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 religious practitioners. Taking the viewpoint of the wondering scholar, the writer highlights the experiential deconstructive strategies which are ignited whilst scholars' "everyday" dualistic proposal buildings are challenged by means of the non-dual nature of those teachings and practices.
Although Advaita Vedanta and Zen Buddhism are ontologically various, this special research exhibits that during the dynamics of the perform scenario they're phenomenologically related.
Distinctive in scope and technique Advaita Vedanta and Zen Buddhism: Deconstructive Modes of non secular Inquiry examines Advaita and Zen as residing 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 event. As such it takes an enormous step towards bridging the distance 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)
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. [S]: Who am I then? [R]: (smiling) Have you come to examine me and ask me?
He is your self which is in all things. (Bṛ. Up. 1) When asked for an explanation of the ‘immediately present and directly perceived brahman who is the self in all things’ Yājñavalkya immediately and unequivocally gives the ﬁrst and only answer: ‘This is your self. ’ Ātman is none other than brahman. As Uṣasta Cākrāyaṇa’s next question indicates, he was not receptive to the ‘direct’ teaching, so Yājñavalkya elaborates, once again in the positive, that is, by stressing the identiﬁcation of brahman and the essence of all things which is nothing other than the self which is none other than all things; ‘He who breathes in with your breathing in is the self of yours which is in all things’ and so on.
For the same reason, the objects seen in the waking state are illusory. 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).