Transforming Adverse Cognition on the Path of Bhakti: Rule-Based Devotion, My-Ness, and the Existential Condition of Bondage
Early Gau?īya Vaiṣ?ava theologians developed a unique path of Hindu devotion during the 16th century through which an aspirant cultivates a rapturous form of selfless love (premā) for K?ṣ?a, who is recognized as the supreme and personal deity. In the course and consequence of cultivating this selfle...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
[2016]
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| In: |
Religions
Year: 2016, Volume: 7, Issue: 5, Pages: 1-15 |
| Further subjects: | B
Cognitive Science
B Renunciation B Gaudīya Vaiṣ?ava B Bhakti B Comparative Religion B Hinduism B Cognitive Historiography B religion and cognition B Connectionism B Sadhana |
| Online Access: |
Presumably Free Access Volltext (Verlag) Volltext (doi) |
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| 520 | |a Early Gau?īya Vaiṣ?ava theologians developed a unique path of Hindu devotion during the 16th century through which an aspirant cultivates a rapturous form of selfless love (premā) for K?ṣ?a, who is recognized as the supreme and personal deity. In the course and consequence of cultivating this selfless love, the recommended practices of devotion are claimed to free one from the basic existential condition of bondage that is of concern for a wide range of South Asian religious and philosophical traditions. One of the principle cognitive tendencies characterizing this condition is to have thoughts and feelings of possessiveness over objects of the world, or what is referred to as the state of my-ness (mamatā), e.g., my home, my children, or my wealth. Using the therapeutic model of schema therapy as a heuristic analogue, this article explores the relationship between recommended practices of rule-based devotion (vaidhi-bhakti) and the modulation of thoughts and feelings of possessiveness towards mundane objects. I argue that such practices function as learning strategies that can systematically rework and modulate how one relates to and responds to these objects in theologically desirable ways. I conclude by suggesting that connectionist theories of cognition and learning may offer a promising explanatory framework for understanding the dynamics of this kind of relationship. | ||
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