Nondualism information

Nondualism includes a number of philosophical and spiritual traditions that emphasize the absence of fundamental duality or separation in existence.^[1] This viewpoint questions the boundaries conventionally imposed between self and other, mind and body, observer and observed,^[2] and other dichotomies that shape our perception of reality. As a field of study, nondualism delves into the concept of nonduality^[2] and the state of nondual awareness,^[3]^[4] encompassing a diverse array of interpretations, not limited to a particular cultural or religious context; instead, nondualism emerges as a central teaching across various belief systems, inviting individuals to examine reality beyond the confines of dualistic thinking.

What sets nondualism apart is its inclination towards direct experience as a path to understanding. While intellectual comprehension has its place, nondualism emphasizes the transformative power of firsthand encounters with the underlying unity of existence. Through practices like meditation and self-inquiry, practitioners aim to bypass the limitations of conceptual understanding and directly apprehend the interconnectedness that transcends superficial distinctions.^[5] This experiential aspect of nondualism challenges the limitations of language and rational thought, aiming for a more immediate, intuitive form of knowledge.

Nondualism is distinct from monism,^[6] another philosophical concept that deals with the nature of reality. While both philosophies challenge the conventional understanding of dualism, they approach it differently. Nondualism emphasizes unity amid diversity. In contrast, monism posits that reality is ultimately grounded in a singular substance or principle, reducing the multiplicity of existence to a singular foundation. The distinction lies in their approach to the relationship between the many and the one.^[7]

Each nondual tradition presents unique interpretations of nonduality. Advaita Vedanta, a school of thought within Hindu philosophy, focuses on the realization of the unity between the individual self (Ātman) and the ultimate reality (Brahman).^[8] In Zen Buddhism, the emphasis is on the direct experience of interconnectedness that goes beyond conventional thought constructs. Dzogchen, found in Tibetan Buddhism, highlights the recognition of an innate nature free from dualistic limitations.^[9] Taoism embodies nondualism by emphasizing the harmony and interconnectedness of all phenomena, transcending dualistic distinctions,^[10]^[11] towards a pure state of awareness free of conceptualizations.^[12]

^ Loy 1997, pp. 178, 185.
^ ^a ^b Loy 1997.
^ Hanley, Nakamura & Garland 2018.
^ Josipovic 2019.
^ Grimes 1996, p. 15.
^ Roberts, M. V. (2010). Dualities: A Theology of Difference. Presbyterian Publishing Corporation. ISBN 9780664234492. p. 21. Discusses why Advaita Vedanta is nondual while Kashmir Shaivism is monist.
^ Bowes, P. (2021). The Hindu Religious Tradition: A Philosophical Approach. Taylor & Francis. ISBN 9781000216097 "There is a subtle difference in philosophical implications of these two terms 'monism' and 'non-dualism'. 'Monism' may be thought to have a numerical implication, one as against the many, and here unity may appear to be numerical. 'Non-dualism' has no numerical implication, things are not different from one another, or not two, from the point of view of seeing the divine essence present in all things, but their numerical manyness need not be in question in any way. The Upanisads concern themselves with the non-dual divine essence of the universe, but they in no way reject the numerical manyness in order to preach non-dualism."
^ Loy 2012, p. 17.
^ McCagney (1997), pp. 40–41.
^ Jin, Guo Yong (2018). Mysteries of Dao De Jing (Tao Te Ching) Revealed. United States: Balboa Press AU.
^ Kohn, Livia (2009). Introducing Daoism. United States: Journal of Buddhist Ethics, 39-40.
^ Eppert, Claudia, et al. (2015). "Intercultural philosophy and the nondual wisdom of ‘basic goodness’: Implications for contemplative and transformative education". Journal of Philosophy of Education, 49(2), 276.

[FOOTNOTELoy1997178,_185-1] Loy 1997, pp. 178, 185.

[FOOTNOTELoy1997-2] Loy 1997.

[FOOTNOTEHanleyNakamuraGarland2018-3] Hanley, Nakamura & Garland 2018.

[FOOTNOTEJosipovic2019-4] Josipovic 2019.

[FOOTNOTEGrimes199615-5] Grimes 1996, p. 15.

[6] Roberts, M. V. (2010). Dualities: A Theology of Difference. Presbyterian Publishing Corporation. ISBN 9780664234492. p. 21. Discusses why Advaita Vedanta is nondual while Kashmir Shaivism is monist.

[7] Bowes, P. (2021). The Hindu Religious Tradition: A Philosophical Approach. Taylor & Francis. ISBN 9781000216097 "There is a subtle difference in philosophical implications of these two terms 'monism' and 'non-dualism'. 'Monism' may be thought to have a numerical implication, one as against the many, and here unity may appear to be numerical. 'Non-dualism' has no numerical implication, things are not different from one another, or not two, from the point of view of seeing the divine essence present in all things, but their numerical manyness need not be in question in any way. The Upanisads concern themselves with the non-dual divine essence of the universe, but they in no way reject the numerical manyness in order to preach non-dualism."

[FOOTNOTELoy201217-8] Loy 2012, p. 17.

[FOOTNOTEMcCagney199740–41-9] McCagney (1997), pp. 40–41.

[10] Jin, Guo Yong (2018). Mysteries of Dao De Jing (Tao Te Ching) Revealed. United States: Balboa Press AU.

[11] Kohn, Livia (2009). Introducing Daoism. United States: Journal of Buddhist Ethics, 39-40.

[12] Eppert, Claudia, et al. (2015). "Intercultural philosophy and the nondual wisdom of ‘basic goodness’: Implications for contemplative and transformative education". Journal of Philosophy of Education, 49(2), 276.

Nondualism information

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