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 methods which are ignited while scholars' "everyday" dualistic suggestion constructions are challenged by means of the non-dual nature of those teachings and practices.
Although Advaita Vedanta and Zen Buddhism are ontologically diverse, this certain examine indicates that during the dynamics of the perform scenario 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 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)
Ekai]: Are you ill or handicapped now? [S] No, but … [E]: Don’t worry about things you don’t have, actualize what you are! (Korematsu, 1999c) For the practitioner, the lived experience of a spiritual path is an ongoing process of applying oneself in and to a form of inquiry in which fundamental dimensions of human existence are claimed to be revealed. The inquiry usually consists of two aspects: the ‘internal’ meditative inquiry in which the seeker practices in the prescribed form, and the ‘external’ interaction of questioning and dialoguing with a teacher.
Is a question that occurs to most students at one time or another. ’ ‘Should I continue with this practice? ’ The dilemma of the student in the above dialogue is provoked by Ramana’s negation of acting with any preconceived plan or goal. His questioner, who is operating on the assumption that Sri Ramana is receiving questions with the ‘aim’ or ‘intention’ of guiding his students to liberation, interprets this statement as a denial of the possibility of his teacher taking any active role in his or anyone’s spiritual ‘progress’.
For Gauḍapāda, all wrong interpretations including dualistic subject–object relationships belong to the realm of illusion and are perceived only from the state of ignorance (avidyā): 26 Advaita Vedānta and Zen Buddhism This perceived world of duality, characterized by the subject–object relationship, is verily an act of the mind. The mind, again (from the standpoint of Reality) is without touch with any object (as it is of the nature of Ātman). (GK IV, 72; Nikhilananda, 1987, p. 281) From Gauḍapāda’s standpoint, ‘mind is without touch with any object’, hence, from this standpoint, all subject–object cognitions are false.