By Leesa S. Davis
This interesting and cutting edge ebook explores the connection among the philosophical underpinnings of Advaita Vedanta, Zen Buddhism and the experiential trip of non secular practitioners. Taking the point of view of the wondering pupil, the writer highlights the experiential deconstructive procedures which are ignited whilst scholars' "everyday" dualistic concept buildings are challenged by way of the non-dual nature of those teachings and practices.
Although Advaita Vedanta and Zen Buddhism are ontologically various, this detailed learn exhibits that during the dynamics of the perform state of affairs they're phenomenologically comparable.
Distinctive in scope and strategy Advaita Vedanta and Zen Buddhism: Deconstructive Modes of religious Inquiry examines Advaita and Zen as dwelling perform traditions during which foundational non-dual philosophies are proven "in motion" in modern Western perform events hence linking summary philosophical tenets to concrete dwelling event. As such it takes a massive step towards bridging the space among scholarly research and the experiential fact of those non secular practices.
Read or Download Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry (Continuum Studies in Eastern Philosophies) PDF
Best hinduism books
Commentaries,there were many at the Brahma Sutras,but both they're too brief and inadequate to be precious for a complete research of the sutras,or are tremendous tricky and abstruse to be utilised by means of males of standard figuring out. This paintings of Swami Sivananda is of a special variety in itself,unrivalled via the other.
The cult of the Kanphata Yogis is a distinct unit inside Hinduism, and its learn is vital for knowing this section of the non secular lifetime of India. In analysing different features of this cult the writer has drawn upon numerous resources, comparable to the legends, folk-lore and the formulated texts of this sect.
This striking treatise explores parallel passages from the Bible and the Hindu scriptures to bare the basic harmony of all religions. Swami Sri Yukteswar is well known because the respected guru of the nice pioneer of yoga within the West, Paramahansa Yogananda (author of Autobiography of a Yogi). during this extraordinary paintings - composed within the 12 months 1894 on the request of the good Indian sage, Mahavatar Babaji - Sri Yukteswar outlines the common course that each individual needs to commute to enlightenment.
Extra resources for Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry (Continuum Studies in Eastern Philosophies)
Non-duality in Advaita Vedānta and Zen Buddhism 17 It must be remembered that the guru is of central importance to Advaita (indeed to Hinduism as a whole) and, judging by the emphasis that Ramana places on the guru’s grace in many other teachings14 we can infer that he is not simply denying that importance. From the seeker’s standpoint, however, what is being ‘undone’ is the dualistic concept that the teacher aﬀects or imparts a liberated state of being. This implies a separation of a present state of being (unenlightened) that can be changed or transformed into a future state of being (enlightened); a separation that Advaita rejects.
What is important, according to Śaṅkara, is that the essential deﬁnition is one that does not predicate any properties of the thing being deﬁned. So, when later Advaitins deﬁne brahman in the positive, as undiﬀerentiated, pure consciousness or Being-Consciousness-Bliss (sat-citānanda)22 they are following Śaṅkara’s essential description of brahman in not taking sat-cit-ānanda ‘to be three diﬀerent descriptions or three properties predicated of brahman, but rather as the unitary essence of the undiﬀerentiated absolute’ (Bilimoria, 1989, p.
X How can we know brahman? 1, which culminates in perhaps the most experientially potent Upaniṣadic equation of ātman and brahman, we are unequivocally told: ‘That art thou’ (tat tvam asi). 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.