British Journal for the History of Philosophy June 30, 2026 Jan Westerhoff
The Cārvākas, an ancient Indian school of philosophy, defended an early form of materialism. Their views are contrasted with other philosophical traditions of the time, particularly those that posited non-material substances or a soul. The text examines the Cārvāka arguments and their place in the broader intellectual landscape of ancient India.
Frontiers in Psychology June 30, 2026 Yiwen Zhang
Jung's theory of individuation reaches a structural limit that Vijnanvada (Yogacara) Buddhist philosophy can identify and continue. Prior comparative scholarship that mapped Jungian archetypes onto Buddhist categories conceals a more fundamental asymmetry between the two traditions. Both traditions posit a subliminal mind (collective unconscious or alaya-vijnana) in response to the insufficiency of surface consciousness. Jung's integrative methodology misreads the structural self-grasping of manas as content available for integration. The Jungian Self archetype reproduces at a more sophisticated level the same atma-graha structure that manas enacts in lived experience. Vijnanvada's doctrine of 'turning consciousness into wisdom' articulates a transformation of cognitive mode that Jung's framework approaches but does not formulate. Individuation functions as precondition for the subtler work of transforming the structural orientation of cognition itself.
Zenodo (CERN European Organization for Nuclear Research) June 30, 2026 Mircea Magureanu
Vajrayana Buddhist deity yoga transformation is modeled using concepts from signal modulation, control systems, and field emanation theory. The mind's triadic baseline (Sem, Lo, Thugs) and the materialization of form from the ordinary physical body (Lus) to the enlightened dimension (Sku/Nirmanakaya) are analyzed. Nine dramatic moods (Gar-gyi Ro-dgu) act as frequency modulations over the blind carrier kinetic energy of consciousness (Sem), rendering the false egoic self-construct (Dak) dormant. The Lineage Blessing during ritual (Puja) down-links absolute, self-arising reality (Rang) through Samaya, replacing the disciple's conditioned egoic apparatus and projecting an illusory body (Tulpa) as an automated cybernetic feedback loop for spiritual protection.
Religions June 29, 2026 Kwanghyun Han, Sejin Chang
Self-understanding is not a reflective outcome but a conditionally constituted process grounded in the Buddhist principle of dependent origination. Traditional meditation operates as a structure of conditional disclosure, where practitioners observe the dynamic interplay of experiential conditions. In contrast, AI-mediated meditation systems pre-configure these conditions through algorithmic classification, procedural guidance, and interface design, shaping self-understanding through technologically mediated interpretations. The key distinction lies in the visibility and configurational control of conditions. This theoretical framework shows how digital environments may reshape contemplative agency and the conditions under which self-understanding is formed.
Zenodo (CERN European Organization for Nuclear Research) June 21, 2026 Lukas Geiger
This article systematically compares the psychological framework of the Pali Canon with four Christian contemplative traditions: the Desert Fathers, Rhineland Mysticism, Carmelite Mysticism, and Ignatian Spirituality. Using a convergence-type schema that distinguishes structural-phenomenological, conceptual, and no-parallel relations, it finds robust parallels in contemplative attention regulation, affect regulation, developmental staging, and practice architecture. The strongest convergence is in attention regulation, where both traditions identify a critical leverage point at the transition from a mental event's initial appearance to its elaboration. However, the comparison does not claim doctrinal identity, historical derivation, or direct empirical validation across traditions. Irreducible differences in ontology, soteriology, and causal architecture are documented alongside the parallels, supporting a moderate convergence position.
Religions June 12, 2026 Yue Wang
Lotus and dharma wheel motifs in the Dunhuang Mogao Caves are not merely decorative but function as active visual apparatuses that generate embodied religious experience through a mechanism called totemic mediation. Drawing on structuralist and phenomenological theories, the analysis of motifs in Caves 285, 329, and 361 shows that the lotus mediates ontologically along a spatial axis, building a vertical channel between the worldly and the divine, while the dharma wheel mediates teleologically across the temporal axis, neutralizing linear temporality through rotational dynamics. Together, these motifs constitute visual prajñā—a nonconceptual, embodied cognitive effect that enables direct apprehension of emptiness.
Zenodo (CERN European Organization for Nuclear Research) June 6, 2026 Lukas Geiger
A systematic comparison of the psychological framework of the Pali Canon with four Christian contemplative traditions—Desert Fathers, Rhineland Mysticism, Carmelite Mysticism, and Ignatian Spirituality—finds robust structural and conceptual parallels in contemplative attention regulation, affect regulation, developmental staging, and practice architecture. Both traditions independently identify a critical leverage point at the transition from a mental event's initial appearance to its elaboration. However, the analysis does not claim doctrinal identity, historical derivation, or direct empirical validation across traditions. Irreducible differences in ontology, soteriology, and causal architecture are documented alongside the parallels, supporting a moderate convergence position rather than doctrinal convergence or a historical-contact thesis.
Aries June 4, 2026 Dell J. Rose
Swedish visionary Emanuel Swedenborg's thought was received and adapted in late nineteenth- and early twentieth-century Japan, particularly during the Meiji era. Japanese intellectuals regarded Swedenborg as the world's greatest theologian, even calling him the Buddha of the North. The article examines how Deguchi Onisaburō, co-founder of the Ōmoto faith, applied Swedenborg's teachings in Japanese contexts while aiming to introduce the world to its primordial ancestry in Japan. It also sketches Buddhist interpretations of Swedenborg that Deguchi used. The article combines Buddhist and Shintoist perspectives on Swedenborgian studies, encouraging esotericism scholars to consider East Asian receptions of Western esoteric thinkers.