All phenomena to be observed are only one expression of this soil or substrate. Consciousness does not really change into objects, this is only appearance (vivarta). The apparent individual who attributes authenticity to his separateness and to all appearing phenomena is in ignorance (ajñāna) of the non-duality of reality.

Why do we say non-dual? Because one refers to two, three etc. Not two refers to any other number.

To understand advaita, we must first understand dvaita (duality). Dvaita is:

Duality. Discord. A phenomenon and its opposite, together called a pair of opposites (dvandva). The experience that every separate object seems to have an opposite.

Duality manifests, arises, appears in advaita, non-duality. It is an apparent reality within unity. The non-dual (advaita) reality-truth is the basis of duality.

There are different forms of duality. In the first place to show that all objects and thoughts in the world of phenomena have an opposite. Pole and opposite dissolve each other and arrive at zero on balance and by definition.

In addition, duality expresses the plurality (nānā) of all phenomena and differences.

But in teaching, duality has a special function. It is a phase in the teaching, as it were. The invitation is to distinguish that which is always (nitya) from that which is temporary and impermanent (anitya). This is an important qualification for freedom. When this is understood, it is taught that anitya is nothing but nitya (advaita, non-dual). In this way we learn how to arrive at advaita through dvaita. Vedānta is the knowledge of it in apparent reality. Therefore, vedānta, although initially essential to see my freedom, is an instrument to be discarded. A self-ignition with a huge effect: self-actualization.

The term advaita vedānta is a tautology, since the traditional vedānta, as intended, always has non-duality as its starting point.

A short piece of logic. We exist and we are conscious. I also see that all experiences come and go. No experience is stable. But we are consciously present in every experience. This permanence, and the facts that we are conscious and exist, mean that I am the infinite, non-dual consciousness itself. If we have first made the correct distinction between consciousness and the mind with its content, then “your” consciousness cannot be other than “mine”. It must be the same light that makes the whole thing appear in itself.