By Leesa S. Davis

ISBN-10: 0826420680

ISBN-13: 9780826420688

This interesting and cutting edge publication explores the connection among the philosophical underpinnings of Advaita Vedanta, Zen Buddhism and the experiential trip of religious practitioners. Taking the point of view of the wondering pupil, the writer highlights the experiential deconstructive strategies which are ignited while scholars' "everyday" dualistic concept buildings are challenged via the non-dual nature of those teachings and practices.
Although Advaita Vedanta and Zen Buddhism are ontologically diverse, this particular 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 during which foundational non-dual philosophies are proven "in motion" in modern Western perform occasions hence linking summary philosophical tenets to concrete residing event. As such it takes a major step towards bridging the distance among scholarly research and the experiential truth of those non secular practices.

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Additional info for Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry (Continuum Studies in Eastern Philosophies)

Example text

Gauḍapāda first applies this analysis to the unreality of dream states and then extends it to include the objects of our waking states. In the light of brahman’s absolute non-origination, the objects and experiences of our waking states are also originated, and since all that is originated is ultimately unreal, it necessarily follows that both dream and waking states are unreal. 11 Hence, the distinction that we commonly make between the veracity of waking states and the unreality of dreams is, according to Gauḍapāda, ultimately illusory; the waking state being as insubstantial or illusory as the dream state.

One who realizes that the Lord (bhagavān) is not touched by these four alternatives (koṭi) is all-seeing (sarvadṛk) and desires nothing more. (Potter, 1981, p. 113 – summary of GK IV, 82–86; Nikhilananda, 1987, pp. 290–295) To be untouched by the four alternatives is to be free from questions as to the ontological status of things, including the primary spiritual notions of bondage and liberation. Because, according to Gauḍapāda’s radical non-dualism, all constructed dualisms, all origination, including the production of an awakened, liberated self through spiritual practice, and the cessation of an ignorant, bound self, are, by definition, apparent, imagined and therefore not real.

R]: Think. ’ 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.

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Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry (Continuum Studies in Eastern Philosophies) by Leesa S. Davis

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