Order:
  1.  61
    Natural Awareness: The Discovery of Authentic Being in the rDzogs chen Tradition: Natural Awareness as Authentic Being.Eran Laish - 2015 - Asian Philosophy 25 (1):34-64.
    According to the Tibetan Buddhist tradition ‘The Great Perfection’, we can distinguish between two basic dimensions of mind: an intentional dimension that is divided into perceiver and perceived and a non-dual dimension that transcends all distinctions between subject and object. The non-dual dimension is evident through its intuitional characteristics; an unbounded openness that is free from intentional limitations, a spontaneous luminosity which presences all phenomena, and self-awareness that recognizes the original resonance of beings. Owing to these characteristics, the descriptions of (...)
    Direct download (5 more)  
     
    Export citation  
     
    Bookmark   3 citations  
  2.  21
    Contemplative Principles of a Non-dual Praxis: the Unmediated Practices of the Tibetan ‘Heart Essence’ Tradition.Eran Laish - 2015 - Buddhist Studies Review 31 (2):215-240.
    This article focuses on the main contemplative principles of the ‘Heart Essence’, a Tibetan Buddhist tradition that is characterized by a vision of non-duality and primordial wholeness. Due to this vision, which asserts an original reality that is not divided into perceiving subject and perceived object, the ‘Heart Essence’ advocates a contemplative practice that undermines the usual intuitions of temporality and enclosed selfhood. Hence, unlike the common principles of intentional praxis, such as deliberate concentration and gradual purification, the ‘Heart Essence’ (...)
    No categories
    Direct download (3 more)  
     
    Export citation  
     
    Bookmark  
  3.  25
    The ground of knowing: on the different modes of knowing according to the “Great Perfection”.Eran Laish - 2018 - Journal of Indian Philosophy 46 (1):83-112.
    The phenomenon of ‘Knowing’ has a crucial role in Buddhist explanations about the determination of individual realities. According to these explanations particular modes of knowing are connected to specific ways of perceiving and, even, constituting reality. As the ideal state of reality according to Buddhist doctrine is that of an unconditioned liberation, numerous traditions have examined and described the mode of knowing which characterizes such a state. Among these, we find several traditions that related such a mode with a claim (...)
    Direct download (2 more)  
     
    Export citation  
     
    Bookmark