Is Yogācāra Phenomenology? Some Evidence from the Cheng weishi lun

There have been several attempts of late to read Yogācāra through the lens of Western phenomenology. I approach the issue through a reading of the Cheng weishi lun (Treatise on the Perfection of Consciousness Only), a seventh-century Chinese compilation that preserves the voices of multiple Indian commentators on Vasubandhu’s Triṃśikāvijñaptikārikā (Thirty Verses on Consciousness). Specifically, I focus on the “five omnipresent mental factors” (pañcasarvatraga, Chin. wu bianxing xinsuo) and the “four aspects” (Chin. sifen) of cognition. These two topics seem ripe, at least on the surface, for phenomenological analysis, particularly as the latter topic includes a discussion of “self-awareness” (svasaṃvedana, svasaṃvitti, Chin. zizheng). Yet we find that the Cheng weishi lun account has little in common with the tradition associated with Husserl and his heirs. The categories and modes of analysis in the Cheng weishi lun do not emerge from or aver to a systematic reflection on the nature of “lived experience” so much as they are focused on subliminal processes and metaphysical entities that belong to the domain of the noumenal. In my conclusion I suggest that the later pramāṇa tradition associated with Dignāga and Dharmakīrti—a tradition that profoundly influenced later Yogācāra exegesis in Tibet—did indeed take a “phenomenological turn.” But my comparison shows that both traditions falter when it comes to relating conceptual content to non-conceptual experience, and thus there is reason to be skeptical about claims that phenomenology is epistemologically grounded in how the world presents itself first-personally

Is mindfulness buddhist? (and why it matters)

Modern exponents of mindfulness meditation promote the therapeutic effects of “bare attention”—a sort of non-judgmental, non-discursive attending to the moment-to-moment flow of consciousness. This approach is arguably at odds with more traditional Theravada Buddhist doctrine and meditative practice, but the cultivation of present-centered awareness is not without precedent in Buddhist history; similar innovations arose in medieval Chinese Zen (Chan) and Tibetan Dzogchen. These movements have several things in common. In each case the reforms were, in part, attempts to render Buddhist practice and insight accessible to laypeople unfamiliar with Buddhist philosophy and/or unwilling to adopt a renunciatory lifestyle. They also promised quick results. And finally, the innovations were met with suspicion and criticism from traditional Buddhist quarters. Those interested in the therapeutic effects of mindfulness and bare attention are often not aware of the existence, much less the content, of the controversies surrounding these practices in Asian Buddhist history

Varieties of Non-ordinary Experiences in Brazil—a Critical Review of the Contribution of Studies of ‘Religious Experience’ to the Study of Religion

According to the latest national census, 64.6% of Brazilians identified themselves as Roman Catholic. However, the census has little or nothing to do with actual practice or belief. Professing to be a Christian (within any confessional specification) is still part of being Brazilian. But the self-identification does not take into account that religiosity is expressed in very diverse ways nor does it prevent people from believing and practising one of the many Brazilian traditions though identifying themselves as Christian in the census. This perception represents the framework of the following discussion of non-ordinary experiences in Brazil, whether they are perceived as religious, spiritual or ‘just’ extraordinary. This article presents an overview of studies about non-ordinary experiences in Brazil. The aim is to show the importance of these experiences for the understanding of the religious landscape of Brazil

Zen and the Art of Living Mindfully: The Health-Enhancing Potential of Zen Aesthetics

Amidst the burgeoning enthusiasm for mindfulness in the West, there is a concern that the largely secular ‘de-contextualized’ way in which it is being harnessed is denuding it of its potential to improve health and well-being. As such, efforts are underway to ‘re-contextualize’ mindfulness, explicitly drawing on the wider framework of Buddhist ideas and practices in which it was initially developed. This paper aims to contribute to this, doing so by focusing on Zen Buddhism, and in particular on Zen aesthetic principles. The article concentrates on the seven principles identified by Hisamatsu (1971) in his classic text Zen and the Fine Arts: kanso (simplicity); fukinsei (asymmetry); koko (austere sublimity); shizen (naturalness); daisuzoku (freedom from routine); sei-jaku (tranquillity); and yūgen (profound grace). The presence of these principles in works of art is seen as reflecting and communicating insights that are central to Buddhism, such as non-attachment. Moreover, these principles do not only apply to the creation and appreciation of art, but have clear applications for treating health-related issues, and improving quality of life more generally. This paper makes the case that embodying these principles in their lives can help people enhance their psychosomatic well-being, and come to a truer understanding of the essence of mindful living