Introduction

As of December 2023, this is a stem. I do not intend this to be an independently standing treatment. Its purpose is to capture an essence, rework that essence in light of and integrate it with the real metaphysics.

The terms ‘material cause’ and ‘efficient cause’ are used below. This is Aristotle’s terminology—‘cause’ is the ‘why’ of something—material cause is that out of which something is made, and the efficient cause is whatever is causing change of the thing (change includes movement). Efficient cause is what we think of as cause in modern physics. Note that Aristotle identifies two further kinds, formal cause which is the realization in a thing of a form or universal structure, and final cause, which is the end, aim, or purpose of the thing.

The plan for stems is to flesh them out into essays that (i) are readable (ii) treat their subject with care and wholeness, especially relative to the way of being.

The plan is that all documents shall remain in a process of improvement.

The schools of Vedanta

From Vedanta - Wikipedia:

“The main schools of Vedanta are: Bhedabheda or Dvaitadvaita (difference and non-difference), Advaita (non-dualism), Vishishtadvaita (qualified non-dualism), Tattvavada (Dvaita) (dualism), Suddhadvaita (pure non-dualism), and Achintya-Bheda-Abheda (inconceivable difference and non-difference). Modern developments in Vedanta include Neo-Vedanta, and the philosophy of the Swaminarayan Sampradaya.”

The essence of Vedanta

From Vedanta - Wikipedia:

“Despite their differences, all schools of Vedanta share some common features:

Vedanta is the pursuit of knowledge into the Brahman and the Atman.

The Upanisads, the Bhagavad-Gita, and the Brahma Sutras constitute the basis of Vedanta (known as the three canonical sources).

Scripture (Sruti Sabda) is the main reliable source of knowledge (pramana).

Brahman - Ishvara (God), exists as the unchanging material cause and instrumental cause of the world. The exception is that Dvaita Vedanta does not hold Brahman to be the material cause, but only the efficient cause.

The self (Atman or Jiva) is the agent of its own acts (karma) and the recipient of the consequences of these actions.

Belief in rebirth (samsara) and the desirability of release from the cycle of rebirths (moksha).

Rejection of Buddhism and Jainism and conclusions of the other Vedic schools (Nyaya, Vaisheshika, Samkhya, Yoga, and, to some extent, the Purva Mimamsa).”

Some aspects and meanings of Advaita Vedanta

From Advaita Vedanta - Wikipedia:

“Nonduality of subject and object. As Gaudapada (Wikipedia) states, when a distinction is made between subject and object, people grasp objects, which is samsara. By realizing one's true identity as Brahman, there is no more grasping, and the mind comes to rest.

Nonduality of Atman and Brahman, the famous diction of Advaita Vedanta that Atman is not distinct from Brahman; the knowledge of this identity is liberating.

Monism: there is no other reality than Brahman, that ‘Reality is not constituted by parts,’ that is, ever-changing 'things' have no existence of their own, but are appearances of the one Existent, Brahman; and that there is in reality no duality between the ‘experiencing self’ (Jiva) and Brahman, the Ground of Being.”

The essence of Advaita Vedanta

Repeated from above, with modification from Vedanta - Wikipedia:

Vedanta is the pursuit of knowledge into the real Brahman (essence of universal being) and the Atman (essence of individual self).

Atman and Brahman—self and universe—are one, i.e., non-dual.

They are the field of experience which is comprised of ‘experience of’ – ‘the experience’ – ‘the experienced’ or concept – relation – object. The concept may present as object.

This field constitutes all modes of meaning, knowledge, and being. It is therefore the source of the same as well as of the means of knowledge, direct or perception and indirect or reason.

The framework of experience leads to pure and ultimate knowledge of Brahman as ultimate and via ethics and necessary pragmatism, it may be joined in perfection to the imperfect knowledge of tradition.

Brahman - Ishvara (God), exists as the unchanging material cause and instrumental cause of the world (in Dvaita Vedanta Brahman is not held to be the material cause, but only the efficient cause).

The self (Atman or Jiva) is the agent of its own acts (karma) and the recipient of the consequences of these actions.

Belief in rebirth (samsara) and the desirability of release from the cycle of rebirths (moksha).