David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
For Vajrayana Buddhism, the now is an interval, a boundary, a point of tension and suspension with an atmosphere of uncertainty. It is a bifurcation point of variable length; its name is “bardo.” The bardo is immersed in the conventional, or “seeming” reality. It emerges from what is called the “unstained” ultimate or primordial emptiness or “basal clear light.” Further, the ultimate (basal clear light) is not the sphere of cognition. Cognition, including cognition of time, belongs to conventional reality. Buddhahood, in contrast, is a condition of uncompounded knowledge where basic mind blossoms without temporal or other cognitive distinctions, unmade, unfabricated, luminous and pristine. Cyclical existence involves both the ultimate and the conventional as it moves through six bardos—all of which are the effulgent of the basal clear light—until Buddhahood. The six are: the bardo of this life (or birth); the bardo of dream; the bardo of meditation; the bardo of dying; the bardo of dharmata (or reality); and the bardo of existence. Each realm is both ultimate and conventional, and has specific initiation-based yogas to investigate these differences. The process of transition from one to the next involves at least three bodies, one mind, and aspects of speech. In each bardo, the character of the now as embodiment and temporal knowing varies yet a complete and consistent cross-bardo yogic wisdom leads to its total cessation in the basal clear light; the now is extinguished. The author presents, from the viewpoint of a knowledgeable practitioner of over 30 years, an essay on Vajrayana Buddhist time, drawing implications for Fraser’s time typology. The essay will draw from English translations of significant older, tantric texts on dream yoga (Tsongkhapa, 1996), deity yoga (Fremantle, 2001), the Chod (Edou, 1996), tantric time (T. Gyatso, 1985; Prasad, 1991; Berzin,1997; Lamrimpa, 1999; and K. Gyatso, 2004), the bardo of death (Fremantil 2001), and empowerment (Rangdrol, 1993). Useful practices that can be applied by the audience to test the tradition and author’s assertions will be suggested (Tulku, 1977).
|Keywords||Time Present Tibetian Buddhism|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library||
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Palle Yourgrau (1991). The Disappearance of Time: Kurt Gödel and the Idealistic Tradition in Philosophy. Cambridge University Press.
Roman Frigg, Review of 'the Images of Time. An Essay on Temporal Representation' by Robin le Poidevin. [REVIEW]
Douglas Kutach (2013). Time Travel and Time Machines. In Adrian Bardon & Heather Dyke (eds.), A Companion to the Philosophy of Time. Blackwell.
David Vessey (2007). Gadamer's Theory of Time Consciousness. The Proceedings of the Twenty-First World Congress of Philosophy 12:85-89.
Christoph Hoerl & Teresa McCormack (eds.) (2001). Time and Memory: Issues in Philosophy and Psychology. Oxford University Press.
D. H. Mellor (1981). Real Time. Cambridge University Press.
Steven D. Hales (2010). No Time Travel for Presentists. Logos and Episteme 1 (2):353-360.
Bardo Diehl (1985). Intersystemarer Dialog in Wissenschaftstheorie Und -Geschichte. Journal for General Philosophy of Science 16 (2):213-228.
Added to index2009-05-24
Total downloads233 ( #1,824 of 1,098,792 )
Recent downloads (6 months)47 ( #1,422 of 1,098,792 )
How can I increase my downloads?