Download Advaita Vedanta and Zen Buddhism: Deconstructive Modes of by Leesa S. Davis PDF

By Leesa S. Davis

This interesting and leading edge publication 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 pupil, the writer highlights the experiential deconstructive procedures 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 varied, this specified examine indicates that during the dynamics of the perform state of affairs they're phenomenologically related.

Distinctive in scope and strategy 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 therefore linking summary philosophical tenets to concrete residing adventure. As such it takes an enormous step towards bridging the space among scholarly research and the experiential truth of those non secular practices.

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

Sample text

As stated above, abstract speculation and hypothetical questions from spiritual aspirants are not encouraged. In fact, in order to be ‘answered’ at all the students’ questions must be judged to reflect a genuine spiritual difficulty. In this approach, students’ 12 Advaita Vedānta and Zen Buddhism questions tend to reflect their ‘live’ spiritual problems, a factor that contributes to the urgency of the inquiry and the potency of the response. Generally speaking, the master–student dialogues and teaching strategies of Zen and Advaita are rhetorically structured and semantically geared for maximum experiential impact, and this is reflected in the dynamic ‘charge’ of student–teacher encounters.

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. [S]: Who am I then? [R]: (smiling) Have you come to examine me and ask me? You must say who you are. (Maharshi, 1984, pp.

Up. 19). 1; Deutsch and Van Buitenen, 1971, p. 155). Here, it is important to note that if the denial of ‘I exist’ results in self-contradiction then ‘I exist’ in the Śaṅkaric sense represents a deeper ontological assertion than an entity with mere existential status. The ‘I exist’ or the ‘I am’ of Advaita is not relational in the sense of a Cartesian-style subject that predicates its existence as an object of thought (I think, therefore I am); indeed, this ‘I’ is not an object of knowledge distinct from the knowing subject, rather it is pure consciousness in which the subject–object distinction has been overcome.

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