From Reductionism to Creativity
From Buddha-Nature
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*{{i|''Introduction''|1}} | *{{i|''Introduction''|1}} | ||
*{{i|1 ABHIDHARMA : ITS SCOPE AND MEANING|9}} | *{{i|1 ABHIDHARMA : ITS SCOPE AND MEANING|9}} | ||
| − | **{{i|The Meaning of the Term Abhidharma|9}} | + | **{{i|The Meaning of the Term ''Abhidharma''|9}} |
| − | **{{i|The Meaning of the Term Buddha|13}} | + | **{{i|The Meaning of the Term ''Buddha''|13}} |
*{{i|2 THE OPERATIONAL SYSTEM "MIND"|15}} | *{{i|2 THE OPERATIONAL SYSTEM "MIND"|15}} | ||
**{{i|The Importance of a Healthy Attitude|15}} | **{{i|The Importance of a Healthy Attitude|15}} | ||
**{{i|A Structural Model of "Mind"|23}} | **{{i|A Structural Model of "Mind"|23}} | ||
**{{i|"Mind" as a Self-Structuring Process|34}} | **{{i|"Mind" as a Self-Structuring Process|34}} | ||
| − | 3 THE CONTEXTUALIZED SYSTEM "MIND | + | *{{i|3 THE CONTEXTUALIZED SYSTEM "MIND"|41}} |
| − | Sociocultural Operators 41 | + | **{{i|Sociocultural Operators|41}} |
| − | 4 POLLUTANTS AND QUASI POLLUTANTS 52 | + | *{{i|4 POLLUTANTS AND QUASI POLLUTANTS|52}} |
| − | Pollutants | + | **{{i|Pollutants|52}} |
| − | The Quasi Pollutants 58 | + | **{{i|The Quasi Pollutants|58}} |
| − | Summary 61 | + | **{{i|Summary|61}} |
| − | 5 CONCENTRATION, CONTEMPLATION, MEDITATION: | + | *{{i|5 CONCENTRATION, CONTEMPLATION, MEDITATION:<br> PRELIMINARIES ON THE WAY OF GROWING UP|62}} |
| − | PRELIMINARIES ON THE WAY OF | + | **{{i|Objectivistic-Reductionistic Concentration|66}} |
| − | + | **{{i|Mentalistic-Creative Contemplation|81}} | |
| − | Mentalistic -Creative Contemplation | + | **{{i|Holistic Imparting of Meaning|89}} |
| − | Holistic Imparting of Meaning 89 | + | *{{i|6 THE WAY: THE EARLIER VIEW I|95}} |
| − | 6 THE WAY: THE EARLIER VIEW I 95 | + | **{{i|Introductory Remarks|95}} |
| − | + | **{{i|The Theravāda Conception of the Way|97}} | |
| − | The | + | *{{i|7 THE WAY: THE EARLIER VIEW Il|106}} |
| − | 7 THE WAY: THE EARLIER VIEW Il 106 | + | **{{i|The Śrāvaka and Pratyekabuddha Ways|106}} |
| − | The | + | **{{i|The Śrāvaka Conception of the Way|106}} |
| − | The | + | **{{i|The Pratyekabuddha Conception of the Way|122}} |
| − | The Pratyekabuddha Conception of the Way | + | *{{i|8 THE WAY: THE LATER VIEW I|126}} |
| − | 8 THE WAY: | + | **{{i|The Bodhisattva Way I: Prelude|126}} |
| − | The Bodhisattva Way I: Prelude | + | **{{i|The Meaning of the Terms ''Bodhisattva'' and ''Bodhicitta''|126}} |
| − | The Meaning of the Terms Bodhisattva and Bodhicitta | + | **{{i|''rigs''/''khams''|128}} |
| − | + | **{{i|''de-bzhin''/''bde-bar gshegs-pa'i snying-po''|132}} | |
| − | de- | + | **{{i|The Activation of ''Bodhicitta''|136}} |
| − | The Activation of Bodhicitta 136 | + | **{{i|Ethics and Sociocultural Levels|145}} |
| − | Ethics and Sociocultural Levels 145 | + | *{{i|9 THE WAY: THE LATER VIEW II|151}} |
| + | **{{i|The Bodhisattva Way II: The Exact Itinerary|151}} | ||
| + | **{{i|The Build-up Phase|151}} | ||
| + | **{{i|The Probability of a Breakthrough|161}} | ||
| + | **{{i|The Way of Seeing|165}} | ||
| + | **{{i|The Way of Cultivating What Has Been Seen|172}} | ||
| + | **{{i|The Way of No More Learning|174}} | ||
| + | *{{i|10 RDZOGS-CHEN: SUPERCOMPLETENESS I|184}} | ||
| + | **{{i|Introductory Remarks|184}} | ||
| + | **{{i|The rDzogs-chen Program|188}} | ||
| + | *{{i|11 RDZOGS-CHEN: SUPERCOMPLETENESS II|195}} | ||
| + | **{{i|The Homologous Evolution of Man and God/Teacher|195}} | ||
| + | **{{i|The Evolution of the God/Teacher Idea|195}} | ||
| + | **{{i|The Evolution of Man as the Holomovement's Errancy Mode|199}} | ||
| + | *{{i|12 RDZOGS-CHEN: SUPERCOMPLETENESS III|206}} | ||
| + | **{{i|Ontological Difference and Coordinated Hierarchy|206}} | ||
| + | **{{i|The Ontological Difference|206}} | ||
| + | **{{i|Coordinated Hierarchy|215}} | ||
| + | *{{i|13 RDZOGS-CHEN: SUPERCOMPLETENESS IV|223}} | ||
| + | **{{i|The Role of Fluctuations in an Individual's Psychic Evolution|223}} | ||
| + | **{{i|The Homology of Mentation Pollutants and Originary-Awareness Modes|223}} | ||
| + | **{{i|The Dynamics of Self-Organization: Obscuration and Clearing|235}} | ||
| + | *{{i|''Epilogue''|245}} | ||
| + | *{{i|''Notes''|249}} | ||
| + | *{{i|''References''|284}} | ||
| + | *{{i|''Indexes''|291}} | ||
| + | **{{i|A. Technical Terms|291}} | ||
| + | **{{i|B. Subjects|300}} | ||
|AddRelatedTab=No | |AddRelatedTab=No | ||
}} | }} | ||
Latest revision as of 14:28, 27 April 2020
From Reductionism to Creativity
Book
Book
Writing in the language of the new sciences, Herbert Guenther traces the evolution of Buddhist views on cognition and points to their relevance in the contemporary world. The history of Buddhist thought is a unique example of the interplay between reductionism and creativity, between conservatism and innovation, and it is the author's purpose to examine the interaction between these complementary movements. Of decisive importance in this context is the idea of "mind," which Buddhism recognized early on as a process rather than a thing. This recognition marked the transition from structure-oriented thinking to a vigorous process-oriented thinking, which climaxed in the holistic movement known as rDzogs-chen. Based on original texts in the Pali, Tibetan, and Sanskrit languages, the book develops the Buddhist ideas out of the context in which they originated. (Source: Shambhala Publications)
| Citation | Guenther, Herbert V. From Reductionism to Creativity: rDzogs-chen and the New Sciences of Mind. Boston: Shambhala Publications, 1989. |
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