Between Reason and Transcendence

 

Copyright: Sanjay Basu

My Journey Through Atheism to Vedanta

My journey to reconciling atheism and Vedanta began in the crucible of scientific rationalism. As a teenager, Darwin’s “Origin of Species” cracked open my worldview, revealing a universe that needed no divine watchmaker to tick forward through time. Freud’s psychological insights further dismantled my childhood religious certainties, suggesting that perhaps our gods were merely projections of our own psychological needs and fears.

These early encounters with scientific thought prepared me for the powerful arguments of the New Atheists. I still remember the electric atmosphere of Christopher Hitchens’ lecture hall, where his razor-sharp wit cut through theological pretensions. Richard Dawkins’ evolutionary insights and Daniel Dennett’s neurological and philosophical clarity further reinforced my atheistic worldview. Their arguments resonated with my growing conviction that the universe required no supernatural explanation.

Yet even in those early days of ardent atheism, Kurt Vonnegut’s writings hinted at something more nuanced. His humane skepticism, touched with a kind of cosmic wonder, suggested that rejecting traditional theism didn’t mean abandoning all sense of the transcendent. “If what Jesus said was good,” he wrote, “what difference does it make if he was God or not?” This sentiment opened a door in my mind — perhaps there was a way to embrace both rational skepticism and deeper philosophical truths.

My exploration of Hinyana Buddhism and Nagarjuna’s philosophy in my late teens further complicated my straightforward atheism. Here was a sophisticated philosophical tradition that required no god, yet spoke profound truths about the nature of reality and consciousness. Nagarjuna’s concept of śūnyatā (emptiness) offered a middle way between absolute existence and non-existence, suggesting that ultimate reality might transcend our conventional categories of belief and disbelief.

The latest chapter in my philosophical journey began with Swami Vivekananda’s complete works. His interpretation of Vedanta struck me like a thunderbolt — here was a philosophy that spoke of ultimate reality (Brahman) and the self (Atman) in ways that didn’t require belief in a personal god. As I explored deeper into Advaita Vedanta, I discovered that its non-dualistic view aligned surprisingly well with my atheistic perspective.

The key insight was this: Vedanta’s primary concern isn’t with gods or supernatural beings, but with the nature of consciousness and reality itself. Its central claim — that the ultimate reality and the individual self are one and the same — doesn’t require theistic belief. Instead, it offers a sophisticated framework for understanding consciousness and experience that complements rather than contradicts scientific materialism.

I’ve come to understand that my atheism and my interest in Vedanta aren’t in conflict but in conversation. My atheism, shaped by scientific thought and rational skepticism, provides a crucial foundation of critical thinking. It keeps me grounded in empirical reality and helps me distinguish between metaphysical claims and testable hypotheses.

Meanwhile, Vedanta offers something my pure atheism was missing — a positive philosophy of consciousness and being. While atheism effectively critiques traditional theistic beliefs, Vedanta provides a framework for understanding the nature of mind, consciousness, and reality that goes beyond mere materialism without requiring supernatural beliefs.

This synthesis isn’t just possible; it’s potentially transformative. The flexibility of Hindu philosophy, as our readings suggest, allows for atheistic interpretations of even its most profound concepts. I can engage with Vedantic ideas about the nature of consciousness and reality while maintaining my atheistic skepticism toward personal gods and supernatural claims.

My journey continues to evolve. Each day brings new opportunities to explore how these seemingly contradictory philosophical traditions can inform and enrich each other. In this space between reason and transcendence, I’m discovering that the most interesting questions aren’t about choosing between atheism and Vedanta, but about how these different ways of understanding reality can illuminate each other.

Perhaps this is what Vivekananda meant when he spoke of religion as the manifestation of divinity already within human beings. Whether we call that divinity Brahman or simply the wonder of consciousness itself, the quest to understand it needs neither gods nor supernatural beliefs — only an open mind and a willingness to explore the depths of human experience.

Notes from my research so far —

Yes, it is possible to be both an atheist and a Vedantist at the same time, though this may seem paradoxical at first glance. The compatibility between atheism and Vedanta stems from the nuanced understanding of both concepts within the broader context of Hindu philosophy.

Vedanta and Atheism

Vedanta, one of the six orthodox schools of Hindu philosophy, is primarily concerned with the nature of reality, the self, and the universe[8]. While many associate Vedanta with theistic beliefs, it’s important to note that Vedanta is not inherently tied to the concept of a personal god.

Advaita Vedanta, the most prominent school of Vedanta, posits that the ultimate reality (Brahman) and the individual self (Atman) are one and the same[8]. This non-dualistic view doesn’t necessarily require belief in a personal god, making it compatible with certain forms of atheism.

Atheism in Hindu Philosophy

Atheism, or the lack of belief in deities, has a long history within Hindu thought:

Nastika Schools

Some schools of Hindu philosophy, such as Samkhya and Mimamsa, are considered atheistic or non-theistic[6].

My thoughts — Hindu philosophy is remarkably diverse, encompassing a spectrum of schools that range from deeply theistic to explicitly non-theistic. The nāstika schools, such as Sāṅkhya and Mīmāṃsā, stand out as non-theistic traditions that challenge conventional notions of divinity. Sāṅkhya, one of the oldest philosophical systems, posits a dualistic framework where the universe is explained through the interplay of Purusha (consciousness) and Prakriti (matter). It finds no necessity for a creator god in explaining the origin or functioning of the cosmos. Similarly, Mīmāṃsā, primarily concerned with interpreting and upholding Vedic rituals, argues that the efficacy of these rituals is intrinsic and does not depend on the will of a deity. These schools affirm that spiritual and philosophical inquiry can thrive without reliance on theistic frameworks, highlighting the pluralistic ethos of Hindu thought.

Nirīśvaravāda

This term, meaning “argument against the existence of Ishvara (God),” represents atheistic viewpoints within Hindu philosophy[6].

My thoughts — The concept of Nirīśvaravāda — literally meaning “the doctrine that denies Ishvara (God)” — captures the essence of atheistic or non-theistic arguments within Hindu philosophy. Philosophers and schools adhering to Nirīśvaravāda propose that the universe operates through natural laws and processes, rendering the concept of a divine overseer unnecessary. This perspective is not about outright rejection of spirituality or transcendental ideas but rather about questioning the need for a personal or interventionist god to explain existence. By embracing a rational and experiential approach, Nirīśvaravāda underscores the philosophical rigor and independence that characterize certain strands of Hindu thought.

Vedic Atheism

It’s possible to be a “Vedic atheist” or “Sanatani atheist” by affirming the sanctity of the Vedas and the concept of Brahman while rejecting the idea of personal god(s)[6].

My thoughts — The notion of “Vedic atheism” or “Sanatani atheism” might seem paradoxical at first glance but is a fascinating aspect of Hindu philosophy. A Vedic atheist upholds the sanctity of the Vedas, acknowledging their spiritual and philosophical significance, while simultaneously rejecting the idea of personal gods or deities. This position emphasizes the impersonal, universal principle of Brahman — the ultimate reality — as the essence of the Vedic teachings. Such an individual may view the Vedas as a repository of wisdom and a guide for ethical and spiritual living, without subscribing to deity worship or theistic doctrines. This form of atheism is unique to Hindu thought, showcasing how one can harmonize a reverence for sacred texts and philosophical inquiry with a rejection of theistic interpretations.

The Intersection of Non-Theism and Spirituality

These aspects of Hindu philosophy reveal an openness to diverse approaches to understanding existence and transcendence. They demonstrate that atheism within Hinduism is not about nihilism or materialism but about redefining spirituality beyond the confines of theistic belief. This flexibility makes Hindu philosophy a dynamic and inclusive tradition, capable of accommodating a wide array of perspectives while encouraging profound introspection and inquiry.

Compatibility of Atheism and Vedanta

Several factors allow for the coexistence of atheistic views and Vedantic philosophy:

Non-theistic Interpretations

Some interpretations of Vedanta, particularly certain readings of Advaita Vedanta, don’t require belief in a personal god[3].

My thoughts — Vedanta, particularly Advaita Vedanta, offers a rich philosophical framework that doesn’t hinge on the belief in a personal god. Instead of focusing on deity worship or divine intervention, it directs attention to the nature of existence and consciousness itself. In Advaita, the ultimate reality, or Brahman, is not personified but understood as the infinite, formless essence that underlies everything. This opens the door to a worldview that resonates with those who identify as non-theistic or even atheistic, making Vedanta accessible to a broader spectrum of spiritual and intellectual seekers.

Focus on Self-realization

Vedanta emphasizes self-realization and understanding the nature of reality, which doesn’t necessarily depend on theistic beliefs[5].

My thoughts — At its core, Vedanta is a journey inward — a quest for self-realization. The central teaching emphasizes understanding one’s true self (Atman) and recognizing its oneness with Brahman. This pursuit transcends the need for theistic belief, as it is about direct experience and realization rather than adherence to dogma. The goal is not to worship an external god but to dissolve the illusion of separateness and uncover the ultimate truth within oneself. This approach aligns beautifully with individuals who seek spirituality through introspection and self-inquiry, rather than through ritual or devotion.

Flexibility of Hindu Thought

Hinduism, including Vedanta, allows for a wide range of beliefs and practices, including atheistic perspectives[5].

My thoughts — One of Hinduism’s most remarkable qualities is its inclusivity and adaptability. It accommodates an astonishing variety of beliefs and practices, from polytheism and monotheism to atheism and agnosticism. Vedanta exemplifies this flexibility by offering paths that cater to diverse temperaments and philosophies. Whether one views Brahman as an abstract principle, a divine presence, or simply the essence of reality, there is space within Vedanta to explore these interpretations without conflict. This elasticity allows individuals to engage with Vedanta in a way that resonates with their personal worldview, making it a timeless and universal philosophy.

Rejection of Personal God

One can accept Vedantic concepts like Brahman (ultimate reality) without believing in a personal god[3].

My thoughts — Vedanta allows one to embrace profound concepts like Brahman without subscribing to the notion of a personal god. In this view, Brahman is not a deity to be worshipped but the ultimate reality to be realized. It is not anthropomorphic, nor does it possess human-like qualities. This rejection of a personal god doesn’t diminish the depth of Vedanta but enhances its appeal to those who value intellectual rigor and metaphysical inquiry over faith-based practices. It invites individuals to explore the nature of existence through reason, meditation, and direct experience, offering a pathway to spiritual growth that transcends conventional theism.

While traditional interpretations of Vedanta often include theistic elements, the core principles of Vedanta — particularly those focused on self-realization and the nature of reality — can be compatible with atheistic viewpoints. The key is understanding that Vedanta is more about realizing the true nature of the self and reality rather than necessarily believing in a personal god[3][5].

It’s important to note that this perspective may not be universally accepted within all Vedantic traditions, and individual interpretations may vary. However, the flexibility and depth of Hindu philosophy allow for such nuanced approaches to spirituality and metaphysics, making it possible to engage with Vedantic ideas from an atheistic standpoint[5][6].

Sources
[1] Atheism and Agnosticism — Stanford Encyclopedia of Philosophy https://plato.stanford.edu/entries/atheism-agnosticism/
[2] What is Vedanta? — Definition from Yogapedia https://www.yogapedia.com/definition/5515/vedanta
[3] A Vedantic Atheist? — End Of Knowledge https://end-of-knowledge.com/2018/04/21/a-vedantic-atheist/
[4] Is advaita Vedanta Atheistic. : r/AdvaitaVedanta — Reddit https://www.reddit.com/r/AdvaitaVedanta/comments/beuh49/is_advaita_vedanta_atheistic/
[5] Atheism — Vedanta https://hinduismuniversalreligion.com/being-a-hindu/more-on-some-concepts/hinduism-and-atheism/
[6] Hindu atheism — Wikipedia https://en.wikipedia.org/wiki/Hindu_atheism
[7] Atheism — Wikipedia https://en.wikipedia.org/wiki/Atheism
[8] The Philosophy of Vedanta — The New Indian Express https://www.newindianexpress.com/lifestyle/spirituality/2022/Oct/08/the-philosophy-of-vedanta-2505416.html
[9] Pantheism, agnosticism/atheism — and Advaita Vedanta https://www.advaita-vision.org/pantheism-agnosticismatheism-and-advaita-vedanta/

Please let me know your thoughts.