Mysticism Examined: Philosophical Inquiries into Mysticism by Richard H. Jones

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By Richard H. Jones

In this number of revised released articles, Richard Jones examines numerous subject matters with regards to the philosophy of mysticism: 

  • experience and conceptualization in mystical knowledge, 
  • knowledge and unknowing within the Isa Upanishad, 
  • rationality and mysticism, 
  • the nature of the Buddhist Nagarjuna's arguments, 
  • mystical makes use of of language,
  • a critique of Joseph Needham's writings on Taoism, 
  • the non secular irrelevance of the Ontological Argument, 
  • a critique of Carl Jung's writings on Asian non secular traditions, 
  • mysticism and morality,
  • Theravada Buddhism and morality. 

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Mysticism Examined: Philosophical Inquiries into Mysticism

During this number of revised released articles, Richard Jones examines numerous themes relating to the philosophy of mysticism: experience and conceptualization in mystical knowledge, knowledge and unknowing within the Isa Upanishad, rationality and mysticism, the nature of the Buddhist Nagarjuna's arguments, mystical makes use of of language,a critique of Joseph Needham's writings on Taoism, the spiritual irrelevance of the Ontological Argument, a critique of Carl Jung's writings on Asian non secular traditions, mysticism and morality,Theravada Buddhism and morality.

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On what grounds could we conclude, rather than assume a priori, that there really is commonality between traditions? It cannot be upon the assumption alone that there is one common depth-mystical experience since, as argued above, mystics take doctrines as central. D. T. "41 To dismiss differences in understanding of the mystical because of the common experiential component would be as unwarranted here as maintaining that the common sensory element in Copernicus's and Ptolemy's perceptions of the sun is sufficient to discredit any divergences between their points of view.

In addition, mystical systems do not involve theoretical entities, as does science; the mystical reality that is interpreted is alleged to be open directly to our experience. Mystical thinkers such as Samkara and Plotinus do develop elaborate philosophies, albeit not absolutely systematic ones: such works as the Brahma-sutra-bhasya are a series of arguments, counterarguments, and replies. But the goal of mystical < previous page page_25 If you like this book, buy it! next page > < previous page page_26 next page > Page 26 ways of life is radically to end suffering or some other fundamental matter related to how we lead our lives and to our expectations upon death, not to fulfill a speculative philosophical interest.

Each such scheme determines by its very nature the criteria deemed relevant towards justifying a conceptual scheme. To anyone within a given mystical framework, any view advanced from outside that framework is an unintentional or intellectual misinterpretation of what is real. Once the prescribed enlightenment experience < previous page page_42 If you like this book, buy it! next page > < previous page page_43 next page > Page 43 has occurred, one's internalized point of view no longer appears to be a view at all but the way things really are.

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