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The Distinction between ego (e) and ego-Self (e/S): Notes on Religious Practice Based upon Buddhist-Christian Dialogue

The Distinction between ego (e) and ego-Self (e/S): Notes on Religious Practice Based upon... ESSAYS Yagi Seiichi Toin University THE GOAL OF RELIGIOUS PRACTICE We cannot see the transcendent as an object. Nor is it the case that the transcendent and the human are two separated realities that are united afterwards. When the Self (Christ in me--Gal. 2:19­20) reveals itself to and in the ego (Gal. 1:16), the ego becomes aware of the Self, which is divine--human or transcendent--immanent. This is called enlightenment. In enlightenment, the ego (hereafter: e) does not vanish. When the Self (hereafter: S) appears to and in the ego, the ego (now a relatively independent part of S) becomes the function of S. The ego, understanding itself as the knot of inner and outer reality, plays the role of the reason of the whole body, the center of which is S. In this case we represent such a person as e/S. e/S is the subjectivity of the religious life. D. T. Suzuki and one of his disciples, Ryomin Akizuki called e/S the "individual qua trans-individual." 1 In enlightenment, e/S as the authentic subject, which remains potential before enlightenment, is actualized or realized so that it understands itself as e/S, no more as the mere ego. In order for http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Buddhist-Christian Studies University of Hawai'I Press

The Distinction between ego (e) and ego-Self (e/S): Notes on Religious Practice Based upon Buddhist-Christian Dialogue

Buddhist-Christian Studies , Volume 21 (1) – Jan 1, 2001

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Publisher
University of Hawai'I Press
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Copyright © 2001 The University of Hawai'i Press.
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1527-9472
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Abstract

ESSAYS Yagi Seiichi Toin University THE GOAL OF RELIGIOUS PRACTICE We cannot see the transcendent as an object. Nor is it the case that the transcendent and the human are two separated realities that are united afterwards. When the Self (Christ in me--Gal. 2:19­20) reveals itself to and in the ego (Gal. 1:16), the ego becomes aware of the Self, which is divine--human or transcendent--immanent. This is called enlightenment. In enlightenment, the ego (hereafter: e) does not vanish. When the Self (hereafter: S) appears to and in the ego, the ego (now a relatively independent part of S) becomes the function of S. The ego, understanding itself as the knot of inner and outer reality, plays the role of the reason of the whole body, the center of which is S. In this case we represent such a person as e/S. e/S is the subjectivity of the religious life. D. T. Suzuki and one of his disciples, Ryomin Akizuki called e/S the "individual qua trans-individual." 1 In enlightenment, e/S as the authentic subject, which remains potential before enlightenment, is actualized or realized so that it understands itself as e/S, no more as the mere ego. In order for

Journal

Buddhist-Christian StudiesUniversity of Hawai'I Press

Published: Jan 1, 2001

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