Zen experience defies all thinking and linguistic description and simply affirms what is evidently real: " The ordinary way-- that precisely "is" the Way." After questioning the nature of reality, the Zen student discovers that what remains is what "is." Although it seems that Zen would not lend itself to philosophical discussion, that all conceptualization would dissolve in light of this empiricism, in this volume, the author demonstrates that the " silence" of Zen is in fact pregnant with words. A variety of topics are discussed: the experience of satori, ego and egolessness, Zen sense and nonsense, koan practice, the influence of Zen on Japanese painting and calligraphy and much more.

"This book is about the meaning of life, but it addresses it in a particular way, by looking at the related question: What is the nature of reality?" Thus Davis begins upon a fascinating exploration of the history of philosophy and metaphysics, from the Presocratics to the Vienna Circle. Along the way, Davis proposes a highly original system of metaphysics called apprehension theory, and shows how it can be used to resolve classic problems in metaphysics such as the mind-body problem and the problem of free will. Davis also describes how apprehension theory relates to the new science of evolutionary psychology. Throughout the work, Davis makes important connections between Eastern and Western philosophy. Ultimately, Davis views apprehension theory as a form of Zen philosophy. An accessible, insightful, and highly original work, "Metaphysics and the Meaning of Life" is a must read for anyone interested in philosophy and metaphysics.

This book is the first to engage Zen Buddhism philosophically on crucial issues from a perspective that is informed by the traditions of western philosophy and religion. It focuses on one renowned Zen master, Huang Po, whose recorded sayings exemplify the spirit of the 'golden age' of Zen in medieval China, and on the transmission of these writings to the West. The author makes a bold attempt to articulate a post-romantic understanding of Zen applicable to contemporary world culture. While deeply sympathetic to the Zen tradition, he raises serious questions about the kinds of claims that can be made on its behalf.

A neuroscientist and Zen practitioner interweaves the latest research on the brain with his personal narrative of Zen. Aldous Huxley called humankind's basic trend toward spiritual growth the "perennial philosophy." In the view of James Austin, the trend implies a "perennial psychophysiology"—because awakening, or enlightenment, occurs only when the human brain undergoes substantial changes. What are the peak experiences of enlightenment? How could these states profoundly enhance, and yet simplify, the workings of the brain? Zen and the Brain presents the latest evidence. In this book Zen Buddhism becomes the opening wedge for an extraordinarily wide-ranging exploration of consciousness. In order to understand which brain mechanisms produce Zen states, one needs some understanding of the anatomy, physiology, and chemistry of the brain. Austin, both a neurologist and a Zen practitioner, interweaves the most recent brain research with the personal narrative of his Zen experiences. The science is both inclusive and rigorous; the Zen sections are clear and evocative. Along the way, Austin examines such topics as similar states in other disciplines and religions, sleep and dreams, mental illness, consciousness-altering drugs, and the social consequences of the advanced stage of ongoing enlightenment.

This is the first book on East-West comparative thought to critically analyze the Zen Buddhist model of self in modern Japanese philosophy from the standpoint of American pragmatism.

Explores the relationship between the philosophical underpinnings of Advaita Vedanta, Zen Buddhism And The experiential journey of spiritual practitioners.

In Nietzsche and Zen: Self-Overcoming Without a Self, André van der Braak engages Nietzsche in a dialogue with four representatives of the Buddhist Zen tradition: Nagarjuna (c. 150-250), Linji (d. 860), Dogen (1200-1253), and Nishitani (1900-1990).In doing so, he reveals Nietzsche's thought as a philosophy of continuous self-overcoming, in which even the notion of "self" has been overcome. Van der Braak begins by analyzing Nietzsche's relationship to Buddhism and status as a transcultural thinker,recalling research on Nietzsche and Zen to date and setting out the basic argument of the study. He continues by examining the practices of self-overcoming in Nietzsche and Zen, comparing Nietzsche's radical skepticism with that of Nagarjuna and comparingNietzsche's approach to truth to Linji's. Nietzsche's methods of self-overcoming are compared to Dogen's zazen, or sitting meditation practice, and Dogen's notion of forgetting the self. These comparisons and others build van der Braak's case for acriticism of Nietzsche informed by the ideas of Zen Buddhism and a criticism of Zen Buddhism seen through the Western lens of Nietzsche - coalescing into one world philosophy. This treatment, focusing on one of the most fruitful areas of research withincontemporary comparative and intercultural philosophy, will be useful to Nietzsche scholars, continental philosophers, and comparative philosophers.