By Ilkka Pyysiainen
The purpose of this research is to enquire the that 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 technique is a view of spiritual texts as "tracks" of assorted forms of
human reviews, mystical and otherwise.
Mystical reports are right here understood opposed to the heritage of
Heidegger's and Gadamer's concept of a linguistic foundation of human truth. In
mystical adventure, this foundation is transcended, and fact 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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Additional resources for Beyond language and reason, Mysticism in Indian Buddhism
Consequently, I cannot agree with Robert Forman, who reserves the word 'mysticism' only to the trophotropic states l92 . According to Fischer, a mystic can attain ecstasy (and enstasy as well, I think) without having to undergo the intermediate phases, such as schizophrenia for example l93 . However, I remain undecided at which point ex- 184 Mead 1967, 136-210. To Mead, 'self' is 'I' and 'me' together. 38. 1'5 Cf. also Satrte's distinction between pre-reflective consciousness and "ego" (above p.
105 Deikman 1969, 38. 106 Deikman 1969, 39. 107 Deikman 1969,43. 100 32 however, reone with the identify as a having had a Nils G. Holm makes no differentiation between unity with the world and unity with the Absolute. Holm first describes typical mystical experiences to be "an awareness of unity with the divine or supernatural, a distant reality"108. A little later he continues that mystical experience "often includes an insight into the 'true essence' of the world, God's being, as well as an ascent into totality, into God or whatever the specific religious tradition calls the highest or most central experience in existence.
02. "104 According to Deikman, the "hallmark" of mystical experience was "(e)xperiencing one's self as one with the universe or with God ... regardless of ... cultural context"105. This unity could be interpreted either as perception of one's own psychic structure or of the real structure of the world 106 , and God and the unconscious shared "equal possibilities" as explanations of the mystical experience. 07. James 1971, 404. From the logical point of view one might, mark that as long as I can identify myself as the one who is Absolute, I am not entirely one with the Absolute.