By Ilkka Pyysiainen
The purpose of this examine is to enquire the that means of mysticism in Indian
Buddhism. This activity is comprehensive via a religion-phenomenological
analysis attempting to relate the information expressed in Buddhist texts to
certain human methods of experiencing one's being-in-the-world. Underlying
this process is a view of spiritual texts as "tracks" of assorted forms of
human studies, mystical and otherwise.
Mystical reviews are right here understood opposed to the historical past 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 learn of significant Traditions from the 12th via 19th Centuries
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Additional info for Beyond language and reason, Mysticism in Indian Buddhism
The last mentioned is a Theravadin text, written in Sri Lanka. The sources have been selected to represent the most influential of the Indian Buddhist schools: Theravada, Sarvastivada, Lokottaravada of the Mahasarhghikas, early Mahayana, Mlidhyamika (or: Madhyamaka), YogacaralVijfianavada and the Tathagatagarbha-literature. I have tried to use those texts in which each school's particular teachings, related to my research theme, best come forward. la as an uncompounded reality or Absolute. These ideas were further developed by the Sarvastivadins.
On samddhi, see p. 25 above. Fischer 1971, 897-898. external world is experienced in a radically different way. ' as subject (Fischer's 'self')184. ' is that which is experienced in the physical space-time I8S . In other words, during the '1'state of daily routine, one's 'self' is experienced as separate from· the external world. 186 But when one progresses along either one of the continmi, the separateness of subject and object gradually disappears, due to an increasing integration of cortical and subcortical activity.
This may be due to the fact that mysticism is not a marginal or a heretical phenomenon in Buddhism, but in a way penetrates the whole of its doctrine 6• Consequently, my task is to explicate the mystical elements from a great number of texts, dealing with various aspects of Buddhist doctrine and mythology. This also means that the analysis does not focus on texts as such, but on ideas expressed in texts. I do not aim at a folkloristic or a philological analysis of a given textual corpus in toto, but instead only try to extract the mystical elements from the texts, through philosophical analysis.