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 point of view of the wondering pupil, the writer highlights the experiential deconstructive approaches which are ignited while scholars' "everyday" dualistic proposal constructions are challenged via the non-dual nature of those teachings and practices.
Although Advaita Vedanta and Zen Buddhism are ontologically varied, this detailed examine exhibits that during the dynamics of the perform scenario they're phenomenologically related.
Distinctive in scope and procedure 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 event. As such it takes an incredible step towards bridging the space among scholarly research and the experiential truth of those non secular practices.
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Extra info for Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry (Continuum Studies in Eastern Philosophies)
Merely self-contradictory or absurd, a view that is corrected by the liberative drive behind these traditions. Rather, the experiences that these spiritual processes ignite are non-ordinary in that they do not ‘make sense’ within our ‘everyday’ unquestioned epistemological and ontological structures. In other words, their impact springs from the fact that they appear to contradict and undermine the ‘given-ness’ of our everyday knowing. Hence, it is precisely this unquestioned habitual dualistic ‘structuring’ and static conceptual ‘ﬁltering’ that the practices of Advaita and Zen aim to experientially deconstruct.
Aṅkara’s answer is the simple but devastating, ‘I am you’. ’ The nondual statement of identity proclaimed by the young Śaṅkara is consistent with the Upaniṣadic insistence on the unity of reality (brahman) and the identity of self (ātman) with reality. In the mature Śaṅkara’s teaching this powerful identiﬁcation becomes absolute and serves to form the cornerstone of his nondualist Vedānta. 18 In the course of this section, Śaṅkara’s core teaching of the identity of ātman with nirguṇa brahman (brahman without qualities, brahman as the distinctionless, sole reality) will be analysed by examining the philosophical categories and spiritual methods that he employs to support this teaching.
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.