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HEIDEGGER, PHENOMENOLOGY
AND INDIAN THOUGHT

Synopsis


Ordinary consciousness is ‘intentional’ or ‘focal’ awareness – awareness of something. Awareness as such on the other hand – ‘pure awareness’ in Indian terms - is essentially a type of non-intentional consciousness or ‘field’ awareness.

Western ‘phenomenology’, ‘psychology’, ‘noetic science’, ‘neuroscience’ and ‘consciousness studies’ have all ignored or denied this non-intentional dimension of consciousness: a pure and spacious awareness field which, like empty space itself, not only embraces but also transcends everything we are or could be aware of within it, being not only inseparable but also absolutely distinct from all  its ‘contents’.

Western ‘philosophy of mind’ also continues to cling to and retain the stubborn presupposition that sees awareness, consciousness or ‘subjectivity’ solely as the private property of a ‘subject’ of consciousness (whether in the form of a body or being, ego or ‘I’). As a result it denies the very possibility of subjectivity without a subject - an unbounded, universal and absolute subjectivity of the sort acknowledged in Indian thought as the essence of the Divine.  

Sensing this entrenched presupposition of Western thought, Martin Heidegger decided to reject phenomenological languages of  ‘subjectivity’ and ‘consciousness’ in favour of a language of ‘Being’. Yet in Heidegger’s later thinking we also find language hinting at an Absolute Subjectivity or Awareness Field – as suggested by such terms as ‘The Open’, ‘The Region’ or ‘The Illuminating Clearing’ (Lichtung).

It was Medard Boss who first pointed to the resonance between this language and that of Indian thought, with its recognition of a primordial ‘space’, ‘field’ and ‘light’ of awareness - one which is the absolute pre-condition or ‘field condition’ for any ‘intentional’ awareness of things.

In this pioneering work, Peter Wilberg takes Medard Boss’s intuition further - both incisively deconstructing the false presuppositions of Husserlian phenomenology, yet beginning by showing the close proximity of Heideggerian thinking to the most profound dimensions of Indian yogic and tantric thought – dimensions still obscured by the stubborn academicism and  Eurocentrism of Western thought.

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