Non-dual Consciousness

Evolution has provided human beings with advantages over their closest animal ancestors. Among them is the human capacity to observe their own behaviour, reflect upon it and critique it. Significant progress has been made through psychology and medical science in the 20th and 21st centuries to better understand the human brain, it’s “observer faculty” and the development of a consciousness superior to animals. This paper attempts to introduce this topic and draw some implications for the spiritual journey.

At university, I studied law and commerce. I entered the workforce as an industrial relations officer for a large corporation. Not only was I trained in the binary “prosecution versus defence” of the law, but I worked in the binary “company versus unions” environment that was particularly adversarial in the 1970s and 1980s. This early training in binary consciousness stayed with me until after the age of 60.

In 2012, I read Richard Rohr’s “Falling Upward“ [1] and was introduced to the concepts of two halves of life, the dominance of the ego and the importance of suppressing it for spiritual maturity. It also introduced me to the false self/true self dichotomy, ancient wisdom revived by Thomas Merton. Later conferences by Rohr and his associates enlightened me on the difference between dual consciousness and non-dual consciousness.

Dual consciousness and non-dual consciousness

For the purposes of this paper, dual consciousness is a mindset adopted by people that delineates concepts, characteristics or matters of debate in two opposing positions. For example, black or white, liberal or conservative, fair or unfair. This mindset does not allow for intermediate positions or nuance. It abhors ambiguity and paradox; it is not comfortable in the ‘grey’. In debate, it adopts a position at one end of the spectrum and then ignores information that contradicts that position. (Please note that this is not the same as the definition of dual consciousness currently adopted in neuroscience and psychology[2]).

Our default mindset is essentially one of either/or, right and wrong, black and white. In a discussion or negotiation, we are often identified with outcomes and motivated to convince the other party to one’s own point of view. Allowing the ego to control your position locks you into dual consciousness and encourages you to defend your position. It also creates winners and losers. It is underpinned by a zero-sum gain viewpoint where there must be winners and losers and rejects (or doesn’t contemplate) a viewpoint where all can be ‘winners’. Current examples would be the right to carry arms in the United States and the celebration of Australia Day on 26 January in this country. A spiritual example would be the characterisation of “God up in heaven and me down on earth”.

Non-duality is an ancient Eastern philosophy that means not two. It refers to the nature of existence consisting of one interconnected whole, rather than many separate things cobbled together. In spirituality, non-dual consciousness, also called nonduality and nondual awareness, is a fuzzy concept for which many definitions exist. For the purposes of this paper, I will define non-dual consciousness as a mindset that is not locked into dualistic separations, but rather accepts the reality of nuance, ambiguity, paradox and continuum (rather than polarities).  A distinguishing characteristic of the non-dual consciousness mindset is the capacity to use one’s “observer faculty“ and discern with reflection.

Richard Rohr writes:

“What is happening in Emerging Christianity is far bigger than any mere structural or organizational re-arrangement. It is a revolutionary change in Christian consciousness itself. It is a change of mind and of heart that has been a long time in coming and now seems to be a new work of the Holy Spirit. Only such a sea-change of consciousness—drawing from the depths of the Great Ocean of Love—will bear fruits that will last. The change that changes everything is the movement away from dualistic thinking toward non-dual consciousness.”[3]

Christianity and Eastern Orthodoxy have a long tradition of teaching contemplation or non-dual thinking. It is very clear in the Desert Fathers and Mothers and in Celtic Christianity. Contemplation was taught directly or indirectly in the monastic history of all the ancient Christian orders and by those such as Bonaventure, Francisco de Osuna, Hildegard of Bingen, Teresa of Avila and the unknown author of The Cloud of Unknowing. We know non-dual consciousness was systematically taught until as late as the 11th and 12th centuries, usually among Benedictines or Cistercians. Unfortunately, between the 15th and 19th centuries, this practice fell away in the tide of rationalism, Martin Luther’s “sola scriptura” and the Enlightenment.

In a discussion or negotiation, a non-dual mindset is not fixated on a pre-determined outcome. It attempts to understand the other person’s perspective and to examine whether there may be a “third way“ to resolve the parties’ differences. For example, in a community dispute, one group might be advocating for environmental conservation while another prioritises economic development. By engaging in dialogue taking a non-dual consciousness approach that values both perspectives, they can collaborate on sustainable solutions that balance growth with environmental protections. Remaining open to all possibilities enables non-dual consciousness, both/and thinking and third way outcomes.

We have examples of non-dual consciousness within Christianity. We have the doctrine of the three persons of God called the Trinity. Jesus spoke often about his Father and told his disciples that he would send the Holy Spirit, a promise fulfilled in the events that we celebrate annually on Trinity Sunday.[4]

When Jesus was challenged about the law, he summarised it in two statements – love God and love your neighbour as yourself. This highlights that the relationship with God is not simply a binary relationship between an individual and God. Rather it is a ternary relationship involving an individual, God and others. It is worth noting here that in the Old Testament, God called the Jewish people as a collective, not as individuals.

Implications for the spiritual journey

What are the implications of non-dual consciousness for the spiritual journey?

Development of non-dual consciousness moves one from fixed positions to open positions. The possibilities arising from any situation multiply. The chances of achieving a good outcome from any one solution or combination of solutions increases. Groups use techniques like brainstorming and nominal group technique to broaden thinking and seek sustainable solutions. Nominal group technique is a structured method used to gather and prioritise ideas or solutions from a group of people. It helps ensure that everyone’s input is heard and avoids the dominance of one voice over others. These techniques tap into creative thinking and expand insights and flexibility. Awareness grows.

For millennia, eastern religions have used meditation to dampen rational thought. These practices have been revived in the West through pioneers like Anthony DeMello, Thomas Merton, Pema Chodron, Tara Brach and Thomas Keating. St Therese of Lisieux and Edith Stein (St Benedicta of the Cross) are modern contemplatives. It is more common than not that people who practice meditation develop a broader worldview, moving from the narrow ethnocentric worldview towards the more expansive cosmocentric worldview. The streams of development promoted by Ken Wilber and his integral theory were covered by us in 2021-2022 [5]. At this level of worldview, one recognises that humans are not the centre of the universe; they are not a superior life force, but merely a small and very recent part of an incredible creation journey.

Benedictine Sister Joan Chittister describes non-dual thinking as a way to see beyond our self-imposed limitations and embrace the interconnectedness of all things, viewing reality as paradoxical and complementary. In this way we are more open to seeing the other as sacred, recognising that coming to see the heart of the other frees us to see our own, leading, in turn, to lives dedicated to respect, balance and peace. [6]

Adoption of a meditative practice, combined with reading and reflection on Scripture, prompts one to ask existential questions and reconsider concepts of God, creation, the relationship of humanity to other sentient beings and the environment, and importantly, one’s own role in the cosmos. It involves being in the world differently, accepting circumstances, and bringing good to evil, all while recognising the presence of God in every moment. This then invariably leads to a sense of awe and wonder, as well as gratitude for the magnificence of the love of God, described by Evelyn Underhill as the process of illumination, the second stage of mystical experience (the stages being purgation, illumination and union). [7]

A further development encouraged by non-dual consciousness is a growing awareness of the interconnectedness of all life. The esteemed and recently deceased Buddhist monk, Thich Nhat Hahn, coined the phrase “Interbeing” to describe this concept.[8] Other expressions for this which are commonly used in spiritual circles are unitive consciousness or Oneing (coined by St Julian of Norwich).

How does one develop non-dual consciousness?

It is widely acknowledged that adopting a regular meditation practice benefits the development of non-dual consciousness. Silence, a good sitting posture, removal of streams of thought and a daily routine are some elements of an effective meditation practice.

Self-awareness is necessary to recognise when one’s thinking or decisions are driven by one’s ego. This can be difficult. Nevertheless, it is acknowledged by the mystics of various religious traditions as essential to the development of humility and a gateway to spiritual union with the Source of all life.

The discipline of consciously engaging your “observer faculty” will greatly enhance your capacity to let go of the ego. This requires being able to observe your own behaviour, reflect upon it and make appropriate adjustments. You do not have to do this on your own – you can invoke the Holy Spirit to guide you in this endeavour.

Finally, there are many sources of awareness raising on this subject in books, podcasts, YouTube videos and general internet searches. 

Questions

1.     Can you identify in your own life where dual thinking has shaped your perspective or decisions?

2.     Many contemporary commentators suggest that a new consciousness is emerging in humanity.  Do you agree?  What signs point towards this?

3.     How do you think dual consciousness influences modern societal debates?

4.     What challenges do you think people face in letting go of ego-driven thinking, and how can they overcome them?

5.     If we embrace the concept of interconnectedness (eg interbeing) could this shift influence how we address global issues such as climate change or social justice?

6.     Have you ever tried to develop your “observer faculty”? What has been your experience of this?

Footnotes

1.     “Falling Upward: A Spirituality for Two Halves of Life” by Richard Rohr, Jossey Bass, 2011

2.     Dual consciousness is a theoretical concept in neuroscience. It is proposed that it is possible that a person may develop two separate conscious entities.

3.     CAC daily meditations 29 November 2017

4.     This doctrine was officially promulgated by the First Council of Nicaea in 325 A.D.

5.     This series of episodes can be accessed on the St Lucia Spirituality Group Facebook page

6.     Risking the Questions podcast: engaging the world and traditions beyond the monastery, 18Dec 2024, Risking the Questions podcast: Engaging the world and traditions beyond the monastery | National Catholic Reporter; The rule of Benedict: a spirituality for the 21st century, Joan Chittister, 2010.

7.     "Mysticism" by Evelyn Underhill, p.233

8.     For more on interbeing, see a 1995 interview at https://tricycle.org/magazine/interbeing-thich-nhat-hanh-interview/ 

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