Advaita: Oneness as a Lived Reality—Examining Aspects of Profound and a Radical Psychology

Abstract

It is all good to say, that the world is one! Are these idealistic/poetic ideas or could there be psychological pathways to experience oneness as a continuous realisation? This is not a question of philosophy or intellectual argumentation, but a question of living and being. There has been now interest in non-dual awareness in research as well ( Josipovic, 2014 ). The objective of this article is to introduce a radical worldview—advaita vedānta that leads to profound cognitive, affective and behavioural implications of well-being beyond the surface level ideas of happiness. Advaita—which means ‘not-two’ is the most profound and radical of psychological theories Indic civilization has experienced and accepted as the epitome—the crown jewel. The Vedāntic worldview and practice with the background throb of all Indic values—of inclusion, love and truth vests in Advaita—oneness. In popular imagination, it has been both esoteric-cised and yet has remained un-commodified. Contrary to popular ideas that look at advaita as a speculative philosophy, advaita is understood as a rich psychological theory with a basis in cognition, knowing, as well as a living in oneness. The students of modern psychology, especially, in India are left poorer, if they are unable to review advaita and yet study consciousness, which is a booming area of research in modern psychology. Advaita is a continuous living realisation—termed as Jīvanmukti, the Vedāntic ideal of being free, while living. Examining the primary Saṃskrit text—Jīvanmukti-viveka, I describe Jīvanmukti—of living in continuous realisation of oneness, till the body drops down, as stated by the great muni, whose above-mentioned abhyāsa grantha—the application manual, is used across Hindu spiritual frameworks and monastic orders, till today.

The spiritual philosophy of Advaita: Basic concepts and relevance to psychiatry

“…Over the last few decades, there appears to be a growing interest in applying aspects of Advaita philosophy to modern psychology and psychiatry. [ 20 21 22 23 ] At a general level, the tenet of oneness, so categorically and confidently propounded by Advaita , that Atman / Brahman is Ekam (one), Evam (the only one), Advitiyam (without a second), has the potential to offer both solace and solutions for today’s world that is grappling with problems arising from inequality, such as gender discrimination, racial prejudice, religious fundamentalism, wealth disparities, exploitation, dictatorships, and wars.…”

Conceptualising Bhāvana: How do contemplative Hindu traditions inform understanding emotions and well-being?

“…Broadly, the ‘raw’ automatic affective components of the self-awareness in psyche have been emphasised as a block or a constraint towards well-being and the transformation of emotion and meaning making leads to integration and well-being. Note, however, that this freedom and well-being is not ‘other-worldly’, and is embodied in this world, here and now (Fort, 1998; 1999; Pandit, 2021; Rukmani, 2005).…”