The term "nondual" (meaning "not two") can refer to a belief Belief is the psychological state in which an individual holds a proposition or premise to be true, condition, theory In philosophy, theory refers to contemplation or speculation, as opposed to action. Theory is especially often contrasted to "practice" (Greek praxis, πρᾶξις) which is a concept that in its original Aristotelian context referred to actions done for their own sake. The other type of actions are those "technical" ones done, practice, or quality A quality is an attribute or a property. Attributes are ascribable, by a subject, whereas properties are possessible. Some philosophers assert that a quality cannot be defined. In contemporary philosophy, the idea of qualities and especially how to distinguish certain kinds of qualities from one another remains controversial. The school of thought Nondualism (or Advaita Advaita Vedanta is considered as the most influential sub-school of the Vedānta (literally, end or the goal of the Vedas, Sanskrit) school of Hindu philosophy. Other sub-schools of Vedānta are Dvaita and Viśishṭādvaita. Advaita (literally, non-duality) is a monistic system of thought. "Advaita" refers to the identity of the Self () has been linked with "Monism Monism is any philosophical view which holds that there is unity in a given field of inquiry, where this is not to be expected. Thus, some philosophers may hold that the universe is really just one thing, despite its many appearances and diversities; or theology may support the view that there is one God, with many manifestations in different" or "qualified monism" with which it is sometimes confused (even conflated Conflation occurs when the identities of two or more individuals, concepts, or places, sharing some characteristics of one another, become confused until there seems to be only a single identity — the differences appear to become lost. In logic, the practice of treating two distinct concepts as if they were one does often produce error or). However, the general concept of "nonduality" is now a pervasive paradigm The word paradigm has been used in linguistics and science to describe distinct concepts. It comes from Greek "παράδειγμα" (paradeigma), "pattern, example, sample" from the verb "παραδείκνυμι" (paradeiknumi), "exhibit, represent, expose" and that from "παρά" (para), " in Western scholarship throughout diverse academic disciplines. Michaelson (2009: p. 130) writes:"Conceptions of nonduality evolve historically."^[1]

Etymology

"Nondualism", "nonduality" and "nondual" are terms that have entered the English language from literal English renderings of "advaita" (Sanskrit: not-dual) subsequent to the first wave of English translations of the Upanishads The Upanishads are Hindu scriptures that constitute the core teachings of Vedanta. They do not belong to any particular period of Sanskrit literature: the oldest, such as the Brhadaranyaka and Chandogya Upanishads, date to the late Brahmana period (around the middle of the first millennium BCE), while the latest were composed in the medieval and commencing with the work of Müller Friedrich Max Müller , more regularly known as Max Müller, was a German philologist and Orientalist, one of the founders of the western academic field of Indian studies and the discipline of comparative religion. Müller wrote both scholarly and popular works on the subject of Indology, a discipline he introduced to the British reading public, (1823–1900), in the monumental Sacred Books of the East The Sacred Books of the East is a monumental 50-volume set of English translations of Asian religious writings, edited by Max Müller and published by the Oxford University Press between 1879 and 1910. It incorporates the essential sacred texts of Hinduism, Buddhism, Taoism, Confucianism, Zoroastrianism, Jainism, and Islam (1879), who rendered "advaita" as "Monism Monism is any philosophical view which holds that there is unity in a given field of inquiry, where this is not to be expected. Thus, some philosophers may hold that the universe is really just one thing, despite its many appearances and diversities; or theology may support the view that there is one God, with many manifestations in different" under influence of the then prevailing discourse of English translations of the Classical Tradition of the Ancient Greeks Ancient Greek is the historical stage in the development of the Greek language spanning the Archaic , Classical (c. 5th–4th centuries BC), and Hellenistic (c. 3rd century BC – 6th century AD) periods of ancient Greece and the ancient world. It is predated in the 2nd millennium BC by Mycenaean Greek. Its Hellenistic phase is known as Koine (& such as Thales Thales of Miletus was a pre-Socratic Greek philosopher from Miletus in Asia Minor, and one of the Seven Sages of Greece. Many, most notably Aristotle, regard him as the first philosopher in the Greek tradition. According to Bertrand Russell, "Western philosophy begins with Thales." Thales attempted to explain natural phenomena without (624 BCE–c.546 BCE) and Heraclitus Heraclitus of Ephesus was a pre-Socratic Greek philosopher, a native of the Greek city Ephesus, Ionia, on the coast of Asia Minor. He was of distinguished parentage. Little is known about his early life and education, but he regarded himself as self-taught and a pioneer of wisdom. From the lonely life he led, and still more from the riddling (c.535 BCE–c.475 BCE). The first usage of the terms are yet to be attested. The English term "nondual" was also informed by early translations of the Upanishads in Western languages other than English from 1775 Year 1775 was a common year starting on Sunday (link will display the full calendar) of the Gregorian calendar (or a common year starting on Thursday of the 11-day slower Julian calendar). The term "nondualism" and the term "advaita" from which it originates are polyvalent Polyvalent is a synonym for multivalent and denotes something which has many values, meanings or appeals. The metaphoric origin of valent is derived from valency in chemistry and by metaphoric attribution, may now connote a "subtle, polyvalent allegory". In chemistry the terms polyvalent or multivalent can be used to refer to species terms. The English word's origin is the Latin Latin or sometimes Roman is an Italic language originally spoken in Latium and Ancient Rome. Although often considered a dead language, in view of the fact that it has no native, fluent speakers, Latin continues to be taught in schools and has been, and currently is, used in the process of new word production in modern languages from many duo meaning "two" prefixed with "non-" meaning "not".

Nondualism and Eastern philosophy

Pritscher (2001: p. 16) attributes a salient view on nondual realization to Loy (b.1947), an author of a work on comparative philosophy of nondual theologies i.e. Loy (1988)^[2]:

"According to David Loy, when you realize that the nature of your mind and the [U]niverse are nondual, you are enlightened."^[3]

Loy (1988: p. 3) contrasts his view of the historicity of nonduality in some of its evocations in the experience of the peoples of The East Asia is the world's largest and most populous continent, located primarily in the eastern and northern hemispheres. It covers 8.6% of the Earth's total surface area and with approximately 4 billion people, it hosts 60% of the world's current human population. During the 20th century Asia's population nearly quadrupled and The West as follows:

"...[the seed of nonduality] however often sown, has never found fertile soil [in the West], because it has been too antithetical to those other vigorous sprouts that have grown into modern science and technology. In the Eastern tradition...we encounter a different situation. There the seeds of seer-seen nonduality not only sprouted but matured into a variety (some might say a jungle) of impressive philosophical species. By no means do all these [Eastern] systems assert the nonduality of subject and object, but it is significant that three which do - Buddhism, Vedanta and Taoism - have probably been the most influential."^[4]

Nelson (1951: p. 51-52) cites Radhakrishnan's The Principal Upanishads (1953) where Radhakrishnan Dr. Sarvepalli Radhakrishnan, OM, FBA ; (5 September 1888 – 17 April 1975) was an Indian philosopher and statesman. He was the first Vice-President of India (1952–1962), and also went on to be the second President of India (1962–1967) renders a passage of the Bṛhadāraṇyaka Upaniṣad (verse 1.4.16) which demonstrates a theme that one becomes transpersonally Transpersonal psychology is a form of psychology that studies the transpersonal, self-transcendent or spiritual aspects of the human experience identified with, or nondual Nondualism is the implication that things appear distinct while not being separate. The word's origin is the Latin duo meaning "two". The term can refer to a belief, condition, theory, practice, or quality. The academic disciplines that study Nondualism in its spiritual permutations and cultural evocations are Transpersonal Psychology to, or develops qualities associated with that to which one is engaged, worships or holds holy and though it is translated with a male pronominal it may be understood as not being gender-specific:

"Now this self, verily, is the world of all beings. In so far as he makes offerings and sacrifices, he becomes the world of the gods. In so far as he learns (the Vedas), he becomes the world of the seers. In so far as he offers libations to the fathers and desires offspring, he becomes the world of the fathers. In so far as he gives shelter and food to men, he becomes the world of men. In so far as he gives grass and water to the animals, he becomes the world of animals. In so far as beasts and birds, even to the ants find a living in his houses he becomes their world. Verily, as one wishes non-injury for his own world, so all beings with non-injury for him who has this knowledge. This, indeed, is known and well investigated."^[5]

Transpersonal psychology

Theriault (2005) in a thesis explores comparative non-dual experience and the psycho-spiritual mechanisms that bring the awareness about.^[6] Lewis (2007) in her thesis explores a number of specific women's experiences on their journey to wholeness and healthfulness in the nondual path of Tantra Tantra , anglicised tantricism or tantrism or tantram, is an esoteric current of Hinduism post-sexual trauma and identifies common themes.^[7]

Nondualism versus monism

The philosophical concept of monism Monism is any philosophical view which holds that there is unity in a given field of inquiry, where this is not to be expected. Thus, some philosophers may hold that the universe is really just one thing, despite its many appearances and diversities; or theology may support the view that there is one God, with many manifestations in different is similar to nondualism. Indeed, the terms are used as congruent by many scholars. Some forms of monism hold that all phenomena A phenomenon , plural phenomena, is any observable occurrence. In popular usage, a phenomenon often refers to an extraordinary event. In scientific usage, a phenomenon is any event that is observable, however commonplace it might be, even if it requires the use of instrumentation to observe it. For example, in physics, a phenomenon may be a are actually of the same substance Substance theory, or substance attribute theory, is an ontological theory about objecthood, positing that a substance is distinct from its properties. This is part of essentialism in that ousia as a substance can also be a descriptor of an object's being and/or nature. As substance or ousia is a permanent property of an object without which the. Other forms of monism including attributive monism and idealism are similar concepts to nondualism. Nondualism proper holds that different phenomena are inseparable or that there is no hard line between them, but not that they are the same. The distinction between these two types of views is considered critical in Zen Zen is a school of Mahāyāna Buddhism. The Japanese word Zen is derived from the Chinese word Chán, which in turn is derived from the Sanskrit word dhyāna, which means "meditation" or "meditative state.", Madhyamika Madhyamaka is a Buddhist Mahāyāna tradition systematized by Nāgārjuna. Nāgārjuna may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the āgamas. To Nāgārjuna the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system. The tradition and its, and Dzogchen According to Tibetan Buddhism and Bön, Dzogchen is the natural, primordial state or natural condition of the mind, and a body of teachings and meditation practices aimed at realizing that condition. Dzogchen, or "Great Perfection", is a central teaching of the Nyingma school also practiced by adherents of other Tibetan Buddhist sects, all of which are nondualisms proper. Some later philosophical approaches also attempt to undermine traditional dichotomies, with the view they are fundamentally invalid or inaccurate. For example, one typical form of deconstruction Deconstruction is an approach, introduced by French philosopher Jacques Derrida, which rigorously pursues the meaning of a text to the point of exposing the contradictions and internal oppositions upon which it is apparently founded and showing that those foundations are irreducibly complex, unstable, or impossible. It is an approach that may be is the critique of binary oppositions within a text while problematization Problematization of a term, writing, opinion, ideology, identity, or person is to consider the concrete or existential elements of those involved as challenges (problems) that invite the people involved to transform those situations. It is a way of defamiliarization of common sense questions the context or situation in which concepts such as dualisms occur.

Daniélou (1907–1994) opines that "nondualism" is "dangerous" as it "rests" on "monism":

"The term "nondualism" has proved, in many instances, to be a dangerous one, since it can easily be thought to rest on a monistic concept. The Hindu philosophical schools which made an extensive use of this term opened the way for religious monism, which is always linked with a "humanism" that makes of man the center of the universe and of "god" the projection of the human ego into the cosmic sphere. Monism sporadically appears in Hinduism as an attempt to give a theological interpretation to the theory of the substrata.... Nondualism was, however, to remain a conception of philosophers. It never reached the field of common religion."^[8]

Nondualism versus solipsism

Nondualism superficially resembles solipsism Solipsism is the philosophical idea that only one's own mind is sure to exist. Solipsism is an epistemological or ontological position that knowledge of anything outside one's own specific mind is unjustified. The external world and other minds cannot be known and might not exist. In the history of philosophy, solipsism has served as a skeptical, but from a nondual perspective solipsism mistakenly fails to consider subjectivity Subjectivity refers to a person's perspective or opinion, particular feelings, beliefs, and desires. In philosophy, the term can either be contrasted with or linked with objectivity itself. Upon careful examination of the referent Philosophy of language is the reasoned inquiry into the nature, origins, and usage of language. As a topic, the philosophy of language for analytic philosophers is concerned with four central problems: the nature of meaning, language use, language cognition, and the relationship between language and reality. For continental philosophers, however, of "I," I is the first-person, singular personal pronoun (subject case) in Modern English. It is used to refer to one's self and is usually capitalized, although other pronouns, like he or she are not capitalized i.e. one's status as a separate observer of the perceptual field, one finds that one must be in as much doubt about it, too, as solipsists are about the existence of other minds The problem of other minds has traditionally been regarded as an epistemological challenge raised by the skeptic. The challenge may be expressed as follows: given that I can only observe the behaviour of others, how can I know that others have minds? The thought behind the question is that no matter how sophisticated someone's behaviour is, and the rest of "the external world." (One way to see this is to consider that, due to the conundrum posed by one's own subjectivity becoming a perceptual object to itself, there is no way to validate one's "self-existence Self-concept is a multi-dimensional construct that refers to an individual's perception of "self" in relation to any number of characteristics, such as academics , gender roles and sexuality, racial identity, and many others. While closely related with self-concept clarity (which "refers to the extent to which self-knowledge is" except through the eyes of others—the independent existence of which is already solipsistically suspect!) Nondualism ultimately suggests that the referent Philosophy of language is the reasoned inquiry into the nature, origins, and usage of language. As a topic, the philosophy of language for analytic philosophers is concerned with four central problems: the nature of meaning, language use, language cognition, and the relationship between language and reality. For continental philosophers, however, of "I" is in fact an artificial construct (merely the border separating "inner" from "outer," in a sense), the transcendence of which constitutes enlightenment Nirvāna (Sanskrit: निर्वाण; Pali: निब्बान ; Prakrit: णिव्वाण) is a central concept in Indian religions. In sramanic thought, it is the state of being free from suffering (or dukkha). In Hindu philosophy, it is the union with the Supreme being through Moksha. The word literally means "blowing out".

Metaphors for nondualisms

"Buddhism has refined various methods to observe consciousness from the first person perspective for two thousand years. Therefore it is meaningful to bring the explanation models of Tibetan Buddhism into a cross cultural dialogue."^[9]

• Jewel Net of Indra, Avatamsaka Sutra The Avataṃsaka Sūtra is one of the most influential Mahayana Sutras of East Asian Buddhism. The title is rendered in English as Flower Garland Sutra, Flower Adornment Sutra, or Flowers Ornament Scripture
• Blind men and an elephant
• Eclipse An eclipse is an astronomical event that occurs when one celestial object moves into the shadow of another. When an eclipse occurs within a stellar system, such as the Solar System, it forms the alignment of three or more celestial bodies in the same gravitational system along a straight line^[10]
• Hermaphrodite In biology, a hermaphrodite is an animal or plant that has reproductive organs normally associated with both male and female sexes. . Many taxonomic groups of animals , do not have separate sexes. In these groups, hermaphroditism is a normal condition, enabling a form of sexual reproduction in which both partners can act as the "female", e.g. Ardhanārīśvara
• Mirror A mirror is a shiny object with at least one reflective surface. The most familiar type of mirror is the plane mirror, which has a flat surface. Curved mirrors are also used, to produce magnified or diminished images or focus light or simply distort the reflected image and reflections Reflection is the change in direction of a wavefront at an interface between two different media so that the wavefront returns into the medium from which it originated. Common examples include the reflection of light, sound and water waves. The law of reflection says that for specular reflection the angle at which the wave is incident on the, as a metaphor for the continuum of the subject-object in the mirror-the-mind and the interiority of perception and its illusion of projected exteriority
• Great Rite
• Sacred marriage
• Marriage Marriage is a social union or legal contract between individuals that creates kinship. It is an institution in which interpersonal relationships, usually intimate and sexual, are acknowledged in a variety of ways, depending on the culture or subculture in which it is found. Such a union may also be called matrimony, while the ceremony that marks
• Sexual union, as well as orgasm
• Water-and-wave, Awakening of Mahayana Faith
• Nonduality of rays-of-the-sun or sunrays from the Sun The Sun is the star at the center of the Solar System. It has a diameter of about 1,392,000 kilometers , about 109 times that of Earth, and its mass (about 2 × 1030 kilograms, 330,000 times that of Earth) accounts for about 99.86% of the total mass of the Solar System. About three quarters of the Sun's mass consists of hydrogen, while the rest is, Lankavatara Sutra
• A lamp that self-illuminates as it illumines, for apperception Apperception is a term that can describe various aspects of perception and consciousness in such fields as psychology, philosophy and epistemology or reflexive awareness
• A lamp and its light, Platform Sutra The Platform Sutra of the Sixth Patriarch , is a Buddhist scripture that was composed in China. It is one of the seminal texts in the Chan/Zen schools. It is centered on discourses given at Shao Zhou temple attributed to the sixth Chan patriarch, Huineng. The key topics of the discourse are sudden enlightenment, the direct perception of one's true a metaphor for Essence-Function where Essence is lamp and Function is light^[11]

Nondual awareness

Craig, et al.. (1998: p. 476) convey a 'stream of consciousness Stream of consciousness refers to the flow of thoughts in the conscious mind. The full range of thoughts that one can be aware of can form the content of this stream, not just verbal thoughts. Commonly used experimental techniques, including self-reporting, gives easier access to verbal thoughts than to thoughts more closely connected to senses' or 'mindstream Mindstream in Buddhist philosophy is the moment-to-moment "continuum" of awareness. There are a number of terms in the Buddhist literature that may well be rendered "mindstream". For these, see below' as a procession of mote events of consciousness (C) with algebraic notation C₁, C₂ and C₃ thus to demonstrate the immediacy of nondual awareness:

That nondual awareness is the only possible self-awareness is defended by a reductio argument. If a further awareness C₂, having C₁ as content, is required for self-awareness, then since there would be no awareness of C₂ without awareness C₃, ad infinitum, there could be no self-awareness, that is, unless the self is to be understood as limited to past awareness only. For self-awareness to be an immediate awareness, self-awareness has to be nondual.^[12]

To the Nondualist, reality is ultimately neither physical nor mental. Instead, it is an ineffable Ineffability is concerned with ideas that cannot or should not be expressed in spoken words , often being in the form of a taboo or incomprehensible term. This property is commonly associated with philosophy, aspects of existence, and similar concepts that are inherently "too great", complex, or abstract to be adequately communicated. In state or realization. This ultimate reality can be called "Spirit" (Sri Aurobindo), "Brahman" (Shankara), "God", "Shunyata" (Emptiness), "The One" (Plotinus), "The Self" (Ramana Maharshi), "The Dao" (Lao Zi), "The Absolute" (Schelling) or simply "The Nondual" (F. H. Bradley). Ram Dass calls it the "third plane"—any phrase will be insufficient, he maintains, so any phrase will do. The theory of Sri Aurobindo has been described as Integral advaita.

Nisargadatta (1897–1981) is reported by Powell (1994, 2006: p. 97) stating thus:

...When a stage is reached that one feels deeply that whatever is being done is happening and one has not got anything to do with it, then it becomes such a deep conviction that whatever is happening is not happening really. And that whatever seems to be happening is also an illusion. That may be final. In other words, totally apart from whatever seems to be happening, when one stops thinking that one is living, and gets the feeling that one is being lived, that whatever one is doing one is not doing but one is made to do, then that is a sort of criterion.^[13]

Challenges to Cartesian dualism

Brown (2006: p. 19) charts the lineage of philosophers, namely Nietzsche (1844–1900), Husserl (1859–1938), Heidegger (1889–1976), Sartre (1905–1980), Merleau-Ponty (1908–1961), and Levinas (1906—1995) who challenged the entrenched Cartesian dualism of a hard split between "body" and "mind" and hence, embraced different views of nondual 'bodymind' or body-mind continuum thus:

"Like the writings of Nietzsche, the writings of phenomenologists Edmund Husserl, Martin Heidegger, Jean-Paul Sartre, Maurice Merleau-Ponty, and Emmanual Levinas have been recognized by many as providing alternatives to a Cartesian-dualist and Enlightenment-subjectivity worldview. If Nietzsche's response to Cartesian dualism, enlightenment subjectivity (i.e., Kant), reductive materialism (i.e., Marx), and reductive idealism (i.e., Hegel) is not the only nineteenth-century response, it is one of the most effective."^[14]

Philosopher and Buddhist, Günther (1917–2006), stated:

"What we call 'body' and 'mind' are mere abstractions from an identity experience that cannot be reduced to the one or the other abstraction, nor can it be hypostatized into some sort of thing without falsifying its very being."^[15]

Nondual religious and spiritual traditions and teachings

Classical traditions

Michaelson (2009: p. 130) identifies what he perceives to be the origins of nondualism proper founded in the Neoplatonism of Plotinus within Ancient Greece and employs the ambiguous binary construction of "the West" [as different to 'the East', refer Saïd's utilization of the discourse of 'The Other' in Orientalism (1978)]:

"Conceptions of nonduality evolve historically. As a philosophical notion, it is most clearly found for the first time in the West in the second century C.E, in the Neoplatonism of Plotinus and his followers."^[1]

Hinduism

Advaita

Advaita (Sanskrit a, not; dvaita, dual) is a nondual tradition from India, with Advaita Vedanta, a branch of Hinduism, as its philosophical arm. Advaita may be rendered in English as 'nondual', 'not-two' or 'peerless' and though there are monist themes in the most recent sections of the ancient Rig Veda (Mandala 1 and Mandala 10), that is, the sections that were finalized or interpolated last; nonduality finds its first sophisticated exposition in the "Tat Tvam Asi" of the venerable Chandogya Upanishad (6.8.7)^[16], an upanishad favoured by subsequent proponents of Advaita Vedanta. Gauḍapāda (c.600 CE) furthered this philosophical theory that was later consolidated by Sri Adi Shankaracharya in the 8th century CE. Most smarthas are adherents to this theory of nonduality. Further to this, Craig, et al.. (1998: p. 476) hold that the nonduality of the Advaita Vedantins is of the identity of Brahman and the Atman where the identity is "objectless consciousness, as awareness nondualistically self-aware":

Advaita Vedānta is a scripturally derived philosophy centred on the proposition, first found in early Upaniṣads (800-300 BC), that Brahman - the Absolute, the supreme reality - and the self (ātman) are identical. The identity is understood as an objectless consciousness, as awareness nondualistically self-aware. Arguments in support of the view that nondual awareness is the sole reality are developed by classical and modern Advaitins, from Gauḍapāda (c.600 AD) and Śaṅkara (c.700 AD), in hundreds of texts. Some of these are suggested in Upaniṣads.^[12]

Advaita does not equal Advaita Vedanta. Advaita Vedanta is for the most part Shaivite or is often identified as having Shaivite leanings and is a specific tradition within the Sanatana Dharma but many other traditions within the Sanatana Dharma have Advaita or nondual aspects, cults, teachings and texts, the Vaishnavas and their Avadhuta literature e.g. Uddhava Gita and Hamsa Gita, the teachings of Ramanuja, etc. Vaishnava-Sahajiya cult, etc.

Yoga

Whicher (2003) in Whicher and Carpenter (2003: pp. 51–52) challenges the "dualistic" historical paradigm of Yoga scholarship founded in a separation of "puruṣa" and "prakṛti" thus:

"It is often said [by Western scholarship] that, like classical Sāṃkha, Patañjali's yoga is a dualistic system, understood in terms of puruṣa and prakṛti. Yet, I submit, yoga scholarship has not clarified what "dualistic" means or why yoga had to be "dualistic". Even in avowedly non-dualistic systems of thought such as Advaita Vedanta we can find numerous examples of basically dualistic modes of description and explanation."^[17]

Rājarshi (2001: p. 45) conveys his estimation of the historical synthesis of the School of Yoga (one of the six Āstika schools of Sanatana Dharma) which he holds introduces the principle of "Isvara" as Saguna Brahman, to reconcile the extreme views of Vedanta's "advandva" and Sankya's "dvandva":

"Introducing the special tattva (principle) called Ishvara by yoga philosophy is a bold attempt to bring reconciliation between the transcendental, nondual monism of vedanta and the pluralistic, dualistic, atheism of sankhya. The composite system of yoga philosophy brings the two doctrines of vedanta and sankya closer to each other and makes them understood as the presentation of the same reality from two different points of view. The nondual approach of vedanta presents the principle of advandva (nonduality of the highest truth at the transcendental level.) The dualistic approach of sankhya presents truth of the same reality but at a lower empirical level, rationally analyzing the principle of dvandva (duality or pairs of opposites). Whereas, yoga philosophy presents the synthesis of vedanta and sankhya, reconciling at once monism and dualism, the supermundane and the empirical."^[18]

Sikh dharma

Sikhism is a monotheistic religion which holds the view of non-dualism. A principle cause of suffering in Sikhism is the ego (ahankar in Punjabi), the delusion of identifying oneself as an individual separate from the surroundings. From the ego arises the desires, pride, emotional attachments, anger, lust, etc., thus putting humans on the path of destruction. According to Sikhism the true nature of all humans is the same as God, and everything that originates with God. The goal of a Sikh is to conquer the ego and realize your true nature or self, which is the same as God's.

Jain dharma

Buddha dharma

Though popular discourse both etic and emic as well as the discourse of scholarship with which it intersects, employ the term "Buddhism" for the Buddhadharma (and often employ the term uncritically), it is salient to be mindful that the Buddhadharma is not a monolithic tradition^[19] but a continuum of a number of sub-traditions and praxis-lineages (or sadhana-lineages), many of which tout a number of nondualities proper in various sub-traditions and 'vehicles' (Sanskrit: yana); refer Wallace (2007: pp. 106–107).^[20]

Nonduality as Shunyata and Prajna

Huntington & Wangchen (1995: p. 119) hold where 'emptiness' is a gloss of Shunyata (Sanskrit) and 'wisdom' is a gloss of Prajna (Sanskrit):

With the actualization of emptiness, manifest in wisdom as an effect, the bodhisattva gains access to the nondualistic knowledge of a buddha. It may be that this concept seems particularly abstruse because it is associated not so much with a way of knowing as with a way of being, for we have seen the justification underlying claims to knowledge of this type is necessarily immersed in a certain form of life...a kind of nondualistic knowledge is present wherever a particular epistemic act is embedded in an intuitive awareness of the unique context through which two apparently discrete phenomena are intimately related, as is usually the case, for example, when we speak of a cause and its effect.^[21]

Further to the coincidence or nonduality of Shunyata and Prajna within the 'Pure-and-perfect-Mind' (Wylie: byang chub sems^[22]; Sanskrit: Bodhicitta), Günther & Trungpa (1975: p. 30) state that:

We cannot predicate anything of prajna except to say that when it is properly prajna it must be as open as that which it perceives. In this sense we might say that subjective and objective poles, (prajna and shunyata) coincide. With this understanding, rather than saying that prajna is shunyata, we can try to describe the experience by saying that it has gone beyond the dualism of subject and object.^[23]

Buddhism general

All schools of Buddhism teach No-Self (Pali anatta, Sanskrit anatman). Non-Self in Buddhism is the Non-Duality of Subject and Object, which is very explicitly stated by the Buddha in verses such as “In seeing, there is just seeing. No seer and nothing seen. In hearing, there is just hearing. No hearer and nothing heard.” (Bahiya Sutta, Udana 1.10). Non-Duality in Buddhism does not constitute merging with a supreme Brahman, but realising that the duality of a self/subject/agent/watcher/doer in relation to the object/world is an illusion.^[24]

Within the Mahayana presentation, the two truths may also refer to specific perceived phenomenon instead of categorizing teachings. Conventional truths would be the appearances of mistaken awareness - the awareness itself when mistaken - together with the objects that appear to it or alternatively put the appearance that includes a duality of apprehender and apprehended and objects perceived within that. Ultimate truths, then, are phenomenon free from the duality of apprehender and apprehended.^[25]

In the Mahayana Buddhist canon, the Diamond Sutra presents an accessible nondual view of "self" and "beings", while the Heart Sutra asserts shunyata — the "emptiness" of all "form" and simultaneously the "form" of all "emptiness". The Lotus Sutra's parable of the Burning House implies that all talk of Duality or Non-Duality by Buddhas and Bodhisattvas is merely Skillful Means (Sanskrit upaya kausala) meant to lead the deluded to a much higher truth. 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.

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).

Korean Buddhism

Park (1983: p. 147) identifies essence-function as an East Asian Buddhist strategy to convey nonduality:

Since the t'i-yung or "essence-function" construction is originally used by East Asian Buddhists to show a non-dualistic and non-discriminate nature in their enlightenment experience, it should not exclude any other frameworks such as neng-so or "subject-object" constructions. Nevertheless the essence-function construction must be distinguished from the subject-object construction from a scholastic perspective because the two are completely different from each other in terms of their way of thinking.^[26]

Park (2009: p. 11) holds that:

"...the terms mom and momjit are familiar to all Koreans, and have their roots in ancient history. Although I translated them in the introduction as "essence" and "function", a more accurate definition (and the one the Korean populace is more familiar with) is "body" and "the body's functions". The implications of "essence/function" and "body/its functions" are similar, that is, both paradigms are used to point to a nondual relationship between the two concepts. There is a subtle but crucial difference, however, between the two models, "essence/function" and "body/its functions". The term essence/function (which is often translated by East Asian scholars into the Chinese term t'i-yung) has a rather abstract, philosophical tone, connoting an impression of being somewhat removed from the nitty-gritty details of everyday life. My primary interest, however, is in the human being's personal understanding and experience of nonduality."^[27]

Vajrayana

Yab-yum

Gross (2009: p. 207) a leading Feminist theologian identifies the nondual import of yab-yum iconography where His ever-so-skillful 'method' (upaya) really enjoys Her ever-so-spacious 'wisdom' (prajna), a wisdom where wisdom-in-reciprocity enjoys method; where His-Her enjoining is coincident in 'great bliss' (mahasukha):

...a vital point must be made, especially given that the yab-yum image is always said to be an image in which the partners are in sexual union...[t]hough it may seem paradoxical and difficult to understand, this image, nevertheless, is not literally about sex, as in sexual intercourse. It is about nonduality, which is visually represented by the yab-yum icon.^[28]

Indigenous Americans

Burrus & Keller (2006: p. 71-72) in their work of transdisciplinary theological colloquia, convey the casestudies of Indigenous Americans which sing-a-song of nondual gender and nondual biological sexual designation and the natural spectrum of possibility:

However objective it may seem, even the scientific framework for defining the "two sexes" is a cultural construction. As Judith Butler has shown, the dominant American ideology of the body affirms the existence of two sexes, two genders, and two basic sexualities that are treated as naturally distinct. But biological sex is not ideologically independent of the other terms; our culture defines our genetics, object-oriented genital joining, and other gender practices in binary fashion in order to identify us dualistically as either male/masculine or female/feminine (where "normal" males and females are heterosexual). Violations of these norms are deemed unnatural. So doctors have tended to define genetic sex dualistically, as XX or XY, and to label violations of the genetic dualism (such as XXY and XO people), including "mismatches" between genetics, hormones, and appearance, as "diseased." But as Anne Fausto-Sterling describes, there is a spectrum of such deviations, naturally occurring bodies with non-dual genital combinations and diverse physicals expressions. Hidden among the males and females living in America are so-called "true hermaphrodites," who possess both ova and testes, "genetically male" (XY) people with Androgen Insensitivity Syndrome who look like and are usually raised as women, "genotypically female" (XX) children whose genitalia are virilized at puberty, and "genotypically male" (XY) children who are anatomically female or androgynous at birth but at puberty develop testes, a fused scrotum, and secondary male sex characteristics.^[29]

Though the inclusion of nondual bodies, genders and sexual designations and other biological florescence, are by definition qualified for inclusion in this article and such inclusion is rarefied, especially when understood as embodying a syncretic and wholistic ideal, a "a one-sex/body, multi-gender model that reflected ancient gender norms" and which is metaphorically apt in many spiritual nondual traditions as Burrus & Keller (2006: p. 71) state:

...the dominant ideology of the body in the premodern West was a one-sex/body, multi-gender model that reflected ancient gender norms for the distribution of power. Only with the rise of Western medicine and genetics has sex been conceived as dual and ontologically stable--male and female.^[30]

Dzogchen

Introduction

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 lineage's nine yanas, or vehicles of practice. Similar teachings are also found in the non-Buddhist Bön tradition, where it is also given the nomenclature "Dzogchen" and in one evocation the ninth in a nine vehicle system. The nine vehicles in both the Bonpo and Buddhadharma traditions are different but they mutially inform. In Dzogchen, for both the Bonpo and Nyingmapa, the primordial state, the state of nondual awareness, is called rigpa.

The Dzogchen practitioner realizes that appearance and emptiness are inseparable. One must transcend dualistic thoughts to perceive the true nature of one's pure mind. This primordial nature is clear light, unproduced and unchanging, free from all defilements. One's ordinary mind is caught up in dualistic conceptions, but the pure mind is unafflicted by delusions. Through meditation, the Dzogchen practitioner experiences that thoughts have no substance. Mental phenomena arise and fall in the mind, but fundamentally they are empty. The practitioner then considers where the mind itself resides. The mind can not exist in the ever-changing external phenomena and through careful examination one realizes that the mind is emptiness. All dualistic conceptions disappear with this understanding.^[31]

Ground-of-being

'Ground [of Being]' (Tibetan: གཞི; Wylie: gzhi)^[32] (pronounced: zhi) is an essential cultural token of the Dzogchen tradition of both the Bonpo^[33] and the Nyingmapa.^[34] It is a seminal conceptual point and focus of praxis foregrounded in the Dzogchen literature (particularly the Seventeen Tantras) and sadhana (Sanskrit) lineages and may be apprised as a memetic conduit for the continuum[-of-being] to enter into the concept-less Dzogchen nondual 'awareness', 'rigpa' (Wylie: rig pa; IAST: vidyā)^[35], Dzogchen-as-process where the praxis albeit 'natural' (Wylie: lhan skyes; IAST: sahaja)^[36] and 'effortless' (Wylie: lhun grub; IAST: anābhoga)^[37] has the sense of 'spontaneity'.^[38][39] The Gankyil is the polysemic teaching tool employed in the Dzogchen tradition to iconographically signify the triune of the Ground, a symbol of primordial nonduality.

Ngakpa tradition

Caplan (2009: p. 163), with an indirect quotation, conveys her understanding of the view of a contemporary Ngakpa who holds duality and nonduality to be nondual:

"Ngakpa Chögyam, a Tibetan Buddhist teacher from Wales, offers a perspective on nonduality that includes all of life as a direct expression of the nondual core of truth. He explains that nonduality, or emptiness, has two facets: one is the empty, or nondual, and the other is form, or duality. Therefore, duality is not illusory but is instead one aspect of nonduality. Like the two sides of a coin, the formless reality has two dimensions -- one is form, the other is formless. When we perceive duality as separate from nonduality (or nonduality as separate from duality), we do not engage the world of manifestation from a perspective of oneness, and thereby we fall into an erroneous relationship with it. From this perspective it is not "life" or duality that is maya, or illusion; rather, it is our relationship to the world that is illusory."^[40]

Bonpo Dzogchen

Svabhava (Sanskrit; Wylie: rang bzhin) is very important in the nontheistic theology of the Bonpo Dzogchen 'Great Perfection' tradition where it is part of a technical language to render macrocosm and microcosm into nonduality, as Rossi (1999: p. 58) states:

"The View of the Great Perfection further acknowledges the ontological identity of the macrocosmic and microcosmic realities through the threefold axiom of Condition (ngang), Ultimate Nature (rang bzhin) and Identity (bdag nyid). The Condition (ngang) is the Basis of all (kun gzhi)--primordially pure (ka dag) and not generated by primary and instrumental causes. It is the origin of all phenomena. The Ultimate Nature (rang bzhin) is said to be unaltered (ma bcos pa), because the Basis [gzhi] is spontaneously accomplished (lhun grub) in terms of its innate potential (rtsal) for manifestation (rol pa). The non-duality between the Ultimate Nature (i.e., the unaltered appearance of all phenomena) and the Condition (i.e., the Basis of all [kun gzhi]) is called the Identity (bdag nyid). This unicum of primordial purity (ka dag) and spontaneous accomplishment (lhun grub) is the Way of Being (gnas lugs) of the Pure-and-Perfect-Mind [byang chub (kyi) sems]."^[41]

Zen

Zen is a non-dual tradition. 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. Zen practitioners deny the usefulness of such labels, calling them, "The finger pointing at the moon." Tozan, one of the founders of Soto Zen in China, had a teaching known as the Five Ranks of the Real and the Ideal, which points out the necessity of not getting caught in the duality between Absolute and Relative/Samsara and Nirvana, and describes the stages of further transcendence into fully realising the Absolute in all activities. Nondual themes are very strong in the literary work of Dogen (1200–1253).^[42]

Indigenous traditions

Diné/Navajo

Burrus & Keller (2006: p. 73) further to the greater cultural context of mainland America and the diverse two-spirit cultures of the Indigenous American peoples, convey the spiritual view of the Diné or Navajo peoples in relation to the ideal that "all humans were spiritually androgynous":

...eighteenth- and nineteenth-century Navajo had a three-sex, multigender system that included the nádleehí, a "two-spirit" (bi-gender) person who had one of three anatomical birth-sexes (male, female, or androgynous), but was identified by a combination of masculine and feminine gender-attributes. Because Native Americans typically thought birth sex matured over time and defined gender primarily based on work preference, "two-spirit" people included non-dually sexed persons; born-males who adopted women's work, manners, and speech patterns; born-females who took up men's work and mannerisms; or those born either male or female who combined elements of women and men's cultural roles. Finally, the Navajo did not denounce the nádleehí as unnatural because gender or sex practices did not fit an individual's birth-sex; rather, they thought that all humans were spiritually androgynous, so they treated the nádleehí as a special but natural gender.^[43]

Abrahamic traditions

Jewish traditions and Hasidism

Michaelson (2009: p. 130) identifies that nonduality was unambiguously evident in the medieval Jewish textual tradition which peaked in Hasidism:

"As a Jewish religious notion, nonduality begins to appear unambigously in Jewish texts during the medieval period, increasing in frequency in the centuries thereafter and peaking at the turn of the nineteenth century, with the advent of Hasidism. It is certainly possible that earlier Jewish texts may suggest nonduality -- as, of course, they have been interpreted by traditional nondualists -- but...this may or may not be the most useful way to approach them."^[1]

Christianity

Griffiths' (1906–1993) form of Vedanta-inspired or nondual Christianity has been given the nomenclature 'Wisdom Christianity' or 'Sapiential Christianity'.^[44][45] Barnhart (1999: p. 238) explores Christian nondual experience in a dedicated volume and states that he gives it the gloss of "unitive" experience and "perennial philosophy".^[46]

Further, Barnhart (2009) holds that:

"It is quite possible that nonduality will emerge as the theological principle of a rebirth of sapiential Christianity ('wisdom Christianity') in our time."^[45]

Christian Science is very similar to "ACIM" above. In a glossary of terms written by the founder, Mary Baker Eddy, matter is defined as illusion and when defining individual identity she writes "There is but one I, or Us, but one divine Principle, or Mind, governing all existence".^[47]

Gnosticism

Since its beginning, Gnosticism has been characterized by many dualisms and dualities, including the doctrine of a separate God and Manichaean (good/evil) dualism. The discovery in 1945 of the Gospel of Thomas, however, has led some scholars to believe that Jesus' original teaching may have been one accurately characterized as nondualism.^[48]

An English rendering from The Gospel of Thomas that showcases a nondual vision of reconciling opposites which are also preserved, that is "make the two one":

When you make the two one, and when you make the inside like the outside and the outside like the inside, and the above like the below, and when you make the male and the female one and the same...then you will enter [the Kingdom].^[49]

The Gospel of Philip also conveys nondualism:

"Light and Darkness, life and death, right and left, are brothers of one another. They are inseparable. Because of this neither are the good good, nor evil evil, nor is life life, nor death death. For this reason each one will dissolve into its earliest origin. But those who are exalted above the world are indissoluble, eternal." ^[50]

Judaism

Michaelson (2009) explores nonduality in the tradition of Judaism.^[51]

Judaism has within it a strong and very ancient mystical tradition that is deeply nondualistic. "Ein Sof" or infinite nothingness is considered the ground face of all that is. God is considered beyond all proposition or preconception. The physical world is seen as emanating from the nothingness as the many faces "partsufim" of god that are all a part of the sacred nothingness. Sometimes the faces are referred to as colored spheres "sphirot" that are the same as chakras in eastern traditions. sphirot are seen as eminations or fruit of the tree of life in the sacred garden of paradise. The tree exists and emanates through many, sometimes infinite, stages or levels of reality. All is considered one nondualistic whole. nothingness and somethingness are considered one united and inseparable thing. Duality is seen as an illusion of brokenness or contraction and enlightenment is the act of inner restoration or repair "tikkun" of god's unity.

Islam

Sufism and Irfan (Arabic تصوف taṣawwuf) are the mystical traditions of Islam. There are a number of different Sufi orders that follow the teachings of particular spiritual masters, but the bond that unites all Sufis is the concept of ego annihilation (removal of the subject/object dichotomy between humankind and the divine) through various spiritual exercises and a persistent, ever-increasing longing for union with the divine. "The goal," as Reza Aslan writes, "is to create an inseparable union between the individual and the Divine."

The central doctrine of Sufism, sometimes called Wahdat-ul-Wujood^{[citation needed]} or Wahdat al-Wujud or Unity of Being, is the Sufi understanding of Tawhid (the oneness of God; absolute monotheism).^{[citation needed]} Put very simply, for Sufis, Tawhid implies that all phenomena are manifestations of a single reality, or Wujud (being), which is indeed al-Haq (Truth, God). The essence of Being/Truth/God is devoid of every form and quality, and hence unmanifest, yet it is inseparable from every form and phenomenon, either material or spiritual. It is often understood to imply that every phenomenon is an aspect of Truth and at the same time attribution of existence to it is false. The chief aim of all Sufis then is to let go of all notions of duality (and therefore of the individual self also), and realize the divine unity which is considered to be the truth.

Jalal ad-Din Muhammad Rumi, (1207–1273), one of the most famous Sufi masters and poets, has written that what humans perceive as duality is in fact a veil, masking the reality of the Oneness of existence. "All desires, preferences, affections, and loves people have for all sorts of things," he writes, are veils. He continues: "When one passes beyond this world and sees that Sovereign (God) without these 'veils,' then one will realize that all those things were 'veils' and 'coverings' and that what they were seeking was in reality that One."

Taoism

Dechar (2005: p. 5-6) identifies that the terms "Tao" and "[D]harma" are etymologically rooted by identifying the etymon "da":

"The word Tao has no exact English translation, but it relates most closely to the Western idea of wholeness, to the unknowable unity of the divine. When used by the Taoist philosophers, Tao became the Way, the path or cosmic law that directs the unfolding of every aspect of the [U]niverse. So Tao is the wisdom of the divine made manifest in nature and in my individual life. The Chinese word Tao has an etymological relationship to the Sanskrit root sound "da", which means "to divine something whole into parts". The ancient Sanskrit word dharma is also related to this root. In the Buddhist tradition, dharma means "that which is to be held fast, kept, an ordinance or law...the absolute, the real." So, both dharma and Tao refer to the way that the One, the unfathomable unity of the divine, divides into parts and manifests in the world of form."^[52]

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". The concept of Yin and Yang, often mistakenly conceived of as a symbol of dualism, is actually meant to convey the notion that all apparent opposites are complementary parts of a non-dual whole. The Tao Te Ching has been seen as a nondualist text; from that perspective, the term "Tao" could be interpreted as a name for the Ultimate Reality (which, as the Tao Te Ching itself notes, is not the reality itself).

New age

A Course in Miracles

A Course in Miracles is an expression of nondualism that is independent of any religious denomination. For instance in a workshop entitled 'The Real World' led by two of its more prominent teachers, Kenneth Wapnick and Gloria Wapnick, Gloria explains how discordant the course is from the teachings of Christianity:

"The course is very clear in that God did not create the physical world or universe - or anything physical. It parts ways right at the beginning. If you start with the theology of the course, there's nowhere you can reconcile from the beginning, because the first book of Genesis talks about God creating the world, and then the animals and humans, et cetera. The course parts company at page one with the Bible."^[53]

A Course in Miracles presents an interpretation of nondualism that recognises only "God" (i.e. absolute reality) as existing in any way, and nothing else existing at all. In a book entitled The Disappearance of the Universe, which explains and elaborates on A Course in Miracles, it says in its second chapter that we "don't even exist in an individual way - not on any level. There is no separated or individual soul. There is no Atman, as the Hindus call it, except as a mis-thought in the mind. There is only God."^[54] A verse from the course itself that displays its interpretation of nondualism is found in Chapter 14:

"The first in time means nothing, but the First in eternity is God the Father, Who is both First and One. Beyond the First there is no other, for there is no order, no second or third, and nothing but the First."^[55]

Notes

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3. ^ Pritscher, Conrad P. (2001). Quantum learning beyond duality. Volume 113 of Value inquiry book series. Rodopi. ISBN 9042013877, 9789042013872. Source: [2] (accessed: Friday April 23, 2010), p.16
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5. ^ Nelson, Lance E. (1998). Purifying the earthly body of God: religion and ecology in Hindu India. SUNY series in religious studies. SUNY Press. ISBN 0791439232, 9780791439234. Source: [3] (accessed: Tuesday May 4, 2010)
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References

• Byron Katie, Mitchell Stephen (2007) "A Thousand Names for Joy: Living in Harmony with the Way Things Are". New York: Harmony Books. ISBN 978-0-307-33923-2
• Castaneda, Carlos (1987). The Power of Silence. New York: Simon and Schuster. ISBN 0-671-50067-8.
• Downing, Jerry N. (2000) Between Conviction and Uncertainty ISBN 0-79144-627-1
• Godman, David (Ed.) (1985). Be As You Are: The Teachings of Sri Ramana Maharshi. London: Arkana. ISBN 0-14-019062-7.
• Hawkins, David R. (October 2006). Discovery of the Presence of God: Devotional Nonduality. Sedona, Arizona: Veritas Publishing. ISBN 0-9715007-6-2 (Softcover); ISBN 0-9715007-7-0 (Hardcover)
• Jeon, Arthur (2004) City Dharma: Keeping Your Cool in the Chaos ISBN 1-40004-908-3
• Katz, Jerry (Ed.) (2007). One: Essential Writings on Nonduality. Boulder, CO: Sentient Publications. ISBN 1591810531.
• Kent, John (1990) Richard Rose's Psychology of the Observer: The Path to Reality Through the Self PhD Thesis
• Klein, Anne Carolyn (1995). Meeting the Great Bliss Queen: Buddhists, Feminists, and the Art of the Self. Boston, Beacon Press. ISBN 0-8070-7306-7.
• Kongtrül, Jamgön (1992). Cloudless Sky: The Mahamudra Path of The Tibetan Buddhist Kagyü School. Boston: Shambhala Publications. ISBN 0-87773-694-4.
• Lama, Dalai (2000). Dzogchen: The Heart Essence of the Great Perfection. Ithaca: Snow Lion Publications. ISBN 1-55939-157-X.
• Norbu, Namkhai (1993). The Crystal and the Way of Light: Sutra, Tantra and Dzogchen. London: Arkana. ISBN 0-14-019314-6.
• Schucman, Helen (1992) "A Course In Miracles". Foundation for Inner Peace, pg. 1. ISBN 0-9606388-9-X.
• Tolle, Eckhart (2004) "The Power of Now: A Guide to Spiritual Enlightenment" ISBN 978-1577314806
• 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.
• Lumiere, Lynn-Marie and Lumiere-Wins, John (2000). "The Awakening West: Conversations with Today's New Western Spiritual Leaders" (Paperback)
• Waite, Dennis (2004) "The Book of One: The Spiritual Path of Advaita" (Paperback)

External links

• "Neo-Advaita or Pseudo-Advaita and Real Advaita-Nonduality by Timothy Conway" a commentary by Ravi dated Wednesday 09/7/2008
• Nondualism at the Open Directory Project

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