By Leesa S. Davis
This interesting and leading edge ebook explores the connection among the philosophical underpinnings of Advaita Vedanta, Zen Buddhism and the experiential trip of non secular practitioners. Taking the point of view of the wondering pupil, the writer highlights the experiential deconstructive approaches which are ignited whilst scholars' "everyday" dualistic proposal constructions are challenged via the non-dual nature of those teachings and practices.
Although Advaita Vedanta and Zen Buddhism are ontologically various, this distinctive research exhibits that during the dynamics of the perform scenario they're phenomenologically related.
Distinctive in scope and method 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 occasions therefore linking summary philosophical tenets to concrete dwelling adventure. As such it takes a major step towards bridging the distance among scholarly research and the experiential fact of those religious practices.
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Additional info for Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry (Continuum Studies in Eastern Philosophies)
Merely self-contradictory or absurd, a view that is corrected by the liberative drive behind these traditions. Rather, the experiences that these spiritual processes ignite are non-ordinary in that they do not ‘make sense’ within our ‘everyday’ unquestioned epistemological and ontological structures. In other words, their impact springs from the fact that they appear to contradict and undermine the ‘given-ness’ of our everyday knowing. Hence, it is precisely this unquestioned habitual dualistic ‘structuring’ and static conceptual ‘ﬁltering’ that the practices of Advaita and Zen aim to experientially deconstruct.
But something, she didn’t know what, made her ‘stick around’ (InterviewH10, 2000). Both Dongshan Liangjie and the Zen student are reacting against the deconstructive moves of these teachings. Clearly, the fact of eyes, noses and tongues cannot be denied and zazen (seated meditation) is the sine qua non of Zen Buddhist practice; these are obvious facts. But to practice Zen, attachment 16 Advaita Vedānta and Zen Buddhism to self as a solid, static entity and preconceived conceptualizations concerning the nature of meditation practice must be ‘undone’ and this is what the sūtra and the master are pointing to.
The nature of objects is the same in the waking state and dream. The only diﬀerence is the limitation of space (associated with dream objects). (GK II, 4; Nikhilananda, 1987, pp. 13 Brahman is the only real existent, thus our waking experience is no more real than dream experience. Within the text, this startling thesis prompts an obvious experiential objection: ‘(Objector’s question). ’ (GK II, 11; Nikhilananda, 1987, p. 98). From Gauḍapāda’s standpoint, the objector’s question reﬂects a confusion of self (ātman) with the empirical self (jīva).