Nonduality
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Nonduality is the nature of reality according to teachings (generally originating in Asia) such as Advaita, Buddhism and Dzogchen, and probably Taoism as well. Western philosophy includes an (unrelated) intellectual tradition of nondualism, known more commonly as monism.
While attitudes towards the experience of duality and self may vary, nondual traditions converge on the view that experience does not imply an "I".
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In 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).
In Dzogchen
Dzogchen is a relatively esoteric (to date) tradition concerned with the "natural state", and emphasizing direct experience. It is independent, yet closely allied with the Buddhism of Tibet, particularly the Nyingma lineage and the Maha Ati teachings. In Dzogchen, the primordial state, the state of nondual awareness, is called rigpa.
In 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, a well-known of modern times, 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 nondual awareness is called jnana.
In 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".
See also
External Links
- Dzogchen Practice in Everyday Life by HH Dilgo Khyentse Rinpoche (http://www.nyingma.com/dzogchen1.htm)
- Rigpa, Non-dual Awareness (http://www.meaningoflife.i12.com/rigpa.htm)
A Western approach to nonduality:
- Tony Parsons - Welcome to The Open Secret (http://www.theopensecret.com/)
- Nathan Gill (http://www.nathangill.com/)
- Sailor Bob Adamson (http://members.iinet.net.au/~adamson7/)
References
- 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.