I watched the interview with Kastrup on Idealism and by the end of it everything pretty much made sense. Bernardo satisfied on pretty much every criticism of Idealism. I’ve been interested in Panpsychism as well but I have to say that after watching this all I see is a hot mess of incoherent statements that go nowhere. I love the interviewers. I think they did all they could to get answers but in the end the guest just convinced me that Panpsychism is incoherent. I have yet to find a good orator on Panpsychism like idealism has with Kastrup. I think I’m going to focus on Idealism from here on out. Trying to keep an open mind but all I hear is silliness. No disrespect to the guest. And again the hosts were wonderful.
monism: the view in metaphysics that reality (that is, Ultimate Reality) is a unified whole and that all existing things can be ascribed to or described by a single concept or system; the doctrine that mind and matter are formed from, or reducible to, the same ultimate substance or principle of being; any system of thought that seeks to deduce all the varied phenomena of both the physical and spiritual worlds from a single principle, specifically, the metaphysical doctrine that there is but one substance, either mind (idealism) or matter (materialism), or a substance that is neither mind nor matter, but is the substantial ground of both. Cf. “dualism”. To put it simply, whilst materialists/physicalists/naturalists believe that the ground of being is some kind of tangible form of matter (or a field of some sort), and idealists/theists/panpsychists consider some kind of mind(s) or consciousness(es) to be most fundamental, MONISTS understand that Ultimate Reality is simultaneously both the Subject and any possible object, and thus one, undivided whole (even though it may seem that objects are, in fact, divisible from a certain standpoint). The descriptive term favoured in the metaphysical framework proposed in this Holy Scripture is “Brahman”, a Sanskrit word meaning “expansion”, although similes such as “Sacchidānanda” (Eternal-Conscious-Peace), “The Tao” and “The Monad” are also satisfactory. Perhaps the oldest extant metaphysical system, Advaita Vedānta, originating in ancient Bhārata (India), which is the thesis promulgated in this treatise, “A Final Instruction Sheet for Humanity”, is a decompositional dual-aspect monist schema, in which the mental and the physical are two (epistemic) aspects of an underlying (ontic) reality that itself is neither mental nor physical, but rather, psychophysically neutral. On such a view, the decomposition creates mutually-exclusive mental (subjective) and physical (objective) domains, both of which are necessary for a comprehensive metaphysical worldview. The mere fact that it is possible for Awareness to be conscious of Itself, implies that, by nature, Ultimate Reality is con-substantially BOTH subjective and objective, since it would not be possible for a subject to perceive itself unless the subject was also a self-reflective object. Therefore, it seems that the necessary-contingent dichotomy often discussed by philosophers in regards to ontology, is superfluous to the concept of monism, because on this view, BOTH the subjective and the objective realities are essentially one, necessary ontological Being(ness). In other words, because you are, fundamentally, Brahman, you are a necessary being and not contingent on any external force. This concept has been termed "necessitarianism" by contemporary philosophers, in contradistinction to contingentarianism - the view that at least some thing could have been different otherwise - and is intimately tied to the notions of causality and determinism in Chapters 08 and 11. Advaita Vedānta (that is, dual-aspect Monism) is the only metaphysical scheme that has complete explanatory power. Hypothetically, and somewhat tangentially, one might question thus: “If it is accurate to state that both the Subject of all subjects and all possible objects are equally ‘Brahman’ (that is, Ultimate Truth), then surely that implies that a rock is equally valuable as a human being?”. That is correct purely on the Absolute platform. Here, in the transactional world of relativity, there is no such thing as equality, except within the conceptual sphere (such as in mathematics), as already demonstrated in more than a couple of places in this Holiest of Holy Books, “F.I.S.H”, especially in the chapter regarding the spiteful, pernicious ideology of feminism (Chapter 26). Cf. “advaita”, “dualism”, “Brahman/Parabrahman”, “Saguna Brahman”, “Nirguna Brahman”, “subject”, and “object”.
monism: the view in metaphysics that reality (that is, Ultimate Reality) is a unified whole and that all existing things can be ascribed to or described by a single concept or system; the doctrine that mind and matter are formed from, or reducible to, the same ultimate substance or principle of being; any system of thought that seeks to deduce all the varied phenomena of both the physical and spiritual worlds from a single principle, specifically, the metaphysical doctrine that there is but one substance, either mind (idealism) or matter (materialism), or a substance that is neither mind nor matter, but is the substantial ground of both. Cf. “dualism”. To put it simply, whilst materialists/physicalists/naturalists believe that the ground of being is some kind of tangible form of matter (or a field of some sort), and idealists/theists/panpsychists consider some kind of mind(s) or consciousness(es) to be most fundamental, MONISTS understand that Ultimate Reality is simultaneously both the Subject and any possible object, and thus one, undivided whole (even though it may seem that objects are, in fact, divisible from a certain standpoint). The descriptive term favoured in the metaphysical framework proposed in this Holy Scripture is “Brahman”, a Sanskrit word meaning “expansion”, although similes such as “Sacchidānanda” (Eternal-Conscious-Peace), “The Tao” and “The Monad” are also satisfactory. Perhaps the oldest extant metaphysical system, Advaita Vedānta, originating in ancient Bhārata (India), which is the thesis promulgated in this treatise, “A Final Instruction Sheet for Humanity”, is a decompositional dual-aspect monist schema, in which the mental and the physical are two (epistemic) aspects of an underlying (ontic) reality that itself is neither mental nor physical, but rather, psychophysically neutral. On such a view, the decomposition creates mutually-exclusive mental (subjective) and physical (objective) domains, both of which are necessary for a comprehensive metaphysical worldview. The mere fact that it is possible for Awareness to be conscious of Itself, implies that, by nature, Ultimate Reality is con-substantially BOTH subjective and objective, since it would not be possible for a subject to perceive itself unless the subject was also a self-reflective object. Therefore, it seems that the necessary-contingent dichotomy often discussed by philosophers in regards to ontology, is superfluous to the concept of monism, because on this view, BOTH the subjective and the objective realities are essentially one, necessary ontological Being(ness). In other words, because you are, fundamentally, Brahman, you are a necessary being and not contingent on any external force. This concept has been termed "necessitarianism" by contemporary philosophers, in contradistinction to contingentarianism - the view that at least some thing could have been different otherwise - and is intimately tied to the notions of causality and determinism in Chapters 08 and 11. Advaita Vedānta (that is, dual-aspect Monism) is the only metaphysical scheme that has complete explanatory power. Hypothetically, and somewhat tangentially, one might question thus: “If it is accurate to state that both the Subject of all subjects and all possible objects are equally ‘Brahman’ (that is, Ultimate Truth), then surely that implies that a rock is equally valuable as a human being?”. That is correct purely on the Absolute platform. Here, in the transactional world of relativity, there is no such thing as equality, except within the conceptual sphere (such as in mathematics), as already demonstrated in more than a couple of places in this Holiest of Holy Books, “F.I.S.H”, especially in the chapter regarding the spiteful, pernicious ideology of feminism (Chapter 26). Cf. “advaita”, “dualism”, “Brahman/Parabrahman”, “Saguna Brahman”, “Nirguna Brahman”, “subject”, and “object”.
Dual-aspect monism would be Prakti, I think, if viewed from Samnkya....This is consistent with panpsychism although I call it the ‘demiurgic mind’ Our universe is sentient but flawed. But the dualism exists when one posits Purusha which is not the demiurgic mind but ‘pure spirit’ for lack of a better description.
To me, all of reality exists in the mind of Nature and the mind of nature looks physical depending on the point of view. I think the problem is that we keep on trying to anthropomorphize Nature.
Idealism: Metaphysical Idealism is the view that the objective, phenomenal world is the product of an IDEATION of the mind, whether that be the individual, discrete mind of a human subject, or else that of a Universal Conscious Mind (“Nirguna Brahman”, in Sanskrit). The former variety of Idealism (that the external world is merely the product of an individual mind) seems to be a form of solipsism. The latter kind of Idealism is far more plausible, yet it reduces the objective world to nothing but a figment in the “Mind of God”. Thus, both these forms of Idealism can be used to justify all kinds of immoral behaviour, on the premise that life is just a sort of dream in the mind of an individual human or else in the consciousness of the Universal Mind (and of course, they rarely speak of how non-human animals fit into this metaphysical world-view, especially in the case of the former kind of Idealism, subjective Idealism). Idealism (especially Monistic Idealism), is invariably the philosophical position proffered by neo-advaita teachers (see that Glossary entry), probably due to the promulgation of the teachings in the West of Indian (so-called) “gurus” such as Mr. Venkataraman Iyer. This may explain why such (bogus) teachers use the terms “Consciousness” and/or “Awareness”, instead of the Vedantic Sanskrit word “Brahman”, since with “Brahman” there is ultimately no distinction between matter and spirit (i.e. the object-subject duality). At the risk of sounding facetious, anyone can dress themselves in a white robe and go before a camera or a live audience and repeat the words “Consciousness” and “Awareness” ad-infinitum and it would seem indistinguishable from the so called “satsangs” (a Sanskrit term that refers to a guru preaching to a gathering of spiritual seekers) of those fools who belong to the cult of neo-advaita. The metaphysical view postulated in my book, a form of neutral monism known as “decompositional dual-aspect monism” ('advaita', in Sanskrit), is a far more complete perspective than the immaterialism proposed by Idealism, and is the one realized and taught by the most enlightened sages throughout human history, especially in the most “SPIRITUAL” piece of land on earth, Bhārata. Cf. “monism”. Both Idealists and naturalists (which includes materialists and physicalists) negate Absolute Reality, since both consciousness (at least the form of consciousness advocated by Idealists) and matter are RELATIVE. For instance, when a materialist, such as the typical professional physicist, states that the foundation of reality is some kind of particle/field/string, those things are always in relation to something other than those things (either another particle or field, even if that scientist advocates for the Unified Field), or else, are in relation to nothing. Similarly, those who believe in the metaphysical schema of Idealism, claim that some kind of mind (either a discrete mind such as a human mind, or else a certain form of Universal Consciousness) is fundamental, even though (like all concepts) mind is a relative notion - mind is in relation to matter.
monism: the view in metaphysics that reality (that is, Ultimate Reality) is a unified whole and that all existing things can be ascribed to or described by a single concept or system; the doctrine that mind and matter are formed from, or reducible to, the same ultimate substance or principle of being; any system of thought that seeks to deduce all the varied phenomena of both the physical and spiritual worlds from a single principle, specifically, the metaphysical doctrine that there is but one substance, either mind (idealism) or matter (materialism), or a substance that is neither mind nor matter, but is the substantial ground of both. Cf. “dualism”. To put it simply, whilst materialists/physicalists/naturalists believe that the ground of being is some kind of tangible form of matter (or a field of some sort), and idealists/theists/panpsychists consider some kind of mind(s) or consciousness(es) to be most fundamental, MONISTS understand that Ultimate Reality is simultaneously both the Subject and any possible object, and thus one, undivided whole (even though it may seem that objects are, in fact, divisible from a certain standpoint). The descriptive term favoured in the metaphysical framework proposed in this Holy Scripture is “Brahman”, a Sanskrit word meaning “expansion”, although similes such as “Sacchidānanda” (Eternal-Conscious-Peace), “The Tao” and “The Monad” are also satisfactory. Perhaps the oldest extant metaphysical system, Advaita Vedānta, originating in ancient Bhārata (India), which is the thesis promulgated in this treatise, “A Final Instruction Sheet for Humanity”, is a decompositional dual-aspect monist schema, in which the mental and the physical are two (epistemic) aspects of an underlying (ontic) reality that itself is neither mental nor physical, but rather, psychophysically neutral. On such a view, the decomposition creates mutually-exclusive mental (subjective) and physical (objective) domains, both of which are necessary for a comprehensive metaphysical worldview. The mere fact that it is possible for Awareness to be conscious of Itself, implies that, by nature, Ultimate Reality is con-substantially BOTH subjective and objective, since it would not be possible for a subject to perceive itself unless the subject was also a self-reflective object. Therefore, it seems that the necessary-contingent dichotomy often discussed by philosophers in regards to ontology, is superfluous to the concept of monism, because on this view, BOTH the subjective and the objective realities are essentially one, necessary ontological Being(ness). In other words, because you are, fundamentally, Brahman, you are a necessary being and not contingent on any external force. This concept has been termed "necessitarianism" by contemporary philosophers, in contradistinction to contingentarianism - the view that at least some thing could have been different otherwise - and is intimately tied to the notions of causality and determinism in Chapters 08 and 11. Advaita Vedānta (that is, dual-aspect Monism) is the only metaphysical scheme that has complete explanatory power. Hypothetically, and somewhat tangentially, one might question thus: “If it is accurate to state that both the Subject of all subjects and all possible objects are equally ‘Brahman’ (that is, Ultimate Truth), then surely that implies that a rock is equally valuable as a human being?”. That is correct purely on the Absolute platform. Here, in the transactional world of relativity, there is no such thing as equality, except within the conceptual sphere (such as in mathematics), as already demonstrated in more than a couple of places in this Holiest of Holy Books, “F.I.S.H”, especially in the chapter regarding the spiteful, pernicious ideology of feminism (Chapter 26). Cf. “advaita”, “dualism”, “Brahman/Parabrahman”, “Saguna Brahman”, “Nirguna Brahman”, “subject”, and “object”.
@@Mandibil, well, my dear child, as Sir Michael Jagger once sang: “You can’t always get what you WANT”, right? 😛 ruclips.net/video/oqMl5CRoFdk/видео.html
![Kodak Black - Versatile 4 [Official Video]](http://i.ytimg.com/vi/VcP_1Ua__vY/mqdefault.jpg)
Just found it today. I'd been waiting for this for a long while. Thank you, really appreciate your insights and explanations. Best Regards
I watched the interview with Kastrup on Idealism and by the end of it everything pretty much made sense. Bernardo satisfied on pretty much every criticism of Idealism. I’ve been interested in Panpsychism as well but I have to say that after watching this all I see is a hot mess of incoherent statements that go nowhere. I love the interviewers. I think they did all they could to get answers but in the end the guest just convinced me that Panpsychism is incoherent. I have yet to find a good orator on Panpsychism like idealism has with Kastrup. I think I’m going to focus on Idealism from here on out. Trying to keep an open mind but all I hear is silliness. No disrespect to the guest. And again the hosts were wonderful.
I'd say that dual-aspect monism sounds self-evident when we are so used to the idea of space-time, particle-wave, superposition and so on.
monism:
the view in metaphysics that reality (that is, Ultimate Reality) is a unified whole and that all existing things can be ascribed to or described by a single concept or system; the doctrine that mind and matter are formed from, or reducible to, the same ultimate substance or principle of being; any system of thought that seeks to deduce all the varied phenomena of both the physical and spiritual worlds from a single principle, specifically, the metaphysical doctrine that there is but one substance, either mind (idealism) or matter (materialism), or a substance that is neither mind nor matter, but is the substantial ground of both. Cf. “dualism”.
To put it simply, whilst materialists/physicalists/naturalists believe that the ground of being is some kind of tangible form of matter (or a field of some sort), and idealists/theists/panpsychists consider some kind of mind(s) or consciousness(es) to be most fundamental, MONISTS understand that Ultimate Reality is simultaneously both the Subject and any possible object, and thus one, undivided whole (even though it may seem that objects are, in fact, divisible from a certain standpoint).
The descriptive term favoured in the metaphysical framework proposed in this Holy Scripture is “Brahman”, a Sanskrit word meaning “expansion”, although similes such as “Sacchidānanda” (Eternal-Conscious-Peace), “The Tao” and “The Monad” are also satisfactory.
Perhaps the oldest extant metaphysical system, Advaita Vedānta, originating in ancient Bhārata (India), which is the thesis promulgated in this treatise, “A Final Instruction Sheet for Humanity”, is a decompositional dual-aspect monist schema, in which the mental and the physical are two (epistemic) aspects of an underlying (ontic) reality that itself is neither mental nor physical, but rather, psychophysically neutral. On such a view, the decomposition creates mutually-exclusive mental (subjective) and physical (objective) domains, both of which are necessary for a comprehensive metaphysical worldview. The mere fact that it is possible for Awareness to be conscious of Itself, implies that, by nature, Ultimate Reality is con-substantially BOTH subjective and objective, since it would not be possible for a subject to perceive itself unless the subject was also a self-reflective object. Therefore, it seems that the necessary-contingent dichotomy often discussed by philosophers in regards to ontology, is superfluous to the concept of monism, because on this view, BOTH the subjective and the objective realities are essentially one, necessary ontological Being(ness). In other words, because you are, fundamentally, Brahman, you are a necessary being and not contingent on any external force. This concept has been termed "necessitarianism" by contemporary philosophers, in contradistinction to contingentarianism - the view that at least some thing could have been different otherwise - and is intimately tied to the notions of causality and determinism in Chapters 08 and 11. Advaita Vedānta (that is, dual-aspect Monism) is the only metaphysical scheme that has complete explanatory power.
Hypothetically, and somewhat tangentially, one might question thus: “If it is accurate to state that both the Subject of all subjects and all possible objects are equally ‘Brahman’ (that is, Ultimate Truth), then surely that implies that a rock is equally valuable as a human being?”. That is correct purely on the Absolute platform. Here, in the transactional world of relativity, there is no such thing as equality, except within the conceptual sphere (such as in mathematics), as already demonstrated in more than a couple of places in this Holiest of Holy Books, “F.I.S.H”, especially in the chapter regarding the spiteful, pernicious ideology of feminism (Chapter 26).
Cf. “advaita”, “dualism”, “Brahman/Parabrahman”, “Saguna Brahman”, “Nirguna Brahman”, “subject”, and “object”.
monism:
the view in metaphysics that reality (that is, Ultimate Reality) is a unified whole and that all existing things can be ascribed to or described by a single concept or system; the doctrine that mind and matter are formed from, or reducible to, the same ultimate substance or principle of being; any system of thought that seeks to deduce all the varied phenomena of both the physical and spiritual worlds from a single principle, specifically, the metaphysical doctrine that there is but one substance, either mind (idealism) or matter (materialism), or a substance that is neither mind nor matter, but is the substantial ground of both. Cf. “dualism”.
To put it simply, whilst materialists/physicalists/naturalists believe that the ground of being is some kind of tangible form of matter (or a field of some sort), and idealists/theists/panpsychists consider some kind of mind(s) or consciousness(es) to be most fundamental, MONISTS understand that Ultimate Reality is simultaneously both the Subject and any possible object, and thus one, undivided whole (even though it may seem that objects are, in fact, divisible from a certain standpoint).
The descriptive term favoured in the metaphysical framework proposed in this Holy Scripture is “Brahman”, a Sanskrit word meaning “expansion”, although similes such as “Sacchidānanda” (Eternal-Conscious-Peace), “The Tao” and “The Monad” are also satisfactory.
Perhaps the oldest extant metaphysical system, Advaita Vedānta, originating in ancient Bhārata (India), which is the thesis promulgated in this treatise, “A Final Instruction Sheet for Humanity”, is a decompositional dual-aspect monist schema, in which the mental and the physical are two (epistemic) aspects of an underlying (ontic) reality that itself is neither mental nor physical, but rather, psychophysically neutral. On such a view, the decomposition creates mutually-exclusive mental (subjective) and physical (objective) domains, both of which are necessary for a comprehensive metaphysical worldview. The mere fact that it is possible for Awareness to be conscious of Itself, implies that, by nature, Ultimate Reality is con-substantially BOTH subjective and objective, since it would not be possible for a subject to perceive itself unless the subject was also a self-reflective object. Therefore, it seems that the necessary-contingent dichotomy often discussed by philosophers in regards to ontology, is superfluous to the concept of monism, because on this view, BOTH the subjective and the objective realities are essentially one, necessary ontological Being(ness). In other words, because you are, fundamentally, Brahman, you are a necessary being and not contingent on any external force. This concept has been termed "necessitarianism" by contemporary philosophers, in contradistinction to contingentarianism - the view that at least some thing could have been different otherwise - and is intimately tied to the notions of causality and determinism in Chapters 08 and 11. Advaita Vedānta (that is, dual-aspect Monism) is the only metaphysical scheme that has complete explanatory power.
Hypothetically, and somewhat tangentially, one might question thus: “If it is accurate to state that both the Subject of all subjects and all possible objects are equally ‘Brahman’ (that is, Ultimate Truth), then surely that implies that a rock is equally valuable as a human being?”. That is correct purely on the Absolute platform. Here, in the transactional world of relativity, there is no such thing as equality, except within the conceptual sphere (such as in mathematics), as already demonstrated in more than a couple of places in this Holiest of Holy Books, “F.I.S.H”, especially in the chapter regarding the spiteful, pernicious ideology of feminism (Chapter 26).
Cf. “advaita”, “dualism”, “Brahman/Parabrahman”, “Saguna Brahman”, “Nirguna Brahman”, “subject”, and “object”.
Dual-aspect monism would be Prakti, I think, if viewed from Samnkya....This is consistent with panpsychism although I call it the ‘demiurgic mind’ Our universe is sentient but flawed. But the dualism exists when one posits Purusha which is not the demiurgic mind but ‘pure spirit’ for lack of a better description.
kinda late but still, welcome back.
To me, all of reality exists in the mind of Nature and the mind of nature looks physical depending on the point of view. I think the problem is that we keep on trying to anthropomorphize Nature.
In your own words, define “REALITY”. ☝️🤔☝️
@TheVeganVicar To me, Nature is the Universe, I just prefer the word Nature because it sounds more alive to me.
@@leandrosilvagoncalves1939, in your own words, define “NATURE”. ☝️🤔☝️
Idealism:
Metaphysical Idealism is the view that the objective, phenomenal world is the product of an IDEATION of the mind, whether that be the individual, discrete mind of a human subject, or else that of a Universal Conscious Mind (“Nirguna Brahman”, in Sanskrit).
The former variety of Idealism (that the external world is merely the product of an individual mind) seems to be a form of solipsism.
The latter kind of Idealism is far more plausible, yet it reduces the objective world to nothing but a figment in the “Mind of God”.
Thus, both these forms of Idealism can be used to justify all kinds of immoral behaviour, on the premise that life is just a sort of dream in the mind of an individual human or else in the consciousness of the Universal Mind (and of course, they rarely speak of how non-human animals fit into this metaphysical world-view, especially in the case of the former kind of Idealism, subjective Idealism).
Idealism (especially Monistic Idealism), is invariably the philosophical position proffered by neo-advaita teachers (see that Glossary entry), probably due to the promulgation of the teachings in the West of Indian (so-called) “gurus” such as Mr. Venkataraman Iyer.
This may explain why such (bogus) teachers use the terms “Consciousness” and/or “Awareness”, instead of the Vedantic Sanskrit word “Brahman”, since with “Brahman” there is ultimately no distinction between matter and spirit (i.e. the object-subject duality).
At the risk of sounding facetious, anyone can dress themselves in a white robe and go before a camera or a live audience and repeat the words “Consciousness” and “Awareness” ad-infinitum and it would seem indistinguishable from the so called “satsangs” (a Sanskrit term that refers to a guru preaching to a gathering of spiritual seekers) of those fools who belong to the cult of neo-advaita.
The metaphysical view postulated in my book, a form of neutral monism known as “decompositional dual-aspect monism” ('advaita', in Sanskrit), is a far more complete perspective than the immaterialism proposed by Idealism, and is the one realized and taught by the most enlightened sages throughout human history, especially in the most “SPIRITUAL” piece of land on earth, Bhārata. Cf. “monism”.
Both Idealists and naturalists (which includes materialists and physicalists) negate Absolute Reality, since both consciousness (at least the form of consciousness advocated by Idealists) and matter are RELATIVE. For instance, when a materialist, such as the typical professional physicist, states that the foundation of reality is some kind of particle/field/string, those things are always in relation to something other than those things (either another particle or field, even if that scientist advocates for the Unified Field), or else, are in relation to nothing. Similarly, those who believe in the metaphysical schema of Idealism, claim that some kind of mind (either a discrete mind such as a human mind, or else a certain form of Universal Consciousness) is fundamental, even though (like all concepts) mind is a relative notion - mind is in relation to matter.
monism:
the view in metaphysics that reality (that is, Ultimate Reality) is a unified whole and that all existing things can be ascribed to or described by a single concept or system; the doctrine that mind and matter are formed from, or reducible to, the same ultimate substance or principle of being; any system of thought that seeks to deduce all the varied phenomena of both the physical and spiritual worlds from a single principle, specifically, the metaphysical doctrine that there is but one substance, either mind (idealism) or matter (materialism), or a substance that is neither mind nor matter, but is the substantial ground of both. Cf. “dualism”.
To put it simply, whilst materialists/physicalists/naturalists believe that the ground of being is some kind of tangible form of matter (or a field of some sort), and idealists/theists/panpsychists consider some kind of mind(s) or consciousness(es) to be most fundamental, MONISTS understand that Ultimate Reality is simultaneously both the Subject and any possible object, and thus one, undivided whole (even though it may seem that objects are, in fact, divisible from a certain standpoint).
The descriptive term favoured in the metaphysical framework proposed in this Holy Scripture is “Brahman”, a Sanskrit word meaning “expansion”, although similes such as “Sacchidānanda” (Eternal-Conscious-Peace), “The Tao” and “The Monad” are also satisfactory.
Perhaps the oldest extant metaphysical system, Advaita Vedānta, originating in ancient Bhārata (India), which is the thesis promulgated in this treatise, “A Final Instruction Sheet for Humanity”, is a decompositional dual-aspect monist schema, in which the mental and the physical are two (epistemic) aspects of an underlying (ontic) reality that itself is neither mental nor physical, but rather, psychophysically neutral. On such a view, the decomposition creates mutually-exclusive mental (subjective) and physical (objective) domains, both of which are necessary for a comprehensive metaphysical worldview. The mere fact that it is possible for Awareness to be conscious of Itself, implies that, by nature, Ultimate Reality is con-substantially BOTH subjective and objective, since it would not be possible for a subject to perceive itself unless the subject was also a self-reflective object. Therefore, it seems that the necessary-contingent dichotomy often discussed by philosophers in regards to ontology, is superfluous to the concept of monism, because on this view, BOTH the subjective and the objective realities are essentially one, necessary ontological Being(ness). In other words, because you are, fundamentally, Brahman, you are a necessary being and not contingent on any external force. This concept has been termed "necessitarianism" by contemporary philosophers, in contradistinction to contingentarianism - the view that at least some thing could have been different otherwise - and is intimately tied to the notions of causality and determinism in Chapters 08 and 11. Advaita Vedānta (that is, dual-aspect Monism) is the only metaphysical scheme that has complete explanatory power.
Hypothetically, and somewhat tangentially, one might question thus: “If it is accurate to state that both the Subject of all subjects and all possible objects are equally ‘Brahman’ (that is, Ultimate Truth), then surely that implies that a rock is equally valuable as a human being?”. That is correct purely on the Absolute platform. Here, in the transactional world of relativity, there is no such thing as equality, except within the conceptual sphere (such as in mathematics), as already demonstrated in more than a couple of places in this Holiest of Holy Books, “F.I.S.H”, especially in the chapter regarding the spiteful, pernicious ideology of feminism (Chapter 26).
Cf. “advaita”, “dualism”, “Brahman/Parabrahman”, “Saguna Brahman”, “Nirguna Brahman”, “subject”, and “object”.
Define "objective", "phenomenal", "world", "product", "ideation", "mind", "individual", "discrete", "human", "subject", "universal" and "conscious" please
@@Mandibil, I'll send you a copy of the entire book, if you prefer.
@@TheVeganVicar I don't
@@Mandibil, well, my dear child, as Sir Michael Jagger once sang:
“You can’t always get what you WANT”, right? 😛
ruclips.net/video/oqMl5CRoFdk/видео.html
Guy has very nuanced ideas about religion lol
I saw you question God. In my videos you'll see my family tree to him. He is very real
Are you a THEIST? 🤔
If so, what are the reasons for your BELIEF in God? 🤓
@@TheVeganVicar I literally did my family tree to Adam and eve