By Ilkka Pyysiainen
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Desk of Contents
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 direction 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 creation in
Classical Buddhist Tibet Ð Jos Ignacio Cabezn
11. Altruism and Adversity: views from Psychoanalytic
Object kin concept Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His application on the collage of Virginia
Ð Paul G. Hackett
- History of Indian Buddhism
- Nietzsche and Buddhist Philosophy
- Paving the Great Way: Vasubandhu’s Unifying Buddhist Philosophy
- Islam and Buddhism
- Buddhism in Kashmir
- The Princeton Dictionary of Buddhism
Additional info for Beyond language and reason: Mysticism in Indian Buddhism (Annales Academiae Scientiarum Fennicae)
212 See Griffiths 1990,77-78. g. Whitehead 1978, 35-36, 40-41,140-141, 166-167). 213 Bernhardt 1990, 223. g. Forman 1990a and Stoeber 1992, passim. " 49 ----- -------------- ---- - ------ --------- does not attain pure consciousness but only a consciousness conditioned in a different way that may, for that matter, be an unusual and exciting state. Yet the experience is determined in advance by cultural tradition, and thus mystics of different traditions cannot have the same experience,216 Yet the causal connection supposed by Katz is not clear as he has not shown how precisely a learned set of beliefs and concepts causes an experience and why, for instance, some are mystics and some are not.
144 Gadamer 1988, 401, 405-406. 145 Gadamer 1988, 401, 408, 411. 146 Gadamer 1988, 363,401,431. 37 has a linguistic basis. However, the question which remains is whether mysticism could be understood as an art of silence meant to restore man to a prelinguistic "pure experience" not mediated by conceptual categories l47 . 2. The world, 'self' and emptiness To describe mystical experience as ineffable or silent is to continue to approach mysticism from the point of view of language and auditory experience.
80 n. 36. 167 Alanen & Knuuttila 1988, 12-17. 168 Mircea Eliade (1974a, 5, 34-35, 75-77, 85) has described man's historical existence from this point of view as a "fall", and primeval archetypes, like God, that precede the fall both logically and historically as constructing The Reality. 169 See Bernhardt 1990, 222. 170 Forman 1990c, 101-112; Bernhardt 1990,222. " Forman 1990b, 8 notes that it is only Stace's extrovertive mysticism that may denote the permanent state of a mystic. e. to his or her life as a whole 172 • Mystics and "theologians" of different religious traditions tend to interpret mystical experiences in accordance with their religious traditiqn, even though this would create some tension between the interpretation and the experience as actually felt.
Beyond language and reason: Mysticism in Indian Buddhism (Annales Academiae Scientiarum Fennicae) by Ilkka Pyysiainen