Buddhist Romanticism

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conceit that conceit is to be abandoned. “This body comes into being through sexual intercourse. Sexual intercourse is to be abandoned. With regard to sexual intercourse, the Buddha declares the cutting off of the bridge.” — AN 4:159 § 14. Ven. Ānanda: “It wasn’t the case, brahman, that the Blessed One praised mental absorption [jhāna] of every sort, nor did he criticize mental absorption of every sort. And what sort of mental absorption did he not praise? There is the case where a certain person dwells with his awareness overcome by sensual passion, seized with sensual passion. He does not discern the escape, as it has come to be, from sensual passion once it has arisen. Making that sensual passion the focal point, he absorbs himself with it, besorbs, resorbs, & supersorbs himself with it. “He dwells with his awareness overcome by ill will… sloth & drowsiness… restlessness & anxiety… “He dwells with his awareness overcome by uncertainty, seized with uncertainty. He does not discern the escape, as it has come to be, from uncertainty once it has arisen. Making that uncertainty the focal point, he absorbs himself with it, besorbs, resorbs, & supersorbs himself with it. This is the sort of mental absorption that the Blessed One did not praise. “And what sort of mental absorption did he praise? There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna… the second jhāna… the third jhāna… the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. This is the sort of mental absorption that the Blessed One praised.” — MN 108 QUESTIONS OF SELF & NOT-SELF § 15. Then Vacchagotta the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he asked the Blessed One: “Now then, Master Gotama, is there a self?” When this was said, the Blessed One was silent. “Then is there no self?” 336
A second time, the Blessed One was silent. Then Vacchagotta the wanderer got up from his seat and left. Then, not long after Vacchagotta the wanderer had left, Ven. Ānanda said to the Blessed One, “Why, lord, did the Blessed One not answer when asked a question by Vacchagotta the wanderer?” “Ānanda, if I—being asked by Vacchagotta the wanderer if there is a self —were to answer that there is a self, that would be conforming with those contemplatives & brahmans who are exponents of eternalism [the view that there is an eternal, unchanging soul]. If I—being asked by Vacchagotta the wanderer if there is no self—were to answer that there is no self, that would be conforming with those contemplatives & brahmans who are exponents of annihilationism [the view that death is the annihilation of consciousness]. If I—being asked by Vacchagotta the wanderer if there is a self—were to answer that there is a self, would that be in keeping with the arising of knowledge that all phenomena are not-self?” “No, lord.” “And if I—being asked by Vacchagotta the wanderer if there is no self— were to answer that there is no self, the bewildered Vacchagotta would become even more bewildered: ‘Does the self I used to have now not exist?’” — SN 44:10 § 16. “And what are the effluents [āsava] to be abandoned by seeing? There is the case where an uninstructed run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma—doesn’t discern what ideas are fit for attention or what ideas are unfit for attention. This being so, he doesn’t attend to ideas fit for attention and attends (instead) to ideas unfit for attention.… “This is how he attends inappropriately: ‘Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?’ Or else he is inwardly perplexed about the immediate present: ‘Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?’ “As he attends inappropriately in this way, one of six kinds of view arises in him: The view ‘I have a self’ arises in him as true & established, or 337
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Buddhist Romanticism by Ṭhānissa
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“Both formerly and now, it’s on
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I have found the research and writi
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Buddhist concepts have been placed,
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freedom. In fact, as we will see wh
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Romantics developed the theory of t
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example and start using Buddhist id
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adequate scholarly overview of this
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under the title, “Romancing the B
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Dhamma has to offer. And when more
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As for religion, the Europe of the
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In the Buddha’s telling, his fath
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search, he kept referring to it not
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pleasure and pain, he had not becom
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ought on an attack of dysentery, in
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systems, these four thinkers wrote
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In 1796, he wrote to Friedrich Schl
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While in Leipzig, Friedrich fell in
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and even Fichte—who is best class
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service. Moving with Dorothea to Vi
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distinctive features of Romantic re
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theology, The Christian Faith (1821
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easons, but only aesthetically—i.
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view: “the awareness of being at
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Although there was some appreciatio
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At first, his relations with Fichte
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lackey. If anything, the lectures h
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Diotima to die inadvertently as a r
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Schleiermacher is the only one of t
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need to arrive at a final goal. Thr
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had arrived at a timeless solution
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CHAPTER TWO An Ancient Path The Bud
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foods will assuage them; it has to
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ut in desire. In fact, unbinding is
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accepted as a working hypothesis, f
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alternatives: renunciation, goodwil
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provisionally on the level of munda
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not subject to changes in culture o
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would disappear (§69). This is why
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and being provocative himself—or
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to question the mechanical worldvie
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world. Herschel’s reputation—he
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fellow Romantics addressed and how
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very minor differences of doctrine
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technical rigor from their readers.
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Some typical answers were these:
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human being came from freedom in bo
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any of the three philosophers who h
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university officials had asked him
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‘I serve my friends gladly but—
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them into conflict with one another
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Joy, lovely spark of the gods, daug
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history of the universe; and monism
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well. God was no longer timeless an
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validity or authority. The idea tha
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philosophy as a living, dialectical
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Herder had argued earlier that—be
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fact, the driving force of the nove
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the arts, nevertheless had offered
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time, to experience directly the he
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CHAPTER FOUR The Romantic Universe
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the astronomy and biology of their
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adically different laws, the Romant
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Organic From their study of biology
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completion only when it achieved a
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plant; of all the forms of nature,
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to the wonders of the laws of organ
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This is a serious weakness in the R
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could develop a consistent view of
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this truth was proven by the fact t
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ecause of the good effect it had on
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“O soul! soul! Beauty of the worl
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down by any side in conflicting iss
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society would fall apart. But for t
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minor dissonances in the harmonic p
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than y. With this value judgment, t
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“Julius seemed to be inspired wit
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Schlegel also absorbed a second dic
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His inspiration in gaining this con
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philosophical system, but as a feel
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intuition and feeling are One—whe
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The obverse side of Schleiermacher
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for the laws that govern its behavi
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third type of orientation: the one
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On tolerance: “When you have pers
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Schelling’s and Schlegel’s prog
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and without vestals.” 24 [Julian
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5) Despite its many expressions, th
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with the rest of society. One’s b
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to create his/her own set of belief
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and conditions (§20). 8) Although
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categorical truths (AN 2:18). Simil
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the German Romantics, and Victor Co
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process has been like a river that
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arms of atmosphere; that Unity, tha
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intuitions of the infinite, but als
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Then, however, the essay shifts gea
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unless he speak the phraseology of
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• Freedom defined as the ability
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ut scientific approach available in
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the sciences that would further exp
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would have recognized—of both pas
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attributes to a personality trait:
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character traits that mark a person
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James, like Kant and Fichte, believ
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worldview of a monistic universe in
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dreams so as to help the patient in
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varieties of archetypes, but that t
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Jung’s second reason for seeing p
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own morality at will. In response t
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organic causation. Jung shared with
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“meaning” has no meaning in a s
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modern democratic, pluralistic soci
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“To the extent that all mystical
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human species. As for the personal
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experience, he closed off the possi
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Romantics, though, these various ap
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One: All knowledge, to count as kno
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count, though, his students later f
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This, of course, was a very imagina
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as a form of nihilism, and so Hegel
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To begin with, all three aspects of
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e discovered, as the Buddha claimed
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PERENNIAL PHILOSOPHY While thinkers
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the actual religious tradition that
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people to join its celibate order,
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Huxley then quotes approvingly a pa
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mortification of the flesh as morti
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common to all the world’s great s
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complex interacting systems can be
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knowledge are all one) at the same
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tested through action. Despite Huxl
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Hölderlin, asserted the duty to al
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experience can be seen in that, alt
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CHAPTER SEVEN Buddhist Romanticism
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the possible reasons why Buddhist R
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in the larger scheme of things.…
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* * * The next two principles treat
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connectedness, integrity, and belon
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possibilities, new expressions of a
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to all things. All are part of a sa
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authentic encounter with what is mo
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Page 328 and 329: APPENDIX Unromantic Dhamma THE DISC
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Page 334 and 335: ecoming.” — AN 3:77 § 10. “I
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Page 368 and 369: Glossary Arahant: A “worthy one
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Page 372 and 373: Endnotes CHAPTER ONE 1. Beiser, Fre
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Page 378 and 379: 54. Ibid., p. 203. 378
Page 380 and 381: York: The Modern Library, 2006. Cot
Page 382 and 383: Cary F. Baynes. Abingdon: Routledge
Page 384 and 385: introduction by Peter Firchow. Minn
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Table of Contents Titlepage 2 Copyr
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Kamma & Further Becoming 332 Desire
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Buddhist Romanticism

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