Leesa S. Davis's Advaita Vedanta and Zen Buddhism: Deconstructive Modes of PDF
By Leesa S. Davis
This interesting and leading edge ebook 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 techniques which are ignited whilst scholars' "everyday" dualistic proposal constructions are challenged through the non-dual nature of those teachings and practices.
Although Advaita Vedanta and Zen Buddhism are ontologically various, this special examine exhibits that during the dynamics of the perform state of affairs they're phenomenologically related.
Distinctive in scope and process Advaita Vedanta and Zen Buddhism: Deconstructive Modes of religious Inquiry examines Advaita and Zen as residing perform traditions during 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 a tremendous step towards bridging the space among scholarly research and the experiential fact of those non secular practices.
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Additional resources for Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry (Continuum Studies in Eastern Philosophies)
He is your self which is within all things … Thereupon Uṣasta Cākrāyaṇa kept silent. (Bṛ. Up. 2) After repeating the positive ‘This is your self which is within all things’ Yājñavalkya then presents Uṣasta Cākrāyaṇa with a teaching in the negative in which he uses paradoxical statements to show Uṣasta Cākrāyaṇa that ‘the brahman that is immediately present and directly perceived, that is the self in all things’, cannot be comprehended or grasped by our usual conceptual faculties of sense and perception.
There is no asking hypothetical questions. [S]: Am I then one with Brahman? [R]: Leave Brahman alone. Find who you are. Brahman can take care of Himself. (Maharshi, 1984, p. 567) [Student]: I think that the soul is the light within. If after death it becomes one with Brahman how can there be transmigration of soul? [Ramana Maharshi]: Within whom? Who dies? [S]: I shall then frame my question in a diﬀerent way. [R]: Dialectics are not wanted. Consider the answer and see. (Maharshi, 1984, p. 568) And the contemporary Sōtō master Ekai Korematsu-oshō leaves no doubt as to ‘where the student should look’: [Student]: What if I am ill or physically incapacitated; how can I do this practice then?
7th–8th century) to the present day. Although it is not the only school of Vedānta,1 its inﬂuence has been such that the very term ‘Vedānta’ is often made synonymous with it. In this chapter our discussion will focus on Śaṅkara’s lineage and his nondual exposition of Vedānta with its subsequent manifestations in contemporary Advaita. The emphasis will be on outlining key philosophical tenets and tracing practice instructions and teachings that serve to shift the questioner away from dualistic perceptions of the world and dichotomous ways of thinking.
Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry (Continuum Studies in Eastern Philosophies) by Leesa S. Davis