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Nondualism is the belief that dualism or dichotomy are illusory phenomenae. Examples of dualisms include self/other, mind/body, male/female, good/evil, active/passive, and many others. A nondual philosophical or religious perspective or theory maintains that there is no fundamental distinction between mind and matter, or that the entire phenomenological world is an illusion (with the reality being described variously as the Void, the Is, Emptiness, or the Mind of God).

Many traditions (generally originating in Asia) state that the true nature of reality is non-dualistic, and that these dichotomies are either unreal or (at best) inaccurate conveniences. While attitudes towards the experience of duality and self may vary, nondual traditions converge on the view that experience does not imply an "I".

In Western philosophy, nondual views are often called monism. Many postmodern theories also assume that the dichotomies traditionally used are invalid or inaccurate. For example, one typical form of deconstruction is the critique of binary oppositions within a text while problematization questions the context or situation in which common myths such as dualisms occur. Nondualistic beliefs also include monism and pluralism.

Terminology

The term "nondual" is a literal translation of the Sanskrit term Advaita.

In the context of postmodern feminism and Tibetan Buddhism, Anne Carolyn Klein (1995, p.151), defines "dualism" as "an opposition that presumes a differance or tension that goes beyond taking account of qualities unique to logically related categories, for example, subject and object, sacred and profane, or enlightened or unenlightened." She defines cognitive, ontological, and evolutionary nondualism. Simultaneous perception of self and other or joining of subject and object, simultaneous perception of one's conditioned and unconditioned aspects, and one's potential or inherent enlightenment, respectively.

Nondualistic world views

To the Nondualist, reality is ultimately neither physical nor mental. Instead, it is an ineffable state or realization. This ultimate thing can be called "Spirit" (Aurobindo), "Brahman" (Shankara), "God", "The One", "The All" (Plotinus), "The Self" (Ramana Maharshi), "The Absolute" (Schelling) or simply "The Nondual" (Bradley). Ram Dass calls it the "third plane"—any phrase will be insufficient, he maintains, so any phrase will do.

It must be pointed out that technically there can be no such thing as a nondual view or theory or experience, only a realization of Oneness or nonduality. That is to say, nonduality can only be achieved through experiencing it, which is often described in words as a mystical union with all. Thus, technically, there cannot truly be a verbal account of this union, only words that insufficiently point to the realization.

Nondual religious and spiritual traditions

Zen

Zen, either in isolation or as a spiritual belief (Zen Buddhism), is a tradition or philosophy which is non-dual. It can be considered a religion, a philosophy, or simply a practice depending on one's perspective. It has also been described as a way of life, work, and an art form.

Buddhism

In the Buddhist canon, the Diamond Sutra presents an accessible nondual view of "self" and "beings", while the Heart Sutra asserts shunyata — the "emptiness" of all "things". The fullest philosophical exposition is the Madhyamaka; by contrast many laconic pronouncements are delivered as koans. Advanced views and practices are found in the Mahamudra and Maha Ati, which emphasize the vividness and spaciousness of nondual awareness.

Not Two, Not One

Mahayana Buddhism, in particular, tempers the view of nonduality (wisdom) with respect for the experience of duality (compassion) — ordinary dualistic experience, populated with selves and others (sentient beings), is tended with care, always "now". This approach is itself regarded as a means to disperse the confusions of duality (i.e. as a path). In Theravada, that respect is expressed cautiously as non-harming, while in the Vajrayana, it is expressed boldly as enjoyment (especially in tantra).

Theravada

It is, however, important to note that Theravada denies the principle of nonduality. In Dhamma and Non-duality, Bhikkhu Bodhi states the following:

"At the peak of the pairs of opposites stands the duality of the conditioned and the Unconditioned: samsara as the round of repeated birth and death wherein all is impermanent, subject to change, and liable to suffering, and Nibbana as the state of final deliverance, the unborn, ageless, and deathless. Although Nibbana, even in the early texts, is definitely cast as an ultimate reality and not merely as an ethical or psychological state, there is not the least insinuation that this reality is metaphysically indistinguishable at some profound level from its manifest opposite, samsara. To the contrary, the Buddha's repeated lesson is that samsara is the realm of suffering governed by greed, hatred, and delusion, wherein we have shed tears greater than the waters of the ocean, while Nibbana is irreversible release from samsara, to be attained by demolishing greed, hatred, and delusion, and by relinquishing all conditioned existence."

Dzogchen

Dzogchen is a relatively esoteric (to date) tradition concerned with the "natural state", and emphasizing direct experience. This tradition is found in the Nyingma tradition of Tibetan Buddhism, where it is classified as the highest of this lineages nine yanas, or vehicles of practice. Similar teachings are also found in the non-Buddhist Bon tradition. In Dzogchen, the primordial state, the state of nondual awareness, is called rigpa.

Advaita

Advaita (Sanskrit a, not; dvaita, dual) is a nondual tradition from India, with Advaita Vedanta as its philosophical arm. The theory was first consolidated by Sri Adi Shankaracharya in the 8th century AD. Adherents to this theory of the nature of the soul (Brahman) are known as Smartha's.

According to Ramana Maharshi, the jnani (one who has realised the Self) sees no individual ego, and does not regard himself (or anyone else) as a "doer" of actions. The state of recognition is called jnana which means "knowledge" or "wisdom" reffering to the idea that in this state of being, one is constantly aware of the the Self. Bob Adamson (Melbourne, Australia), once a student of Sri Nisargadatta Maharaj who belonged to the Navanath Sampradaya lineage says that a 'Jnani' is the 'knowing presence' which abides with all (of us) yet this knowing is seemingly covered over by identification with the 'minds content'. However, teachers like Adamson point to the fact that the content of the mind is known, recognized by a prescence or awareness that is independent of the minds content.

Taoism

Taoism's wu wei (Chinese wu, not; wei, doing) is a term with various translations (e.g. inaction, non-action, nothing doing, without ado) and interpretations designed to distinguish it from passivity. From a nondual perspective, it refers to activity that does not imply an "I".

Individuals subscribing to a non-dual view of reality

Ancient Western philosophers

• Plotinus

Modern Western philosophers

• F. H. Bradley
• Ken Wilber
• David R Hawkins

Asian philosophers and spiritual leaders

• Nagarjuna
• Shankaracharya
• Aurobindo
• Ramana Maharshi
• Nisargadatta Maharaj
• Ramesh Balsekar

Authors

• Richard Bach
• Kahlil Gibran

Musicians

• Stuart Davis

See also

• Advaita
• shunyata
• Diamond Sutra
• Heart Sutra
• Hinayana
• A Course in Miracles
• Enlightenment

External links

• Dzogchen Practice in Everyday Life by HH Dilgo Khyentse Rinpoche
• Rigpa, Non-dual Awareness
• Sentient.org
• Ramesh Baleskar's website

Western approachs to nonduality:

• Tony Parsons - Welcome to The Open Secret
• Nathan Gill
• Sailor Bob Adamson
• The Atma Institute, CA
• greaterreality.com (contains a mixture of nondual, science and new age)

Source

• Klein, Anne Carolyn (1995). Meeting the Great Bliss Queen: Buddhists, Feminists, and the Art of the Self. Boston, Beacon Press. ISBN 0807073067.

References

• Baleskar, Ramesh (1999). Who cares?
• Castaneda, Carlos (1987). The Power of Silence. New York: Simon and Schuster. ISBN 0-671-50067-8.
• Godman, David (Ed.) (1985). Be As You Are: The Teachings of Sri Ramana Maharshi. London: Arkana. ISBN 0-14-019062-7.
• HH The Dalai Lama (2000). Dzogchen: The Heart Essence of the Great Perfection. Ithaca: Snow Lion Publications. ISBN 1-55939-157-X.
• Kongtrül, Jamgön (1992). Cloudless Sky: The Mahamudra Path of The Tibetan Buddhist Kagyü School. Boston: Shambhala Publications. ISBN 0-87773-694-4.
• Norbu, Namkhai (1993). The Crystal and the Way of Light: Sutra, Tantra and Dzogchen. London: Arkana. ISBN 0-14-019314-6.
• Trungpa, Chögyam (1987). Cutting Through Spiritual Materialism. Boston: Shambhala Publications. ISBN 0-87773-050-4.
• Watson, Burton (Trans.) (1968). The Complete Works of Chuang Tzu. New York: Columbia University Press. ISBN 0-231-03147-5.

• Buddhist philosophical concepts
• Postmodern theory