Getting Past the Ego: Modern Advaita and the Cultivation of a Nondual Habitus

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Eastern Practices and Nordic Bodies

Abstract

This chapter is a study of modernized interpretations of the Indian philosophical system Advaita (“nondual”) Vedanta that were popularized in the West from around the nineteenth century. Although being less well-known in comparison with other systems such as yoga, Modern Advaita is a well-established part of the range of Indian-derived spiritual teachings and practices available at the global market. Today, Modern Advaita is being disseminated mainly through satsangs (“meeting in truth”), a kind of question-and-answer sessions where a teacher goes into dialogue with the audience and offers discourses on nonduality. Many teachers post their satsangs online or publish transcripts from them in books, which makes them available to a wider audience. The nondual teachings are seen as accessible to all, regardless of religious or cultural background. The question of how the nondual outlook of Modern Advaita is being lived and cultivated in the everyday life of individuals in a contemporary Western context has remained relatively unexplored. In the chapter Modern Advaita is viewed as a lived religious system by sketching out the characteristics of a nondual habitus among a group of interlocutors predominantly living in northern and western Europe, all engaged in nondual teachings and practices. On the basis of her findings, Thorsén argues that a contributing reason for the popularity may be found in the practices perceived therapeutic qualities. Although negating one’s sense of individual identity may seem like an alien approach in such a context, the promises to get past rather than needing to promote one’s self appear to have made Modern Advaita a viable spiritual option for a middle-class culture seeking alleviation from the pressures of an individualized society.

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Notes

  1. 1.

    To distinguish the Advaitic concept of the nondual Self (ātman) from other usages of the term self, it is here referred to with a capital S.

  2. 2.

    This analysis of the nondual habitus is based on a part of my doctoral thesis, which was published in 2022 (see Thorsén 2022).

  3. 3.

    Gleig (2011, 209–10) offers a similar discussion of the existence of a loose network of teachers of nonduality which she refers to as “satsang culture.”

  4. 4.

    At present, however, the courses and festivals offered at Ängsbacka appear to mainly focus on Tantra (see Ängsbacka n.d.). If being representative for a more general development and change of course, this indicates that the offer of satsangs is on the decline rather than increasing in the Nordic region.

  5. 5.

    See the respective website of these teachers (Nukunu n.d.; Vasant Swaha n.d.)

  6. 6.

    For a further presentation of these teachers, see Thorsén 2022.

  7. 7.

    All names of informants have been altered.

  8. 8.

    In the interview material there was little indicating that people who lived in northern Europe—a part of the world usually considered highly secularized—experienced their return home from Rishikesh differently than those who were living in other parts of the world, such as the United States to take one example. Factors such as how long people had been engaged in nondual teachings and the level of spiritual support they experienced in their day-to-day life emerged as more decisive factors than in what country people lived. It would, however, require a larger group of interlocutors to ascertain to what extent factors such as the level of secularization in one’s country of residence affected the general sense of understanding from society at large for one’s nondual practice. Given that people from different parts of the world described relatively similar experiences, I have not excluded those living outside of northern Europe in the following analysis of the nondual habitus.

  9. 9.

    For a similar application of the spiritual habitus, see Di Placido’s (2018) analysis of the yogic habitus in a Neo-Vedāntic ashram.

  10. 10.

    The usage of the question “Who am I?” as a method for self-inquiry is associated with the South Indian Advaita teacher Ramana Maharshi.

  11. 11.

    See also Rybak, Sathaye and Deuskar (2015) for a scholarly discussion on the similarities between satsang and group counseling.

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Thorsén, E. (2023). Getting Past the Ego: Modern Advaita and the Cultivation of a Nondual Habitus. In: Enstedt, D., Plank, K. (eds) Eastern Practices and Nordic Bodies. Palgrave Studies in New Religions and Alternative Spiritualities. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-031-38118-8_3

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