By Ilkka Pyysiainen
The purpose of this learn is to enquire the that means of mysticism in Indian
Buddhism. This activity is finished 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 process is a view of non secular texts as "tracks" of assorted types of
human studies, mystical and otherwise.
Mystical stories are the following understood opposed to the heritage of
Heidegger's and Gadamer's proposal of a linguistic foundation of human truth. In
mystical event, this foundation is transcended, and truth is experienced
without the limits of language and discursive pondering. : A Comparative research of significant Traditions from the 12th via 19th Centuries
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Extra resources for Beyond language and reason, Mysticism in Indian Buddhism
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 . According to Sartre, for instance, the notion of a substantial and internal ego as an 'owner' of consciousness is illusory.
Quoted in Franklin 1990, 298. 174 Helander 1986,47, 189. l75 Forman 1990c, 112-115. 176 Jantzen 1989,300-313. 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.
As to the nondualistic experience as presented by Griffiths, its ineffability is of a different nature. It is experienced as ineffable because in it no structural opposition between subject and object prevails, although the separation between subject, predicate and object is the basic structure of our language that thus reflects the ordinary way of experiencing212. 213 In this way, the nondualistic experience is as though ineffable in practice in the sense that it may be hard to find words to describe it.
Beyond language and reason, Mysticism in Indian Buddhism by Ilkka Pyysiainen