By Leesa S. Davis
This interesting and cutting edge publication explores the connection among the philosophical underpinnings of Advaita Vedanta, Zen Buddhism and the experiential trip of non secular practitioners. Taking the viewpoint of the wondering pupil, the writer highlights the experiential deconstructive procedures which are ignited while scholars' "everyday" dualistic proposal constructions are challenged through the non-dual nature of those teachings and practices.
Although Advaita Vedanta and Zen Buddhism are ontologically assorted, this detailed examine exhibits that during the dynamics of the perform scenario 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 residing perform traditions within which foundational non-dual philosophies are proven "in motion" in modern Western perform events hence linking summary philosophical tenets to concrete residing adventure. As such it takes a massive step towards bridging the space among scholarly research and the experiential truth of those religious practices.
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Extra info for Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry (Continuum Studies in Eastern Philosophies)
Such a question cannot be asked by the self, for it would imply a subject–object distinction; that is, a subject that cognizes, that imagines, that experiences, and an object that is cognized, imagined and experienced, which would mean a cognizer, an imaginer, an experiencer; and these are all false conceptions based on equally false dualistic relationships. From the standpoint of ātmanbrahman-identity, all questions concerning this ‘imagined’ empirical, dualistic, self (jīva) have no basis in reality and, in eﬀect, never even arise, for from the perspective of the absolute non-dual, which is realized ātman-brahman-identity, Advaita Vedānta 25 diﬀerentiation is not possible and questions as to the apparent and the real no longer hold any meaning.
InterviewKC9901, 2000). This practitioner response well illustrates the challenge to constructs of personal identity that these practices ignite. By calling into question the practitioner’s ‘me’ that has always unquestioningly been thought of as ‘I’, Advaita and Zen deconstructive practices push practitioners to test the substantiality of the ‘I-notion’ and to test the veracity of unquestioned concepts that their own life-worlds are grounded upon. The ‘Undoing’ or Deconstruction of Dualistic Conceptions in Advaita Vedānta and Zen Buddhism Building on the above preliminary description of the modes of deconstructive spiritual inquiry in Advaita and Zen, this section will broadly introduce the use of dialogues in the practice situation by looking at some Zen and Advaita teaching methods, as these are recorded in texts and observed in contemporary practice.
119). ’ is that this dualistic ‘I’ and all its accompanying projects, projections and Advaita Vedānta 27 plans simply is not real, the whole idea of ‘me’ ( jīva) is a wrong interpretation (vikalpa) of ‘I’ (ātman). It is mistaking appearance for reality. Philosophically, Gauḍapāda’s statement of ‘no bondage, no liberation as the absolute truth’ in GK II, 32 is the logical and necessary conclusion of his teaching of non-origination (ajātivāda); a formal articulation of pure Advaita. 17 Śaṅkara (c.