Applied Buddhist Philosophy of Śūnyavāda for Peace & Mental Health inContemporary Practicef

Описание: Applied Buddhist Philosophy of Śūnyavāda for Peace & Mental Health inContemporary Practicef

SPEAKER’S PROFILE
Dr. Pallabi Mukherjee, working as an Assistant Professor in theDepartment of Buddhist Studies at Swami Vivekanand Subharti University,Meerut, Uttar Pradesh, India. I hold a Ph.D. on “Applied Buddhism – Reikiand Philosophy of Alternative Modern Healing System in Tibet” from theDepartment of Philosophy at Nava Nalanda Mahavihara, Nalanda, Bihar,India. My research explores the intersections of Buddhist psychology,consciousness studies, and indigenous healing practices, with a particularfocus on Reiki and energy-based therapies as forms of Applied Buddhism..

ABSTRACT
The doctrine of Śūnyavāda, central to Nāgārjuna’s Mādhyamaka philosophy,emphasizes the emptiness of inherent existence and reveals the interdependentnature of reality. While often studied as a profound metaphysical insight, its applieddimension holds significant relevance for contemporary wellbeing. By dissolving rigidnotions of self and other, Śūnyavāda fosters inner peace, reduces conflict, andnurtures psychological resilience. In the context of mental health, this philosophyprovides a framework for transcending ego-based suffering, anxiety, and attachment.Applied Buddhist practices such as meditation, mindfulness, and energy-basedhealing methods draw upon the insight of emptiness to cultivate balance andharmony in daily life. Contemporary approaches, including Buddhist-inspired Reikimeditation, demonstrate how Śūnyavāda can be integrated into holistic healing forstress reduction and emotional well-being. Thus, the philosophy of emptinessemerges not only as a path to liberation but also as a practical resource for peaceand mental health today.

About KSAS
The notion of bhakti (devotion) within Tantric traditions presents an apparent philosophical contradiction.Bhakti presupposes a dualistic relationship between the bhakta (devotee) and the devatā (deity),seemingly at odds with the non-dual metaphysics central to Kaula and Trika Tantra, where the realizationof the Self as the only ultimate reality (citi) is the stated goal. This raises a key question: How can bhakti,which is grounded in otherness, be reconciled with a system that asserts the fundamental unity of Self andGod?A second, equally complex issue arises from the non-dual perspective itself. If the Self and the divine arealways already identical, what necessity remains for any form of ritual practice, worship, or devotion? Fromthis standpoint, such practices risk appearing redundant or even illusory.Despite these tensions, Kaula and Trika traditions maintain a robust ritual culture infused with devotion,while simultaneously upholding the doctrine of non-duality. This coexistence suggests that bhakti andritual are not merely provisional tools, but integral to the realization and expression of non-dualawareness.This paper examines the apparent paradox by employing the philosophical framework of Pratyabhijñā(Recognition) from Kashmir Shaivism to interpret the ritual and devotional dimensions of the Kaulatradition. The aim is to demonstrate that bhakti in this context is not an obstacle to non-duality, but ameans through which the divine recognizes itself in the play of Self and Other.

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