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

By Ilkka Pyysiainen

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

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See Stcherbatsky 1930-32; Ruegg 1981,58-86; van Bijlert 1987. 55 Theravl1da sources are: the Dfgha-, Majjhima-, Samyutta- and the Anguttaranikdya, together with the Uddna and the Suttanipl1ta of the Khuddakanikdya. Of the Vinayapitaka, I have used its first portion, the Mahdvagga. The Abhidhammap(taka is represented by its DhamasangqI)f portion only. A few words concerning the way I have determined this selection, may be required. First of all, one should note that there is no special corpus of mystical texts in the Buddhist Tradition.

Zaehner 1961,28-29,33, 168. Zaehner 1961, 29, 31-32, 168, 172-175, 192-193. 35 However, Zaehner later seems to have regarded the monistic mystical experience as a development of the pan-en-henic experience l31 • On the other hand, the distinction between monism and theism is not one between experiences but one between interpretations 132• And, as Stace noted, Christian mystics clearly describe their experiences to be experiences of'unity, but nevertheless hastily add that there still is no question of the soul wholly passing away into Godl33.

149 Heidegger 1987, 367 (1941, 321). 150 See Trigg 1988, 280-281. 151 Mead 1967, 135, 140, 154-158, 163. 152 See Trigg 1988, 287. Sartre 1943, 292: "So the 'moment' Hegel called being for others is a necessary phase in the development of the consciousness of self. " 38 The philosophical conclusion is that human existence is a series of discrete acts leading nowhere and having no preconc>':ived plot whatsoever l53 . There cannot be any overall meaning for my life because 'my life' is only a fiction abstracted from a series of overlapping experiences not united by any common principle l54 .

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