By Tao Jiang
Are there Buddhist conceptions of the subconscious? if that is so, are they extra Freudian, Jungian, or anything else? If no longer, can Buddhist conceptions be reconciled with the Freudian, Jungian, or different versions? those are the various questions that experience inspired glossy scholarship to process alayavijnana, the storehouse realization, formulated in Yogacara Buddhism as a subliminal reservoir of trends, conduct, and destiny probabilities. Tao Jiang argues convincingly that such questions are inherently complicated simply because they body their interpretations of the Buddhist concept principally by way of responses to trendy psychology. He proposes that, if we're to appreciate alayavijnana correctly and examine it with the subconscious responsibly, we have to swap the way in which the questions are posed in order that alayavijnana and the subconscious can first be understood inside of their very own contexts after which recontextualized inside of a dialogical atmosphere. In so doing, definite paradigmatic assumptions embedded within the unique frameworks of Buddhist and sleek mental theories are uncovered. Jiang brings jointly Xuan Zang's alayavijnana and Freud's and Jung's subconscious to target what the diversities are within the thematic issues of the 3 theories, why such changes exist when it comes to their ambitions, and the way their equipment of theorization give a contribution to those modifications. "Contexts and discussion" places forth a desirable, erudite, and punctiliously 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 alterations of philosophical structures via contextualization and recontextualization
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Additional info for Contexts and dialogue : Yogācāra Buddhism and modern psychology on the subliminal mind
Yog1c1ra offers the most complex Buddhist examination of consciousness, employing analytical scrupulousness and encyclopedic inclusion of earlier Buddhist theories, in an effort to smooth out these doctrinal conﬂicts. However, as Buddhists, the Yog1c1rins’ theoretical endeavors are circumscribed by the accepted doctrinal orthodoxies, the most important of which is the taboo on substantialization and reiﬁcation. That is, they have to ﬁnd ways to reconcile the above-mentioned doctrinal conﬂicts without resorting to any form of reiﬁcation or substantialization, as prescribed by the Mah1y1na Buddhist principle of é[ny1ta, or emptiness.
Karel Werner has ably demonstrated that “[n]either Hinduism nor Buddhism posits an abiding, unchanging, purely individual soul inhabiting the personality structure and therefore the Upaniùadic assertion of the 1tman and the Buddhist arguable negation of the atta do not justify or substantiate the view, still perpetuated in some quarters, that Hinduism believes in a transmigrating soul while Buddhism denies it” (95). In his observation of the early Upaniùads, what transmigrates is the subtle body with 1tman as the controlling but uninvolved power; in Buddhism it is the mental body, n1mak1ya, that structures the personality that transmigrates (73–97).
I will focus my attention on the theoretical endeav- Jiang_Contexts and Dia 9/26/06 1:08 PM Page 23 Origin of the Concept of 0layavijñ1na 23 ors that anticipate the formulation of 1layavijñ1na. In doing so, I will provide the religious and philosophical ambiance within which a concept like 1layavijñ1na is called for. At the end of the chapter, I will trace the early development of the notion of 1layavijñ1na as conceived by Yog1c1rins. Let us start with the Buddha’s teaching of an1tman, or no-self.