By Leesa S. Davis
This attention-grabbing and leading edge e-book 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 pupil, the writer highlights the experiential deconstructive procedures which are ignited while 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 diverse, this special learn indicates that during the dynamics of the perform scenario they're phenomenologically comparable.
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 therefore linking summary philosophical tenets to concrete dwelling adventure. As such it takes an enormous step towards bridging the space among scholarly research and the experiential truth of those religious practices.
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Extra info for Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry (Continuum Studies in Eastern Philosophies)
That is your Self. [Student]: Supposing it is found, what then? [R]: Find it out and see. 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.
1). Ātman, by its very nature, is, according to Advaita teachings, identical with brahman: ‘This brahman is the self’ (Bṛ. Up. 19). This identity is not produced by any change in the nature of brahman or ātman, for a thing cannot change its nature; hence, to be identical, the nature of reality (brahman) and the nature of ātman must always be the same. ) For reality to ‘really’ be manifold and diﬀerentiated, as commonly experienced, the fundamental characteristics of its nature would have to undergo some form of change, and this, according to Gauḍapāda, cannot happen.
Of course, it must be remembered that all of the student’s questions come from the empirically real (vyāvahārika) point of view, and are relevant and urgent as long as this view is in operation. The inquiry into brahman begins from the empirically real standpoint and is dissolved with the realization of the absolutely real (pāramārthika) standpoint, in which the diﬀerentiation of ‘standpoints’ or ‘views’ also dissolves. Although ultimately illusory, the student’s ‘everyday’ empirically real view is the mistaken empirical view of reality that the teacher works with and aims to undo.