Human Development
Advaita vedanta
Description:
Literally the following of a philosophy of non-duality, practitioners follow the Upanishad tradition through the path of wisdom, [jnana yoga], as founded by Badarayana and expounded by Sankara. They allow no duality between creator and created - all are reflections or manifestations of the [one], which is not and cannot be an object of sense ("not this, not this") but which is the underlying reality or consciousness, the subject of which all else is the object ("thou art that"). It is through identification with the body and the bodily senses that the gross universe is seen as reality. In a state of ignorance, an idea (the world of manifest objects) is superimposed on true reality (Brahman). By the removal of ignorance - [avidya] - the Self, the vital principle, the [Atman], comes to be seen as identical with the first principle, the all-pervading power, the [Brahman].Non-duality is not meant to imply simply one-ness; the distinction between what is and what is not is to be found in the permanence or changeableness of what is being considered. That which observes does not change with what is observed, the ultimate being perception or consciousness itself which is unchanging. Rationally it is clear that there can be no being beyond consciousness and that consciousness and real existence are inseparable. Consciousness and "is-ness" are Brahman. It is the deluded sense of separation from Brahman, of separate individuality, which is the cause of pleasure and pain; identification with Brahman is bliss.
Some advaita traditions expect the following of an ascetic life but in others the ways is also open to the householder. Again, some systems demand simply the practice of listening, [sravana], to the point of really hearing, holding that no other work or practice is necessary or even useful; whereas others require practical self-discipline in addition, and subsequent profound enquiry into the Self which becomes deep meditation, [dhyana]. Necessary preparations before listening can be effective include development of the powers of discrimination, renunciation, equanimity and a longing for truth.
Broader:
Human development