Description:
Debashish Banerji, PhD, is Haridas Chaudhuri Professor of Indian Philosophies and Cultures and Chairman of the East West Psychology Department at the California Institute of Integral Studies in San Francisco. He is author of Integral Yoga Psychology, Seven Quartets of Becoming: A Transformative Yoga Psychology Based on the Diaries of Sri Aurobindo and also The Alternate Nation of Abanindranath Tagore, a book about his great grandfather. He edited an anthology about his great uncle, Rabindranath Tagore in the Twenty-First Century. Another anthology is titled Critical Posthumanism and Planetary Futures.
In this video, rebooted from 2019, he discusses the cosmology inherent in what is arguably the world's oldest religious scripture, aspects of which are surprisingly modern. He points out that the Vedas share many Indo-European traits. So, the Vedic pantheon is similar to the Greek. He refers to hymns celebrating the use of a mysterious entheogen known as "Soma". He elaborates upon the role of sacrifice in ancient India. He also notes that this ancient scripture can be viewed in a psychological context. (Recorded on May 22, 2019)(Recorded on May 22, 2019) (Recorded on May 22, 2019) Below is a summary highlighting actionable insights, main arguments, and crucial points from the provided transcript. The discussion, hosted by Jeffrey Mishlove on New Thinking Aloud, features Professor Debashish Banerji exploring the Upanishads, their historical context, philosophical significance, and relevance to modern thought.
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Takeaways
• Context of the Upanishads: The Upanishads are classical Indian spiritual texts that follow the Vedas, marking a transition from ritualistic to philosophical literature around 1200–800 BCE.
• Historical Transition: They emerged after the Rig Veda, with intermediary texts like the Brahmanas and Aranyakas, reflecting evolving cultural and spiritual practices.
• Brahmanas' Role: Brahmanas interpret Rig Veda verses, introduce mythology, and outline ritual uses, laying groundwork for Upanishadic thought.
• Aranyakas as Proto-Wisdom Texts: Aranyakas are early wisdom texts that mine Vedic insights, bridging to the Upanishads.
• Earliest Upanishads: The Brihadaranyaka and Chandogya Upanishads are the earliest, compiled from Brahmanas and Aranyakas, described as sprawling compilations.
• Brihadaranyaka Meaning: Named "Vast Forest Upanishad," it reflects its expansive, nature-connected content tied to forest-dwelling ascetics.
• Chandogya and Sama Veda: The Chandogya Upanishad, linked to the Sama Veda, emphasizes chanting, meditation, and yogic practices.
• Social Change Influence: Upanishads reflect social shifts, with ascetics and urban groups challenging Vedic ritualism dominated by priests.
• Critique of Vedic System: They critique the fossilization of Vedic society, particularly the collusion between priestly (Brahmin) and royal classes.
• Rise of Ashrams: Adepts moved to forest hermitages (ashrams), forming communities that developed unmediated spiritual practices.
• Philosophical Shift: Upanishads transition from mythic to philosophical thought, introducing sophisticated categories of understanding.
• Sanskrit Evolution: Written in Sanskrit, Upanishads use a more grammatical form than the earlier Vedic Sanskrit, indicating cultural evolution.
• New Concepts Introduced: They introduce concepts like Atman (individual self) and Brahman (universal consciousness), central to Indian philosophy.
• Atman-Brahman Equation: The Upanishads equate Atman with Brahman, suggesting the individual self is identical to universal consciousness.
• Unmediated Access: This equation allows individuals direct access to truth, bypassing priestly mediation, a revolutionary shift.
• Vidya and Avidya: Upanishads distinguish between Vidya (knowledge/wisdom) and Avidya (ignorance), representing unified and dualistic realms.
• Undivided Knowledge: Vidya is the realm of unity where knowledge is direct, as all is one being, undifferentiated yet not divided.
• Avidya as Ignorance: Avidya is the fragmented, dualistic world where knowledge is inferred, likened to delusion or projection.
• Maya’s Introduction: The concept of Maya (illusion) appears late in the Shvetashvatara Upanishad, hinting at the divide between these realms.
• Maya’s Early Use: Maya is not fully developed in the Upanishads as it is in later Advaita Vedanta but points to the illusion of duality.
• Philosophical Parallels: The discussion compares Upanishadic thought to Kant’s idea that space and time are imposed by the mind, shaping perception.
• Critique of Materialism: Modern materialistic thinkers reverse Upanishadic priorities, viewing the dualistic world as primary and unity as inferred.
• Buddhism’s Context: Buddhism (5th century BCE) emerges from Upanishadic culture as a critical reaction, addressing common people’s experiences.
• Buddha’s Inversion: The Buddha inverts Upanishadic categories, focusing on suffering and phenomena rather than transcendental unity.
• Social Conditions’ Role: Philosopher Michel Serres’ concept of “mystics” suggests mystical experiences are grounded in social conditions.
• Self’s Importance: The Upanishads introduce the self (?tman) to counter Vedic mythic conditioning, emphasizing individual agency.
• Apophatic Method: The “Neti Neti” (not this, not that) method in the Brihadaranyaka Upanishad teaches non-identification to realize Atman.
• Yajnavalkya’s Dialogue: Yajnavalkya’s conversation with his wife in the Brihadaranyaka introduces early yogic and philosophical approaches.
• Cataphatic Method: Yajnavalkya also uses symbols (e.g., lightning, lotus) for contemplation, complementing the apophatic approach.
• Focused Cognition: A third method involves one-pointed focus on sights and sounds as forms of Brahman, a precursor to later yoga practices.
• Fourfold Yoga Formula: Yajnavalkya’s formula—Shravana (hearing), Darshana (seeing), Manana (focusing thought), Nididhyasana (identity)—guides realization.
• Mantra’s Evolution: The Upanishads transform Vedic mantras from rote repetition to tools for focused meditation, as seen with “Om.”
• Om’s Significance: The Mandukya Upanishad dedicates itself to “Om,” linking its syllables to states of consciousness (waking, dreaming, dreamless sleep, and beyond).
• Parable of the Dogs: The Chandogya Upanishad’s parable mocks rote mantra repetition, advocating for deeper understanding.
• Psychological Insights: Upanishads blend philosophy, poetry, and psychology, akin to pre-Socratic Greek thinkers like Heraclitus.
• Postcognitive Philosophy: Their poetic-philosophical style aligns with modern calls for postcognitive thought, reconnecting with mythic and earthly power.
• Paradox as Meditation: Upanishads use paradoxes (e.g., Isha Upanishad’s “unmoving is swifter than thought”) to transcend rational limits.
• Isha Upanishad’s Structure: With 18 poetic couplets, it juxtaposes Vidya and Avidya, advocating their non-dual integration.
• Golden Lid Metaphor: The Isha Upanishad’s “golden lid” symbolizes the barrier between unity (sun) and duality (rays), removable through grace.
• Dialectical Approach: The Upanishads propose a third perspective where Vidya and Avidya are complementary, not oppositional.
• Relevance to Modernity: Their paradoxical thinking addresses modern alienation, where rationalism separates mind from environment.
• Deconstruction Parallels: Jacques Derrida’s deconstruction, with its focus on aporia (mental dead-ends), echoes Upanishadic paradox contemplation.
• Sri Aurobindo’s Insight: Aurobindo notes that realizing every thought’s opposite is equally true frees the mind to contemplate reality.
• Derrida’s Aporia: Derrida’s aporia highlights how opposing ideas coexist, requiring contemplation of both to transcend mental limits.
• No Privileged Perspective: Postmodernism, like Upanishadic thought, rejects privileged perspectives, preserving plurality.
• Dhyana’s Legacy: The Upanishadic concept of Dhyana (concentration) evolves into Chan (China) and Zen (Japan), influencing koan practice.
• Critique of Logic: Upanishadic methods contrast with Aristotelian logic, using irrational paradoxes to propel the mind beyond rationality.
• Modern Crisis: The discussion suggests modern science and technology’s rationalism leads to absurdity, resolvable through paradox contemplation.
• Translation’s Role: Effective translation of Upanishadic texts can revive their practices, making them accessible to modern audiences.
• Actionable Insight: Contemplate paradoxes (e.g., unity vs. duality) to transcend mental separatism, fostering a holistic connection with reality.
Main Arguments
• The Upanishads mark a philosophical and social evolution from Vedic ritualism, emphasizing individual access to truth through concepts like Atman and Brahman.
• They bridge mythic and philosophical thought, using paradox and poetic devices to transcend rational limits and reconnect with unity.
• Their teachings, rooted in social changes, remain relevant for addressing modern alienation and rationalism’s limits, paralleling postmodern and deconstructive thought.
• Practices like Dhyana and paradoxical contemplation offer actionable methods for personal transformation and holistic understanding.
Crucial Statistics
• Time Period: Upanishads emerged around 1200–800 BCE, following the Rig Veda (circa 1200 BCE) and preceding Buddhism (5th century BCE).
• Key Texts: Brihadaranyaka and Chandogya are the earliest Upanishads; Isha Upanishad has 18 couplets.
• Cultural Shift: The Upanishads reflect a move from urban priestly dominance to peripheral ashram communities.
• Historical Transition: They emerged after the Rig Veda, with intermediary texts like the Brahmanas and Aranyakas, reflecting evolving cultural and spiritual practices.
• Brahmanas' Role: Brahmanas interpret Rig Veda verses, introduce mythology, and outline ritual uses, laying groundwork for Upanishadic thought.
• Aranyakas as Proto-Wisdom Texts: Aranyakas are early wisdom texts that mine Vedic insights, bridging to the Upanishads.
• Earliest Upanishads: The Brihadaranyaka and Chandogya Upanishads are the earliest, compiled from Brahmanas and Aranyakas, described as sprawling compilations.
• Brihadaranyaka Meaning: Named "Vast Forest Upanishad," it reflects its expansive, nature-connected content tied to forest-dwelling ascetics.
• Chandogya and Sama Veda: The Chandogya Upanishad, linked to the Sama Veda, emphasizes chanting, meditation, and yogic practices.
• Social Change Influence: Upanishads reflect social shifts, with ascetics and urban groups challenging Vedic ritualism dominated by priests.
• Critique of Vedic System: They critique the fossilization of Vedic society, particularly the collusion between priestly (Brahmin) and royal classes.
• Rise of Ashrams: Adepts moved to forest hermitages (ashrams), forming communities that developed unmediated spiritual practices.
• Philosophical Shift: Upanishads transition from mythic to philosophical thought, introducing sophisticated categories of understanding.
• Sanskrit Evolution: Written in Sanskrit, Upanishads use a more grammatical form than the earlier Vedic Sanskrit, indicating cultural evolution.
• New Concepts Introduced: They introduce concepts like Atman (individual self) and Brahman (universal consciousness), central to Indian philosophy.
• Atman-Brahman Equation: The Upanishads equate Atman with Brahman, suggesting the individual self is identical to universal consciousness.
• Unmediated Access: This equation allows individuals direct access to truth, bypassing priestly mediation, a revolutionary shift.
• Vidya and Avidya: Upanishads distinguish between Vidya (knowledge/wisdom) and Avidya (ignorance), representing unified and dualistic realms.
• Undivided Knowledge: Vidya is the realm of unity where knowledge is direct, as all is one being, undifferentiated yet not divided.
• Avidya as Ignorance: Avidya is the fragmented, dualistic world where knowledge is inferred, likened to delusion or projection.
• Maya’s Introduction: The concept of Maya (illusion) appears late in the Shvetashvatara Upanishad, hinting at the divide between these realms.
• Maya’s Early Use: Maya is not fully developed in the Upanishads as it is in later Advaita Vedanta but points to the illusion of duality.
• Philosophical Parallels: The discussion compares Upanishadic thought to Kant’s idea that space and time are imposed by the mind, shaping perception.
• Critique of Materialism: Modern materialistic thinkers reverse Upanishadic priorities, viewing the dualistic world as primary and unity as inferred.
• Buddhism’s Context: Buddhism (5th century BCE) emerges from Upanishadic culture as a critical reaction, addressing common people’s experiences.
• Buddha’s Inversion: The Buddha inverts Upanishadic categories, focusing on suffering and phenomena rather than transcendental unity.
• Social Conditions’ Role: Philosopher Michel Serres’ concept of “mystics” suggests mystical experiences are grounded in social conditions.
• Self’s Importance: The Upanishads introduce the self (?tman) to counter Vedic mythic conditioning, emphasizing individual agency.
• Apophatic Method: The “Neti Neti” (not this, not that) method in the Brihadaranyaka Upanishad teaches non-identification to realize Atman.
• Yajnavalkya’s Dialogue: Yajnavalkya’s conversation with his wife in the Brihadaranyaka introduces early yogic and philosophical approaches.
• Cataphatic Method: Yajnavalkya also uses symbols (e.g., lightning, lotus) for contemplation, complementing the apophatic approach.
• Focused Cognition: A third method involves one-pointed focus on sights and sounds as forms of Brahman, a precursor to later yoga practices.
• Fourfold Yoga Formula: Yajnavalkya’s formula—Shravana (hearing), Darshana (seeing), Manana (focusing thought), Nididhyasana (identity)—guides realization.
• Mantra’s Evolution: The Upanishads transform Vedic mantras from rote repetition to tools for focused meditation, as seen with “Om.”
• Om’s Significance: The Mandukya Upanishad dedicates itself to “Om,” linking its syllables to states of consciousness (waking, dreaming, dreamless sleep, and beyond).
• Parable of the Dogs: The Chandogya Upanishad’s parable mocks rote mantra repetition, advocating for deeper understanding.
• Psychological Insights: Upanishads blend philosophy, poetry, and psychology, akin to pre-Socratic Greek thinkers like Heraclitus.
• Postcognitive Philosophy: Their poetic-philosophical style aligns with modern calls for postcognitive thought, reconnecting with mythic and earthly power.
• Paradox as Meditation: Upanishads use paradoxes (e.g., Isha Upanishad’s “unmoving is swifter than thought”) to transcend rational limits.
• Isha Upanishad’s Structure: With 18 poetic couplets, it juxtaposes Vidya and Avidya, advocating their non-dual integration.
• Golden Lid Metaphor: The Isha Upanishad’s “golden lid” symbolizes the barrier between unity (sun) and duality (rays), removable through grace.
• Dialectical Approach: The Upanishads propose a third perspective where Vidya and Avidya are complementary, not oppositional.
• Relevance to Modernity: Their paradoxical thinking addresses modern alienation, where rationalism separates mind from environment.
• Deconstruction Parallels: Jacques Derrida’s deconstruction, with its focus on aporia (mental dead-ends), echoes Upanishadic paradox contemplation.
• Sri Aurobindo’s Insight: Aurobindo notes that realizing every thought’s opposite is equally true frees the mind to contemplate reality.
• Derrida’s Aporia: Derrida’s aporia highlights how opposing ideas coexist, requiring contemplation of both to transcend mental limits.
• No Privileged Perspective: Postmodernism, like Upanishadic thought, rejects privileged perspectives, preserving plurality.
• Dhyana’s Legacy: The Upanishadic concept of Dhyana (concentration) evolves into Chan (China) and Zen (Japan), influencing koan practice.
• Critique of Logic: Upanishadic methods contrast with Aristotelian logic, using irrational paradoxes to propel the mind beyond rationality.
• Modern Crisis: The discussion suggests modern science and technology’s rationalism leads to absurdity, resolvable through paradox contemplation.
• Translation’s Role: Effective translation of Upanishadic texts can revive their practices, making them accessible to modern audiences.
• Actionable Insight: Contemplate paradoxes (e.g., unity vs. duality) to transcend mental separatism, fostering a holistic connection with reality.
Main Arguments
• The Upanishads mark a philosophical and social evolution from Vedic ritualism, emphasizing individual access to truth through concepts like Atman and Brahman.
• They bridge mythic and philosophical thought, using paradox and poetic devices to transcend rational limits and reconnect with unity.
• Their teachings, rooted in social changes, remain relevant for addressing modern alienation and rationalism’s limits, paralleling postmodern and deconstructive thought.
• Practices like Dhyana and paradoxical contemplation offer actionable methods for personal transformation and holistic understanding.
Crucial Statistics
• Time Period: Upanishads emerged around 1200–800 BCE, following the Rig Veda (circa 1200 BCE) and preceding Buddhism (5th century BCE).
• Key Texts: Brihadaranyaka and Chandogya are the earliest Upanishads; Isha Upanishad has 18 couplets.
• Cultural Shift: The Upanishads reflect a move from urban priestly dominance to peripheral ashram communities.
Actionable Insights
• Practice Paradoxical Contemplation: Reflect on opposites (e.g., unity vs. duality) to transcend mental limits, as suggested by the Isha Upanishad’s paradoxes. • Use the Fourfold Yoga Formula: Apply Shravana, Darshana, Manana, and Nididhyasana to focus on everyday experiences as manifestations of the universal. • Explore “Neti Neti”: Practice non-identification with transient phenomena (emotions, thoughts) to realize the deeper self. • Meditate on “Om”: Use the Mandukya Upanishad’s framework to explore states of consciousness through the mantra “Om.” • Study Translations: Seek modern translations of Upanishads to make their practices accessible and relevant. This summary encapsulates the video’s exploration of the Upanishads’ historical, philosophical, and practical dimensions, offering insights for both scholarly understanding and personal practice. Parent Post
• Practice Paradoxical Contemplation: Reflect on opposites (e.g., unity vs. duality) to transcend mental limits, as suggested by the Isha Upanishad’s paradoxes. • Use the Fourfold Yoga Formula: Apply Shravana, Darshana, Manana, and Nididhyasana to focus on everyday experiences as manifestations of the universal. • Explore “Neti Neti”: Practice non-identification with transient phenomena (emotions, thoughts) to realize the deeper self. • Meditate on “Om”: Use the Mandukya Upanishad’s framework to explore states of consciousness through the mantra “Om.” • Study Translations: Seek modern translations of Upanishads to make their practices accessible and relevant. This summary encapsulates the video’s exploration of the Upanishads’ historical, philosophical, and practical dimensions, offering insights for both scholarly understanding and personal practice. Parent Post
