Spiritual Alternative # 2: Advaita Vedanta / Smarta Denomination of Hinduism

Advaita Vedanta was systematized by the eighth-ninth century philosopher/theologian Shankara or Shankaracharya.  Based primarily on the Upanishads, Bhagavad Gita, and Brahma Sutras (all old Hindu texts), it holds that the deepest nature or Self (Atman) of every sentient being is ultimately identical to the Divine Ground of Being (Brahman).  While the Atman-Brahman cannot be literally or directly described, by analogy it is called Sat-Chit-Ananda, or Being/Truth-Consciousness/Awareness-Bliss. 

Sentient beings, however, are ignorant of Atman-Brahman, identifying instead with the five sheaths or coverings that obscure the Atman, as well as with the body, the impermanent aspects of consciousness, i.e. the sense of self-identity or ego, the sense of inwardness or “mind’s eye” or simply mind, the five sense-determinant factors of the mind, and even the most lucid aspect of the mind, the intellect (which is not simply the reasoning faculty, but the faculty that is aware of that which transcends itself, Atman-Brahman and the causal plane).  

Sentient beings identify with these lesser or unreal entities because of ignorance (or avidya), which is produced by Maya, or the power of illusion that produces the world and all that is made manifest within it.  The primal principle of manifestation or nature is known as Prakriti, and is considered the source of not only the body, but the intellect, ego, and inward sense or mind as well.  Atman-Brahman is the Witness or Observer of all that happens in all three states of being: the waking, dreaming, and deep dreamless sleep states.  However, it is beyond all three, in what Advaitins simply call the fourth state (or turiya), which is pure consciousness.    

There are three planes on which activity occurs: the gross or physical, the astral or subtle, and the causal.  The physical plane is the plane in which living beings and inanimate matter exist.  The astral plane is the home of devas (which are like the angels of the Abrahamic traditions), demigods, demons, ghosts, and other spirit-entities.  The causal plane is the plane on which Brahman acts as Ishvara, which is Brahman’s personal manifestation, or manifestation with attributes (Saguna, as opposed to the Nirguna or attributeless nature of the Supreme Atman-Brahman).   Ishvara causes the world to come into existence through the power of maya.

Atman-Brahman is known through contemplation, specifically through contemplation of the Self, or inquiry into the question, “Who am I?” (this is the practice advocated by twentieth-century saint Ramana Maharshi, but it is also the central contemplative question of Advaita Vedanta generally).   Devotion to a personal god (in the Smarta tradition, one can choose devotion to Shiva, Devi or the Goddess, Ganesha, Vishnu and his ten avataras, Surya, or even another deity of one’s choice – all of these are regarded as aspects or manifestations of Ishvara or Saguna Brahman), Raja Yoga (which will be discussed in greater detail in another post), and karma yoga, while helpful, do not lead to liberation (moksha).  Only contemplation (or jnana yoga) leads to liberation.   

There are at least three levels of higher consciousness: the jiva or soul which wanders through the planes of existence from lifetime to lifetime based on the wholesomeness or harmfulness of actions in those lifetimes (a process known as samsara), the “lower” Atman-Brahman which is the observer separate from and beyond phenomena (and in relation to which all phenomena are illusory or non-existent), and the “supreme” Atman-Brahman, which is beyond all dualities, even those between subject and object and Atman-Brahman and maya or phenomena.

From the point of view of the supreme Atman-Brahman and those who have realized their true nature as Atman-Brahman, the world appears as lila, or divine play, but from the point of view of worldly existence and the soul caught in the endless cycle of death and rebirth, it is a place of suffering (as Buddhism teaches), and is, strictly speaking, unreal in relation to the infinite reality of Atman-Brahman. 

Technically speaking, Advaita Vedanta concerns itself with morality only insofar as morality pertains to liberation from samsara.  However, liberation is not easy, and so it requires a great amount of self-discipline.  Traditionally, the main practitioners of Advaita Vedanta have been ascetic mendicants.  There are now far more lay practitioners who fully engage with the tradition’s teachings and practices than there used to be, but strict self-discipline is still the norm.  Historically, the varnashrama system has been accepted as valid, as well.

In many ways, Advaita Vedanta is the most complete and elegant system of spiritual philosophy ever constructed.  Its explanations are terse (at least by metaphysical standards), yet simple (again, by metaphysical standards), as are its practices.  On the other hand, it is quite ascetic, and accepts the law of karma and samsara as facts, despite a lack of convincing evidence for the existence of either.  Thus, it has limitations that some other traditions (particularly Philosophical Daoism) do not have, in my opinion.  Yet its thoroughness, the relative simplicity of its spiritual philosophy and exercises, and its frankness about the limitations of mundane existence and the importance of lifting the veil of ignorance that causes people to misidentify with things witnessed rather than knowing themselves as the Self that is the Witness, make it one of the most profound spiritual traditions.

RECOMMENDED READING:

Upanishads, translated by Patrick Olivelle.  This is a translation of the twelve principal Upanishads, the ultimate basis of all six major sub-schools of Vedanta.  (According to Hindu tradition, there are 108 altogether.) 

Bhagavad Gita, translated by Barbara Stoller Miller; and a version of the Gita in Devanagari, transliterated Sanskrit, and English, translated by Winthrop Sargeant.  This text is certainly not exclusive to Advaita Vedanta.  It is a central text of Vaishnavism (and the sub-schools of Vedanta affiliated with it, which is all except Advaita), particularly the forms of Vaishnavism where Vishnu's avatara (or incarnation) Krishna is the primary object of devotion.  However, it is important in Advaita Vedanta as well.

Brahma Sutras, translated by Swami Sivananda.  These aphorisms are a systematic exegesis of the teachings of the Upanishads, and are the direct basis of all six major sub-schools of Vedanta.

Man and His Becoming According to the Vedanta, by Rene Guenon.  Guenon was a traditionalist and perennialist, as well as a Western convert to Islam, specifically its mystical tradition, Sufism, but this book makes it abundantly clear that he was very familiar with the teachings of Vedanta.  This is a great book, but it is not an easy read.

Advaita Vedanta: A Philosophical Introduction, by Eliot Deutsch.  This book is very succinct.

Shankara's Crest-Jewel of Discrimination, translated by Swami Prabhavananda and Christopher Isherwood.  This is a simple introduction to the teachings of Advaita Vedanta by its greatest exponent.  

Atmabodha (or Self-Knowledge), by Shankaracharya, translated by Swami Nikhilananda.  This is a detailed overview of contemplation of the Self leading to liberating knowledge.  Highly recommended.

"A Brief Overview of Vedanta," at the Vedanta Society of Southern California website.  This provides solid basic information about the teachings of Advaita Vedanta.  

"Who Am I?" by Sri Ramana Maharshi, a great Hindu sage of the twentieth century.  For a more detailed understanding of his teachings, see his Talks.  While not technically an initiate into one of the monastic orders founded by Shankaracharya, his teachings get at the heart of what Advaita Vedanta teaches is the goal of all living beings: liberation through knowledge of the nature of the Self and the identity of the Self with the Divine Ground of Being.