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

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.

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

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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.

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