Nondualism and Eastern Philosophy
Pritscher (2001: p. 16) attributes a salient view on nondual realization to Loy (b.1947), an author of a work on comparative philosophy of nondual theologies i.e. Loy (1988):
"According to David Loy, when you realize that the nature of your mind and the niverse are nondual, you are enlightened."
Loy (1988: p. 3) contrasts his view of the historicity of nonduality in some of its evocations in the experience of the peoples of The East and The West as follows:
"... however often sown, has never found fertile soil, because it has been too antithetical to those other vigorous sprouts that have grown into modern science and technology. In the Eastern tradition...we encounter a different situation. There the seeds of seer-seen nonduality not only sprouted but matured into a variety (some might say a jungle) of impressive philosophical species. By no means do all these systems assert the nonduality of subject and object, but it is significant that three which do – Buddhism, Vedanta and Taoism – have probably been the most influential."
Loy asserts that in various Asian traditions two different types of nonduality are asserted: that between subject and object, and that between conventional and ultimate, or phenomenon and absolute.
Nelson (1951: p. 51–52) cites Radhakrishnan's The Principal Upanishads (1953) where Radhakrishnan renders a passage of the Bṛhadāraṇyaka Upaniṣad (verse 1.4.16) which demonstrates a theme that one becomes transpersonally identified with, or nondual to, or develops qualities associated with that to which one is engaged, worships or holds holy and though it is translated with a male pronominal syntax it may be understood as not being gender-specific:
"Now this self, verily, is the world of all beings. In so far as he makes offerings and sacrifices, he becomes the world of the gods. In so far as he learns (the Vedas), he becomes the world of the seers. In so far as he offers libations to the fathers and desires offspring, he becomes the world of the fathers. In so far as he gives shelter and food to men, he becomes the world of men. In so far as he gives grass and water to the animals, he becomes the world of animals. In so far as beasts and birds, even to the ants find a living in his houses he becomes their world. Verily, as one wishes non-injury for his own world, so all beings wish non-injury for him who has this knowledge. This, indeed, is known and well investigated."
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