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

By Ilkka Pyysiainen

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Extra info for Beyond language and reason: Mysticism in Indian Buddhism (Annales Academiae Scientiarum Fennicae)

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From the logical point of view, we can say that losing one's self and losing the external world amount to the same, with regard to the relationship of these two. 9 Fischer 1971, 900. 190 Fischer 1971, 902. Fischer sees the rebound only as a physiological protective mechanism. 191 See above pp. 26-28. 192 Forman 1990b, 7. 193 Fischer 1971, 897. 45 actly on the continua a person's experience can be said to turn to mystical. What is needed in this study, is some criteria on the basis of which an experience can be definitely said to be mystical.

N'y a pas d'homme interieur, l'homme est au monde, c'est dans Ie monde qu'i! " 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 .

In other words, we should always make it clear whether an explanation of the unifying experience is made from the point of view of a "believer", or from that of a scholar. " Shaw & Costanzo 1970,23-26. 31 ute". The mystic "becomes one with the Absolute" as well as aware of. 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.

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