Ross Edwards: Coach, Author, FounderThis short text is an extract from the Introduction to my upcoming book, The Boundless Body, published with Collective Ink Books.
In these times, the most prominent form of non-sectarian Western spirituality is non-duality. In essence, non-duality is not a doctrine, but a direct realisation that sits at the heart of the great non-dual schools of the world’s seven major spiritual traditions, including the Buddhist Dzogchen school, the Hindu Advaita Vedanta school, Christian mysticism, and so on. In fact, the non-dual schools are typically considered the peak approach in each tradition; as such, deep spiritual realisation awaits anyone who diligently applies themselves to these teachings. It is truly remarkable that nowadays these teachings are available so readily via the internet, when until recently they were reserved for only the most committed practitioners in cloistered spiritual settings.
It is well-established by the great traditions that non-dual practices lead us to profound insight into the nature of who we are and what life is, insight that typically evades description. As a result, the realisations of monks and sages often appear contradictory, inconsistent, even fanciful. This is not a bug, but a feature of this work. However, students often become confused and will try to iron out logical inconsistencies instead of focusing on the essence of the words. Furthermore, since these statements often appear grandiose and inspiring, it is tempting to cling to words and descriptions and mistake memorisation for practice and embodiment.
To echo the spirit of Philip Kapleau’s teachings on Zen, which has influenced many budding Zen meditators, non-duality is primarily a practice. Though studying inspiring teachers and their teachings is an important part of the spiritual path, if we fail to commit to regular practice and simply memorise and reproduce these teachings, our spiritual progress will be minimal. Non-duality is a practice, not a philosophy or a set of teachings to revise and analyse. We do not need to logically understand or tease apart the teachings, nor do we have to believe any teacher’s words to the letter. What a relief! If we undertake the practices they teach, we are on the path to deeply grasping their profound insight.
Another unfortunate side effect of the non-dual approach is that it tends to promise immediate spiritual realisation. It tells us that the one, all-encompassing reality that is indistinguishable from our own identity is already fully present, and that we cannot do anything to reach it. There is nothing to do! Some teachers have even claimed that any attempt to realise it is also a distraction. This appeals to the modern mind, which struggles to focus and dedicate itself to long-term pursuits in the face of doubt and distraction, a tendency that becomes further ingrained as our entertainment, technology and communication become more instantaneous. It is trendy to offer fast, instant solutions, even if they are in reality fool’s gold, and this regrettable trend extends even to the deepest forms of spirituality that have appeared in human history. Though I recognise that we are all awake by nature, in reality it takes many years of practice to have a genuine non-dual awakening, a fact I will repeatedly emphasise throughout this book.
If we combine the confusing language, the tendency to cling to words rather than their real meaning, and the directive that practice is a distraction, we realise that students are not in a position to discover non-duality for themselves, but only to continue to believe in lofty ideas while taking minimal action to transform their perception. Unfortunately, I have witnessed this all too often in meditation novices. As non-dual teachings continue to become more widespread and accessible, the greater the potential for confusion is, and the more necessary it is to refine and re-think our approach and its consequences, taking into account the cultural milieu.