Ultimate Reality Research Articles

Appearance and Reality in Śaṇkara’s Advaita Philosophy

Appearance and reality is a prime concept in philosophical discourse both in Eastern and Western tradition. Starting from Monistic Idealism to Dualistic Realism the fundamental problem of philosophy is undoubtedly the problem of Reality. Two famous views are found regarding the reality of the appeared world – one is Idealism and another is Realism. As per the view of Idealism there is one spiritual principle underlying, evolving and sustaining the universe and the world of appearance is unreal. On the other hand Realism holds that the world of appearance is as real as it appears to us. But, if it is considered that there are two ultimate reality opposed to each other one is physical and other is spiritual then this is the view of Dualistic Realism. In Indian tradition most of the thinkers holds that Appearance is relative, bound by duality whereas Reality is only one and absolute. In this regard the view of Śaṇkarachārya, the great Vedantist philosopher gained attention in both Eastern- Western discourse. In this paper a humble attempt has been made to explain the idea of reality and appearance in Śaṇkaracharya’s Advaita Philosophy.

Interpretations of the Self in Hindu Philosophy: Advaita vs. Dvaita

This paper explores the contrasting interpretations of the Self (Atman) in two major schools of Hindu philosophy: Advaita Vedanta and Dvaita Vedanta. Advaita, led by Adi Shankara, posits a non-dualistic view, asserting that Atman and Brahman (the ultimate reality) are identical, and the experience of separateness is an illusion (maya). Dvaita, founded by Madhva, presents a dualistic framework, emphasizing the eternal distinction between the individual self and Brahman, advocating devotion to a personal God. This comparative study delves into the metaphysical, theological, and spiritual implications of these differing views, shaping Hindu understanding of liberation (moksha).

The Controversy of Understanding Wahdatul Hamzah Fansuri Mufti in The Sultanate of Aceh

Hamzah Fansuri was a Sufi figure, writer and Mufti in the Sultanate of Aceh Darussalam during the time of Sultan Alaudin Riayat Syah (1596-1604). The controversy about his thoughts is one of the reasons for the interest in this article. The interesting thing about his thoughts is about wahdatul wujud. At first glance, this thought is normal, but the interesting thing is the understanding that was developed in the process of Islamization in the archipelago when the two schools of Sufism, Sunni and Shia, met. Therefore, this article will discover this side of the controversy and of course its influence on the development of Sufism in Indonesia. Data obtained from library research. The data analysis technique was carried out using qualitative analysis techniques in a deductive manner. The results of this study show that the controversy over Hamzah Fansuri's thoughts about Wahdatul wujud is a Sufi concept that was influenced by the thoughts of previous Sufi figures such as Ibn Arabi and Al-Qunawi. Its influence on the development of Sufism in Indonesia lies in the understanding of Wahdatul Wujud, understood as a single form which is the ultimate reality. Being other than Allah are shadows or manifestations of a single being. Hamzah Fansuri understands that the essence of existence is only one, namely Allah SWT and everything is explained in metaphorical language.

조선조 서원과 중세 대학의 출현과정과 그 이념적 토대

The similarities between Confucianism, the ideological foundation of Seowon, and Thomism, the ideology of medieval universities, have already been of interest to academics for a long time. Medieval universities in the 13th century newly interpreted and accepted Aristotle's philosophy, and the active discussion culture of the universities at the time became the driving force behind Thomas Aquinas' unique ‘metaphysics of being.’ These two medieval thoughts share the belief that the fundamental order of the world can be understood and the ultimate reality can be understood through the light of reason. Nevertheless, it is difficult to view the Li that Toegye sought in Seowon education as being equivalent to the Li as a ‘causa exemplaris’ in Thomism. In other words, the characteristics of Seowon education can be read in that the boundary of ‘saintly life’ that Confucian scholars strive to reach is distinct from God as defined in Thomism Looking at specific history, the 16th century Joseon's Seowon has many similarities with the monastic system that appeared from the late 4th century, if only in terms of its moral orientation or religious inclination. Of course, in that a monk pursues an apostolic life (Vita Apostolica) pursuing the spirituality of God, it is strictly distinguished from the Seowon that rejects transcendent divinity. However, there is a consensus in the attitude of valuing abstinence and piety in daily life and valuing practical studies low. On the other hand, medieval universities were the product of an ‘urban institution.’ Cathedral schools and city schools also had secular intentions to meet the needs of society due to population growth and urbanization. In contrast, H. Grundmann, a researcher on medieval universities, views early universities from a more conservative perspective. According to him, early universities were established purely for academic purposes. Scholars with these conservative views say that “universities functioned as houses where ‘wisdom’ could reside on its own.” Meanwhile, the Seowon system is a product of the rural economy. What is outstanding about the early Seowon system is that it neatly presents an intellectual blueprint for finding the ‘true self’ through introspection. The literati’s(⼠) are pursuing a life of seeking ‘sanctity’, which is practical study beyond wisdom. The Seowon functioned as the optimal space to regain the true nature of the human mind through study, to restore one's true self, and finally to reach the world of a saint. Meanwhile, Western society was much more flexible in terms of the possibility of status mobility through school. The fact that intellectuals or readers were granted social privileges was a common phenomenon in the East and West. In medieval Europe, in the early days of the formation of universities, university members were granted privileges equivalent to clergy. However, it is noteworthy that there were a significant number of citizens and farmers who were not nobles. In communes and autonomous cities, representatives of guilds gathered together to run the cities jointly, so universities were naturally under the strong influence of guilds. There were also a significant number of people from paupers. In addition, the fact that universities secured their own autonomy early on helped various academic developments. It is worth noting that students were subject to the jurisdiction of the university, regardless of church law, state law, or city law.

Unravelling the Cognitive Tapestry: An Exploration of the Interplay between Language and Thought

Language is the primary means through which people convey their thoughts, ideas, emotions, and intentions to others. Effective communication facilitates social interaction, collaboration, and the exchange of information across diverse contexts. It serves as a vehicle for preserving and transmitting cultural heritage from one generation to the next, fostering a sense of belonging and identity among speakers. Language is fundamental in education because it is how knowledge is obtained, shared, and assessed. Input, practice, feedback, and cultural immersion are all components of the dynamic and multidimensional process of language learning, which promotes cognitive growth, linguistic competency, and problem-solving abilities. Delving into the intricate workings of the human mind is a means of unraveling the Cognitive Tapestry. The very language we use influences the way we understand our environment and perceive the ultimate reality we live in. Language and thought are fundamental aspects of cognitive development in humans, each contributing to their ability to communicate, understand others, and navigate the world around them. This paper focuses on the psycholinguistic elements, language, and human thought and the former’s inevitable influence on the latter, as a cognitive process with regard to Linguistic relativity hypothesis. Further, this paper provides insights on the close relationship between language and the mental language in thought production using Language of Thought Hypothesis (LOTH).

Religiosity and Spirituality in the Modernization Framework According to Sutan Takdir Alisjahbana

The background of this research is the phenomenon of a crisis of human values within the framework of modernization in contemporary discourse, which necessitates ‘change’. In Sutan Takdir Alisjahbana’s perspective, modernity, on the one hand, has a positive impact because it encourages the realization of progress based on knowledge. On the other hand, according to Sutan Takdir Alisjahbana, modernity can cause problems, such as paradoxes and tragedies. Therefore, modernization impacts religiosity and spirituality, which are inherent in humans. This research aims to analyze religiosity and spirituality within the framework of modernization referring to Sutan Takdir Alisjahbana’s point of view. Sutan Takdir Alisjahbana is not only known as an Indonesian litterateur and cultural figure but also as a philosopher familiar with the discourse of philosophy. This research employs a methodology using library research techniques, including collecting, reading, studying, reviewing, dissecting, and researching books and journal articles related to this topic. In conducting this research, researchers utilized a philosophical approach. The result of this research is that Sutan Takdir Alisjahbana’s philosophical thought views ‘modernity’ within the framework of modernization, can place religiosity and spirituality in a wise response as a human expression in the search for and journey towards the Holy One/ the Ultimate Reality.

Memaknai Wuwung Mbaru Gendang dan Relevansinya bagi Realitas Keagamaan Era Kontemporer

This research is motivated by the reality of the decadence of religious life in this day and age. On the one being many people begin to lose awareness of the importance of religion in building human life. However, on the other side, religious people are increasingly showing a discrepancy between the essential purpose of religious existence and their social behavior. Based on this reality, this article aims to elaborate some philosophical reflections on religious life today based on the symbols in the wuwung mbaru gendang of the Manggarai people. As an important part of the traditional house of the Manggarai people, the wuwung mbaru gendang has a meaning that is relevant to the religious issues of today. Its meaning will be elaborated based on Paul Ricoeur's theory of Symbol Interpretation. The direction of this article is the discovery of meanings in the wuwung mbaru gendang to be used as introspective material for researchers in reading the religious context of their era. The method used is literature study and direct observation of the object studied. The findings are first, the three symbols on the wuwung mbaru gendang reveal human identity as a noble creature. That nobleness is what spurs humans to make the highest respect for humans regardless of their religious background. Secondly, the quality of one's relationship with others can always be attributed to how one builds his or her spiritual-religious aspect. Vertical relations with the Ultimate Reality always get their continuity in good horizontal relations with others.

The way of O: phenomenology of psychedelic use and the path to ultimate reality

There has been a renewed interest in the clinical applications of psychedelics, with increasing use for a variety of psychiatric conditions. Individuals often describe psychedelic sessions as among the most significant experiences in their lives, emphasising the sense of awe, connectedness, and spiritual transformation they undergo. They can also feel they are experiencing truth and becoming aware of reality in deeper ways than ever before. As elusive as it is inescapable, Wilfred Bion’s ‘O’ denotes contact with absolute truth, approachable through an intuitive awareness of reality that goes beyond cognitive strategies seeking to ‘know’. The state of mind cultivated to enter into such realms, to reach O, and indeed to achieve mystical experiences under psychedelics, is one of surrender and transcendence of a cognitively weighted, sensorially bound interfacing with reality. This paper outlines the neurophenomenology of psychedelic use, the concept of O, and their clinical significance vis-à-vis contemporary psychodynamic thinking. As our understanding deepens regarding the changes associated with use of psychedelics, we can draw parallels between acquisition of insight and subsequent reshaping of one’s templates and perspectives taking place through use of these drugs, and the process that occurs over the course of a psychoanalysis or psychodynamic therapy.

Exploring the Humanistic Philosophy of Srimanta Sankardeva in the Material Culture of the Neo-Vaisnavite Traditions of Assam

Initiated by Saint Srimanta Sankardeva (1449 CE-1569 CE) to improve the terrible socio- religious and cultural state of Assam at the time, the Neo-Vaisnavite movement was humanistic and creative. Sankardeva wanted to transform Assamese society by transforming its people into value searchers who achieve values via artistic and creative endeavors. His actions were motivated by his belief in “Eka Sarana Nama Dharma”, which is the refuge in a single ultimate reality or God. He carried out this belief through a variety of mediums, including tales, art, institutions, and symbols. These establishments and artifacts have grown to be vital components of the Neo-Vaisnavite tradition's material and spiritual culture of Assam. Even though the laities currently utilize these items on a daily basis, a brief investigation would show that they originated from Saint Sankardeva's creative humanism. The present paper explores to find the material cultural identity of this tradition as the source of Srimanta Sankardeva's creative humanism.

A Trinitarian Ascent: How Augustine’s Sermons on the Psalms of Ascent Transform the Ascent Tradition

Augustine’s sermons on the Psalms of Ascent, part of the Enarrationes in Psalmos, are a unique entry in the venerable tradition of those writings that aim to help us ascend to a higher reality. These sermons transform the ascent genre by giving, in the place of the Platonic account of ascent, a Christian ascent narrative with a Trinitarian structure. Not just the individual ascends, but the community that is the church, the body of Christ, also ascends. The ascent is up to God, the Idipsum or the Selfsame, the ultimate reality, confessed by the church as God the Father, God the Son, and God the Holy Spirit. Through the grace of the Incarnation, God the Son enables us to ascend, making himself the way of ascent from the humility we must imitate at the beginning of the ascent all the way up to Heaven, where he retains his identity as Idipsum. Meanwhile, the Holy Spirit works in the ascending church to convert our hearts to the love of God and neighbor. I review the Platonic ascent tradition in Plato’s Republic and Plotinus’ Enneads; overview ascent in some of Augustine’s earlier writings; introduce the narrative setting of the sermons on the Psalms of Ascent; and analyze the Trinitarian structure of their ascent narrative. I close with some reflections on the difference between a preached Trinitarianism that encourages ascent and a more academic effort to understand God such as we find in Augustine’s de Trinitate.

Ashvamedha Yagya in the Vedas

The Ashvamedha Yagya has been hailed as the monarch of rituals in the Indian tradition. Since Vedic times, the Ashvamedha holds a distinguished position among sacrificial rites. The horse symbolizes power. In the Shatapatha Brahmana, potent entities such as the nation, Indra, and the Sun are metaphorically portrayed as horses. The term 'Medha' is synonymous with 'Yagya'. The Nighantu texts provide 15 synonyms for Yagya, one of which is 'Medha'. In the comprehensive meaning of Ashvamedha, in Vedic rhetoric, 'Medha' signifies the awakening of intellect or wisdom. Delving into the philosophical significance of Ashvamedha in scriptural contexts is imperative to grasp this invaluable heritage. This research paper endeavors to understand Ashvamedha in the backdrop of Vedic literature, particularly by deciphering the meanings of the mantras presented in the Vedas. In Rigveda 5/27/4, Ashvamedha signifies the ultimate truth or reality; in Rigveda 5/27/5, it symbolizes the flow of creative power and the bliss represented by the essence of Soma; and in Rigveda 8/68/15 and 8/68/16, Ashvamedha is said to lead to the attainment of strength and the flow of life force. Ashvamedha leads to the enhancement of our intellect, meaning the awakening of wisdom, through which a human is established in the Supreme. The Vedas tell us that the purification of human consciousness through Ashvamedha - the awakening of wisdom - is the reward of Ashvamedha, and that the worship (Medha) of the divine power flow (Ashva) is the expansive, cosmic purpose of Ashvamedha.

Non-dual Reality and Empirical Existence in Advaita Vedānta and Ghazālī’s Metaphysics of Unity

AbstractThis essay explores the ways in which two distinct spiritual traditions, Ghazālī’s Ṣūfīsm and Śaṅkarian Advaita Vedānta, articulate an exclusive metaphysical affirmation of the Ultimate Reality with an empirical recognition of relative existence. Both perspectives are shown to be radically absolutist in their discernment of the Real and in their denying metaphysical reality to other-than-the-Absolute. This raises the question of the ontological status of relativity and empirical existence. Although Islam would seem to assign a greater reality to the world of relativity and human experience, Ghazālī’s most metaphysical treatise, Mishkāt al-anwār (The Niche of Lights), utterly denies the intrinsic reality of creatures in themselves. Similarly, Śaṅkara affirms the non-existence of māyā, the principle of ignorance and duality, as a superimposition upon ātman, the Divine Self immanent to all. Ghazālī concedes, however, that relative existence is “metaphorically” existent (majāz) while Śaṅkara acknowledges the “transactional” reality (vyāvahārika) of empirical existence. Such recognitions involve a multi-stratified view of reality that must account for both metaphysical consistency and empirical access to Reality. This essay shows that although fundamental parallels between the two worlds of meaning can be highlighted, their respective metaphysical perspectives and views of relativity are also quite distinct inasmuch as they are informed by profoundly different religious and traditional contexts.

Holism in Dealing with Global Problems

To the extent that we humans believe that we can solve our species-level problems with technology, we remain on the path to self-destruction. But there is an alternative; we can see other species like ours as empirical examples of how to be a species—how to participate in ultimate reality. This article exemplifies how holistic information provided systemically by other species can be used. Such information reveals the magnitude of humanity’s challenges and what is needed to address the myriad interrelated global problems, including climate change. Such systemic thinking involves a shift from conceptually extracting things from their context to seeing everything embedded in its context.Seeing other species as role models for how to participate in ecosystems requires a paradigm different from that prevailing in today’s world. Words often attributed to Albert Einstein put it succinctly: “We can’t solve problems by using the same kind of thinking we used when we created them.” Following the leads of Gregory Bateson, Thomas Berry, Fritjof Capra, and Albert Einstein, this article implements systemic thinking by using other species as role models. Replacing conventional thinking with systemic thinking leads to holistic approaches to global problems. The solutions to many of these problems, however, may very well have to be accomplished by the forces of nature; such solutions would be both natural and normal.

Application of Buddhist Paramattha (Ultimate Realities) in Contemporary Society

Application of Buddhist Paramattha (Ultimate Realities) in Contemporary Society

A Comparative Study of Medieval Religious Spirituality: Bonaventure’s Theory of Six Stages of Spirituality and Śaṅkara’s Sixfold Practice Theory of Advaita Vedānta

In medieval India, the desire for “the unity of Brahman and Self” was present in the Vedānta tradition of Hinduism. Adi Śaṅkara, the master of Vedānta philosophy, proposed the six-fold sādhana: mind control, sense control, mental tranquility, endurance, potential faith, and concentration. These six-fold practices can help Vedānta followers realize unity with Brahman. In medieval Christianity, mysticism was regarded as an important path for Christians to seek a closer relationship with God. Pursuing “the unity of God and man” became the goal and direction of Christians at that time, which could be achieved through spirituality. Bonaventure, known as the Seraphic Doctor, was a representative figure of medieval Christian mysticism. He proposed six stages of spirituality: Sense, Imagination, Reason, Intelligence, Understanding, and Spark of Conscience, through which one can achieve unity with God. This article attempts to compare Bonaventure’s theory of six stages of spirituality with Śaṅkara’s idea of six-fold practice and discover the similarities and differences between Eastern and Western religious spirituality in the Middle Ages. Through this comparison, we can further explore the medieval religious believers’ desire for ultimate reality and try to find the possibility of dialogue between Christianity and Advaita Vedānta.

Discerning Philosophy in the Uttarāmnāya Liturgies of the Newars

Although the Kaula literature of the Newars did not give rise to a systematic philosophical school like that of their Kashmiri counterparts, I will argue in this article that philosophical thinking can be detected in Newar ritual texts. I do this by translating and analysing the unpublished Kālīsūtra, an important hymn found in Newar Uttarāmnāya liturgies whose transmission and composition will also be touched upon. This hymn indicates that the cult of Kālī in Nepal had a distinct ontological stance tending towards a non-dualism which was world-affirming while also seeing consciousness as the ultimate reality. Several key conceptual strands of the Sūtra such as the relationship between transcendence and immanence, reality and cognition and the divine and the body will be elaborated upon. In the process, I will show that the Kālīsūtra’s philosophy brings into sharper focus doctrines already present in the canonical Krama and thus displays many affinities with the Pratyabhijñā, a school which shares its cultic backdrop.

Synthesis of Polyhydroxy Urethane Network Based Solid Polymer Electrolytes from Bio-Sourced Carbonates and Amines

Climate change is a harsh but ultimate reality, impacting every corner of the globe. This stresses the strong emphasis on the need for clean renewable energy with safe storage technology, particularly batteries. Solid-state batteries are of great interest owing to their higher energy density, flexibility and safety than the existing lithium-ion batteries technology. While there is constantly increasing research on polyethylene oxide (PEO) based polymers, we aim at PEO alternatives that are sustainable and environmentally friendly. In our project, we demonstrate a bio-derived solid polymer electrolyte based on functionalized carbonated soybean oil (CSBO) monomer for the synthesis of polyhydroxy urethanes (PHUs) network. This class of materials shows remarkable adhesive properties on the surface of lithium speculating better interfacial contact and stability. All these polymers reinforced with LITFSI were characterized following standard electrochemical measurements exhibiting decent ionic conductivity (>10-2 mS cm-1 ), electrochemical stability window (> 4 V vs Li/Li+ ) and transport properties allowing them to be explored for commercial cathodes like LiFePO4. We hope to provide a promising direction for developing bio-derived solid electrolytes to facilitate progress in a sustainability, cost-effective and safe manner towards solid-state lithium batteries for global utilization.

Teaching Theology

The article defends teaching theology and religion in schools and colleges. Theology need not and I argue should not, be seen as a confessional defence of one religious system. It should be seen as a global and historical study of ideas of an ultimate spiritual reality. There are many ways of doing this. It is necessary to concentrate on two or three traditions, though a general overview, admittedly more superficial, can still be helpful. The goal is to extend just appreciation, critical thinking, and informed understanding of human spiritual thought and practice in both its negative and positive aspects.

The Verb εἰμί and Its Benefits for Parmenides’ Philosophy

Abstract Parmenides believed that he had found the most reliable way of theorizing about ultimate reality. While natural philosophers conceptualized phenomenal differences to explain cosmic change, Parmenides used the least meaningful but most versatile verb in Ancient Greek to engage in a purely intellectual exploration of reality – one that transcended synchronous and asynchronous differences. In this article I explain how the verb εἰμί was useful to Parmenides in his attempt to overcome natural philosophy. First, I argue that the Eleatic philosopher regarded νοεῖν and εἶναι as equivalent because εἰμί-clauses enabled him to express arguably any conceivable content without providing significant additional meaning. I then show that Parmenides’ concept of being implies the present tense and the imperfective aspect but is grounded in the lexical content of the verb εἰμί, which entails no inherent temporal limits. This explains why ἔστι, ἐόν, and εἶναι could be used to indicate unbounded actuality, regardless of whether these forms represented lexical predicates or auxiliaries for predication. Finally, I maintain that the suitability of εἰμί for talking about all kinds of things without introducing temporal limits allowed Parmenides to avoid what he saw as two mistakes made by natural philosophers: identifying ultimate reality with something that cannot cover the full extent of thought and confusing actuality with present occurrence.

Seers who unmask illusion

As humanity seeks to redefine its relationships with technology, the earth and ultimate reality, the mystics can assist in discerning a way forward. How can we live at peace in a rapidly changing and technologically advancing world? Will these redefined relationships facilitate human flourishing or cause alienation? Twentieth century mystics Thomas Merton and Henri J. M. Nouwen believed that the conversation began with confronting illusion. The illusions human beings construct begin in the Self (with the false personas we create) but extend to the collectives we relate to. Merton and Nouwen were mystics and social critics, from a starting point of contemplation, representing ‘Christ, the challenger and disturber of human illusion.’ This article seeks to showcase their contribution while outlining some spiritual practices seekers might adopt to navigate our complex and constantly transforming milieu.