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Monism is the philosophical view that a variety of existing things can be explained in terms of a single reality or substance. The wide definition states that all existing things go back to a source which is distinct from them. A commonly-used, restricted definition of monism asserts the presence of a unifying substance or essence.
The term monism originated from western philosophy, and has often been applied to various religions.
The term Monism was introduced in the 18th century by Christian von Wolff in his work Logic (1728), to designate types of philosophical thought in which the attempt was made to eliminate the dichotomy of body and mind and explain all phenomena by one unifying principle, or as manifestations of a single substance.
The body-mind dichotomy in philosophy examines the relationship between mind and matter, and in particular the relationship between consciousness and the brain. The problem was addressed by René Descartes in the 17th century, resulting in Cartesian dualism, and by pre-Aristotelian philosophers, in Avicennian philosophy, and in earlier Asian and more specifically Indian traditions.
It was later also applied to the theory of absolute identity set forth by Hegel and Schelling. Thereafter the term was more broadly used, for any theory postulating a unifying principle. The opponent thesis of dualism also was broadened, to include pluralism. According to Urmson, as a result of this extended use, the term is "systematically ambiguous".
According to Jonathan Schaffer, monism has lost popularity due to the emergence of Analytic philosophy in the early twentieth century, which revolted against the neo-Hegelians. Carnap and Ayer, who were strong proponents of positivism, "ridiculed the whole question as incoherent mysticism".
The mind-body problem has reemerged in social psychology and related fields, with the interest in mind-body interaction and the rejection of Cartesian mind-body dualism in the identity thesis, a modern form of monism. Monism is also still relevant to the philosophy of mind, where various positions are defended.
There are two sorts of definitions for monism:
Three basic types of monism can be discerned:
Contrasting with monism are:
Although the term "monism" originated in western philosophy to typify positions in the mind-body problem, it has also been used to typify religious traditions. In modern Hinduism, the term "absolute monism" is being used for Advaita Vedanta.
Monism in philosophy can be divided into three broad categories:
Philosophy is a part of religion, but religion also entails religious practices, ethical guidelines, and social rules and behaviour to direct one's life and experience. According to Momen, religious experience is a central aspect of religion. Critics have pointed out that the centrality of religious experience is of recent origin.
There are pantheists, panentheists and pandeists in:
Pantheism is the belief that everything composes an all-encompassing, immanent God, or that the universe (or nature) is identical with divinity. Pantheists thus do not believe in a personal or anthropomorphic god, but believe that interpretations of the term differ.
Pantheism was popularized in the modern era as both a theology and philosophy based on the work of the 17th century philosopher Baruch Spinoza, whose Ethics was an answer to Descartes' famous dualist theory that the body and spirit are separate. Spinoza held that the two are the same, and this monism is a fundamental quality of his philosophy. He was described as a "God-intoxicated man," and used the word God to describe the unity of all substance. Although the term pantheism was not coined until after his death, Spinoza is regarded as its most celebrated advocate.
Following a long and still current tradition H.P. Owen (1971: 65) claimed that
Pantheists are monists, because they believe all of reality is one substance, called God or Nature. Panentheism, however, is dualistic. Some of the most famous pantheists are the Stoics, Giordano Bruno and Spinoza.
Panentheism (from Greek πᾶν (pân) "all"; ἐν (en) "in"; and θεός (theós) "God"; "all-in-God") is a belief system which posits that the divine (be it a monotheistic God, polytheistic gods, or an eternal cosmic animating force), interpenetrates every part of nature, but is not one with nature. Panentheism differentiates itself from pantheism, which holds that the divine is synonymous with the universe.
In panentheism, there are two types of substance, "pan" the universe and God. The universe and the divine are not ontologically equivalent. God is viewed as the eternal animating force within the universe. In some forms of panentheism, the cosmos exists within God, who in turn "transcends", "pervades" or is "in" the cosmos.
While pantheism asserts that 'All is God', panentheism claims that God animates all of the universe, and also transcends the universe. In addition, some forms indicate that the universe is contained within God, like in the concept of Tzimtzum. Much Hindu thought is highly characterized by panentheism and pantheism. Hasidic Judaism merges the elite ideal of nullification to paradoxical transcendent Divine Panentheism, through intellectual articulation of inner dimensions of Kabbalah, with the populist emphasis on the panentheistic Divine immanence in everything and deeds of kindness.
Such a concept is more compatible with God as personal while not barring a bridge between God and creation. Paul Tillich has argued for such a concept within Christian theology, as has liberal biblical scholar Marcus Borg and mystical theologian Matthew Fox, an Episcopal priest.[note 4]
Pandeism or pan-deism (from Ancient Greek: πᾶν pan “all” and Latin: deus meaning "god" in the sense of deism), is a term describing beliefs coherently incorporating or mixing logically reconcilable elements of pantheism (that "God", or a metaphysically equivalent creator deity, is identical to Nature) and deism (that the creator-god who designed the universe no longer exists in a status where it can be reached, and can instead be confirmed only by reason). It is therefore most particularly the belief that the creator of the universe actually became the universe, and so ceased to exist as a separate entity.
Through this synergy pandeism claims to answer primary objections to deism (why would God create and then not interact with the universe?) and to pantheism (how did the universe originate and what is its purpose?).
The central problem in Asian (religious) philosophy is not the body-mind problem, but the search for an unchanging Real or Absolute beyond the world of appearances and changing phenomena, and the search for liberation from dukkha and the liberation from the cycle of rebirth. In Hinduism, substance-ontology prevails, seeing Brahman as the unchanging real beyond the world of appearances. In Buddhism process ontology is prevalent, seeing reality as empty of an unchanging essence.
Characteristic for various Asian religions is the discernment of levels of truth, an emphasis on intuitive-experiential understanding of the Absolute such as jnana, bodhi and kensho, and an emphasis on the integration of these levels of truth and its understanding.
According to Puligandla:
Any philosophy worthy of its title should not be a mere intellectual exercise but should have practical application in enabling man to live an enlightened life. A philosophy which makes no difference to the quality and style of our life is no philosophy, but an empty intellectual construction.
The Vedic texts or śruti are organized around four canonical collections of metrical material known as Saṃhitās, of which the first three are related to the performance of yajna (sacrifice) in Vedic Hinduism:
The various Indian philosophies and sects have taken differing positions on the Vedas. Schools of Indian philosophy which cite the Vedas as their scriptural authority are classified as "orthodox" (āstika). Other traditions, notably Buddhism and Jainism, which did not regard the Vedas as authorities are referred to by traditional Hindu texts as "heterodox" or "non-orthodox" (nāstika) schools.
According to Sehgal, "the Vedas and the Upanishads preach and propagate neither pantheism nor polytheism but monotheism and monism". There are many Gods, but they represent different aspect of the same Reality. Monism and monotheism are found intertwined. In many passages ultimate Reality is represented as immanent, while in other passaged ultimate Reality is represented as transcendent. Monism sees Brahman as the ultimate Reality, while monotheism represents the personal form of Brahman.
Jeaneane D. Fowler too discerns a "metaphysical monotheism" in the Vedas. The Vedas contain sparse monism. The Nasadiya Sukta of the Rigveda speaks of the One being-non-being that 'breathed without breath'. The manifest cosmos cannot be equated with it, "for "That" is a limitless, indescribable, absolute principle that can exist independently of it - otherwise it cannot be the Source of it." It is the closest the Vedas come to monism, but Fowler argues that this cannot be called a "superpersonal monism", nor "the quintessence of monistic thought", because it is "more expressive of a panentheistic, totally transcendent entity that can become manifest by its own power. It exists in itself, unmanifest, but with the potential for all manifestations of the cosmos".
Vedanta is the inquiry into and sytematisation of the Vedas and Upanishds, to harmonise the various and contrasting ideas which can be found in those texts. Within Vedanta, different schools exist:
In Advaita Vedanta, Brahman is the eternal, unchanging, infinite, immanent, and transcendent reality which is the Divine Ground of all matter, energy, time, space, being, and everything beyond in this Universe. The nature of Brahman is described as transpersonal, personal and impersonal by different philosophical schools.
Advaita Vedanta gives an elaborate path to attain moksha. It entails more than self-inquiry or bare insight into one's real nature. Practice, especially Jnana Yoga, is needed to "destroy one’s tendencies (vAasanA-s)" before real insight can be attained.
Advaita took over from the Madhyamika the idea of levels of reality. Usually two levels are being mentioned, but Shankara uses sublation as the criterion to postulate an ontological hierarchy of three levels:
Vaishnavism is one of the major branches of Hinduism along with Shaivism, Smartism, and Shaktism. It is focused on the veneration of Vishnu. Vaishnavites, or the followers of the Supreme Lord Vishnu, lead a way of life promoting differentiated monotheism, which gives importance to Lord Vishnu and His ten incarnations.
All Vaishnava schools are panentheistic and view the universe as part of Krishna or Narayana, but see a plurality of souls and substances within Brahman. Monistic theism, which includes the concept of a personal god as a universal, omnipotent Supreme Being who is both immanent and transcendent, is prevalent within many other schools of Hinduism as well.
Tantra sees the Divine as both immanent and transcendent. The Divine can be found in the concrete world. Practices are aimed at transforming the passions, instead of transcending them.
The colonisation of India by the British had a major impact on Hindu society. In response, leading Hindu intellectuals started to study western culture and philosophy, integrating several western notions into Hinduism. This modernised Hinduism, at its turn, has gained popularity in the west.
A major role was played in the 19th century by Swami Vivekananda in the revival of Hinduism, and the spread of Advaita Vedanta to the west via the Ramakrishna Mission. His interpretation of Advaita Vedanta has been called "Neo-Vedanta".
Vivekananda emphasized samadhi as a means to attain liberation. Yet this emphasis is not to befound in the Upanishads nor with Shankara. For Shankara, meditation and Nirvikalpa Samadhi are means to gain knowledge of the already existing unity of Brahman and Atman, not the highest goal itself:
[Y]oga is a meditative exercise of withdrawal from the particular and identification with the universal, leading to contemplation of oneself as the most universal, namely, Consciousness. This approach is different from the classical Yoga of complete thought suppression.
Vivekenanda's modernisation has been criticized:
Without calling into question the right of any philosopher to interpret Advaita according to his own understanding of it, [...] the process of Westernization has obscured the core of this school of thought. The basic correlation of renunciation and Bliss has been lost sight of in the attempts to underscore the cognitive structure and the realistic structure which according to Samkaracarya should both belong to, and indeed constitute the realm of māyā.
According to the Pali Canon, both pluralism (naanatta) and monism (ekatta) are speculative views. A Theravada commentary notes that the former is similar to or associated with nihilism (ucchedavada), and the latter is similar to or associated with eternalism (sassatavada). See middle way.
Among the Madhyamaka school of Mahayana Buddhist philosophy, the ultimate nature of the world is described as emptiness, which is inseparable from sensorial objects or anything else. That appears to be a monist position, but the Madhyamaka views - including variations like Prasangika and Yogacara and the more modern shentong (which is sometimes criticized as stating the existence of an absolute) Tibetan position - will refrain from asserting any ultimately existent entity. They instead deconstruct any detailed or conceptual assertions about ultimate existence as resulting in absurd consequences. An unrelated reference to emptiness is found in earlier Theravada Buddhist literature (MN 121).
The Prajnaparamita-sutras and Madhyamaka emphasize the non-duality of form and emptiness: "form is emptiness, emptiness is form", as the heart sutra says. In Chinese Buddhism this was understood to mean that ultimate reality is not a transcendental realm, but equal to the daily world of relative reality. This idea fitted into the Chinese culture, which emphasized the mundane world and society. But this does not tell how the absolute is present in the relative world:
To deny the duality of samsara and nirvana, as the Perfection of Wisdom does, or to demonstrate logically the error of dichotomizing conceptualization, as Nagarjuna does, is not to address the question of the relationship between samsara and nirvana -or, in more philosophical terms, between phenomenal and ultimate reality [...] What, then, is the relationship between these two realms?
According to Chasidic Thought (particularly as propounded by the 18th century, early 19th century founder of Chabad, Shneur Zalman of Liadi), God is held to be immanent within creation for two interrelated reasons:
According to Maimonides, God is an incorporeal being that caused all other existence. In fact, God is defined as the necessary existent that caused all other existence. According to Maimonides, to admit corporeality to God is tantamount to admitting complexity to God, which is a contradiction to God as the First Cause and constitutes heresy. While Hasidic mystics considered the existence of the physical world a contradiction to God's simpleness, Maimonides saw no contradiction.[note 7]
Much of Christianity strongly maintains the Creator-creature distinction as fundamental. Many Christians maintain that God created the universe ex nihilo and not from His own substance, so that the creator is not to be confused with creation, but rather transcends it (metaphysical dualism) (cf. Genesis). It is, however, within Him, as Saint Paul says in Acts 17:28, "in him we live and move and are." Even the more immanent concepts and theologies are to be defined together with God's omnipotence, omnipresence and omniscience, due to God's desire for intimate contact with his own creation (cf. Acts 17:27). Another use of the term "monism" is in Christian anthropology to refer to the innate nature of humankind as being holistic, as usually opposed to bipartite and tripartite views.
While some might say the Christian metaphysics are dualistic in that they describe the Creator's transcendence of creation, they reject radical dualism such as the idea that God is eternally struggling with other equal powers such as Satan (cf. Gospel of John 14:30). In On Free Choice of the Will, Augustine argued, in the context of the problem of evil, that evil is not the opposite of good, but rather merely the absence of good, something that does not have existence in itself. Likewise, C. S. Lewis described evil as a "parasite" in Mere Christianity, as he viewed evil as something that cannot exist without good to provide it with existence. Lewis went on to argue against dualism from the basis of moral absolutism, and rejected the dualistic notion that God and Satan are opposites, arguing instead that God has no equal, hence no opposite. Lewis rather viewed Satan as the opposite of Michael the archangel. Due to this, Lewis instead argued for a more limited type of dualism. Other theologians, such as Greg Boyd, have argued in more depth that the Biblical authors held a "limited dualism", meaning that God and Satan do engage in real battle, but only due to free will given by God, for the duration God allows.
In Catholic and Orthodox Christianity, while human beings are not ontologically identical with the Creator, they are nonetheless capable with uniting with his Divine Nature via theosis, and especially, through the devout reception of the Holy Eucharist. This is a supernatural union, over and above that natural union, of which St. John of the Cross says, "it must be known that God dwells and is present substantially in every soul, even in that of the greatest sinner in the world, and this union is natural." Julian of Norwich, while maintaining the orthodox duality of Creator and creature, nonetheless speaks of God as "the true Father and true Mother" of all natures; thus, he indwells them substantially and thus preserves them from annihilation, as without this sustaining indwelling everything would cease to exist.
Some Christian theologians are avowed monists, such as Paul Tillich. Since God is he "in whom we live and move and have our being" (Book of Acts 17.28), it follows that everything that has being partakes in God. Dualism with regard to God and creation also barred the possibility of a mystical union with God, as John Calvin rejected, according to Max Weber in The Protestant Ethic and the Spirit of Capitalism. Such a dualism also leads to the problematic position of positing God as a particular being the existence of which can be argued for or against, failing to recognize God as the ground and origin of being itself, as in Acts 17, or in the Hashem, YHWH, meaning "He causes to come into being." Such a view was called by Tillich panentheism: God is in all things, neither identical to, nor totally separate from, all things.
According to Vincent J. Cornell, the Qur'an also provides a monist image of God by describing the reality as a unified whole, with God being a single concept that would describe or ascribe all existing things:
Another verse in the Quran is:
To God belongs the East and the West, Wheresoever you look is the presence of Allah. (Sura 2:115)
Many followers of Sufism advocated monism. Most notably the 13th-century Persian poet Jalal ad-Din Muhammad Balkhi-Rumi (1207–73) in his didactic poem Masnavi espoused monism. Rumi says in the Masnavi,
In the shop for Unity (wahdat); anything that you see there except the One is an idol.
Although the Bahá'í teachings have a strong emphasis on social and ethical issues, there exist a number of foundational texts that have been described as mystical. Some of these include statements of a monist nature (e.g. the Seven Valleys and the Hidden Words). The differences between dualist and monist views are reconciled by the teaching that these opposing viewpoints are caused by differences in the observers themselves, not in that what is observed. This is not a 'higher truth/lower truth' position. God is unknowable. For man it is impossible to get any knowledge of God or the Absolute, because any knowledge that one has, is relative.
"Nondualism" is a modern, western New religious movement, with a reflexive-monist understanding of reality. It is typified by a syncretistic understanding of various religious traditions. According to nondualism, many forms of religion are based on an experiential or intuitive understanding of "the Real" Nondualism, a modern reinterpretation of these religions, prefers the term "nondualism", instead of monism, because this understanding is "nonconceptual", "not graspapable in an idea".[note 8][note 9]
With increasing awareness of these systems of thought, the western spiritual and philosophical climate has seen a growing understanding of monism. Moreover, the New Thought and New Age movements embraced many monistic concepts during the twentieth century and continue up to the present day.
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