By Ilkka Pyysiainen

ISBN-10: 9514107098

ISBN-13: 9789514107092

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1. The BuddhaÕs traditional and supreme Tooth
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2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
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3. portray the objective: at the id of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
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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:
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Additional info for Beyond language and reason: Mysticism in Indian Buddhism (Annales Academiae Scientiarum Fennicae)

Sample text

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.

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Beyond language and reason: Mysticism in Indian Buddhism (Annales Academiae Scientiarum Fennicae) by Ilkka Pyysiainen


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