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Thread: On Monism and Dualism

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    On Monism and Dualism

    My understanding is that Kashmir Shaivism reconciles dualism and monism, but how precisely is this done? If one realizes that the dualism is a way to express the over-arching oneness, one is still admitting that things can interact or behave as seemingly distinct parts, meaning dualism is functionally and practically real. If one says that monism and dualism can concurrently exist, is it really monism? Wouldn't it be beyond both if it transcends the dichotomy of both? Or am I mistaken? What are the specifics of this? While I essentially understand the principle I don't know if there is some deeper understanding I am not getting that I should.

    Further than this, how far can this logically go? If an apparent dualism can arise from oneness, could further apparent dualisms arise from that dualism, and so on and so on? Would there be a limit to this, or is it just semantics and arbitrary divisions? Or could they really be discrete parts that work in unison for that totality, still accepting and fulfilling monism at the same time that it admits that the cosmos functionally and practically, even if not ultimately, has separate parts?

    I ask this from the viewpoint of Shaivism; I hope I am understanding this correctly but am unsure. Though the second paragraph is more of me taking it further, so I don't know is that paragraph will reflect true for Shaivism, but it is my understanding such-as in the first paragraph that Kashmir Shaivism reconciles monism and dualism.

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    Re: On Monism and Dualism

    Perhaps you should have a look at the teachings of Spanda. They cover both the supreme state and its movement into and out of dualism.
    There is no contradiction between the two.

    In this case the "supreme" would be by definition beyond time and space and therefore not quantifiable within the restrains of linguistic convention. Dualism is defined as real but never in actuality separate from the supreme, as diverse reflections never leave the mirror.

    Dualism is as much our inability to recognize it, as it is an arisen state. The essence of both is experiential, rather than philosophical.
    Last edited by srivijaya; 18 February 2013 at 10:04 AM.

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    Re: On Monism and Dualism

    Quote Originally Posted by srivijaya View Post
    Perhaps you should have a look at the teachings of Spanda. They cover both the supreme state and its movement into and out of dualism.
    There is no contradiction between the two.

    In this case the "supreme" would be by definition beyond time and space and therefore not quantifiable within the restrains of linguistic convention. Dualism is defined as real but never in actuality separate from the supreme, as diverse reflections never leave the mirror.

    Dualism is as much our inability to recognize it, as it is an arisen state. The essence of both is experiential, rather than philosophical.
    Thank you, I wasn't ever sure I was going to get a response for a while there. I'll research Spanda and see if there is a book I can get on the subject.

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    Re: On Monism and Dualism

    Quote Originally Posted by Pantheist View Post
    Thank you, I wasn't ever sure I was going to get a response for a while there. I'll research Spanda and see if there is a book I can get on the subject.
    My pleasure. I haven't been posting here for a while.

    These are worth a read:
    http://books.google.co.uk/books/abou...cC&redir_esc=y
    http://books.google.co.uk/books?id=v...s_similarbooks

    Brilliant free resources on this site:
    http://www.sanskrit-sanscrito.com.ar...-kashmir-1/514
    Some good articles here too:
    http://www.universalshaivafellowship...teachings.html
    Namaste

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    Re: On Monism and Dualism

    For me, one of the essential concepts of Shaivism for helping me to understand non-dualism is the five functions of Shiva. His divine functions, in addition to the familiar creation, sustaining, and dissolving functions, are the two functions of concealing and revealing.

    I experience these latter two functions all around me. The true nature of "reality" has been concealed. We seem to be separate from God (anava mala), the dualism of always liking or disliking this and that (mayiya mala), and thinking we are the root of action (karma mala). Without this, the "game" would be so very short. With it, the game is afoot.

    The revealing aspect of Shiva is grace. This is why the guru is known as the grace bestowing aspect of God. To be a guru in a physical body, the master must hold sacred and be one with this power. This is part of why the supreme Sadguru Shiva is portrayed as one who performs austerities and lives the life of a sadhu.

    The revealing aspect comes to people through events such as birth, child-rearing, the wisdom of age, and facing death. Also, that special wind in the treetops, the lilting song of the brook, the passing of the seasons. The heroic deeds of others, the spiritual sacrifices of the initiated. These are the sparkles reflecting through, calling to a life beyond this "concealed" life of duality.... when it is time to return home.

    All of the sadhana and all of the bliss I experience are prasad from Shiva's experience of returning to himself. Ah, bliss. He has created a part of his consciousness that has forgotten who "I" am, and now can remember, a wonderful journey.

    Being dissolves into being. Consciousness dissolves into consciousness. Bliss into bliss.

    ~ . . . ~ . . . ~ . . . ~ . . . ~ . . . ~

    The other essential concept of understanding non-dualistic monism in Kashmir Shaivism is that the Supreme Lord is unfettered by any limitation to Him or his divine will.

    He is God, He is supreme. So if he decides to contract his consciousness step by step through the tattvas, he knows how and is free to do this in a way that does not affect his absolute being at all.

    He is Sat. He has being, which is immutable, unchanging.

    He is Chit. Consciousness. He uses his power to create from his consciousness, deified as the Devi Kundalini. She moves as the active aspect of his dance of consciousness down through the tattvas into the form of the created universe.

    In Shree Shankaracharya's Advaita Vedanta, the "spatio-temporal" world is an illusion. In paradvaita, the illusion is multiplicity itself. Again, Shree Maya has to hold our consciousness down to the level of this illusion of multiplicity to keep us from flying right back up and realizing there is only One, which of course would be a showstopper.

    I have recently come to experience that the burning of the three malas through my sadhana and guru's grace is restoring and establishing the truth as the bliss and freedom which is never truly limited in my true Self, which is Shiva.

    He is ananda, which is bliss.

    I have become fearless. The mantra is my protection. I eagerly accept every moment of my life, for this burns the malas and I become free, more free every day. It's like a runaway chemical reaction! It's a wild ride, the best.

    I had a lifetime, and especially the past ten years of CONCENTRATED PURIFICATION, heavy "circumstances" (karmas) that provided the fuel for my guru's fire, the purification of burning before this stage. When I emerged, my perspective was so different. A large part of the impurities were gone.

    Grace is astounding and defies all expectation. My attainment is ALL through my guru and Sadguru. (Thank you...)

    Om Namah Shivaya,
    jnana shiva
    jnanananda.com

    "At the still point, there the dance is" -T.S. Elliot

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    Re: On Monism and Dualism

    Namaste.

    I am not as 'philosophical' as the rest of you. I can only say what I have felt and what I know (which may not even apply).

    It's totally up to the Sadhaka whether Lord Shiva 'appears' as a monism or dualism.

    I read stories of people who want that 'Divine Experience' and to 'reach Samadhi' and all that.

    I am still grasping onto the edge of that immeasurable void...it's totally terrifying when God shows His 'true face'. I pray for Lord Shiva's love to save me from that....until it's time for me to die, of course.

    For others, it depends on the relationship they have with Lord Shiva.

    Some are content with just having a 'loving relationship'...no matter if it takes another hundred lifetimes just to have one lifetime being loved by the Lord.

    Others wish to take it a step further and 'Kill Shiva' to 'Attain Shiva'. This, I cannot do.

    While one is in Savikapla Samadhi, Dualism is still there. In Nirvikapla Samadhi, it vanishes and monism is there.

    That's all I know.

    Aum Namah Shivaya

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    Re: On Monism and Dualism

    PS I think when I feel a "terror" of God, this is how I experience burning anava mala.

    When I lived at the ashram, when the guru would come near, my ego would be terrified that she was going to look at me. Just look. I experienced the power of the guru to be many things simultaneously, i.e. perfect for each devotee. She would stop, and almost turn her head towards me, then continue walking by. Whew, I survived (the consolation prize).

    I think... if I could... by my guru's grace look up at The Lord Krishna's unlimited "form" with the eyes of non-dualism, I would dissolve into Paramashiva's warmest welcome as my own Self.

    Welcome home.
    jnanananda.com

    "At the still point, there the dance is" -T.S. Elliot

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    Re: On Monism and Dualism

    Interesting.

    I didn't know when I logged on if this would of gotten more responses. I only remembered these forums as I have started reading on Sivaism again.

    I'm currently trying to get through a book on a couple of medieval sects, I think they were both dualistic. Anyway, I will most likely be asking questions later in here... I used to be a dualist but moved to monism some time a year ago.

    Anyway, I hope to be around these forums some more.

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    Re: On Monism and Dualism

    Namaste.

    It has been a while since I last visited this thread and I have learned a lot meanwhile.

    First, there was this book:



    After that, I studied Vijnana Bhairava Tantra and revisited Saundarya Lahari by Shankaracharya.

    Lord Shiva is forever concealing and revealing. That is the nature of His Shakti.

    I am not afraid anymore though because Divine Mother helped me out. The Anava Mala was put there by Her and only She can remove it - Lord Shiva cannot.

    To try and answer the OP question in the only way I know how now...

    The Dualism is Shiva + Shakti. The Non-dualism is ShivaShakti. It is Ardharnareshwar. It is lover and beloved dancing in unison so there's no lover and no beloved anymore.

    My understanding is that Kashmir Shaivism reconciles dualism and monism, but how precisely is this done?
    Through Tantra.

    Aum Namah Shivaya

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