By Leesa S. Davis
This attention-grabbing and leading edge booklet explores the connection among the philosophical underpinnings of Advaita Vedanta, Zen Buddhism and the experiential trip of religious practitioners. Taking the viewpoint of the wondering scholar, the writer highlights the experiential deconstructive procedures 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 certain research indicates that during the dynamics of the perform scenario they're phenomenologically related.
Distinctive in scope and technique 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 occasions therefore linking summary philosophical tenets to concrete residing adventure. As such it takes a big step towards bridging the space among scholarly research and the experiential truth of those religious practices.
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Additional resources for Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry (Continuum Studies in Eastern Philosophies)
To this end, Loy’s dialectical approach and insight into the phenomenology of the non-dual experience provides a fruitful orientation to Advaita and Mahāyāna ontologies. In practice, regardless of their denial or aﬃrmation of substance, both systems deny any bifurcation between categories, because they both deny, for diﬀerent reasons, the dualistic thought processes and structures that create oppositional categories in the ﬁrst place. For the practitioner, who is in the experiential trajectory of deconstructive spiritual practice, the deconstruction of dualisms, whether it be presented to the student in the form of the negation of dualistic thinking or the non-diﬀerence of subject and object, displays a similar phenomenology which hinges on the experiential undoing of the same general dualistic categories.
422). Little is known of Gauḍapāda’s life and the name ‘Gauḍapāda’ may well have been used for a school of authors beginning in the seventh century. The historical ambiguity of its author notwithstanding, the GK serves to establish many of the key tenets of classical scholastic Advaita and sets forth what would become cornerstones of later Advaita teachings. In the GK, Gauḍapāda puts forward the key Advaita teachings that ‘brahman, or reality is non-dual (a-dvaita), the world is false (mithyā), the result of illusion (māyā) and essentially self (ātman) is not diﬀerent from non-dual brahman’ (Deutsch and Van Buitenen, 1971, p.
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.