Beyond language and reason: Mysticism in Indian Buddhism by Ilkka Pyysiainen

By Ilkka Pyysiainen

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By Ilkka Pyysiainen

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Extra info for Beyond language and reason: Mysticism in Indian Buddhism (Annales Academiae Scientiarum Fennicae)

Sample text

Cf. Lamotte 1958,718756. I have dealt with the Buddha's biography in Pyysiainen 1988. Geiger 1968, 20. The passages on mysticism have been discussed by Luis G6mez and Ti1mann Vetter 1988 (see Vetter 1988, 101-106). such basic formulations of the Budd~ist doctrine as the four noble truths and the fire sermon. f of tbe Abhidhammapitaka is used because it contains an important description of the "uncompounded", as shown by Bareau ll . It would be superfluous to list here all the individual passages in the Tipitaka which I have referred to in my analysis.

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. "187 The reason why the two mutually exclusive routes both lead to an experience of unity, is that in both processes the external world is gradually forgotten, as input of outside information is reduced.

This is precisely because it cannot reach the in-itself [= external world] without losing itself as a for-itself [= the human reality]. 158 Perhaps the most famous thinker to ask these questions was Rene Descartes who arrived at the result that his essence was a pure thinking mind. 159 Everything he thought could be doubted except the fact that he thought. Hence the logically unwan'anted conclusion "1 think, therefore I am"160, which Descartes, in the words of Bishop Temple, made when "having no claims to meet, remained for a whole day 'shut up alone in a stove "'161.

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