Source: A synthesis of multiple sources already referenced.
Vedanta and analytic idealism share significant overlaps in their fundamental views, particularly their monistic nature and the primacy of consciousness. Vedanta, as outlined in the sources, posits Brahman as the ultimate reality, described as pure consciousness, existence, and bliss. The world of phenomena, with its diverse names and forms, is considered a mere appearance, a superimposition (Adhyaropa) on Brahman due to Maya or ignorance (Avidya). The individual soul (Atman) is fundamentally identical to Brahman, a truth proclaimed by the Mahavakya "Tat Tvam Asi" (That Thou Art).
Analytic idealism, as presented in the other sources, similarly posits that reality is fundamentally mental, consisting of a universal form of consciousness or mind. It argues against mainstream physicalism, which posits inert matter as the basis of reality, and proposes that what we perceive as the physical world is the extrinsic appearance of this underlying mental activity. This appearance is likened to a "dashboard of dials" that conveys information about the world as it is in itself, which is mental.
The concept of Maya in Vedanta, which explains how the one Brahman appears as the diverse world, can be related to the process of dissociation described in analytic idealism. Analytic idealism suggests that individual minds arise as dissociated "alters" within a universal consciousness. This dissociation creates boundaries and limits the awareness of the universal consciousness, leading to the experience of individual selves and a seemingly separate world. Avidya, the cause of superimposition in Vedanta, could be conceptually linked to this process of dissociation, as both contribute to the illusion of a reality distinct from the fundamental one.
The Vedantic idea that the world is not ultimately real but an appearance of Brahman finds a parallel in analytic idealism's view that the physical world is how inner conscious life presents itself to observation. The numerous illustrations (Nyayas) in Vedanta, such as the rope appearing as a snake or gold manifesting in various ornaments, serve to explain the non-dual nature of reality and the illusory nature of perceived diversity. These illustrations resonate with the analytic idealist perspective that the "screen of perception" presents a specific representation of the underlying mental reality, not the reality itself.
Furthermore, the Vedantic emphasis on realizing the identity of Atman and Brahman could be interpreted within the framework of analytic idealism as a process of overcoming the dissociation and recognizing one's fundamental connection to the universal consciousness. The goal of liberation (Moksha) in Vedanta, which involves transcending ignorance and realizing the true nature of the Self, aligns with the potential for a deeper understanding of reality offered by analytic idealism, moving beyond the superficial appearances presented on the "dashboard."
However, there are also differences. Brahman in Vedanta is often described as being beyond attributes and conceptualization, while analytic idealism, although positing a mental reality, engages with it through concepts like "fields of subjectivity" and "dissociation" which are more amenable to analytic discourse and empirical considerations. The specific mechanisms by which the world appears differ in their explanations, with Vedanta employing the concept of Maya and analytic idealism focusing on the empirical phenomenon of dissociation.
Despite these distinctions, a synthesis of Vedanta and analytic idealism appears plausible. The universal consciousness of analytic idealism can be seen as a modern articulation of Brahman, focusing on its inherent experiential nature and the processes within it that give rise to our perceived reality. The Vedantic framework can enrich analytic idealism by providing a deeper metaphysical understanding of the nature of this fundamental consciousness, the profound implications of the illusory nature of the perceived world, and the path towards realizing the underlying unity.
For instance, the Vedantic concept of Adhyaropa could provide a more comprehensive understanding of how and why the universal consciousness of analytic idealism presents itself as the seemingly objective and material world. Similarly, the Vedantic teachings on self-inquiry (Vichara) and meditation could offer practical pathways for individuals within the analytic idealist framework to explore the nature of their own consciousness and its relation to the universal mind.
Conclusion
In conclusion, Vedanta and analytic idealism exhibit significant conceptual harmony, particularly in their monistic idealism and emphasis on consciousness as the ground of reality. While their terminologies and explanatory mechanisms may differ, these differences do not necessarily preclude a meaningful synthesis. By integrating the profound metaphysical insights of Vedanta with the contemporary analytic framework of analytic idealism, a richer and more comprehensive understanding of the nature of reality and consciousness can be achieved.
Vedanta and Analytical Idealism share a significant connection through their mutual emphasis on consciousness as the fundamental nature of reality, particularly in the context of what might be termed "God" or "universal consciousness." While their terminologies and frameworks differ, the underlying intuitions converge in several key aspects.