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A fundamental difference in Svāmi Saccidānandendra Sarasvatī's (SSS) and the Post-Śaṇkarādvaitins' (PSA) exegeses of Advaita Vedānta lies in the pedagogic method of adhyāropa-apavāda (deliberate attribution of characteristics to the attribute-less brahman and its corresponding/complementary contradiction). For SSS, adhyāropāpavāda is the sole method to negate avidyā (ignorance); other Upaniṣadic methods--lakṣaṇā and netivāda--are subsumed under it. For the PSA, on the other hand, adhyāropāpavāda plays a subsidiary, less consequential role in engendering gnosis; the primary role is that of mahāvākyas (the "great" Vedāntic statements). SSS denounces the PSA--with the sole exception of Sureśvarācārya--for their (purportedly incorrect) interpretation of the method; he contends that it has led to the lamentable reification of concepts in Advaita Vedānta and ultimately undermined its basic tenets. In this article, I articulate SSS' position. [ABSTRACT FROM AUTHOR]

The realization of the Self, although the absolute basis of Jungian psychology, has internal inconsistencies, is difficult to understand, and offers a promise of realization that cannot be fulfilled. This has weakened it, and its existence is now one of speculation. If this is the case, what is to be done with it in the consulting room? How should it be introduced and accounted for, if at all? This paper suggests some alternatives but concludes that the myth of the Self has gravitas in other established traditions, and it is those that offer a more coherent framework for the emergence of the Self. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This investigation analyzes an Eastern inspired educational experiment: Auroville, in India, near Pondicherry. This education does not propose a homogeneous and teleologically oriented progression, but rather an open exploration of several universes, in order to introduce students to an uncertain world. The idea would be to devise an alternative, ecological, spiritual model, which would take shape in an academic archipelago, where each school would take the form of small aurovillages, on the model of the utopian society of Auroville, with the creation of a solar kitchen, a medicine by sound, and a culture garden, in order to focus on political ecology. This thought experiment is also accompanied by critical considerations to show the intrinsic limits of such a model, which could nevertheless inspire some boldness in rethinking contemporary education systems. [ABSTRACT FROM AUTHOR]

The following is about the question of whether there is such a thing as a real ego or not, and what practically follows from this. More precisely, it is about the question of what a corresponding belief means for the self-relationship of a subject. I deal critically with the positions of Michael Hampe, Jay L. Garfield and Dan Zahavi and try to substantiate two theses. First: There is a real ego and everyone is identical with his ego. And secondly: Belief in the ego tends not to lead to more, but to less egocentrism and egoism. [ABSTRACT FROM AUTHOR]

Currently there are various global issues like natural calamities, economic crisis, political crisis, nuclear waste, epidemics etc. Drastic climate changes have already impacted several societies across the world, providing an uncomfortable preview of an unstable climate in the near future.Only Humans can be held responsible for creating such problems. Economic crisis and natural calamities have increased as a result of our own selfish and greedy instincts, the bad effects of which are suffered not only by human beings but also by every living being on earth. If we are responsible for creating theseproblemsthen, we are the only oneswho have to solve these issues. The Bhagavadgītā and the Brahmākumārīs provide a clearer knowledge and useful solutions to the aforementioned problems. This paper will give highlights on such philosophical aspects which will help us to develop awareness to be involved in socialwelfare through self-realisation.

The term "nondual states" has gained some currency as applied to states of mind in which the sense of self is softened, expanded, or shifted from conventional experience. Nonduality is a metaphysical concept about the nature of reality, commonly associated with the Advaita Vedanta school of Indian religion. New Age religious thought has applied the term "nondual" to states of consciousness that are believed to contact or apprehend this speculated metaphysical ideal. However, this use is incompatible with lineage-based teachings of Advaita Vedanta, inadequately precise to serve as a psychological construct, and improper as an insertion of New Age metaphysical notions into a psychological context. The paper draws on the author's personal engagement with doctrines of Advaita Vedanta received from a scholar and lineage-holding teacher, Carol Whitfield. [ABSTRACT FROM AUTHOR]

Currently there are various global issues like natural calamities, economic crisis, political crisis, nuclear waste, epidemics etc. Drastic climate changes have already impacted several societies across the world, providing an uncomfortable preview of an unstable climate in the near future. Only Humans can be held responsible for creating such problems. Economic crisis and natural calamities have increased as a result of our own selfish and greedy instincts, the bad effects of which are suffered not only by human beings but also by every living being on earth. If we are responsible for creating these problems then, we are the only ones who have to solve these issues. The root cause of these issues are not only external factors but also factors which are related to human intimacy or the human psyche, which is explicated by several scriptures. The mind is evolving in disorders like sensual pleasure, anger, greed, ego, attachment, aversion etc., which is known to be the basis of all these global disasters. When a human being realises his true identity together with its latent powers and virtues, then these powers and virtues become beneficial for the welfare of the society. It is mentioned in the Bhagavadgītā that, one who is fully controlling all the organs and is always being even–minded and are engaged in the welfare of all beings and attain God alone. Such unique thoughts have been described by various verses of the Bhagavadgītā and these are also explicit by the Brahmakumaris to make it practical for implementation. This paper will give highlights on such philosophical aspects which will help us to develop awareness to be involved in social welfare through self–realisation.

Copyright of China Media Report Overseas is the property of Edmondson Intercultural Enterprises and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper will analyse a series of dialogues that features kings named Janaka, which appear in the Śānti Parvan of the Mahābhārata. Although there is some variation among these episodes, kings named Janaka tend to be characterised as exemplary rulers who engage in dialogue with learned philosophers and who are strongly associated with the ideals of self-cultivation, renunciation, and liberation. I will argue that the name Janaka functions as a conceptual repertoire for ideas and practices associated with a particular understanding of royal authority. As I will show, the dialogues featuring kings named Janaka characterise sovereignty as both dynamic and fragile because the king is always in the process of displaying his knowledge and self-control. In this way, the different dialogical episodes featuring different Janakas conceptualise political authority differently, thus contributing to an ongoing, inter-textual and inter-religious discussion about sovereignty in ancient India. [ABSTRACT FROM AUTHOR]

Introduction A good example of emergentism - interpreted by M. Siderits [1] as - Buddhist reductionism) is an excerpt from the dialogue between King Milinda[4] and the monk Nāgasena[5] about the self, which is part of the text close to the Abhidhamma tradition entitled "Milindapaha" (or "Questions of King Milinda"). The text was published by V. Trenckner in 1880 in [2] and translated into English by T.W. Rhys Davids [3] in the series "Sacred Books of the East". Furthermore, there is an English translation by I. B. Horner [4] and Bhikkhu Pesala [5] and into Russian by A.V. Paribok [6]. There are also German [7] and French translations [8; 9]. Yet the classical translation by Rhys Davids is currently largely obsolete. Paribok's translation into Russian is not convenient for practical use as it would need to be further translated into English, and this double translation, which is not very good from the point of view of the philological approach to the text. We have therefore decided to make our own, new translation of the passage from "Milindapaha", in which the dialogue about the self is being held.

Indonesia is a plurality country which is indicated by the diversity of ethnicities, races, customs, languages, and religions. Plurality, including religion, can have implications for cooperation but also conflict. The facts show that the plurality of religions in Indonesia is in trouble. But inherently, all religions, including Hinduism, also have values that can overcome the problem of plurality, which is hidden in its theological concepts. This study aims to explore the Brahman and Ātman in the Īṣāvasya Upaniṣad ontologically and its relevance to the plurality of religions in Indonesia. This research is library research using a qualitative approach. The material objects of the research are Brahman and Ātman in the Īśāvasya Upaniṣad. Data collection in this study was carried out through document studies on primary and secondary data sources. Data analysis in this study used methodical steps of descriptive, interpretative, and holistic analysis. The results showed that the study of Brahman and Atman was ontologically described in several categories, including substance, quantity, quality, place, time, position, ownership, and action. In addition, this study contains value concepts relevant to religious plurality, including kinship, tolerance, harmony, divinity, holiness, nobility, brotherhood, empathy, love, and mutual respect.

In the Indian philosophical system Vedanta, the composite human being is described in terms of five concentric sheaths surrounding an inner core - the Pancha Kosha (Five Sheaths) model. This model has implications for the discipline of Transactional Analysis insofar as it sheds light on the working of the Adult Ego State and also suggests the process by which autonomy can be achieved. Other concepts of Vedanta relevant to TA are discussed and elaborated, and a Vedantic Ego States Model presented incorporating them into the Classical TA model. The natural longing for intimacy and the growth force of physis are represented in terms of insights from Vedanta. The practice implications of the model are discussed, and also how it can help for personal growth and eventually spiritual progress.

The proposed study aims to explore the concepts of self and identity in the philosophy of Śamkarāchārya, the Vedantic philosopher. This critical study seeks to foreground Śamkara, the account of the self that overcomes the limitations of the physicalist and the mentalist accounts of the human self. It focuses on the questions of the ownership of the self, the stability of identity despite the change, the consciousness and its relation to the self. It explains the notion of self by equating the self with the body or with the mind, which does not explain our sense of owning or possessing a body or a mind. The idea of self can be philosophically analyzed at two different conceptual levels: 1) one can deal with the notion of self at a metaphysical level attempting to understand the meaning and significance of this notion in general; 2) one could also deal with the notion of self along with its contextualities and particularities where one would want to understand particular conceptualization that the individual self undergoes depending upon its contexts and particularities of its situation. I would try to analyze the notion of self and Identity in Śamkara in both these senses. Other questions that arise with regard to self and identity are as follows: what kind of relationship the self bears with its identity, pre-given or constructed? Is there anything essential about the identity of the individual self? If we take up these questions, then the question of caste and gender also surface in this debate significantly. Conceptually, the self, in Śamkara's thought, is explained concerning the 'not self'. He argues that neither the body, nor the senses, nor even the mind can be equated with the self. That is why Brahman has been described negatively as "neti neti-not this not this". What is the natural self and identity that one is experiencing here and now? How do we identify one self? What does it consist of? These are some of the questions that I will explicate in this paper. [ABSTRACT FROM AUTHOR]

This article makes an explorative journey into the concepts of mind as explained in the Indian philosophical traditions and Western psychology. The article explains about knowledge domains in the traditions and their distinctive features, different connotations and denotations of mind, and the different methods being used in explaining mind. Yet, they may not appear to be opposed or conflicting in nature. The article elaborates on the concepts such as mind (manas) and mind apparatus (citta) in Indian philosophical traditions and compares with the traditional Western psychology where the primary emphasis is given to the mind. The article indicates that in the Indian philosophical tradition, mind helps in knowing consciousness, whereas in the Western paradigm, mind becomes the subject as well as the object of knowing. Knowing gives an understanding of the truth and could lead to realization. In the Eastern tradition, knowing becomes a being and becoming. This knowledge of the self (ātman) helps the individual in attaining happiness (sukha) and welfare (abhyudaya) in this world and realization of the supreme reality (Brahman) leading to liberation (mokṣa). Thus, knowing and understanding about consciousness become complementary in both the traditions.

The article examines the controversy between the “orthodox” Indian philosophical school Vaiśeṣika and one of the greatest Buddhist philosophers - Vasubandhu (IV-V AD.) on the existence of subject (“ātman”) as a reality. The discussion is investigated on the example of the text “Pudgalaviniścaya” (hereinafter PV). PV of Vasubandhu - literally “Study on the Self”, or “pudgala” - is traditionally considered the 9th chapter of “Abhidharmakośabhaṣya” of the same author and is one of the most important polemical treatises on the self, or ātman, in Buddhist philosophy. Among the issues discussed are the famous “epistemological argument”, the ability of recall and perception, how a difference between moments of consciousness is possible, whether the substrate for consciousness is necessary. One of the strategies of Vasubandhu is that he tries to find internal contradictions in the arguments of opponents. We can say that the main argument of Vasubandhu is aimed at justifying the mechanism of the cause-and-effect occurrence of all phenomena (pratītya-samutpāda). If the Vaiśeṣikas proceed from their logic about the need for a substance for qualities, then Vasubandhu tries to persuade them to his side and offer a fundamentally new explanatory model, according to which there are only sequence-like moments-phenomena (dharmas) that flow from each other according to the law of cause and effect.

The spirit (al-Âtman) is a Hindu metaphysical subject. It is spritual existence, intangible by the senses, and abstracted from material physical matters. It is not subject to natural laws, which go beyond the limits of nature. It is the life force of living beings, and a spiritual substance that is not perceived by ordinary means. It is the source of life and movement in all assets. Âtman is immortal and inexhaustible.

The problem of death and immortality is an ontological concern of human being. Islam and Hinduism, like other religions, have always sought to resolve this problem. Philosophical, verbal, mystical, and Qur’anic criticisms have attracted the attention of Muslim and Hindu scholars.The issue of immortality has been examined from different perspectives. In this study, it is examined from the perspectives of the Holy Qur’an and the ancient Upanishads. The use of the word soul in the Qur’anic verses, and then, with references to the early Upanishads is a key point in understanding the immortality of the human soul. In the Qur’an, special attention has been paid to the issue of the soul and has been referred to as a safe soul. In the Abrahamic religions, human creation is distinctive from other beings, and the final stage of creation is that of human being. In the old Upanishads, only the universal human being (Purusha) is considered as the soul and the main source of the world. The true and inward human being (Atman) is only meaningful in the unity and permanent union with Brahma, and the material aspect of human being (Perkeṛiti) is not very important.

As found in the Upanishads, readers come to encounter many ideas regarding the “Self” as opposed to the “self,” or the Atman versus the atman. Now, complicating matters further readers encounter the antithetical concept, of the Atman and atman, or the Buddhists understanding of the anatman as found in the Dhammapada. First, this piece will unpack the idea of both the “Self” and the “self,” or the Atman and the atman, as understood in Hindu philosophy and theology. Next, this essay will then describe the Buddhists understanding of anatman, or the absence, or emptiness of the self, or the nullification of the self, or the atman as well as even of the Self, or the Atman. Finally, this piece will resolve by arguing in favor of the Self, or the Atman as well as the self, or atman over the Buddha’s notion of the anatman.

In this paper, we present a business model for Active Transformation of Mind and Body through Abundant Natural Methods (ATMAN). ATMAN is a tool for the growth of Concentration, Confidence, Creativity, Calmness, and Contentment (C5) and Harmony, Energy, Aesthetics, Limberness, Tranquility, and Happiness (HEALTH) to regain the balance of human mind and body through natural methods. It promotes physical health and peace of mind that helps in a sound and restful sleep. Regular practice ensures to control the Physical, Psychological, and Psychosomatic (P3) disorders. The emphasis of the model is on an improved Quality of Life for individuals, that is, social responsibility as well as the duty of everyone in the society. The aim of the model is a steady march towards Global peace and harmony with healthy and happy individuals. [ABSTRACT FROM AUTHOR]

As found in the Upanishads, readers come to encounter many ideas regarding the "Self" as opposed to the "self," or the Atman versus the atman. Now, complicating matters further readers encounter the antithetical concept, of the Atman and atman, or the Buddhists understanding of the anatman as found in the Dhammapada. First, this piece will unpack the idea of both the "Self" and the "self," or the Atman and the atman, as understood in Hindu philosophy and theology. Next, this essay will then describe the Buddhists understanding of anatman, or the absence, or emptiness of the self, or the nullification of the self, or the atman as well as even of the Self, or the Atman. Finally, this piece will resolve by arguing in favor of the Self, or the Atman as well as the self, or atman over the Buddha's notion of the anatman. [ABSTRACT FROM AUTHOR]

The ongoing technological developments have totally transformed the lives of human beings. With the emergence of the smart era and the smart city concept, a few smart gadgets like phones, earplugs, and laptops have become an extended part of the human body. The natural body, that has taken the present form as a result of millions of years of evolution, is trying hard to adapt to these artificial extensions. The constant burden of these superficial parts is taking a toll on the body and has resulted in various Physical, Psychological and Psychosomatic (P3) disease. A number of P3 disease like depression, hypertension, insomnia, diabetes, cardiac arrests and cancer are set in very early in the life of human beings. With the rapid growth of technology, it has become imperative to find methods for a parallel growth of the human mind and body to be able to be the smart human beings of the smart era. In this paper, we present a novel method, called Active transformation of Mind and body through Abundant Natural Methods (ATMAN). Alongside, the growth of the human body in terms of Harmony, Energy, Aesthetics, Limberness, Tranquility and Happiness (HEALTH) has been elucidated. A relationship has been established between ATMAN and HEALTH. [ABSTRACT FROM AUTHOR]

Al aceptar el hecho de la creación y a Brahman como el creador, Rāmānuja tiene que enfrentarse al problema, aparentemente insoluble, que el ser humano se ha planteado a través de su turbulenta historia; la compatibilidad de un Ser infinito, perfecto, eterno, inmutable, creador, y una criatura finita, imperfecta, temporal y mutable, por eso en un mundo imperfecto y por naturaleza mutable y perecedero, el hombre ha buscado siempre Algo o Alguien perfecto, inmutable y permanente que dé sentido a la vida. ¿Qué relación hay entre el Creador y la criatura? Y la respuesta, para Rāmānuja, está en el descubrimiento de que, en el corazón de toda imperfección, de toda mutación, de toda destrucción, hay Algo perfecto, inmutable, imperecedero. Algo, en fin, que da sentido a nuestra vida como criaturas, y este algo es el mismísimo Creador, que no solo no está lejos de la criatura, sino que es el núcleo inamovible de su ser, como verdadera Alma imperecedera de su limitada realidad ontológica. En la India, este permanente huésped de toda criatura ha sido siempre conocido como el Ātman, Brahman, el Espíritu que mora en todos los seres desde el primer instante de su existencia, y que, siendo distinto de todo, distinto ontológicamente del hombre, está presente en todo, guiándolo todo desde dentro, hacia el reencuentro final con Él.

A intervenção histórica de Jung constitui, em nossa opinião, uma proposta de revitalização, na modernidade, de uma filosofia soteriológica que se ancora, estrategicamente, no contexto disciplinar de uma “psicologia científica”. Enquanto “clínica da meia-idade” ou “clínica da individuação”, o modelo que mais diretamente inspira a psicologia analítica de Jung é o athanasius pharmakon dos antigos - a “medicina da imortalidade”. Seu arcabouço conceitual, ao invés de uma teoria científica de pretensões universalizantes, consagra-se como linguagem-força que estrutura e sustenta, no Ocidente moderno, uma reflexão dialógica e conversacional analista-analisando (‘therapeia’), comprometida com a eliminação sistemática dos “invólucros falsos” que encobrem o Si-Mesmo (Self) e com a realização de uma verdade existencialmente transformadora que promove, em definitivo, a plenitude existencial. Para sustentar essa linha interpretativa, fazemos recurso à doutrina indiana dos Puruṣārthas (aspirações humanas), em especial ao processo de transição entre dharma (dever moral) e mokṣa (realização final).

This article makes an explorative journey into the concepts of mind as explained in the Indian philosophical traditions and Western psychology. The article explains about knowledge domains in the traditions and their distinctive features, different connotations and denotations of mind, and the different methods being used in explaining mind. Yet, they may not appear to be opposed or conflicting in nature. The article elaborates on the concepts such as mind (manas) and mind apparatus (citta) in Indian philosophical traditions and compares with the traditional Western psychology where the primary emphasis is given to the mind. The article indicates that in the Indian philosophical tradition, mind helps in knowing consciousness, whereas in the Western paradigm, mind becomes the subject as well as the object of knowing. Knowing gives an understanding of the truth and could lead to realization. In the Eastern tradition, knowing becomes a being and becoming. This knowledge of the self (ātman) helps the individual in attaining happiness (sukha) and welfare (abhyudaya) in this world and realization of the supreme reality (Brahman) leading to liberation (mokṣa). Thus, knowing and understanding about consciousness become complementary in both the traditions. [ABSTRACT FROM AUTHOR]

Due to on growing human interventions in every arena of nature, the balance in the natural functioning of a human body has been disturbed. Nowadays, it is almost impossible to find entities that support lives in their nascent forms. The food we eat, the home we dwell in, the modes we take to travel, the modes of our entertainments, and so on, are so much artificial that we almost fail to recognize its natural counterpart. This is not only affecting the natural evolution of life, but also impregnating the existing life structure with loads of undesirable malfunctioning. Hypertension, depression, aggression, cancers, etc., are some of the medical conditions that are identified as the implications of sedentary and/or hyper-engaged lifestyle. We have defined these problems as deviations of mind and body from its native characteristics that, in this paper, are defined as excessive cognitive conditioning. While external tangible repercussions of interventions in nature may be natural disasters and calamities, its impact on human body could be Physical, Psychological, and Psychosomatic (P3) disorders. In this paper, we present a process called Active Transformation of Mind and Body through Abundant Natural Methods, or ATMAN to deal with the P3 disorders in human body and mind and to minimize these deviations with least of efforts and accessories. The research work discussed in this paper are qualitative by nature, and thus foresees an ample scope for it to cascade with wireless technologies, especially the machine-to-machine oriented communications, such as 5G, and more futuristic such as Human Bond Communications Beyond 2050, for efficient and prompt information dissemination and analysis. [ABSTRACT FROM AUTHOR]

In this article, I study the concept of brahman—the exhaustive formulation of truth about the world—in the early Upaniṣads. Based on close reading of two stories appearing in the Bṛhadāraṇyaka, the Kauṣītaki and the Chāndogya Upaniṣads, I reconstruct two competing theories about brahman, namely the "theory of puruṣa (person)" and the "theory of ātman (self)." While the theory of puruṣa refers to the creation of human and divine beings as a result of duplication of the anthropomorphic form of the universe, the theory of ātman traces the phenomenal reality in its various forms to the inner, formless self "made of consciousness" capable of creating and projecting forms out of itself. These two theories are discussed in the dialogue between Gārgya Bālāki and Ajātaśatru, the king of Kāśi appearing in two versions in the Bṛhadāraṇyaka and the Kauṣītaki Upaniṣads. Bālāki's theory of puruṣa is further revised and modified in the light of Ajātaśatru's criticism in the story from the Chāndogya Upaniṣads, in which the god Prajāpati teaches Indra and Virocana about the self. [ABSTRACT FROM AUTHOR]

This article studies the reception of the Bhagavad Gita within circles of Perennial Philosophy scholars and examines how the Gita is interpreted to the extent that it influenced their thoughts. Within the Hindu tradition, the Gita is often read from a dualist and/or non-dualist perspective in the context of observing religious teachings and practices. In the hands of Perennial Philosophy scholars, the Gita is read from a different angle. Through a critical examination of the original works of the Perennialists, this article shows that the majority of the Perennial traditionalists read the Gita from a dualist background but that, eventually, they were convinced that the Gita’s paradigm is essentially non-dualist. In turn, this non-dualist paradigm of the Gita influences and transforms their ontological thought, from the dualist to the non-dualist view of the reality. Meanwhile, the non-traditionalist group of Perennial Philosophy scholars are not interested in this ontological discussion. They are more concerned with the question of how the Gita provides certain ways of attaining human liberation and salvation. Interestingly, both traditionalist and non-traditionalist camps are influenced by the Gita, at the same time, inserting an external understanding and interpretation into the Gita.

This paper addresses the topic of the identity of Hindu religion and its impact on Christianity in the West (i.e. in Europe and USA), which is to be seen, especially through Neo-Hindu movements (that occurred mainly during 1950s–1980s). Thus, features and key terms such as: authority of the Veda, Dharma, moksha, samsāra and karma, the paths to liberation, concept of God, Brahman-ātman, avidyā and māyā and AUM are sketchily presented in the first part of the paper. There are obvious differences between both Hindu schools and Christian faith which regards 1. Ultimate concern: For the Hindu, it is escape from the human condition, whereas for the Christian it is freedom from guilt, sin, and the devil; 2. Human nature: For the Christian it is creaturely and sinful; for the Hindu it is divine; 3. Human problem: It is moral sin for the Christian and intellectual ignorance for the Hindu; 4. Resolution: For the Christian it is a divine act at infinite cost to God; for the Hindu it is human effort, sometimes mixed with grace, without cost to the god. In the second part it is presented the debated problem of Gurus and their movements and Neo-Hindu movements sprung at the second half of 20th century, such as Satya Sai Baba, International Society for Krishna Consciousness and meditation for “transcendental consciousness” (TM). In any case, the Indian offspring demonstrate that we have come to an important moment in the history of religions, one in which new religious landscapes continually emerge like the images of a kaleidoscope and where people will have to learn whether it is possible to share the same planet.

Despite the fact that none of William H. Poteat's former students on the Yale Conference email list recall ever having heard Poteat mention the Buddha or Buddhism, this article argues for a hitherto unnoticed and striking correspondence of thought between William H. Poteat, the Buddha, and Ch'an (Zen). Both the Buddha and Poteat bear closer analogies to physicians than to metaphysicians and their thought can be compared to a kind of philosophical therapy. While the Buddha's diagnosis pinpoints egoistic desire as the cause of human dissatisfaction with life, Poteat's diagnosis is gnostic apocalypticism. Both physicians are moved to employ unusual pedagogical methods in order to effect a "cure," which consists of a fundamental unity or nonduality of mind and body, a therapy requiring a practice. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Cultural Studies / Roczniki Kulturoznawcze is the property of John Paul II Catholic University of Lublin, Institute of Cultural Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)