By Ilkka Pyysiainen

The purpose of this examine is to enquire the which means of mysticism in Indian
Buddhism. This activity is comprehensive via a religion-phenomenological
analysis attempting to relate the guidelines expressed in Buddhist texts to
certain human methods of experiencing one's being-in-the-world. Underlying
this procedure is a view of spiritual texts as "tracks" of assorted forms of
human studies, mystical and otherwise.
Mystical reviews are the following understood opposed to the history of
Heidegger's and Gadamer's proposal of a linguistic foundation of human truth. In
mystical adventure, this foundation is transcended, and truth is experienced
without the bounds of language and discursive considering. : A Comparative learn of significant Traditions from the 12th via 19th Centuries

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Desk of Contents
Editor's Introduction
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the id of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the course Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary construction in
Classical Buddhist Tibet Ð JosŽ Ignacio Cabez—n
11. Altruism and Adversity: views from Psychoanalytic
Object kinfolk thought Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His software on the college of Virginia
Ð Paul G. Hackett
Contributors 327

Additional resources for Beyond language and reason, Mysticism in Indian Buddhism

Sample text

Griffiths 1990,75-77. Forman 1990b, 8. See above p. 34. Chapple 1990; Griffiths 1990; Forman 1990c; Matt 1990. See Forman 1990b, 21,30. Forman 1990b, 3, 20-25. Similarly in Rothberg 1990, 183. I was left without a way to account for this experience .... Clearly, I had fallen outside my own, as well as the traditional, frame of reference ... 20! Forman has explained this with what he calls a forgetting modep02. It is based on experiments in visual perception where a visual image on the retina has been kept unchanged for a certain period.

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. The unmediated mystical experience, for its part, is ineffable in the sense that the mystic feels that the phenomenological attributes and content of the experience cannot be adequately described or expressed with the language he or she is familiar with.

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. The three characteristics of mystical experience I have adopted the criteria for mystical experiences from Paul Griffiths, who divides mystical experiences in three types, according to whether the state of consciousness is (1) pure, (2) unmediated and/or (3) nondualistic '94 .

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