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: Ideas and Research for the Twenty-First Century

Volume 7 Issue 7 Article 3

2019

Oneness in Everyday Life: Nonduality, Wholeness and Human Life After Awakening

Gibbons, Tom

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Recommended Citation Gibbons, Tom (2019) "Oneness in Everyday Life: Nonduality, Wholeness and Human Life After Awakening," CONSCIOUSNESS: Ideas and Research for the Twenty-First Century: Vol. 7 : Iss. 7 , Article 3. Available at: https://digitalcommons.ciis.edu/conscjournal/vol7/iss7/3

This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in CONSCIOUSNESS: Ideas and Research for the Twenty-First Century by an authorized editor of Digital Commons @ CIIS. For more information, please contact [email protected]. : Oneness in Everyday Life: Nonduality, Wholeness and Human Life Af Consciousness: Ideas and Research for the Twenty First Century | Summer 2019 | Vol 7 | Issue 7, Article 4. Gibbons, T., Oneness in Everyday Life: Nonduality, Wholeness and Human Life After Awakening.

Oneness in Everyday Life: Nonduality, Wholeness and Human Life After Awakening

Tom Gibbons 58 West 58th Street, New York, NY 10019

Abstract: In Advaita a distinction is made between an of oneness and permanent awakening. The author argues that a nondual philosophy such as Advaita - as opposed to a direct experience of oneness – contains significant theoretical difficulties, which in turn are reflected in problems with actualizing nonduality in everyday human life. Alternative spiritual conceptions that might be more helpful in guiding the nondual aspirant in her spiritual life are examined, including the concept of “wholeness.” In the place of a reliance on an exclusive doctrine of nonduality, Jorge Ferrar’s concept of “Participatory ” and A. H. Almaas’s idea of “Total ” be suggested as a possible resolution of some of the difficulties set forth in this paper, both theoretical and practical.

Keywords: , Nonduality, Duality, Oneness, Awakening, Spiritual Bypassing, Total Being, Participatory Spirituality

In the contemporary spiritual world, practice, based as it is on some of oldest there are numerous teachers who claim extant human scriptures - the to be teaching “nonduality,” and one can of - and close to two be forgiven for believing that the term millennia of commentary in India and “nondual” has in many circles become elsewhere. Because of the centrality of virtually synonymous with “spirituality” this tradition, Western nondual aspirants itself. This paper will argue that while and thinkers continue to be influenced the concept of nonduality has been by the theoretical and practical employed by many traditions and difficulties inherent in this approach in commentators in differing ways, there is ways that this paper will hope to nonetheless an ancient nondual illuminate. tradition, , that has a claim to represent in important respects In Advaita Vedanta a traditional the mainstream of nondual thought and distinction is made between an

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experience of awakening or oneness focus will be on the work of Joel Kramer (), and permanent awakening or and Diana Alstad on the contradictions - liberation (Sahja Samadhi). This paper and even authoritarianism - that may be discusses what these terms might mean hidden in mystical doctrines of unity for those in the West following a The next section outlines alternative spiritual path of nonduality, and spiritual conceptions that might be more examines obstacles that commonly arise helpful in guiding the nondual aspirant on the path from initial awakening to a including the notion of “wholeness” as longer lasting realization. The main suggested by Kramer and Alstead. In the thesis is the extent to which Advaita final section, and in place of a restrictive possesses an “all-or-” quality reliance on an exclusive orientation of that can create unanticipated difficulties nonduality, Jorge Ferrar’s concept of in integrating the transcendent “Participatory Spirituality” and A. H. experience of oneness with everyday Almaas’s idea of “Total Being” will be “human” concerns, and it will be argued put forward as possible ways of that the work of A. H. Almaas and Jorge addressing some of the difficulties set Ferrar together offer a way out of this forth in this paper, both theoretical and dilemma. practical.

The first section of this paper is involved Mysticism and consciousness with defining the terms and discusses the of mystical experience in general, David Spiegel, professor of psychiatry and how the concept of nonduality or at Stanford University, observes that awakening fits within the broader “Modern psychology has been a bit like academic debate about the nature of the person who looks for his lost keys mysticism. In the second section, under the lamp post because the light is drawing on the work of the better there, first focusing on behavior, Samkara, the argument will be made that then cognition, then emotion” (Spiegel, a nondual philosophy such as Advaita 2017, p. 1). Perhaps by this he means Vedanta – as opposed to an experience that psychology has tended to overlook of oneness – contains significant the question of who or what it is that is theoretical difficulties that may create doing the behaving, thinking and unanticipated problems for the spiritual feeling, as this turns out to be a much seeker. The third section moves to the harder question to answer than looking practical issues facing a person who at more circumscribed topics such as might have had a glimpse (or more) of emotion and cognition. this oneness, and the everyday In much the same way, modern difficulties that are often encountered in philosophy after millennia of trying to embody and live a nondual investigation into , , doctrine such as Advaita. Here the and the other subjects encountered

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in the philosophy curriculum, has in (Katz, 2007), and transpersonal recent years turned its attention to the psychology has been one of few nature and source of consciousness disciplines ready and willing to study itself, which the philosopher David these accounts directly and on their own Chalmers has described as the “hard terms, rather than as a by-product of problem” to distinguish it from the study another process, such as psychological of more discrete subject , such as or neurological disorder. understanding how human sight works within the brain (Chalmers, 1995). With Terms such as “awakening” and this in , we might consider that “enlightenment” and “nonduality” transpersonal psychology is that branch undoubtedly mean different things to of psychology that is taking the most different people, so the first issue is to direct look at the question of define these terms. In the widest sense consciousness itself, that is to say, of these kinds of fall under who or what it is that is doing the what is typically called in the west thinking and feeling - the question “mystical” experience. As David M. ultimately of who or what we are (Hart, Wulff (2000) explains, Nelson & Puhakka, 2000). Mystical experience alludes any Historically, these kinds of questions precise description or were viewed with suspicion by some characterization…Most parts of mainstream psychology, on the commentators agree, however, grounds of being overly subjective and that any experience qualified as therefore potentially unscientific. One mystical diverges in example of this is the field of fundamental ways from ordinary , especially early conscious awareness and leaves behaviorism, which asserted that only a strong impression of having publicly observable behaviors and encountered a different events could be made the subject of from – and, in some crucial replicable scientific study (Herbert & sense, higher than – the reality of Forman, 2011). In the field of everyday experience. (p. 397) psychoanalysis, Sigmund Freud (1989) famously interpreted what he called the In Western scholarship, there have been “oceanic feeling” associated with two main interpretative approaches to mystical states as being merely an echo the variety of mystical experience. First, of very early childhood experience (pp. there are the advocates of the so called 8-22). The fact remains however, that “” who emphasize many people in many recorded eras of a common core of mystical experience human life have reported experiences across different times and traditions. The such as nondual realization and oneness philosopher (1958) is an

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exemplar of , seems to me to be true, because and describes it thus: of the sorts of we are, even with regard to the This overcoming of all the usual experience of those ultimate barriers between the individual objects of concern with which and the is the great mystics have had intercourse, mystic achievement. In mystic e.g., , Being, , etc. states we become one with the (p. 26) Absolute and we become aware of our oneness. This is the Robert Forman (1990) has written a everlasting and triumphant response to Katz, critiquing the overall mystical tradition hardly altered approach of constructivism. While he by differences of clime or . notes a number of positive aspects to In , in Neo-, Katz’s critique of the perennial in , in - such as the respect for mysticism, in Whitmanism, we spiritual pluralism inherent in accepting find the same recurring note, so the ultimate differences between that there is about mystical different traditions - Forman continues utterances an eternal unanimity to affirm that notwithstanding different which ought to make the critic language and spiritual cultures, it stop and think. (p. 141) remains meaningful to speak of a common cross-cultural mystical core. As against the perennialists, the “constructivist” Stephen Katz (1978) The constructivist interpretation of argues that there is really nothing like a spiritual experience takes the view that pure, unmediated mystical experience, it is essentially expectations and as every such human experience is conditioning that result in particular ultimately conditioned by the culture, kinds of experiences. Arguing from an language and of the experiencer. opposing viewpoint, Forman (1990) observes that “it is not unusual to hear of There are no pure (i.e. an untrained and uninitiated neophyte unmediated) experiences. who has a mystical experience without Neither mystical experience nor any deep preconditioning” (p. 20). He more ordinary experience give also notes that such divergence between any indication, or any grounds expectation and experience occurs to for believing, that they are those who might already be well unmediated… The notion of grounded in their particular tradition. He unmediated experience seems, if gives as an example that of Theresa of not self-contradictory, at best Avila who reports that before she empty. This epistemological fact underwent the series of experiences for

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which she has become so well-known, Stephen Bernhardt (1990) she said that “I did not know what I was summarizes the nature of a PCE and doing” (p. 20). Forman (1990) adds that his objections to the constructivist it appears to be a common response of approach in this way: mystics to report “surprise over their experiences. This itself suggests that It is hard to see how one could there is a disconfirmation of some say that the pure consciousness expectations” (p. 20). This point is is mediated, if by that it is reinforced by the contemporary research meant that during the event the of Steve Taylor (2017), who interviewed mystic is employing concepts, many individuals who have had differentiating his awareness experiences of awakening and observed according to religious patterns that, and symbols, drawing upon memory, apprehension, The vast majority of people I expectation, language or interviewed aren’t spiritual accumulation of prior teachers and don’t see experience, or discriminating themselves as part of any and integrating. Without the particular spiritual tradition or encounter with any object, religion. These people have intention or thing, it just does not conventional jobs and no seem that there is sufficient backgrounds in spiritual complexity during the pure traditions or practices. (As a consciousness event to say that result, in many cases, they were any such conceptually initially confused by what constructive elements are happened to them.) (p. 191) involved. (p. 232)

Forman’s main criticism of Bernhardt continues, “It is not part of my constructivism however, is a project to prove that the pure discussion about the of a consciousness event is veridical: based particular mystical experience that on the evidence put forward in Part 1 of he terms a “Pure Consciousness this volume, I will assume the event Event” (PCE). This is defined as an occurs” (p.220). Though it is obviously experience of pure consciousness, of prime importance whether the which does not appear to be nondual event is a “true” experience, mediated by conceptual content as giving us information about the universe Katz suggests must always be the and our place in it, it will not be possible case. to review all the evidence and arguments for this proposition here. Rather, the existence of the experience of the

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unmediated experience of nonduality will be taken to be veridical to those to He describes “introvertive” mysticism whom it has occurred, which will allow thus: consideration will be given to the various explanatory frameworks which Suppose that, after having got have been erected from and around this rid of all sensations, one should experience, particularly as they relate to go on to exclude from living life from a nondual perspective. It consciousness all sensuous is important to note at this point, images, and then all abstract however, that while this paper will thoughts, reasoning processes, proceed with this provisional volitions, and other particular understanding of what is meant by mental contents; what would “nonduality” and “awakening”, the there then be left of important question of its “” will be consciousness? There would be taken up again in the last section, no mental content whatever but especially with respect to how best to rather a complete emptiness, deal with notions of ultimate reality that vacuum, void. One would compete with Advaita, and offering a suppose a priori that framework of how these might be consciousness would then interprested. entirely lapse and one would fall asleep or become unconscious. The philosopher W.T. Stace (1987) But the introvertive mystics — made a critical distinction, which will be thousands of them all over the followed here, between “mystical” world — unanimously assert experiences, and their interpretation. He that they have attained to this made a further important distinction complete vacuum of particular between what he called “extroverted” mental contents, but that what mysticism and “introverted” mysticism. then happens is quite different Regarding extrovertive mysticism, he from a lapse into regards the German mystic Meister unconsciousness. On the Eckhart as an exemplar for contrary, what emerges is a understanding this whole group, and of pure consciousness — "pure" quotes him as follows: in the sense that it is not the consciousness of any empirical All that a man has here content. It has no content except externally in multiplicity is itself. (1987, p. 86) intrinsically One. Here all blades of grass, wood, and stone, all The similarities between this description things are One. This is the and the PCE can be noted. Interestingly, deepest depth. (p. 64) Stace believed that this introvertive

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mysticism was superior to the so called permanent mystical state is typically a extravertive mysticism. But why should more advanced stage in the mystical this be so? Forman (2000) for one, takes journey” (p. 8). the view that the extravertive kind might actually be more “advanced,” and he It is not hard to see why this might be the refers to the distinction already made case. As Forman observes above, the between Samadhi and Sahaja Samadhi, PCE is a temporary experience whereby which he thinks corresponds to the one’s everyday sense of self and introvertive and extrovertive categories: “faculties” are in some sense transcended in a process that he Samadhi is a contemplative is analogous to “forgetting" (p. 41). The mystical state and is problem of course, as he points out, is “introverted” as Stace employs that sooner or later one has to start the term. Sahaja Samadhi is a navigating the world again, if only to eat state in which a silent level and sleep, let alone engaging in more within the subject is maintained challenging operations such as raising along with [simultaneously families and pursuing careers; and to be with] the full use of the human able to do so in something like an faculties. It is, hence, continuous ongoing nondual state is a rarer through part or all of the 24 hour “achievement.” It is worth pointing out cycle of meditative and non- in this context that the psychologist and meditative activity and sleep. spiritual teacher John Welwood (2000), This distinction seems to be key: from whom more later, says something introverted mysticism denotes a similar using the language of the Tibetan transient state [after all, no one Buddhist tradition: “From anecdotal who eats and sleeps can remain evidence, stabilizing the pure presence in forever], of Rigpa in the ongoing realization of whereas extrovertive mysticism self-liberation appears to be quite rare, denotes a more permanent state, even among dedicated students of one that lasts even while one is Dzogchen/Mahamudra” (pp. 109-110). engaged in activity. (p. 8) Samkara and Advaita Vedanta This point is a central one for this paper In keeping with the theme that there is a – that a person may have a transcendent major between the introverted mystical experience, one of transcendent experience of nonduality pure consciousness, and that this is a and living permanently there, the different proposition to bringing this specific historical case of Advaita will experience into everyday life with all now be examined. The argument will be one’s “human faculties.” As Forman made that the attempt to make the (2000) puts it “I believe that such a experience of nonduality into a

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consistent and coherent philosophy dominant philosophical system exposes precisely the difficulties the in the whole of India. (p. 162) aspirant finds in living her life from this point of view, of moving from Samadhi Not only does the system continue to to Sahaja Samadhi, or from introvertive be extremely influential in India, it mysticism to extravertive. has been taken over to a significant Philosophically one might put the issue degree by those in the contemporary this way: what precisely is the Western world who are looking for relationship between the pure, infinite or have experienced, an experience formlessness of the Self and the finite of oneness or nonduality. Indeed, the human world of feelings and thoughts, word “Advaita” - the Indian word objects, relationships, and so forth? for nonduality which literally means “not two” - is often also used Advaita Vedanta is a very influential interchangeably in the West for interpretation of certain central Indian awakening (Katz, 2007). A close scriptures - the Upanishads, the look at what Samkara has to say on Brahmasutras and the Bhagavad-Gita, the subject of nonduality may be a particularly as systemized by the 7th helpful starting point for those trying Century philosopher Samkara (please to live from this point of view in the note in the following excerpts that contemporary world. Samkara is sometimes translated as Shankara. The spiritual tradition of Though Advaita developed as scriptural Advaita for two principal . First, by Samakara and other as Deutsch and Dalvi (2004) state with commentators, the approach outlined by respect to Samkara: Elliot Deutsch (1969) will be taken:

Samkara was a great We do not accept the authority revolutionary in Vedanta… And of the Veda [or, for the most the success of his teachings was part, the authority of any other nothing less than phenomenal. Scripture]; consequently we are Here is a philosophy which not concerned whether one insist upon nirgana - system or another best interpret Brahman without qualities - as certain obscure passages in it… the sole reality, upon the Our criterion of philosophical absolute identity of man with truth or significance is not this distinction-less reality, and whether a particular system of upon the relativity if not the thought is consistent with some falsity, of all empirical of the body of work; rather it is experience. And this whether that system of thought philosophy… Soon became the is “consistent” with human

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experience. Philosophically, we of being about which ultimately judge a system of thought in nothing can be affirmed” (Deutsch, terms of its adequacy in p. 12). A good scriptural source for organizing the various the same point of view found in the dimensions of our experience; in Brhadaranyaka Upanishad terms of his providing us with new ways of looking at, of It is like this. When a chunk of gaining insight into, the nature salt is thrown in , it of the world and of our life and dissolves into that very water, it… The reconstruction of and it cannot be picked up in any Advaita Vedanta that we way. Yet, from whichever place propose to undertake, therefore, one may take a sip, the salt is is a re-creative presentation of there! In the same way this an in which immense being has no limit or the philosophy is lifted boundary and is a single massive somewhat out of its historical perception. When however the and traditional context and is whole has become one’s very treated as a system of thought self (Atman)…Who is there for and path of spiritual experience one to perceive and by what capable of being understood by means? By what means can one any student of philosophy. (pp. perceive him by means of whom 5-7) one perceives the whole world? Look – by what means can one Samkara is uncompromising in his perceive the perceiver? (Deutsch interpretation of what is disclosed in & Dalvi, 2004, p. 42). the nondual experience, which in accordance with the language of the This passage highlights an important Upanishads is called by him aspect of nonduality, the apparent Brahman. The descriptions of disappearance of a separate, individual Brahman that Samkara quotes with self. It is also worth pointing out here the approval from the Upanishads, as similarities of this passage with the well- well as his own words on the subject, known Buddhist Scripture, the Heart seem to point in a direction that is Sutra: similar to a PCE. That is to say, from Samkara’s point of view, there Shariputra, all are is only one reality, the infinite empty of characteristics. They formless consciousness without any are not produced, not destroyed, further qualities. This is called by not defiled, not pure; and they him nirguna Brahman, which is “just neither increase nor diminish. that transcendent indeterminate state Therefore, in emptiness there is

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no form, feeling, cognition, a category. (Italics in original) formation, or consciousness; no (1988, p. 199) eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, Taking Samkara’s view of nirguna tastes, objects of touch, or Brahman as representing the central Dharmas; no field of the eyes up Advaitic tradition, he is thereby faced to and including no field of mind with a very large and obvious problem: consciousness; and no ignorance as Deutsch and Dalavi (2004) put it, or ending of ignorance, up to and including no old age and death If Brahman is undifferentiated, or ending of old age and death. without quality or distinction, There is no suffering, no then the Vedantin is accumulating, no extinction, and immediately confronted with the no Way, and no understanding fact that ordinarily we do not and no attaining. (Buddhist Text realize Brahman as so Society, 1997) conceived. We experience in our normal, rational, sense based These passages clearly point to consciousness a world of similarities in what Advaita and multiplicity and we take it to be (as set forth by the real. The Vedantin of a non- philosopher Nargajuna) regard as the dualistic persuasion is presented ultimate reality or the Absolute - using with these problems: (1) why do different terminology to be sure, but we fail to realize the true nature very close nonetheless. As the of Brahman… (2) what is the philosopher and practitioner relation that obtains between Professor David Loy (1988) puts it: Brahman and the world of “The similarities between Mahayana multiplicity? (3) What if Buddhism and Advaita Vedanta are so anything is the nature of great that some commentators conceive Brahman’s activity? (p. 104) of the two as not really distinct from each other” (p. 199). He goes on to quote If nonduality represents the true nature the Indian commentator Dasgupta with of everything, including ourselves, why approval: is it that so few of us are aware of it, and for those who have experienced this for His (Sankara’s) Brahman was themselves, why can this perception very much like the sunya (void) seem to come and go? of Nargajuna. It is difficult indeed to distinguish between The basic answer that Samkara gives to pure being and pure nonbeing as this problem is that the appearance of multiplicity and separation is essentially

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an illusion, called in the Indian tradition contact and change; and also , or from the point of view of the manifests itself in various forms, individual, Upaya or “limiting known by the ignorant and conditions”. It might appear that the termed limiting adjuncts of its world of individual people and objects essential being. But this is to and movement is real, but ultimately it is erect a vast dualism at the heart not, only Brahman (the one of a doctrine which is committed consciousness looked at as composing above all to non-dualism at any the whole universe) and Atman (the one price. (Italics added) (p. 22) consciousness looked at as one’s true Self) is unchanging and real. In summary, the experience of nonduality, defined broadly as a PCE or From a common sense point of view this Nirguna Brahman, involves by might seem a difficult doctrine to definition a certain forgetting or defend, but it makes perfect sense on a transcendence of the everyday world logical reading of nonduality – if there is and everyday concerns, and while this only one nature, then any apparent experience is real and meaningful, it is differences that seem to indicate difficult to actualize in everyday life separate events or objects cannot be part precisely because humans are inevitably of that one non-separate truth. What can drawn back into the world of it then mean that one part of the unitary multiplicity and everyday human life. nature is eternal and unchanging, and other parts appear to be temporary and Human life and difficulties with separate; in what sense can these two embodying nonduality aspects be part of the same nature - doesn’t this seem to indicate some While the nondual experience, the inherent division within itself? experience of the essential oneness of As Keith Ward (1987) states the life, is a widely reported experience problem, across different times and religious and cultural traditions, the attempt to erect a The whole question of the philosophy of oneness based on this relation between my finite self insight is rather more problematic. If the and Brahman is critically essential unseparateness and oneness of complex; and I have to confess life is truly what is real, then such an that in the end I find it incoherent approach must account for the as Shankara propounds it… [As] multiplicity of life that appears to there is no reality independent of surround us, the everyday experience of Brahman; so there is really no being a “subject” in a world of “objects.” alternative than to say that The philosophy of Advaita attempts to Brahman is both holy free of all address this by discounting the relative

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world as Maya or illusion, created subtle and pervasive judgment that through Upadhi or limiting conditions, favors selflessness over everyday though as this discussion has made clear, human emotions and behaviors. Kramer it is not at all obvious that the attempt is and Alstad (1993) assert that a common successful. way of accomplishing this reification,

For many spiritual seekers, one of the …is to construct a realm most attractive aspects of nonduality is different from and superior to the lack of hierarchy and authority as daily life, label it spiritual, experienced in the more obviously and then create authorities dualistic Abrahamic . Since a who give unchallengeable principal doctrine of nonduality is the directives on how to get there. ultimate non-separateness or (p. xviii) nonexistence of the individual self, this experience of fundamental selflessness This process might be more obvious in means that there are ultimately no the case of the Western religions such as individual entities to form hierarchies or , where there is a clear to wield authority over other entities. dualism between the all-powerful There can be a deep sense of freedom – creator God and individual . Here, consonant perhaps with ideas of individuals are given rules on what to and equality that are believe and how to live, and the lines of congenial to many Westerners - at no authority (or authoritarianism) are clear. longer having to be part of the age-old However, with religious traditions from human drama of dominating or being the East which have at their core the dominated, whether spiritually or experience and philosophy of unity, this otherwise. “authoritarianism” may be harder to discern. Since the experience of awakening or enlightenment is one of essential unity Kramer and Alstad (1993) describe the (which by definition does involve at differing orientation of Eastern least a temporary loss of the sense of spirituality: separate selfhood), the contrast with the relatively contracted and separate Much of eastern religion everyday human ego-self can appear postulates that people, perhaps very pronounced indeed. The awakening everyone, can attain godhood experience can seem so superior to through lifetimes of proper ordinary reality that this experience action [good ] … Thus the often becomes reified after initial east link spirituality with either awakening and begins to be seeking or attaining such a state, incorporated into one’s experience as a which is often called

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enlightenment, i.e. being a ideal of nonduality, or perhaps cosmic or spiritual “knower.” comparing herself with the teachings This creates two basic stances – and experience of an enlightened teacher seeker and knower… But taking (or even her own previous nondual on the role of knower fits into the experiences), her everyday experience predilection of seekers to want will likely come up short. Indeed the an authority they can trust… very “otherness” of this oneness can Being treated as a knower is one lend itself to a fundamentally dualistic of the most seductive and distinction between oneness and human difficult places to be. One is life. This can make it seem necessary to treated very specially – for what rely on those who have apparently is more special than being “transcended” such limitations: considered a vessel of the truth?... The need to appear right There is another equally when presenting oneself as a important, crucial to understand spiritual knower is greater than why people want so in any other arena because much to believe that someone, knowing is what makes one somewhere, does not have the essentially different from common foibles of humanity – seekers. (pp. 43-44) that it is possible for a few special people to be above it all. The “knower” in these traditions is Instead of enumerating the many ultimately understood as ways human beings heap egolessness: uncaringness on each other, let’s categorize them as all containing The prevalent idea in the east is aspects of self-centeredness. that the self is either a limited Most moral judgments pertain to structure to be transcended the wrongness of particular [Hinduism] or a false expressions of self- construction to be transcended centeredness… In this line of [Buddhism]… Both promote the thinking, to be a better human idea that the ultimate being is to be less self-centered; achievement is an awareness and to be the best possible that is totally selfless, with the person is not to be self-centered corollary the more selfless the at all… The way spiritual better. (Kramer & Alstad, 1993, growth is traditionally presented p. 101) involves getting rid of the aspects of oneself that are If the spiritual aspirant is comparing her disliked or disapproved of. Here everyday human experience with an a better person means

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tempering such self-centered to no longer act like expressions as jealousy, individuals. competitiveness, pettiness etc. 4. Following a presumed (Kramer & Alstad, 1993, p.53) “master” is the best way to get there. (p. 314) Advaita and other Eastern nondual paths It seems clear then, that following an look upon self-centeredness as the of nonduality may in fact result essential expression of the separate self, in a new duality between the selflessness and therefore ego loss becomes the of the non-dual state as against the ultimate goal, everyday human “self-centeredness.” …as the necessary doorway to a This duality may not be as obvious as different and sublime that between good and evil, or between relationship with the spiritual. God and creation, but it is a duality This involves a goal of nonetheless. On an individual level this eliminating self-centeredness can take the form of an ongoing struggle through eliminating the self. between those parts of oneself that are Detaching from the cravings of deemed “good (the giving, loving, ego is the origin of the spiritual cooperative, compassionate, altruistic ideal of detachment. (Kramer & elements) and the aspect labeled bad (the Alstad, 1993, p. 54) different expressions of self-

centeredness)” (Kramer & Alstad, 1993, Kramer and Alstad (1993) sum up the p. 201). This surely reflects an important way in which the genuine experience of aspect of the same dualism that we find an underlying unity is turned into an in Samkara’s work, when he divides the ideology of oneness by documenting the world between “Brahman” and “Maya.” assumptions behind the subtle

transformation of the experience into the Several other consequences may flow philosophy: from this duality, including the 1. Such experiences are more devaluation of conventional human real than ordinary reality, and goals and pursuits. The contemporary so unity is superior to writer and teacher A. H. Almaas (1988) diversity. makes a distinction between what he 2. It is possible to be in the calls the “man of the world” and the mystical state all the time “man of spirit”. Broadly speaking, the and, of course, the more there former values the personal life of the the better. individual self, the life of family, 3. The path to unity is through relationships and community, and negating . Here enjoys the pleasures of life and pursuing descriptions of unity turn into personal goals and projects – an prescriptions for individuals

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approach that from the point of view of spirit, why is that all humans end up with nonduality might be considered an an ego, with a self and a personality? expression of selfishness, and ultimately Can it be just a mistake, a colossal illusory. As against this, the man of mistake? And if it is, then why is it made spirit (i.e. the nondual aspirant), “… so universally?” (p. 12) Makes a higher reality to be the center of life, and believes that the personal life So might it be the case that following a must be subordinate in relationship to philosophy or ideology of nonduality such a higher reality” (p. 10). can lead paradoxically to an inner Almaas (1988) continues: division between the human and the spiritual that can be antithetical to These two approaches to human life realizing the very undividedness that is are diametrically opposed to each being sought? How is it possible to work other. The most well-known with this dilemma, which is both a profound teachings about human theoretical and practical problem for nature point one way, and people trying to live the awakened life? humankind in general is going What can Sadja Samadhi mean when the another way, or at least so it seems. human aspect is taken into account and The contradiction between the two honored? Perhaps it is the case that a perspectives is not only an resolution is not possible from within appearance; it is quite real has far- nonduality alone. As long as spiritual reaching consequences for human truth is defined and indeed experienced life and for the course of human as being distinct from duality and human evolution. (pp. 10-11) life - and more desirable - it will encourage setting up as the goal of life This contrast between the formless and the movement towards nonduality, and form, between nondual consciousness away from conventional life. and everyday life, can be expressed in these two understandings of what is Wholeness and Spiritual Bypassing important in life. One that affirms and values the life of the individual self and Arising out of their analysis of some of community, upholds these as “real” and the pitfalls of setting up an ideal nondual values living a good and virtuous state as the only real goal of spiritual conventional life; while the other life, and the consequent devaluation of ultimately affirms the dissolution of the everyday human life, Kramer and Alstad separation of the individual in favor of a (1993) observe that this sets up a conflict deeper (or higher) realm. This prompts between what they call the “goodself”, Almaas (1988) to ask the question: “… that is, whatever fosters selflessness and If the ultimate goal of the human being nonduality, and the “badself” is the universal impersonal of understood as various aspects of the

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everyday “selfish” egotism of the not perceived as being here now, who separate self (p. 249). They observe that and where we are in the moment gets “once this division takes hold and the rejected, and as the present moment is battle for inner control ensues, the sure the only “place” where we find a outcome is a loss of self-trust. Once self- genuine sense of nondual presence, this trust is lost, looking to an authority to can have a significant effect on spiritual guide us is inevitable” (p. 249). This progress. Once we begin to understand authority can be a spiritual , school the nature of this inner struggle, the self- or teacher, or an internalized authority, a trust can begin to grow, and this process sort of spiritual superego, and “once the “…occurs not through effort, but rather split is internalized, the goodself as one stops doing what interferes with becomes the inner authoritarian trying to living” (p. 254). keep the devalued aspects submerged” (p. 250). Another analysis that also helps to shed light on this nondual dilemma, is that of An ongoing experience of inner struggle John Welwood. He distinguishes such as this arguably strengthens the between nonduality, dualism and sense of individual self and separation, duality: and is thus presumably inimical to nondual spiritual realization - but how to Nonduality is the recognition effectively deal with it? According to that our consciousness and our Kramer and Alstad (1993), this inner being are not separate from all of division can begin to be healed by reality. Dualism is a fixed state understanding “the nature of the division of separation between subject in oneself, including how both sides and object. Duality is more of a need each other to exist” (p. 253), which dynamic flow, a play between in turn can “defuse the power of each. self and other. (Young, 2017, p. The inner battle depends on the 5) dynamics between the two selves remaining unconscious, and so the more Welwood makes the observation that conscious one is of the split and its “You wouldn't just want to hang out in ramifications, the easier it is not to be the nondual all your life. You can't, mechanically driven by it” (p. 253). The really” (Young, 2017, p. 6), and goes on approach suggested in short, is one of to state: acceptance and self-trust, with a view to reestablishing a sense of wholeness We’re always coming back into rather than continuing the inner struggle duality. Duality is where we that involves rejecting aspects of one’s live, at least if we are own experience in favor of a more or householders living in the world. less remote ideal state. As this state is The nondual is the ultimate

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ground. In that sense, it's the can then be a more flexible movement highest, the most ultimate. You and choice of movement between can make a distinction between various modes of being, depending on what's an ultimate realization the circumstances. Once it is understood and what's a complete life for that there is no necessity for human beings. The ultimate is identification in a rigid, exclusive way the nondual, because it's the with the ego identity, other possibilities of consciousness. But of truth and identity may appear. it's not complete, in terms of a full human life. This is part of Welwood also points out another the problem with Westerners possible consequence of setting up a who try make the nondual the spiritual ideal such as nonduality, what only focus of their life. They he calls “spiritual bypassing.” often focus on nondual realization, while neglecting When we are spiritually their human embodiment. As a bypassing, we often use the goal result, their lives can be rather of awakening or liberation to colorless; they're not interested rationalize what I call premature in being colorful human beings. transcendence: trying to rise They see the human realm as above the raw and messy side of uninteresting somehow. I would our humanness before we have say that the complete fruition of fully faced and made peace with the nondual is to come back and it. And then we tend to use play in duality. (Young, 2017, p. absolute truth to disparage or 6) dismiss relative human needs, feelings, psychological It is important to note here that problems, relational difficulties, Welwood agrees it is necessary to go and developmental deficits. beyond the fixed dualism and discover (Young, 2017, p. 1) nonduality, before it becomes possible to “play in duality” (Young, 2017, p. 5). He regards this as a potentially In other words, the spiritual work that “dangerous” development, as “It sets up can lead to an experience of nonduality a debilitating split between the Buddha does not necessarily mean that an and the human within us. And it leads to ongoing experience of oneness is the a conceptual, one-sided kind of necessary, or only desirable goal of spirituality where one pole of life is practice. Rather, it can also be used to elevated at the expense of its opposite” loosen up the exclusive and thus rigid (Young, 2017, p. 1). This is very much identification of the individual with their in agreement with Kramer & Alstad and individual sense of self; the end result Almaas, and reinforces one of the

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central themes of this paper, that nature of the Ground, pursuing a rigid doctrine of nonduality perennialists consistently can unwittingly make it more difficult characterize it As Nondual, the for the spiritual seeker to realize One, or the Absolute. The nonduality. The new “duality” can perennialist Ground of Being, reinforce, and perhaps make worse, that is, strikingly resembles the psychological divisions that engender Neoplatonic Godhead or the inner conflict and thus strengthen ego Advaitan Brahman. As Schuon identity. (1981) states, “The perspective The way out of the nondual of Sankara is one of the most impasse: Ferrar and Almaas adequate expressions possible of considered the philosophia perennis or sapiential esoterism.” (Ferrar, This paper has made the claim that 2002, p.59) while experiences of oneness are widespread and for the most part highly Ferrar’s (2002) basic criticism of this desirable, a corresponding belief in a form of perennialism, is that what he philosophy of oneness, such as Advaita, calls “intuitive ” (referred to may create unexpected difficulties for herein as the experience of oneness) the spiritual seeker. In other words, there does not of itself necessarily “reveal” a is a kind of contradiction “built in” to perennialist metaphysic (the philosophy Advaita as it has come down to us, both of oneness), which he describes as a theoretically and as a matter of practice, “self-serving move that cannot escape which could be called “the duality of its own circularity.” (p. 87). He also nonduality and duality.” Though his aim alludes to logical problems in the system is the wider target of Transpersonal of Advaita reconciling the multiplicity theory itself, the work of Jorge Ferrar of phenomena, such as we have also reflects many of the concerns set forth described: herein. His critique is mounted on many fronts, and of particular interest to us is Apart from the aforementioned his critique of perennialism. exclusive intuitionism, the He regards the whole field of arguments offered by perennial Transpersonal theory to have essentially thinkers for this single Absolute been in thrall, historically, to a version are both a priori and circular. For of perennialism that looks very much example, perennialists often like the philosophy of Advaita, assert that, since multiplicity especially the Samkara version: implies relativity, a plurality of absolutes is both a logical and In spite of their insistence on the metaphysical absurdity. (2002, ineffable and unquantifiable p. 89):

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same ultimate ground. Some There are many consequences to this think of it as Brahman, a silent rigidity, including a tendency towards witness beyond the world and “dogmatism and intolerance” (Ferrar, uninvolved with it. Most of these 2002, p. 92), which can lead more schools, such as that of generally to “the danger of spiritual Shankara, view the world as narcissism and the failure to integrate illusion or illusory, and the spiritual experience into (their) individual as a convenient everyday life,” (p. 15), a concern which fiction that the ultimate requires has been of special interest in this paper. for it to experience In the place of this narrow perennialism, enlightenment. But some Ferrar (2002) puts forward an alternative schools of Vedanta, as that of and more inclusive conception of the Jnanadeva, think of the world spiritual life that he terms “Participatory not as an illusion, but as the Spirituality” which shall be outlined expression of the love of the shortly. absolute...It is true there might be only small differences With his concept of “Total Being” A. H. between these, but it is possible Almaas (2017a) has taken the critiques to recognize that they are of the ideology of nonduality and experientially different, with a perennialism set forth herein, and different feel, unique attitudes articulated an alternative orientation that and various degrees of value and both includes and transcends the development of heart. (p. 1) experience and philosophy of nonduality. In his article “Which of the He goes on to point out that this variety Ultimates is Ultimate?” Almaas points of approaches is found not only within out that human spiritual history is replete Advaita, but similar debates exist within with different notions of what Buddhism (Blackstone, 2012), even constitutes ultimate reality, including though early Buddhism in different versions of nonduality: particular famously disavowed the whole idea of an eternal Self or Atman. Advaita Vedanta, for instance, There are also schools of nondual thinks of liberation as the Hinduism such as Kashmir realization of pure that address in other ways some of the consciousness. Advaita Vedanta issues raised in this paper. Kashnmir has many sub schools. Some Shaivism deals differently than Advaita believe this pure consciousness with the central issue regarding the is Satchitananda, truth/being- relationship of the multiplicity with the consciousness/awareness- one nature, especially with respect to our bliss/happiness, all facets of the humanness. Shaivism does not regard

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the existence of duality as an illusion to significantly differing, experiential be explained away, it is accorded reality spiritual matrices? One response to this in its own terms that are not entirely question is to simply pick a tradition, reducible to the larger nature. Instead perhaps the one a person has been born what suggests is that into, and follow it to the end; if it is it is only the very notion of separateness Advaita, ideally some version of Sahja itself which is ultimately an illusion; in Samadhi, permanently abiding in the fact, the various so-called tantric fullness of the Self as Ramana Maharshi practices that arise out of this tradition (2000) exemplified, or if Buddhists, actually use the energies of everyday abiding in the freedom of Emptiness. human life as the entryway and focus of the spiritual life: Almaas’s (2017b) approach of “Total Being” acknowledges that reality is In Vedanta, the individual is largely much more complex and mysterious ignored… (in Kashmir Shaivism) than one such concept or another of the The world is not an illusion. Rather ultimate, as profound and true as each of everything we see is these may be. In discussing his own God…Shaivism, with its spiritual path, he says this: compassionate view of human personality, is closer to the modern Seeking had ceased at stages, spirit. This is not simply ‘something each realization or awakening for everyone’, but a respect for coming to a deeper and more human differences, even a relishing complete ceasing of search or of them as a manifestation of the need. What became clear at variety-within-unity that adds some point in this path is that savour to life. Such an approach Reality does not posit itself as fosters and demands self- one ultimate that all will agree acceptance. (Shankarananda, 2003, upon. It does reveal itself as one Kindle Location 892) ultimate or another, each absolutely true and liberating, Taking into consideration this wider but it does not have to continue perspective which includes different revealing itself as this formulations of nonduality (not just the ultimate….From such streams of Samkarian version) allows the realizations there emerged a discussion of the nature of awakening view that does not have to and nonduality to be opened up quite subscribe to the view of any of considerably; but where does this leave these ultimates, but able to the aspirant in terms of practice, how express itself through any of should she work with a world of such them. I termed it the view of apparently related, but at the same time totality. I mean that it a

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realization that can Here several points should be noted. accommodate any of the views Ferrar (2002) deemphasizes the or realizations, or several at the epistemological significance of same time, without having to individual experience, and instead - like adhere to any as definitive. (p. 1) Almaas, Kramer & Alstad and Welwood - brings back in the significance of a Ferrar (2002) also uses similar language wider view of the human, emphasizing in describing the goal of his work: being embedded in communities, especially or spiritual Roughly, I argue that there are communities. This does not mean that he different spiritual liberations has fully taken the view of the (i.e. different ways to overcome constructionists, however: limiting self-centeredness and fully participate in the Mystery With perennialism, then, I from which everything arises), believe that most genuine and that spiritual traditions spiritual paths involve a gradual cultivate, enact, and express, in transformation from narrow interaction with a dynamic and self-centeredness towards a indeterminate spiritual power, fuller participation in the potentially overlapping but Mystery of independent spiritual ultimates. existence…Nevertheless, and (p.4) here is where I depart from perennialism, I maintain that It will not be possible to do to the there is a multiplicity of depth and subtlety of Ferrar’s (2002) transpersonal disclosures of view of Participatory Spirituality here, reality. (p.145) but he summarizes it thus: We might interpret the teaching of both Briefly, I want to propose that Ferrar and Almaas as a kind of transpersonal phenomena can be postmodern spirituality that includes but more adequately understood as does not give preeminence to multilocal participatory events nonduality: why should Samkara’s (i.e. emergence of transpersonal “Consciousness” be “privileged” over being that can occur not only in Nargajuna’s “Emptiness,” or the Sufi’s the locus of an individual, but “Beloved”, or even everyday also in a relationship, a conventional duality? Indeed, why community, a collective identity should reality be viewed as hierarchical or a place). (p.116) at all? Might duality, for example, be considered as simply one way in which reality manifests, with its own

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characteristics and value, rather than an differences between the illusory or otherwise substandard traditions and teachings, for they version of nonduality? In fact, in the all express it purely and same way that a dogmatic adherence to genuinely. (p. 1) the experience of nonduality can become an obstacle in itself, the lack of The realization of Total Being is thus hierarchy or an ultimate goal, can have basically an understanding of the non- the opposite, liberating effect, by freeing exclusivity of identity. As much as the “…enlightenment itself to discover aim of much spiritual life is to find the further kinds of enlightenment” unchanging deepest and truest layer of (Almaas, 2018, p. 60). reality and abide there, Total Being Almaas (2017b) believes that really remains always fluid and elusive: opening to and exploring this view can “neither a thing nor a being, but rather a lead to: liberating indeterminacy” (Almaas, 2016, p. 101). Once we have had the …a new kind of freedom. It is experience of oneness and have come to not the freedom from self, not an experiential understanding of the freedom of being pure nonduality - that our identity is not fixed consciousness or awareness, not and limited in the conventional way - the freedom of ripening and then it becomes possible to move completeness, but the freedom between identities, from a sense of from having to be anything. It is separateness and ‘personalness’ when the realization of not being interacting with a loved one, for anything, where “anything” example, to a more expansive includes all possible forms and experiences of selflessness and formlessness. Life becomes the boundlessness, or to no identity at all, freedom of Being to manifest and free to play in duality as Welwood whichever realization - ultimate has suggested. or completeness - that addresses the moment most optimally. Life This might also be a more inclusive way is a continual discovery of of looking at Sahja Samadhi, bringing reality and its secrets. It is not a the transcendent nondual into life but not seeking and not a looking after in a way that excludes the human, not anything. It is like the creative presupposing that there is only one true dynamism of being is liberated goal of the spiritual life and awakening - totally so Being is free to but through practicing to remain open to manifest its truths in endless whatever Being might have in mind for ways. It is absolutely us in that moment, including the nonsectarian, and totally “messiness” of everyday human life, if inclusive. It celebrates the that is what is actually occurring, then

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this is not thereby something to be event, Almaas’s total/totality automatically dismissed. catapults the Diamond Approach back to perennialist, inclusivist As touched on previously, this might stances (which posit a supra- also be a way of reconciling the debate ultimate that can include all other between the perennialists and the ultimates, but not vice versa constructivists. Both Ferrar and Almaas (p.258). would agree with the constructivists that not all “ultimate” spiritual or mystical This is a valid objection, that there can experiences can be reduced to one – surely be no honoring of the various there are many “ultimates” - but both “ultimates” (as this paper has also would agree with the perennialists that suggested), if one view of the ultimate is these differences are not thereby implicitly privileged over others, one reducible only to cultural and individual spiritual experience or system over conditioning; according to both Almaas others. If the idea of Total Being as it has and Ferrar, such ultimate can be been laid out in this paper, is to be independently true and real in retained, how should this critique be themselves (Almaas, 2016), and none addressed? exhaust what Being is capable of. If the concept is understood as a Ferrar (2015) has commented on conceptual convention that can be used Almass’s concept of Total Being, and as a pointer and orientation to spiritual while he agrees that this idea contains practice, rather than describing an actual much that is compatible with and spiritual reality that somehow includes complementary to the Participatory and supersedes all the other ones, then model, he is concerned that Total Being perhaps it can be helpful to guiding the may be another perennialist attempt to spiritual aspirant. smuggle in an ultimate that is superior to all others: The work of the British philosopher Derek Parfit (1984) may be of assistance Although Almaas rejected both in shedding some light on how to pregiven and final goals in evaluate the concept of Total Being. In spiritual inquiry, one wonders his discussion of the nature of the how this “total/totality” (however personal self, Parfit makes several open and dynamic it might be) arguments for the claim that there is no does not ultimately function in the self in the sense of an entity existing Diamond Approach—and will be apart from brain, body and the various taken by his students—as the final mental and physical processes spiritual endpoint or highest goal associated with that body. As an for spiritual aspiration. In any example of the way he feels the notion

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of self should be viewed, he asks us to practice, the end of doing the consider the idea of a nation state. The work. We might think, “When I United States, for example, can be am realized, I won’t need to looked at as comprising its citizens, practice any longer; I can simply territory, flag, history, constitution, and be.” When we are not realized, so on, but there is no further thing or the situation appears that way. entity in addition to these observable But from the perspective of features that is “America.” Rather, these realization, living is a matter of various constituents taken together form continual practice and continual the useful designation “The United engagement…Rather than the States.” As Parfit puts it, nations exist of end of practice, living our course, but are nothing more than “the realization reveals a continual existence of its citizens, living together practice…So practice is not in certain ways, on its territory” (1984, simply the specific activity with p. 211), they do not otherwise have some which we are engaged. It also sort of inherent existence. includes the orientation, the intention, the motivation, and Perhaps “Total Being” can be looked at the attitude of devotion to in the same way, as comprising the practice…So in some sense, various ‘ultimates” as discussed by both many of us are already Almaas (and arguably also the practicing continually… The “Mystery” as described by Ferrar) – stage of living our realization is indeed all of reality, including duality - epitomized by a classic while honoring the truly nonhierarchical expression from one of the most character of the Participatory approach celebrated Zen masters, without creating a further (and allegedly Zenji. He said, “Practice is superior) spiritual category. There is no realization and realization is claim that this view is what Almaas practice.” (Almaas, 2016, p. 15) means by his term - only that this interpretation is more in line with the The corollary to this model of argument being made in this paper and indeterminacy then, is that there is no the inherent compatibility of Total final goal, no final resting place where a Being and Particapatory spirituality. person has spiritually arrived. This may not be what the ego has longed for, some In closing it can be asked, does sort of ultimate safety and acceptance of Total Being then mean the understanding, an eternal perch on end of ? which to sit. But in return for giving up this “security” there is the reward of the Many people believe that infinite creativity and intelligence of realization signals the end of Being, as it is freed to go where it wishes

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with no (apparently) preconceived purpose or objective. From the perspective of nonhierarchy and the view of Totality, we can see the While Total Being may not mean the wisdom of this practice: end of practice, it does mean a new Wherever we are, wherever we orientation to practice, one that becomes happen to find ourselves, is a more about being exactly where one is, manifestation of true nature and whether dual or nondual, the actual contains all of reality. There is no presentation of Being in that moment. It point in striving to be anywhere else. becomes possible to surrender and trust So even if this shift in the teaching the wisdom of Being in the moment as seems inaccessible, even if it seems being well beyond anything could be improbable or outlandish, from the conceived by the limited human perspective of totality, all you need to imagination, from the precious do is be where you are. (Almaas, uniqueness and unrepeatability of each 2017c, p. 72) moment, to the magnificence and transcendence of the boundless dimensions.

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