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

April 3, 2017 | Buddhism | By admin | 0 Comments

By Ilkka Pyysiainen

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218 Forman 1990b, 14-15, 17; Rothberg 1990, 174; Almond 1990,213-216. In cultural anthropology, cultural determinism has long since been abandoned (see Keesing 1974,74). 219 Forman 1990b, 12, 16; Rothberg 1990, 166-167; Bernhardt 1990, 227, 230. 220 Evans 1989, 54. 221 That ordinary experiences are mediated and intentional is accepted also in Bernhardt 1990, 229 and Woodhouse 1990,255,261. 222 Bernhardt 1990, 232; Woodhouse 1990, 261. Criticism of Katz' neo-Kantianism is presented in Evans 1989, 59-60 and Rothberg 1990,171-174, 183.

152 See Trigg 1988, 287. Sartre 1943, 292: "So the 'moment' Hegel called being for others is a necessary phase in the development of the consciousness of self. " 38 The philosophical conclusion is that human existence is a series of discrete acts leading nowhere and having no preconc>':ived plot whatsoever l53 . There cannot be any overall meaning for my life because 'my life' is only a fiction abstracted from a series of overlapping experiences not united by any common principle l54 . According to Sartre, for instance, the notion of a substantial and internal ego as an 'owner' of consciousness is illusory.

3. Unity with the Absolute or with the world? The unity that characterizes mystical experience has been interpreted by scholars either as unity with the external world or with the Absolute. It is, however, not always clear whether 'world' and' Absolute' are used as explanatory concepts or concepts in need of explanation. In other words, we should always make it clear whether an explanation of the unifying experience is made from the point of view of a "believer", or from that of a scholar. " Shaw & Costanzo 1970,23-26.

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