Nietzsche and Buddhism (Theologische Bibliothek Topelmann (Walter de Gruyter))

Freny Mistry

Language: English

Pages: 226

ISBN: 3110083051

Format: PDF / Kindle (mobi) / ePub


Book by Mistry, Freny

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mainuining that the history of religions has scarcely witnessed suc.h a break between new and old within the pale of what nevertheless continues to claim common descent from the same religious founder" (Tht Con­ �pton i ofBudtlhi11 Nirv.,,,., London, Hague, Parii 1965, p. 36). 184 The tran..sfiguration of suffering and nirvana "the Buddhistic feature" is a "yearning for non-entity". Elsewhere, the Indian experience is identified with " . . . that monstrous yearning rigidity of the glance in

as personality, to transcendence through the cultivation of spiritual discipline and in the experience of the greatest and highest moments of selflessness clearly approximate the climax of spiritual experience in empirical reality, which is also nirvana in the Buddhist sense. Buddhist philosophy asserts that nirvana is verbally indeterminable. The Buddha, however, was explicit on what nirvana is not - namely, the negation of existence on earth. His repudiation of the Brahmanical reproach

among us, is not in us.' But also, brethren, if outsiders should speak in praise of me, in praise of the Doctrine, in praise of the Order, you should not on that account, be filled with pleasure or gladness, or be lifted up in heart. Were you to be so that also would stand in the way of your self-conquest. When outsiders speak in praise of me, or of the Doctrine, or of the Order, you should acknowledge what is right to be the fact, saying: 'For this or that reason this is the fact, that s i so,

glance to fit in with Nietzsche's heroism of embracing and re-embracing the contradictions of existence in the Recurrence, it essentially fights against Nietzsche's philosophy of overcomipg the ugly and evil impulses in the struggle for power. Nietzsche himself counselled the renunciation of forms of desire that enslave the individual to comforts and so thwart the heroic over­ coming of suffering It was in these forms of desire that he detected the l spiritual infirmity of modern man. In fact his

firm and impassible, I directed my mind to the knowledge of the destruction of the asavas. I duly realised (the truth) 'this is pain,' . . . 'this s i the cause of pain' . . . 'this is the way that leads to the destruction of pain' . . . 'these i the cause of the asavas-' , . . 'this is the way that leads are the asavas' . . . 'this s to the destruction of the asavas.' As I thus knew and thus perceived, my mind was emancipated from the asava of sensual desire, from the •sava of desire for

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