Buchbesprechungen Comptes Rendus

This book review by Johannes Bronkhorst critically examines Ilkka Pyysiäinen's book, "Beyond Language and Reason: Mysticism in Indian Buddhism." Bronkhorst questions Pyysiäinen's central thesis that Buddhism is essentially mysticism, arguing that Pyysiäinen's methodology and interpretations are flawed.

Key criticisms highlighted by Bronkhorst include:

• Methodological Issues and Over-reliance on Mysticism: Bronkhorst contends that Pyysiäinen tends to assume a mystical explanation for Buddhist doctrines and practices without sufficient evidence. He criticizes Pyysiäinen's inclination to interpret features that could be considered mystical as definitely being so, often neglecting alternative, non-mystical explanations. The reviewer uses the example of Abhidharma, arguing that the scholastic analysis of dharmas (elements of existence) doesn't necessarily stem from mystical experiences, even if some elements are related to meditative states.

• The Distinction between Compounded and Uncompounded Dharmas: Pyysiäinen's claim that the distinction between samskrta (compounded) and asamskrta (uncompounded) dharmas is "basically a metaphor describing human experiences (read: mystical experiences)" is strongly contested. Bronkhorst points out that passages cited by Pyysiäinen don't explicitly make this link and that the development of this distinction could be a logical or philosophical progression rather than a direct expression of mystical insight. He also finds Pyysiäinen's interpretation of the Theravādin idea of the "eternal Absolute" as a "metaphorical attempt to describe verbally the mystical experience of unification" to be unsubstantiated and unnecessary.

• Ambiguity in Mahāyāna Buddhism: While acknowledging that Mahāyāna texts might speak of ineffable experiences, Bronkhorst questions whether this necessitates that the authors themselves had these experiences or if they were merely reflecting beliefs. He argues that Pyysiäinen conflates "ineffable experience" with "belief in an ineffable reality." He points out Pyysiäinen's own admission that mystical systems can be developed by those without direct mystical experiences, yet Pyysiäinen still presumes mystical origins for many ideas.

• Problematic Definition of Mysticism: Bronkhorst criticizes Pyysiäinen's definition of mysticism, which emphasizes the absence of conceptual categories and linguistic mediation. He notes that this definition conveniently excludes the emotional aspects (like ecstasy or enstasy) often associated with mystical experiences, which are present in early Buddhist meditations but less prominent in the Mahāyāna forms Pyysiäinen examines. This selective definition, Bronkhorst argues, allows Pyysiäinen to label concepts like nirvikalpakajñāna (unconstructed awareness) as mystical, even if it bears little resemblance to early Buddhist meditative states.

• Confusion in the Discussion of the Buddha and the Absolute: Bronkhorst finds Chapter 4, which discusses the conception of the Buddha and the dharmakaya, to be unclear in its connection to mystical experience. He notes Pyysiäinen's admission that much of this relates to mythological elaboration, but then claims a "deeper level" involves mystical experience. Bronkhorst believes this is a weak argument and that Pyysiäinen confuses the mystical experiences of the Buddha himself with the interpretations and developments made by his followers, who may not have had mystical experiences.

• Conclusion on the Book's Value: Ultimately, Bronkhorst concludes that Pyysiäinen's book fails to convincingly demonstrate that Buddhist doctrines and beliefs are expressions of, or essentially determined by, mystical experience. He views the book as driven by an a priori conviction that Buddhism is inherently mystical, leading to unconvincing and confused interpretations that do not significantly advance the understanding of Buddhism. The book, according to Bronkhorst, merely reiterates the acknowledged link between Buddhism and mysticism without providing substantial new insights.