Beyond language and reason, Mysticism in Indian Buddhism by Ilkka Pyysiainen

By Ilkka Pyysiainen

The purpose of this examine is to enquire the that means of mysticism in Indian
Buddhism. This job is entire via a religion-phenomenological
analysis attempting to relate the tips expressed in Buddhist texts to
certain human methods of experiencing one's being-in-the-world. Underlying
this technique is a view of spiritual texts as "tracks" of varied types of
human reports, mystical and otherwise.
Mystical studies are the following understood opposed to the historical past of
Heidegger's and Gadamer's concept of a linguistic foundation of human truth. In
mystical event, this foundation is transcended, and fact is experienced
without the bounds of language and discursive pondering. : A Comparative examine of significant Traditions from the 12th via 19th Centuries

Show description

By Ilkka Pyysiainen

The purpose of this examine is to enquire the that means of mysticism in Indian
Buddhism. This job is entire via a religion-phenomenological
analysis attempting to relate the tips expressed in Buddhist texts to
certain human methods of experiencing one's being-in-the-world. Underlying
this technique is a view of spiritual texts as "tracks" of varied types of
human reports, mystical and otherwise.
Mystical studies are the following understood opposed to the historical past of
Heidegger's and Gadamer's concept of a linguistic foundation of human truth. In
mystical event, this foundation is transcended, and fact is experienced
without the bounds of language and discursive pondering. : A Comparative examine of significant Traditions from the 12th via 19th Centuries

Show description

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Additional info for Beyond language and reason, Mysticism in Indian Buddhism

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177 Jantzen 1989,295,300. 178 Jantzen 1989, 295-299. 172 173 42 flect mystical experiences, and on the other doctrines shape the meanings mystics give to their experiences. Thus, it is possible for a "believer" to hold certain mystical beliefs without himself or herself having dramatic mystical experiences. His even likely that mystical systems have been partly developed by people who have not themselves had mystical peak experiences. However, becoming familiar with mystical doctrines may change one's way of experiencing his or her being-in-the-world, so that it may become quite similar to that of a person whose everyday experiencing has been changed through having had mystical experiences.

This oneness. IOO Here' Absolute' must be taken to refer to that something which the believer regards as the absolute reality, and the precise nature of this unity is, by the same token, left unexplained. , says that a mystic experiences something that he or she describes or explains as unity with the Absolute. James H. 02. "104 According to Deikman, the "hallmark" of mystical experience was "(e)xperiencing one's self as one with the universe or with God ... regardless of ... cultural context"105.

This experience is the same in all cultures and all religions. 12o To those who regard human consciousness as essentially intentional (like Sartre), this pure consciousness would have been an impossibility, but Stace defends his case by appealing to states like deep hypnosis and somnambulism where the agent responds to stimuli without being conscious of them. Thus, he or she is not unconscious although there is good reason to believe that his or her consciousness has no empirical content. 121 A distinction similar to Stace's introvertive-extrovertive is made by Walter Pahnke and William Richards 122.

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