By Leesa S. Davis
This interesting and leading edge booklet explores the connection among the philosophical underpinnings of Advaita Vedanta, Zen Buddhism and the experiential trip of religious practitioners. Taking the viewpoint of the wondering scholar, the writer highlights the experiential deconstructive approaches which are ignited whilst scholars' "everyday" dualistic concept constructions are challenged via the non-dual nature of those teachings and practices.
Although Advaita Vedanta and Zen Buddhism are ontologically various, this distinctive learn indicates that during the dynamics of the perform state of affairs they're phenomenologically comparable.
Distinctive in scope and technique Advaita Vedanta and Zen Buddhism: Deconstructive Modes of non secular Inquiry examines Advaita and Zen as dwelling perform traditions within which foundational non-dual philosophies are proven "in motion" in modern Western perform events therefore linking summary philosophical tenets to concrete dwelling event. As such it takes an immense step towards bridging the space among scholarly research and the experiential fact of those non secular practices.
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Extra info for Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry (Continuum Studies in Eastern Philosophies)
What is not known? In that statement, who is the ‘I’? [S]: Somebody in me. [R]: Who is that somebody? In whom? 14 Advaita Vedānta and Zen Buddhism [S]: Maybe some power. [R]: Find it. e. Ultimate Reality]? [R]: Without knowing the Self why do you seek to know Brahman? [S]: The sastras [scriptures] say Brahman pervades all and me too. [R]: Find the ‘I’ in me and then there will be no time to think of Brahman. [S]: Why was I born? [R]: Who was born? The answer is the same for all of your questions.
Nonexistence cannot produce existence. That which is unreal by its very nature cannot ever be real. Gauḍapāda’s basis for this point is a standard presupposition in Indian thought – that the nature of a thing cannot change: ‘The immortal cannot become mortal, nor can the mortal ever become immortal. For, it is never possible for a thing to change its nature’ (GK III, 21; Nikhilananda, 1987, p. 171). Advaita Vedānta 23 Reality (brahman) is by nature non-originated and undiﬀerentiated, ‘One without a second’ (Ch.
As we shall see in later Advaita teachings and dialogues, this identiﬁcation is simple to state but, for the experiencing practitioner, devastating in its implications for unquestioned ‘everyday’ notions of ‘I’. Traditional Vedāntic sādhana (spiritual practice) proceeds by aﬃrmation and negation: the practitioner either takes the via negativa, as in the great Upaniṣadic negative injunction, neti, neti (not this, not this),8 to negate any and all identiﬁcations with the bodily form or meditates on the positive mahāvākyas, thereby constantly aﬃrming identiﬁcation with brahman and disidentifying with his body and by extension all misidentiﬁcations with ‘name and form’ (nāma rūpa).
Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry (Continuum Studies in Eastern Philosophies) by Leesa S. Davis