... in which the object of worship and realisation is Shiva, and those in which the object of worship and realisation is Shakti. In the Shaiva Agamas we find monism, qualified monism and dualism, in the Pancharatra Agama we find qualified monism, and in the Shakta Agama there is only monism. In all the Agamas there are four aspects, the aspect of jnana, the aspect of Yoga, the aspect of Charya, and ...
... only in the abstractions of thought, but in the concreteness of feeling and sensation, will and action. That was why the experience of monism had to be enlarged and enriched by the experience of qualified monism, and even of dualism; and what seemed to be—and, in fact, was—a decline, was pregnant with great possibilities of expansion and enrichment for the individual parts of the human being and the ultimate... ¹ The Life Divine by Sri Aurobindo. ² ibid. Page 55 as distinct from and at the same time united with the One. This is the truth and justification of the experience of Qualified Monism. In the third poise the stress of consciousness falls on multiplicity, though well within the infinite play of unity. The soul-forms develop an increasing network of relations among themselves ...
... The concept of the multiplicity of the Divine pertaining to Vishishta Advaita (Qualified Monism), one of the three main schools of Vedanta, the other two schools being those of Advaita (Non-Dualism or Monism) and Dvaita (Dualism), all of which are embraced by Sri Aurobindo's integral view. Qualified Monism recognizes the eventual unity of the infinite universal Self and the finite individual ...
... realizations. There are three principal philosophical schools of the Upanishads or of the ancient Vedanta, — Monism, Qualified Monism, and Dualism. According to Monism, the individual, by yogic discipline, can go back entirely in his consciousness to the pure Identity; according to Qualified Monism, the individual can arrive at a realization of being eternally one with and inherent in the Ultimate Reality ...
... one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual ...
... Page 30 × The positions, in inverse order, of the three principal philosophical schools of Vedanta, Monism, Qualified Monism and Dualism. × Prakriti, executive Nature as opposed to Purusha, which is the Soul governing ...
... dissolved, though yet never satisfactorily accounted for. Page 162 This, in general, was Vivekananda's philosophy in which Dualism was regarded as a superficial truth and qualified Monism as a phenomenal edition of the authentic truth which was stark and utter Monism. In all his lectures, this threefold division is either explicit or implicit, and though he admits the provisional ...
... knowledge contained in the Veda. The integral Monism of Sri Aurobindo is not pure Monism, although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays a great stress on dwelling in God rather than dissolution as the supreme state of spiritual ...
... through various intermediary expressions of itself. This experience and some variations of it form the basis of various theistic philosophies of India. These theistic philosophies are those of qualified monism (vishishtadvaita philosophy), integral monism (poornadvaita) and dualistic philosophy (dvaita philosophy). Each of these experiences, when permanently established, gives liberation (moksha) ...
... experience and realization of the individual and its inalienable relationship of Identity and Difference is obtained, — the experience and realization that is formulated in the Vedantic philosophy of Qualified Monism. In the third status of the supermind, the individual concentration no longer stands at the back, as it were, of the movement, but it projects itself into the movement so as to be in a way involved ...
... through various intermediary expressions of itself. This experience and some variations of it form the basis of various theistic philosophies of India. These theistic philosophies are those of qualified monism (Vishishtadwaita philosophy), integral monism (Poornadwaita philosophy), dualiatic philosophy (Dwaita philosophy). These experiences, when permanently established give liberation (moksha) ...
... Vedas (the Vedas are the ancient Indian Scriptures) - the earlier portion being known as the "Book of Works". viśuddha: Literally, pure, see cakra viśtādvaita (Vishishtadwaita): "Qualified monism." vrndāvana (Vrindavan): The holy place where Krishna as the Divine Lover plays with his beloved ones. Page 62 yoga: Union with the Divine; the discipline by which one ...
... many Purushas, many essential, infinite, free and impersonal souls reflecting the movements of a single cosmic energy. It stands also, in a different way, behind the very different philosophy of qualified Monism which arose as a protest against the metaphysical excesses of Buddhistic Nihilism and illusionist Adwaita. The old semi-Buddhistic, semi-Sankhya theory which saw only the Quiescent and nothing ...
... Purushas, many essential, infinite, free and impersonal souls reflecting the movements of a single cosmic energy. It stands also, in a different way, behind the very different philosophy of qualified Monism which arose as a protest against the metaphysical excesses of Buddhistic Nihilism and illusionist Adwaita. The old semi-Buddhistic, semi-Sankhya theory which saw only the Quiescent and nothing ...
... Indian history, interpreted in different ways. There are at least five major schools of Upanishadic interpretation. These are: Advaitavāda or Monism of Shankarācharya, Vīshishtādvaitavada, or Qualified Monism of Rāmānujāchārya, Vishuddhādvaitavada or Pure Monism of Vallabhāchārya, Dvaitādvaitavāda or Dualism-non-dualism of Nimbārkāchārya, and Dvaitavāda or Dualism of Madhawachārya. The commentaries ...
... of the philosophy of the Upanishads. This has given rise to at least 5 major schools of the Upanishadic interpretation. These are: Advaitavāda or Monism of Shankarācharya, Vishishtādvaita or Qualified Monism of Rāmānujāchārya, Vishuddhādvaitavada or Pure Monism of Vallabhāchārya, Dvaitādvaitavāda or Dualism-non-Dualism of Nimbārkāchārya, and Dvaitavāda or Dualism of Madhawachārya. The commentaries ...
... this experience, once again, reason comes to see that its demand for complete knowledge is presumptuous and has no relevance to the final fact of experience. And thus we get the philosophy of Qualified Monism armed with its own mental logic and appeal to intuition and experience. Had we to meet the one and the single realisation at the end and summit of every spiritual endeavour our reason would ...
... one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Java and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual ...
... spiritual experience is that of the unqualified static and motionless Absolute. There has thus been a long history of conflict between Shankara s monism and other systems of philosophy such as qualified monism and dualism. In recent times, it has been held that the solution can come only through an integral experience in which the varieties of spiritual experience can be synthesised. But, even then ...
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