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Nondualism and the Divine Domain

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Nondualism and the Divine Domain Nondualism and the Divine Domain Burton Daniels This paper claims that the ultimate issue confronting transpersonal theory is that of nondual- ism. The revelation of this spiritual reality has a long history in the spiritual traditions, which has been perhaps most prolifically advocated by Ken Wilber (1995, 2000a), and fully explicat- ed by David Loy (1998). Nonetheless, these scholarly accounts of nondual reality, and the spir- itual traditions upon which they are based, either do not include or else misrepresent the reve- lation of a contemporary spiritual master crucial to the understanding of nondualism. Avatar Adi Da not only offers a greater differentiation of nondual reality than can be found in contem- porary scholarly texts, but also a dimension of nondualism not found in any previous spiritual revelation. he purpose of this paper is to clarify the funda- tle and profound realizations inherent within them. mental nature of reality, which is frequently His body of work covers a sprawling expanse of spiri- Tconfused in transpersonal psychology: nondu- tual literature and can be deemed not only a mam- alism. Perhaps nowhere in transpersonal psychology moth undertaking, but a work of extraordinary value has nondualism received a more thoughtful treatment for both science and spirituality. Humanity has bene- than in Wilber’s (1995, 2000a) spectrum/quadrant fited immeasurably from his work. However, for all its theory. Wilber initially posited a spectrum theory of scope and remarkable cogency, it is not unprece- consciousness, in which he integrates all psychological, dented. philosophical, and spiritual treatises on the develop- The Ruchira Avatar, Adi Da Samraj (1991, ment of human beings—from the inception of one’s 2000b) has also written extensively, lucidly, and beau- Very Being into an incarnated birth to their attain- tifully about nondual reality. Avatar Adi Da’s revelation ment of Divine Enlightenment and immersion in of nondual reality takes place as part of an overall nondual reality. His quadrant theory goes on to elabo- schema that accounts for all aspects of human develop- rate on this depiction of consciousness, organizing the ment and incarnate being: the seven stages of life. These vast expanse of existence into four fundamental stages progress through a potential sequence of human dimensions: interior and exterior, as well as individual maturation, spiritual growth, and Divine and collective. Every aspect of existence is thought to Enlightenment in any given individual’s life (see Adi be subsumed within the general structure of an all- Da, 2000b, pp. 103-131, 385-390): inclusive consciousness—indeed, even the nondual First Stage: individuation and adaptation to the reality that serves as its ultimate ground and final physical body. denouement. Second Stage: socialization and adaptation to the Wilber has written extensively, lucidly, and beau- emotional-sexual (or feeling) dimension of being. tifully about nondual reality. His passages on God and Third Stage: integration of the psycho-physical Spirit are carefully crafted and offered lovingly. personality and development of the verbal mind, Perhaps no one since Jung (1964) has done more to discriminative intelligence, and the will. authenticate spiritual reality within the professional Fourth Stage: ego-surrendering devotion to the community of psychology and make its lofty precepts Divine Person and purification of body-based point accessible to the lay reader. His synthesis of spiritual of view through reception of Divine Spirit-Force. revelation from the various traditions of humanity’s Fifth Stage: Spiritual or Yogi ascent of attention great saints and sages is remarkable, not only because into psychic dimensions of the being and mystical of their prodigious scope, but also because of the sub- experience of the higher brain. Nondualism and the Divine Domain 1 Sixth Stage: Identification with Consciousness- the reader who is not well-informed about the seventh Itself (presumed, however, to be separate from all stage of life. Because Wilber’s account of nondual real- conditional phenomena). ity exists within an impressive overall theory of con- Seventh Stage: Realization of the Divine Self and sciousness, and his prominence within the transper- Inherently Perfect Freedom and realization of sonal community has been established thereby, it Divine Love-Bliss—no “difference” experienced would be useful to consider these differences more between Divine Consciousness and psycho-physi- closely. cal states and conditions. S/self and the Divine Domain Upon examination, considerable correlation exists Relative to spiritual reality, human beings can be between Wilber’s spectrum theory and Avatar Adi Da’s most fundamentally described as consisting of two seven stages of life. Both represent the individual as aspects: lower self and deeper Self. By this, it is meant consisting most fundamentally of five levels of being— that psychic structure involves a concomitant interface each of which correlating to one or another stage of between two entirely different, yet intimately connect- life—following in the spiritual tradition of Advaita ed, aspects of one’s being—what Jung (1919, 1964) Vedanta (Deutsche, 1969), as well as Mahayana referred to as the Self and the ego. However, Jung’s Buddhism (Suzuki, 1968; Conze, 1962).1 description of the Self is frequently vague and inexact. Avatar Adi Da refers to the spiritual process of Unfortunately, other descriptions of the Self in these traditions as the “Great Path of Return” and Western philosophy typically fare no better—for acknowledges that it represents a generally accurate example, Husserl’s transcendental ego (1960), Sartre’s depiction of the first six stages of life. However, this non-positional consciousness (1957), and Hegel’s soul depiction gives only a limited and inadequate account (1993). Better descriptions can be found in the tenets of unmanifest, nondual reality, out of which manifest of Eastern spirituality— for example, the “big mind” existence arises. Wilber and Avatar Adi Da are essen- of Zen Buddhism (Muzuka, 1990), or the “buddhi” of tially in accord relative to the first six stages of life. In yoga psychology (Rama, et al., 1998). Assogioli fact, Wilber’s meticulous and detailed account of these described the S/self this way: “There are not really two stages of life is probably unsurpassed in the history of selves, two independent and separate entities. The Self human ideas. Although his quadrant theory has cer- is one; it manifests in different degrees of awareness tain difficulties (Daniels, 1999), his spectrum theory is and self-realization. The reflection appears to be self- a superlative treatment of the first six stages of life, vir- existent but has, in reality, no autonomous substantial- tually mirroring that of Avatar Adi Da. Even so, at the ity. It is, in other words, not a new and different light point of the seventh stage of life—the Divine Domain but a projection of its luminous source” (1965, p. 20). of “Radical” Non-Dual Reality—striking differences Consequently, this amalgam of lower self and deeper between their accounts can be discerned. Self can be best indicated by the following nomencla- Not recognizing this difference has serious conse- ture: the S/self.2 quences for any understanding of nondualism. The Further, this depiction of S/self has significant difference between the accounts of nondualism by implications for the understanding of nondualism. Wilber and Avatar Adi Da can be summed up this The relationship between the lower self and the deep- way: Wilber does not clearly differentiate between the er Self could be put this way: “This abiding depend- sixth and seventh stages of life. The two often appear ence of ‘I’ upon Self amounts to an ontological union intermixed and conflated in his writings—as is fre- of ‘I’ and Self. They are so fundamentally related that quently the case in the great sixth stage literatures of a true break in that relationship would mean personal the Great Tradition (where accounts of the seventh annihilation, the nonbeing of ‘I.’ So complete is this stage appear at all). Further, the Great Path of Return union that it may be called ‘nondual’, a unity tran- of the spiritual traditions can be seen as not only inad- scending any sense of duality, isolation, or separation” equate to account for true nondual Enlightenment, (Firman & Gila, 1997, p. 45). Yet, this relationship but actually incidental to that purpose, for the essen- cannot be so simply stated. This passage indicates the tial dynamic of this process happens elsewhere. kind of confusion obscuring a true understanding of Indeed, the Great Path of Return only ends up obscur- nondualism. In fact, to use the term in this way is mis- ing a true understanding of nondual Enlightenment— leading. Although nondualism is frequently used to precisely because its essential dynamic happens else- refer to the relationship between Self and self, it most where. This set of circumstances might tend to confuse accurately—and most auspiciously—refers to the rela- 2 The International Journal of Transpersonal Studies, 2005, Volume 24 tionship between S/self and God. The Divine Reality of is actually referred to by this passage is a single account ultimate nondualism is not realized by virtue of the of nondualism, applicable to the different aspects of self more accurately approximating the Self, or else any individual: cognition, perception, behavior, and, actualizing the self. Rather, Divine Reality is realized ultimately, their very Being. Yet, there actually are dif- by eliminating the S/self—and, in the process, being ferent kinds of nondualism, indeed, even going absorbed into God. beyond that mentioned by Loy. Overall, Avatar Adi Nondual reality has been expressed in numerous Da (2000b, pp. 144-153) indicates that there are five texts from various spiritual traditions, including not possible orientations to reality: “Conventional only Mahayana and Vajrayana Buddhism and Advaita Monism,” “Conventional Dualism,” “Primary Dualism,” Vedanta, but certain texts of Taoism.
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