| Summary: | This article examines relationships between the absolute being of the universal ego (<i>Ātman</i>-self) according to the Indian religious philosophy of Vedanta (V) and the phenomenological, irreal being of the transcendental ego in Husserl’s phenomenology (P). Both <i>Ātman</i> and the transcendental ego are accessed in the first-person perspective by onto-phenomenological reductions. Such reductions, as stated by Husserl, have absolute freedom of positing and, thus, can reveal or conceal states of being. In contrast with P-reduction, which renders the being of the ego-pole invisible, V-reduction penetrates into the being of the ego-pole and opens a horizon of unique, non-intentional mental states. Following the dialectics in pre- and post-reduction givenness of being, there emerges a picture of connection between the intentional phenomenological being of the transcendental ego and the non-intentional being of the pure ego of Vedanta (<i>Ātman</i>-self). The pure ego of Vedanta manifests as a substrate for the transcendental ego of phenomenology. From this, we can conclude that reductions function as the loci of dialectical syntheses of being, whereby the unity of being has a fuller, more complex and multi-sided sense than the one intended in the natural attitude. In their breaking of theoretical habits conditioned by the substance metaphysical tradition, reductions are truly indispensable in the revelation of being that grounds the theory of knowledge.
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