that recognition (pratyabhijñ) requires a robust notion of the diachronic unity of consciousness. Finally, drawing on ntarakita's account of luminous consciousness and Husserl's discussion of the complex temporality of consciousness, I will argue that a Buddhist view, properly modified, has the resources to respond to the Advaita critique. The view of consciousness as ever-present self-luminous awareness does not require a commitment to even the Advaitin's attenuated notion of tman.
In the present study we will consider the qualities of impermanence and potentiality in relation to becoming and being in the life of the human person, as these dynamics are understood in the traditions of early Buddhism and early Christian philosophy. In particular, for the Buddhist material we will draw primarily from the Pali canon, while a Christian view of the matter will draw from Gregory of Nyssa's Life of Moses. We proceed from the assertion common to both traditions that impermanence is a problematic condition to which material reality is subject, giving rise to much angst and suffering in the universal condition. We hope to come to some understanding of the solutions proposed by both works considered, that is, to see what alternatives are proposed in order to transcend this universal crux of suffering, thereby permitting one to come to an experience of pure being -an experience transcendent to the transitory and ephemoral nature in which creation finds itself. We will first consider the respective traditions, then conclude with a comparison between the two, noting a few key similarities and divergences.
Routledge Taylor and Francis Group, 2023
This intercultural research addresses the challenges of standardizing translation of mystical philosophical terminologies. Mystical texts make a connection between the transcendent, the essentially unknowable Absolute, and the finite human being. They attempt to communicate through words what is indescribable. As such, the language they employ is symbolic and ambiguous. This leads to inconsistent and at times conflicting translations of terminologies. A text, "Commentary on the Islamic Tradition of the Hidden Treasure," which summarizes and comments on various Sufi perspectives on the process of creation and the ontological relationship between the world of existence and its divine origin, as well as providing psychosocial interpretations, is used as a case study for explaining contexts of important mystical terminologies. Comparing various English and Chinese translations of terms by prominent translators and scholars of Sufi texts should help translators of such texts appreciate the complexity of mystical language, adopt certain existing translations, or propose alternatives.
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