Beyond language and reason, Mysticism in Indian Buddhism

Ilkka Pyysiainen

Language: English

Pages: 187

ISBN: 2:00304391

Format: PDF / Kindle (mobi) / ePub


The aim of this study is to investigate the meaning of mysticism in Indian
Buddhism. This task is accomplished through a religion-phenomenological
analysis trying to relate the ideas expressed in Buddhist texts to
certain human ways of experiencing one's being-in-the-world. Underlying
this approach is a view of religious texts as "tracks" of various kinds of
human experiences, mystical and otherwise.
Mystical experiences are here understood against the background of
Heidegger's and Gadamer's idea of a linguistic basis of human reality. In
mystical experience, this basis is transcended, and reality is experienced
without the boundaries of language and discursive thinking. : A Comparative Study of Major Traditions from the Twelfth through Nineteenth Centuries

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Religions of Iran: From Prehistory to the Present

Sitting with Koans: Essential Writings on Zen Koan Introspection

Buddhist Monastic Life: According to the Texts of the Theravada Tradition

Zen Dictionary

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

individual transcends all physical and social contexts and no amount of such 'worldly' attributes will suffice as an answer to the question 'who am I?' They are totally unsatisfactory to one who experiences himself as distinct from the transitory world into which he has 'fallen'. It is thought to be an altogether different issue to be me than to recognize me. The way you pick me out does not form an exhaustive description of me because my 'true self' is not accessible to public observation. 162

one progresses along either one of the continmi, the separateness of subject and object gradually disappears, due to an increasing integration of cortical and subcortical activity. "This unity", Fischer writes, "is reflected in the experience of Oneness with everything, a Oneness with the universe that is oneself."187 The reason why the two mutually exclusive routes both lead to an experience of unity, is that in both processes the external world is gradually forgotten, as input of outside

1962, 1963, 1970-71, 1974a, 1974b, 1979. Cf. Lamotte 1958,718756. I have dealt with the Buddha's biography in Pyysiainen 1988. Geiger 1968, 20. The passages on mysticism have been discussed by Luis G6mez and Ti1mann Vetter 1988 (see Vetter 1988, 101-106). such basic formulations of the Budd~ist doctrine as the four noble truths and the fire sermon. The DhammasangaIJ.f of tbe Abhidhammapitaka is used because it contains an important description of the "uncompounded", as shown by Bareau ll . It

appears the reflection of the body of the highest god;/ Similarly, on the pure surface of the mind in the world,! There appears the reflection of the body of the Highest Sage./ ... So one should not see it as either real or unreal." Also, it neither appears nor disappears (p. 377). 68 136 it represents the same non-dualism of dualism and non-dualism we found in the previous chapter. Moreover, it is said that the buddhas have superseded the skandhas (skandhatikranta) but, nevertheless, reside

India. New Delhi: Motilal Banarsidass. Rhys Davids, T. W. & Stede, William 1972 (1921-1925) The Pilli-English Dictionary. London: PTS & Routledge and Kegan Paul. Rogers, Carl 1961 On becoming a person. Boston: Houghton Mifflin Company. Rorty, Richard 1984 The historiography of philosophy: four genres. - Philosophy in history (ed. by R. Rorty & J.B. Schneewind & Q. Skinner), pp. 49-75. Cambridge: Cambridge University Press. Rosenberg, Otto 1924 (1919) Die Probleme der buddhistischen Philosophie.

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