By Leesa S. Davis

This attention-grabbing 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 scholar, the writer highlights the experiential deconstructive tactics which are ignited while scholars' "everyday" dualistic idea buildings are challenged by way of the non-dual nature of those teachings and practices.
Although Advaita Vedanta and Zen Buddhism are ontologically diverse, this precise examine exhibits that during the dynamics of the perform state of affairs they're phenomenologically comparable.

Distinctive in scope and technique 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 residing adventure. As such it takes an immense 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)

Sample text

Thus, according to Upaniṣadic definitions, brahman admits of no distinctions or divisions (‘One without a second’); is both being (One) and knowing (intelligence) and is identical with the self, in both the objective sense (‘This brahman is the self’) and the subjective sense (‘I am brahman’). , brahman, is what we are. ’ In the master–student dialogues of the Upaniṣads this question is addressed in many different contexts, but, from the Advaita perspective, always with the conclusion that liberation is the realization of the identity of self (ātman) and reality (brahman).

The point seems to hinge on what we take as real and what we take as appearance. Gauḍapāda illustrates this point when he asserts that there is no real conflict between dualists and non-dualists, it is merely a matter of correct recognition of the ‘real’: Although dualists may think that they disagree with us, there is no real conflict; we both admit duality, but we, unlike them, hold that duality is confined to the realm of appearances and is not found in reality. (GK III, 17–18; summarized in Potter, 1981, p.

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. ’ What is not known? Who is the ‘I’? Here, a tension is produced by the injunction ‘Find out’ which can trigger a round of circular reasoning along the lines of: How can I not know who I am and when I look, why can’t I immediately find out?

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