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Extra info for Contexts and dialogue : Yogācāra Buddhism and modern psychology on the subliminal mind

Example text

How are such differences formulated? Chapter Four deals with the what and the why aspects of the comparative study. I will look at the three theories from the perspective of the individual and collective dimensions of the subliminal consciousness and the dynamics between these two dimensions within each theory itself. We will see that the differences between the three are, in large part, due to the fact that Xuan Zang, Freud, and Jung, in their respective formulations, are trying to accomplish vastly different objectives, appealing to very different audiences and their concerns.

Stcherbatsky nicely summarizes the Buddhist teaching of momentariness: The theory of Universal Momentariness implies that every duration in time consists of point-instants following one another, every extension in space consists of point-instants arising in contiguity and simultaneously, every motion consists of these point-instants arising in contiguity and in succession. There is therefore no Time, no Space and no Motion over and above the point-instants of which these imagined entities are constructed by our imagination.

I will conclude by reflecting on the emerging new world as the ultimate new context for our dialogical inquiry. Even though the cross-cultural dialogical discourse might have been dogged by Western power and domination, as Said has acutely observed, we need to be reminded that such an observation is itself the result of the ongoing Orientalist discourse Said has critiqued. Therefore, instead of throwing out the baby with the bathwater, we should be encouraged by the fact that the Orientalist discourse has promoted some mutual understanding between cultures as well as enhancing the selfunderstanding of a culture in the face of another while being mindful of the risk involved.

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