Journal articles: 'Vedanta Advaita'

1

Nicholson, Hugh, and R. Balasubramanian. "Advaita Vedanta." Journal of the American Oriental Society 124, no. 3 (July 2004): 561. http://dx.doi.org/10.2307/4132281.

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Fort, Andrew O. "Dreaming in Advaita Vedanta." Philosophy East and West 35, no. 4 (October 1985): 377. http://dx.doi.org/10.2307/1398536.

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Devi, Johanna. "Advaita Vedanta and Qi Gong." Performance Research 25, no. 6-7 (October 2, 2020): 108–11. http://dx.doi.org/10.1080/13528165.2020.1899663.

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Chakrabarti, Chandana. "Socio-Religious Essays in Advaita Vedanta." Journal of Indian Philosophy and Religion 17 (2012): 173–74. http://dx.doi.org/10.5840/jipr2012178.

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Bauer, Nancy F. "Advaita Vedanta and Contemporary Western Ethics." Philosophy East and West 37, no. 1 (January 1987): 36. http://dx.doi.org/10.2307/1399082.

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Taber, John A., and Michael Comans. "The Method of Early Advaita Vedanta." Journal of the American Oriental Society 123, no. 3 (July 2003): 695. http://dx.doi.org/10.2307/3217782.

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Silberstein, Michael. "PANENTHEISM, NEUTRAL MONISM, AND ADVAITA VEDANTA." Zygon® 52, no. 4 (November 26, 2017): 1123–45. http://dx.doi.org/10.1111/zygo.12367.

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Joshi, Tulasi Kumar. "Visual Perception: Perspectives from Advaita Vedanta." Journal of Psychosocial Research 15, no. 2 (December 17, 2020): 481–95. http://dx.doi.org/10.32381/jpr.2020.15.02.11.

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Upadhyay, Jaya. "Waking (Dreaming): A Vedantic Reflection on Richard Linklater’s Waking Life." CINEJ Cinema Journal 9, no. 1 (July 14, 2021): 292–319. http://dx.doi.org/10.5195/cinej.2021.330.

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This is a reading of the film Waking Life (2001) in the framework of the Indic philosophy of ‘Vedanta,’ more specifically the ‘Advaita’ or the non-dual school of Vedanta. The film’s narrative is constructed out of the protagonist’s dreamscapes. The itinerant protagonist moves through conversations within his dreams, trying to make sense of his ‘wake walking’ situation. These conversations take the form of a more significant philosophical reflection upon the conscious life of humans. In this paper, I analyze some of these conversations and discussions from the Advaita point of view to affirm the film’s orientation towards a spiritual and metaphysical reflection on human life.

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Ram-Prasad, Chakravarthi. "Studies in Advaita Vedanta: Towards an Advaita Theory of Consciousness (review)." Philosophy East and West 57, no. 1 (2007): 107–10. http://dx.doi.org/10.1353/pew.2007.0009.

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Shima, Iwao. "Abhasavada, pratibimbavada, and avacchedavada in Advaita-vedanta." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 35, no. 2 (1987): 977–72. http://dx.doi.org/10.4259/ibk.35.977.

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S, Senthamzil Pavai. "Bharathi and Advaita." International Research Journal of Tamil 3, S-2 (April 30, 2021): 6–11. http://dx.doi.org/10.34256/irjt21s22.

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Bharati is the twentieth-century non-recipient. The English of India; During the year, poetry was written in the form of poetry, liberation, social liberation, and the unity of the people with regards to the separation of religions and religions. These songs, legends, myths, and philosophies were completely different and gave new meaning to various god ideas. Bharati, who is the best spiritual poet, has established himself as the Advaita Vedanta by placing himself in the words of the Gita, who sees the soul in all things and sees everything in the soul. The purpose of this article is to explain Bharati's Advaita principle. Gnanika Kavi Bharati, the principle of the best of the Naradharata Bharatam, has manifested himself as an Advaita Vedantic. One that is not two is Brahman. It has penetrated the universe and the cosmos, the myths and the lives. Hiding this state of affairs is a delusion, a world, and a trap. The conqueror of illusion; Bharati's Advaita principle is that Jeevanmukthan is. It is the clear thought of Bharatiya. He emphasizes oneness among many deities. Bharatiya had a great sense of unity within the religion. That is why the rule of Brahman in the soil and sky is the realization of the sovereignty of Brahman in the Panchabhutas. Realizing that the sovereignty of the Brahman is frozen in all life, the poet realizes that the Brahman is also in the Paramatma jivatmas. Bharatiya illuminating the Advaita light is illusory. She refuses to fear death. He cautioned against the possibility of differences due to the illusion of inner turmoil. Your business is here to love people in an effort to inspire them! This is the way to see the differences; The Advaita Principle of Bharati is that humanity will excel if everyone has the sense of "I am everything".

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Ulrich, Edward T. "Swami Abhishiktananda and Comparative Theology." Horizons 31, no. 1 (2004): 40–63. http://dx.doi.org/10.1017/s0360966900001067.

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ABSTRACTSwami Abhishiktananda (Fr. Henri Le Saux, 1910–1973) was a French Benedictine who wrote a pioneering work in Hindu-Christian dialogue entitled Saccidānanda: A Christian Approach to Advaitic Experience. Therein he attempted an inclusivist integration of the theologies of Advaita Vedanta and Roman Catholicism. He later rejected aspects of Saccidānanda and argued that Advaita and Christianity are too different to be integrated in this manner. In place of Saccidānanda, Abhishiktananda developed two positions at the end of the 1960s which anticipated current Roman Catholic debates over the theology of religions. One was an experiential inclusivism which bears affinities with the pluralist position of Paul Knitter and others. The other was a “comparativist” position, similar to the one later developed by Francis Clooney and James Fredericks. This paper will examine how Abhishiktananda developed these various approaches to Hindu-Christian dialogue and the tensions between them.

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Myers, Michael W., and Bina Gupta. "Perceiving in Advaita Vedanta: Epistemological Analysis and Interpretation." Philosophy East and West 44, no. 2 (April 1994): 406. http://dx.doi.org/10.2307/1399603.

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15

Weed, Laura. "Consciousness in Advaita Vedanta and in Cognitive Science." Journal of Indian Philosophy and Religion 11 (2006): 117–38. http://dx.doi.org/10.5840/jipr2006114.

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Ali, Mir Insha. "The Psychological aspects of Bondage in Advaita Vedanta." Asian Journal of Research in Social Sciences and Humanities 5, no. 6 (2015): 98. http://dx.doi.org/10.5958/2249-7315.2015.00137.9.

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SATO, Hiroyuki. "The Causality of Cognition in the Advaita Vedanta." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 44, no. 2 (1996): 896–92. http://dx.doi.org/10.4259/ibk.44.896.

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Saraswati, Swami Dayananda. "Discerning the Fundamental Problem According to Advaita Vedanta." International Journal of Yoga Therapy 2, no. 1 (January 1, 1991): 28–36. http://dx.doi.org/10.17761/ijyt.2.1.y0w5747g0227j435.

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Vedanta is not a technique, nor a theory nor a system that one can learn and apply to the ways of the mind. It is a teaching that changes your understanding... your vision, in fact, of the nature of all problems that the mind comes up with. Thus, the very nature of problem-solving is altered by seeing that when one solves a specific or topical problem it is only a temporary resolving.

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Lucas, Phillip Charles. "Non-Traditional Modern Advaita Gurus in the West and Their Traditional Modern Advaita Critics." Nova Religio 17, no. 3 (February 2013): 6–37. http://dx.doi.org/10.1525/nr.2014.17.3.6.

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The Modern Advaita movement has undergone a split between two factions: one remains committed to a more traditional articulation of Advaita Vedanta, and the other has departed in significant ways from this traditional spiritual system. Over the past fifteen years, the Traditional Modern Advaita (TMA) faction has launched sustained and wide-ranging criticism of Non-Traditional Modern Advaita (NTMA) teachers and teachings. This article identifies the main themes of TMA criticisms and interprets their significance using insights from the social sciences and history of religions. I suggest that some reconfiguring of the Advaita tradition is necessary as it expands in transnational directions, since the structures of intelligibility from one culture to another are rarely congruent. Indeed, adaptation, accommodation and reconfiguration are normal and natural processes for religious traditions expanding beyond their indigenous cultural matrices. In the end, the significant questions for Advaita missionaries to the West may be how much accommodation is prudent, how rapidly reconfiguration should take place, and what adaptations are necessary for their spiritual methodology not only to survive but also thrive in new cultural settings.

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Maulana, Ilham. "ILUSI KEBENARAN DALAM PERSPEKTIF SHANKARA." Refleksi: Jurnal Filsafat dan Pemikiran Islam 20, no. 1 (September 6, 2020): 47. http://dx.doi.org/10.14421/ref.2020.2001-03.

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Recent times, news spreads fast without knowing whether the news is true or not. The truth was fought over. Each person/group claims that he or she is the truth while the others are wrong. Seeing this phenomenon, it seems to be interesting to see the illusionary concept of truth initiated by Shankara. For this reason, this article then discusses the illusionary concept (maya) of Adi Shankara (788-820), a mystic known as the Advaita Vedanta philosophy. It was Shankara who challenged what we had thought to be the truth. In the Advaita Vedanta it is taught that the only truth is Brahman. Apart from Brahman, everything is an illusion. The illusion of truth here—which is always conditioned—does not want to say that truth is relative, that is, there is no absolute truth because each person/group has their own version of truth. But that truth is transcendent, it is unreachable.

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L. Shaw, Jay. "Vivekananda and Bertrand Russell on conception and development of human being." International Journal of Development Issues 13, no. 3 (August 26, 2014): 231–41. http://dx.doi.org/10.1108/ijdi-06-2014-0044.

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Purpose – The purpose of this paper is to compare Swami Vivekananda’s conception and development of human being with those of Bertrand Russell. The author also discusses Vivekananda’s conception of the human being in more detail and his methods for the development of human nature so that one can attain the ultimate goal of life. Design/methodology/approach – Vivekananda’s view of human development is not to be equated with richness of material possession or with knowledge about the empirical world, which are sometimes necessary for the successful performance of virtuous actions. Vivekananda has instead emphasized the apprehension of truths, not only for our intellects but also for our hearts. Findings – The oneness of Advaita Vedanta can, according to Vivekananda, be realized in our life in this world. Originality/value – Vivekananda has shown not only how to apply the Advaita Vedanta in our life for our development but also how to achieve the ultimate goal of life, which is freedom from all types of suffering, and harmony in life.

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22

Fost, Frederic F. "Playful Illusion: The Making of Worlds in Advaita Vedanta." Philosophy East and West 48, no. 3 (July 1998): 387. http://dx.doi.org/10.2307/1400333.

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Sharma, Arvind, and John Grimes. "Problems and Perspectives in Religions Discourse: Advaita Vedanta Implications." Philosophy East and West 46, no. 1 (January 1996): 91. http://dx.doi.org/10.2307/1399338.

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Sharma, A. "Who speaks for Hinduism? A perspective from Advaita Vedanta." Journal of the American Academy of Religion 68, no. 4 (December 1, 2000): 751–59. http://dx.doi.org/10.1093/jaar/68.4.751.

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25

Anderson, Joshua. "An Investigation ofMokshain the Advaita Vedanta of Shankara and Gaudapada." Asian Philosophy 22, no. 3 (August 2012): 275–87. http://dx.doi.org/10.1080/09552367.2012.709722.

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Saha, Santosh. "Tolerant Values and Practices in India: Amartya Sen’s ‘Positional Observation’ and Parameterization of Ethical Rules." Tattva - Journal of Philosophy 7, no. 1 (January 1, 2015): 51–84. http://dx.doi.org/10.12726/tjp.13.4.

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In explaining the reasons for sustained existence of tolerance in Indian philosophical mind and continuation of tolerant practices in socio-political life, Amartya Sen argues that tolerance is inherently a social enterprise, which may appear as contingent, but for all intents and purposes is persistent. Basing his thesis that is opposed to Cartesian dualism, which makes a distinction between mind and body, Sen submits that Indian system of universalizing perception finds a subtle form of connection between mind and body. He expands the ancient core worldview, Vasundhara kutumbakam (entire world as one family) as a secular tolerant civil code,1which makes a connection between the transcendental and the pragmatic planes of consciousness, and reconstructs a thesis about tolerance around human consciousness, which is collectivized and anchored in an acknowledged public space in society that is joined together psychologically as well as philosophically. Tolerance as consciousness can be regarded a necessary condition for playing the role of intentionality as stipulated by classical philosophy (Advaita Vedanta; buddhi, or intelligence as in Samkhya and Yoga). Aware of this ancient wisdom that accepts relativism as an impasse over some evaluative matter, Sen avoids the pitfalls of cultural relativism in tolerance by offering an argument that is based on the metaphysics of Advaita Vedanta and other religious and secular literature, and epitomizes an internationalizing virtue in tolerant traditions. I would examine some interconnected issues, such as the ethical “perimeter” of Sen’s philosophical observation of totalized value system and Indian tolerant attitudes in real life, etc., raising the broader question about the location of cultural identity in relation to supranational state organization. My chief argument is that Sen has been able to observe a connection between the Advaita Vedantic moral philosophy that informs that viewed from the Brahmanic perspective of absolute knowledge in unity, the apparent subject of duality is not the ultimate subject. My conclusion is that valuing of tolerance, individual liberty as well as civil rights is a particular contribution of Western thinking and philosophy; the Western advocates of these rights often provide ammunition to the non-Western critics of tolerance and human rights.

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Pugliese, Marc A. "Not with a Ten-Foot Pole?" Process Studies 50, no. 1 (2021): 45–66. http://dx.doi.org/10.5840/process20215014.

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This article brings together Alfred North Whitehead and Śaṅkara, the eminent eighth-century teacher of Advaita Vedanta, in a dialogue on causation. After arguing that comparative philosophical encounter is possible, the article investigates how Whitehead might benefit Śaṅkara in his critique of the Buddhist doctrine of momentariness and how Śaṅkara may assist Whitehead in responding to criticisms of his own doctrine of causation and his critique of Hume.

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Thayanithy, Murugu. "Advaita Doctrine and Unity." International Research Journal of Tamil 3, S-2 (April 30, 2021): 40–45. http://dx.doi.org/10.34256/irjt21s28.

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The idea of unity arises in the Vedas in the world of Indian philosophy. Though there is a natural worship, it is finally discovered that all the gods are the same power. In later times, all the deities were worshipped as Prajapati. The thought of unity continued to be immersed in the upanishads that finally arose in the Vedas. The lord was called Brahmma. In the period, Sankara has given importance to Advaita thought, in order to clarify the views found in the Upanishads. The Advaita theory speaks of the fact that it is a true object. That is The Brahman, and there is no defect in it. For this he speaks of vivatvatism, prativivavada, and avatarvatism. He is strongly presenting the idea that the world and life arise from the Brahmana. But the following principles of Vishitatvaita, Dvaita and Saiva saivism are the three truthful of the Lord, life and the world. But they too are willing to speak of the lord who is not less. In this way, we cansee that the advaita doctrine of Sankarar cannot be presented as a description of the doctrine by refusing or standing away. So all theories speak of a true object in the end, which is the object of the divine doctrine that is now widely worshipped throughout the world. The Vedas, Upanishads, Vedanta and Saiva siddhanta concepts are presented to the forefront of this article. The study is explained in a way that is compared with history to find out the truth of the study.

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Ferrer Mora, Hang. "No-dualidad en las sabidurías orientales." ENDOXA, no. 45 (June 8, 2020): 199. http://dx.doi.org/10.5944/endoxa.45.2020.23179.

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El presente artículo se centra en el concepto de no-dualidad en las sabidurías orientales. En primer lugar, se expondrán y comentarán sus definiciones y su relevancia en el pensamiento y la filosofía oriental. Tras analizar los diferentes significados de no-dualidad propuestos por Loy, se trazará su origen en el taoísmo, budismo, zen, hinduismo y vedanta advaita. Además, se examinarán los principales textos de las sabidurías orientales mencionadas anteriormente para encontrar posibles afirmaciones no-duales.

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Saha, Sukharanjan. "A Comparative Appraisal of Nyaya and Advaita Vedanta Theories of Perception." Journal of Indian Philosophy and Religion 19 (2014): 3–15. http://dx.doi.org/10.5840/jipr2014191.

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Saha, Sukharanjan. "A Comparative Appraisal of Nyaya and Advaita Vedanta Theories of Perception." Journal of Indian Philosophy and Religion 20 (2015): 3–15. http://dx.doi.org/10.5840/jipr2015201.

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Pskhu, Ruzana V. "Revelation as a Source of Knowledge in Vishishta-advaita-vedanta Yamunacarya." Philosophy of Religion: Analytic Researches 3, no. 1 (2019): 117–26. http://dx.doi.org/10.21146/2587-683x-2019-3-1-117-126.

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Vrajaprana, Pravrajika. "The Guru and His Queer Disciple." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 3 (December 10, 2010): 243–58. http://dx.doi.org/10.1558/post.v4i3.243.

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Christopher Isherwood’s engagement with Vedanta falls outside the frame of conventional readings, confronting the assumption that religion and homosexuality are mutually exclusive. Isherwood was a committed follower of Vedanta’s nondualistic philosophy (advaita), which provided a nonjudgmental basis for his spiritual aspirations. This approach was crucial for Isherwood since his acceptance of a spiritual ideal and practice was critically dependent upon how his homosexuality was accepted. Pivotal in Isherwood’s life was his relationship with Swami Prabhavananda, whose influence was as profound as that of E.M. Forster. Isherwood produced a considerable output of religious writings in his career, yet he has been neglected as a religious writer. This paper interrogates colonialist condescension towards Isherwood as a “Hindu,” typically opposing Western “reason” against Hindu “superstition.” The paper concludes by suggesting that Isherwood’s interpretation of Ramakrishna was not based upon a homosexualist hermeneutic, but rather one based on the freedom found in Guru Bhakti.

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Caamaño Piñeiro, María A. "Romain Rolland: une rencontre avec l'Inde." Çédille 11 (April 1, 2015): 69. http://dx.doi.org/10.21071/ced.v11i.5584.

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Este artículo aborda una temática prácticamente inexplorada por la crítica: la reflexión de Romain Rolland sobre la India. Pionero en estudios interculturales, Rolland sienta las bases metodológicas de una aproximación al estudio de la relación cultural entre Europa y la India. Tres textos fundamentales configuran el encuentro de Romain Rolland con la India, las biografías de Gandhi, de Ramkrishna y de Vivekananda, y los tres se construyen, tanto en el plano estilístico como en el conceptual, a partir de una lógica de la no-dualidad que coincide con la del Advaita Vedanta.

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Sharma, Arvind, and Richard King. "Early Advaita Vedanta and Buddhism: The Mahayana Context of the Gaudapadiya-Karika." Philosophy East and West 48, no. 4 (October 1998): 661. http://dx.doi.org/10.2307/1400023.

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Kaplan, S. "Grasping at Ontological Straws: Overcoming Reductionism in the Advaita Vedanta--Neuroscience Dialogue." Journal of the American Academy of Religion 77, no. 2 (June 1, 2009): 238–74. http://dx.doi.org/10.1093/jaarel/lfp019.

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Comans, Michael. "The Question of the Importance of Samadhi in Modern and Classical Advaita Vedanta." Philosophy East and West 43, no. 1 (January 1993): 19. http://dx.doi.org/10.2307/1399467.

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Sivakumar, K. S., and A. S. Viswanathan. "The Philosophical Base of Advaita Vedanta and its Relevance to Present Day Students." International Journal of Current Research and Academic Review 4, no. 4 (April 20, 2016): 74–79. http://dx.doi.org/10.20546/ijcrar.2016.404.009.

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Kripal, Jeffrey J. "Jīvanmukti in Transformation: Embodied Liberation in Advaita and Neo-Vedanta. Andrew O. Fort." Journal of Religion 80, no. 1 (January 2000): 172. http://dx.doi.org/10.1086/490599.

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Schilbrack, Kevin, and Arvind Sharma. "The Philosophy of Religion and Advaita Vedanta: A Comparative Study in Religion and Reason." Philosophy East and West 47, no. 4 (October 1997): 596. http://dx.doi.org/10.2307/1400305.

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Long, J. D. "Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry. By Leesa S. Davis." Journal of Hindu Studies 5, no. 3 (September 29, 2012): 302–4. http://dx.doi.org/10.1093/jhs/his037.

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Fort, Andrew O. "First Steps in Vedanta, Vedantic Texts For Beginners: Sadananda's Vedantasara, Baladeva's Prameya-Ratnaval, and a Brief Overview of Advaita Vedanta By Dinesh Chandra Bhattacharya Shastri - By Neal Delmonico." Religious Studies Review 32, no. 1 (January 2006): 62–63. http://dx.doi.org/10.1111/j.1748-0922.2006.00045_11.x.

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Marsh, Victor. "Advaita Vedanta and the Repositioning of Subjectivity in the Life-writing of Christopher Isherwood, "Homosexualist"." Theology & Sexuality 15, no. 1 (September 30, 2009): 97–120. http://dx.doi.org/10.1558/tse.v15i1.97.

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Loy, David R. "Review of Leesa S. Davis, Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry." Sophia 51, no. 2 (February 14, 2012): 323–25. http://dx.doi.org/10.1007/s11841-012-0297-1.

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Mishra, Godabarisha. "New Perspectives on Advaita Vedanta: Essays in Commemoration of Professor Richard de Smet, SJ (review)." Philosophy East and West 55, no. 4 (2005): 610–16. http://dx.doi.org/10.1353/pew.2005.0040.

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Milne, Joseph. "ECKHART AND THE PROBLEM OF CHRISTIAN NON-DUALISM: A COMPARATIVE STUDY OF ECKHART AND ADVAITA VEDANTA." Eckhart Review 2, no. 1 (March 1993): 32–43. http://dx.doi.org/10.1179/eck_1993_2_1_003.

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Kakkar, Shiva. "The goblet and two faces." Learning Organization 26, no. 4 (May 13, 2019): 412–24. http://dx.doi.org/10.1108/tlo-04-2018-0052.

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Purpose Paradox theory looks at ambidexterity as a set of paradoxical yet interrelated demands. A form of response to such paradoxes is transcendence. Currently, there is limited understanding of the concept among researchers. Using concepts from the Indian philosophy of Advaita Vedanta, this paper aims to provide a deeper understanding of transcendence, highlight some of the epistemological challenges it presents and suggest ways in which the concept can be used by practitioners and ambidexterity researchers. Design/methodology/approach The paper uses concepts and theories from advaitic episteme to look at concepts of paradox and transcendence. The method of adhyaropa–apavada is introduced as a way to help individuals get a transcendental perspective of paradoxes. The application of the method is demonstrated using secondary data from published research on ambidexterity management. Findings It is postulated that transcendence is an “intuitive experience” born out of reflexive thinking. The dialectic of adhyaropa–apavada (affirmation followed by recension) is suggested as a pedagogical tool that can promote reflexive thinking. Originality/value The paper significantly adds to the theoretical understanding of paradoxes and transcendence in ambidexterity literature. The paper also makes a strong pedagogical contribution to literature by suggesting the dialectic of adhyaropa–apavada that can be used by managers to promote reflexive thinking among subordinates when faced with paradoxical situations.

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Verrier, Monique M. "A Psychospiritual Exploration of the Transpersonal Self as the Ground of Healing." Religions 12, no. 9 (September 5, 2021): 725. http://dx.doi.org/10.3390/rel12090725.

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This paper focuses on the transpersonal Self as the psychological and spiritual healing factor in psychotherapy and addiction recovery, and illustrates the importance of bringing awareness of the Self and the energy of wholeness into focus with clients in the therapeutic process. The concept and experience of Self is explored through the psychospiritual therapeutic model of Internal Family Systems and through a spiritual lens of the nondual wisdom traditions derived from Advaita Vedanta and aspects of Kashmir Shaivism. Obstacles to the recognition of Self, approaches to facilitating this recognition, and the therapeutic benefits of knowing the essential Self are examined through the author’s personal experience with these models and their use in overcoming depression, anxiety, eating disorders and addiction. Psychotherapeutic interventions that support making contact with the Self are examined as well as the implications of Self-knowing on personal relationships, behavior and inner experiences, as well as how one relates to others and the world.

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Hyoyeop Park. "The Right Understanding on the Virtual Reality and The Cancellation of Virtual Desire : A Model of Advaita vedAnta." Journal of Indian Philosophy ll, no. 23 (August 2007): 147–78. http://dx.doi.org/10.32761/kjip.2007..23.006.

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Marsh, Victor E. "The Disobedient Subject." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 3 (December 10, 2010): 259–301. http://dx.doi.org/10.1558/post.v4i3.259.

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In conservative religious discourse, “homosexuality” is configured as mutually incompatible with a sincere engagement in religious belief and praxis, and the subject positionings common within the gay liberation project have tended to reinforce the opposition. Here I suggest how some marginalized subjectivities have liberated themselves from the toxic representations of hostile discourses by exploring new possibilities for being and becoming that are distinctly different from those provided by dominant, heteronormative models of identity, especially those held in place by conventional religious teaching. From recent literary theory I adopt the notion of self as a constructed narrative, and examine the extent to which the emerging genre of “queer spiritual autobiography” (Stewart 2002), in particular, contributes to a reverse discourse, becoming a site for contestation and resistance. First-person testimony in the form of memoir and autobiographical writing takes up the project of renarrativizing the self and disrupting authorized versions of male identity, spirituality and sexuality. I illustrate this through the work of the British expatriate writer Christopher Isherwood, a seminal proponent of the genre, to delineate how the positioning of self is renegotiated in queer spiritual autobiography. I draw attention to the integrative potential that Isherwood found in particular teachings and practices of Advaita Vedanta, in which he was trained by his spiritual teacher, that are often misunderstood in Isherwood scholarship. The impact of Vedanta on Isherwood’s textual personae, his experiments with first-person point of view, his interrogation of the problematics of writing religion, and a sustained engagement with a religious inquiry and praxis not predicated on a repudiation of his sexuality, all contribute to make him a writer of exemplary interest today.

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Journal articles on the topic 'Vedanta Advaita'

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