The Zen of Advaita - Stephen H. Wolinsky Ph. D.

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words, a point of view or a fixedposition?As will be discussed throughout, aZen Teaching Master’s job is likea hen pecking from the outsideof the shell. It is to hatch thestudent/chick that is attemptingto break out of its shell, bynoticing exactly where to peck inorder to free the chick.Nisargadatta Maharaj:“…Breaking the shell comes fromwithin…”Unlike the Neo-Advaita movementof today, the Advaita-Vedanta ofNisargadatta Maharaj determineswhere the student is stuck andliberates the non-existing “I”from that stuck point. In theformer case the existence of the“I” is denied, as its liberatinginsight, which is correct to apoint.However, this no-“I” stateexperience-understandingdoes notaddress the knower of the no-“I”state or who or what knows thatthe “I” is not. Moreover it doesnot probe students to realize35
their “stuck” points and liberate”them” from it.Cultural KoansThe biggest problem with Zen Koansin particular is that they tendto be culturally dependent. Forexample, the Koan: “The Barbarianhas no beard.”To appreciate this Koan you wouldhave to know the culture of 6 thcentury China and that Bodhidharmahad a beard and appreciate themetaphoric symbols of this time.It is with this “understanding”that we will explore not onlyKoans, but also styles of Koans.How, like a homeopathic remedy,they must match the student. Andultimately how the Zen of old wasrealized in the Teaching Masterand teaching approach of mybeloved Sri Nisargadatta Maharaj.WHAT IS REALITY?At its deepest level Buddhism inthe Diamond Sutra not only teachesthat there is no self, no life, nopersonality and no soul. Buddha36
Page 2 and 3: The Zen Koan NotebooksCourse ICrack
Page 4 and 5: IntroductionThere is no oneThere is
Page 6 and 7: until 1975, (that there is no sucht
Page 8 and 9: Section OneWATCH YOUR STEP!A WORD O
Page 10 and 11: As we will see Koans, like EnquiryQ
Page 12 and 13: given. What becomes apparent isthat
Page 14 and 15: Many Zen stories of teachersdemonst
Page 16 and 17: who was in the room with me thathis
Page 18 and 19: or lenses through which theirpercep
Page 20 and 21: Maharaj to “me”: ”What was yo
Page 22 and 23: Realize who is in front of themReco
Page 24 and 25: Zen it says that we should let goof
Page 26 and 27: Nisargadatta Maharaj:“… Anyone
Page 28 and 29: teach?” might say, “A dog isbar
Page 30 and 31: unlock the doors of the perceptuali
Page 32 and 33: onto the I Am” which deconstructe
Page 34 and 35: is neti neti (not this not this).Ev
Page 38 and 39: also realized that all perceptionsa
Page 40 and 41: larger context, namely Buddhism.Eve
Page 42 and 43: sun, there is nothing special ordif
Page 44 and 45: condensed or solidified emptiness,t
Page 46 and 47: “how” and “where” the Koan
Page 48 and 49: Cracking the Code ofthe Zen Koan Pa
Page 50 and 51: Both Quantum Physics andneuroscienc
Page 52 and 53: First, since there is no separate
Page 54 and 55: or even non-existence areabstracted
Page 56 and 57: No form, form is emptyNo sensation,
Page 60 and 61: The no “I” state is a state, an
Page 62 and 63: There is no self in the veil ofthe
Page 64 and 65: Diamond Sutra: “A bodhisattva who
Page 66 and 67: Diamond Sutra: “I shall liberatea
Page 68 and 69: (which is an abstraction), noBuddha
Page 70 and 71: conceivable is dependent upon theab
Page 72 and 73: All perceptions have a point ofrefe
Page 74 and 75: Krsna says, “I am the doer andenj
Page 82 and 83: To illustrate this “It is as itis
Page 84 and 85: learned. This “spiritual reframe
Page 86 and 87:
this frustration with thisparticula
Page 88 and 89:
which could be viewed as part ofthe
Page 90 and 91:
meaning by referring to otherwords
Page 92 and 93:
To illustrate, the thought called
Page 94 and 95:
To appreciate this and its depthis
Page 96 and 97:
SMASH THE MIRRORSShattering the mir
Page 98 and 99:
The abstracted path is areflection
Page 100 and 101:
All that you think it is, orimagine
Page 102 and 103:
Enquiry Koan: “Something isnothin
Page 104 and 105:
SECTION IIIdentifying, Unassuming a
Page 106 and 107:
For the water, there are no wavesor
Page 108 and 109:
Zen Saying: “The finger thatpoint
Page 110 and 111:
(teachings) burn themselves out,lea
Page 112 and 113:
Pointers which do not work, areoutd
Page 114 and 115:
This is reminiscent of the poemwher
Page 116 and 117:
Zen Saying: “Realize the true man
Page 118 and 119:
This “jumping of layers” within
Page 120 and 121:
describe or know them. “All” is
Page 122 and 123:
illusionary concept of a “source
Page 124 and 125:
(Hint: There is no source. Thereis
Page 126 and 127:
Practice: Find the sensation prior
Page 128 and 129:
the case of a False Core beliefthat
Page 130 and 131:
I am trappedI must get freeI am not
Page 132 and 133:
The answer rests in thepossibility
Page 134 and 135:
you’re not the body, you’re not
Page 136 and 137:
psychological corner stone,the illu
Page 138 and 139:
He responded, “An Oak Tree.”Cau
Page 140 and 141:
Enquiry Koan: “From where does th
Page 142 and 143:
exists and is better than pastor fu
Page 144 and 145:
on the “you” prior to the word
Page 146 and 147:
This no “I” state represents th
Page 148 and 149:
is somehow mine or body-related,or
Page 150 and 151:
Wave-Station Ten:Identification wit
Page 152 and 153:
experiencer-knower witnesses thecon
Page 154 and 155:
experiencer-experience dyaddissolve
Page 156 and 157:
to appear. Each bubble universeor r
Page 158 and 159:
Therefore, as a working metaphoronl
Page 160 and 161:
THE ABSOLUTE:The Ultimate ThornReal
Page 162 and 163:
Master Daizui replied,“Everything
Page 164 and 165:
BibliographyNisargadata Maharaj See
Page 166 and 167:
The Sound of One Hand Tranlatedby Y
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The Zen of Advaita - Stephen H. Wolinsky Ph. D.

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