In our previous episodes, we discussed how modern neuroscientists explain consciousness. They tie consciousness directly to our brain and its mechanics. In their view, consciousness is merely "the brain in action"—a unique phenomenon born out of the brain's functioning.
On the flip side, we also discussed how cognitive philosophers like David Chalmers disagree with this argument. According to thinkers like Chalmers, consciousness is a completely subjective phenomenon. They argue that it can never be confined to the mechanics of physical elements like neurons in the brain. In their view, consciousness is not physical; it is an independent force that exists on its own. The brain is merely a tool that expresses it.
Then, there are those who call themselves "panpsychists." They detect consciousness in physical matter itself, right down to atoms and subatomic particles. Their argument is that the consciousness of these microscopic particles combines to emerge as human consciousness!
Come, let's turn back the wheel of time by thousands of years. I want to lay before you some completely different perspectives on consciousness.
On the flip side, we also discussed how cognitive philosophers like David Chalmers disagree with this argument. According to thinkers like Chalmers, consciousness is a completely subjective phenomenon. They argue that it can never be confined to the mechanics of physical elements like neurons in the brain. In their view, consciousness is not physical; it is an independent force that exists on its own. The brain is merely a tool that expresses it.
Then, there are those who call themselves "panpsychists." They detect consciousness in physical matter itself, right down to atoms and subatomic particles. Their argument is that the consciousness of these microscopic particles combines to emerge as human consciousness!
Come, let's turn back the wheel of time by thousands of years. I want to lay before you some completely different perspectives on consciousness.
These are thoughts held by the ancient philosophers of India thousands of years ago; specifically, the perspectives of the sages of the Upanishads. These seers did not possess the modern vocabulary of today's Western philosophers, nor did they have the cutting-edge equipment used by today's neuroscientists.
Yet, I am deeply amazed by the clarity they possessed in such an ancient era. I respect their thoughts not just because I completely agree with them, but because their philosophy possesses an immense capacity to bind everything—the conscious and the unconscious, the living and the non-living—into a single unified thread.
For today's discussion, I am drawing from one of the most ancient philosophical texts: the Mandukya Upanishad. This is an Upanishad that forms a part of the Atharva-Veda. Though it is incredibly brief in size, scholars like the Advaita philosopher Shankaracharya have considered it to be the most vital one. This Upanishad primarily addresses the very thing driving our curiosity right now: "consciousness."
This Upanishad begins with a reference to the sound of "Om." In ancient Indian philosophy, especially in the Upanishads, this Omkaara is used as a symbol of the ultimate reality. This ultimate reality is the final destination of all spiritual quests.
Unlike conventional religious texts, the Upanishads do not call this as "God." They never talk about worshipping this ultimate reality or surrendering to it. Instead, they repeatedly emphasize the need to experience this ultimate reality. And the path to achieving that experience is meditation.
With this brief introduction, I would like to step inside the Upanishad.
In the first two verses , the Upanishad introduces us to the following characteristics of Omkaara:
In a way, these two verses capture the essence of the entire Upanishadic philosophy. Now, let's look at the implications of these assertions.
The Upanishads are very clear about the eternality of existence. They speak of cycles of contraction and expansion of existence, but never of absolute destruction.
The Upanishads do not differentiate between the "creator" and the "creation." To tell you the truth, creation does not exist as a separate entity there. That is why they say the ultimate reality is everything. It is not just the sum of individual objects, nor did someone create them. Instead, it is everything.
In the subsequent lines, it is said that Omkaara is timeless. It was there yesterday, it is here today, and it will be there tomorrow. The Upanishad does not stop there; it states that it transcends the very concept of time. Is there a difference between saying something exists in the past, present, and future, versus saying it is timeless?
There absolutely is. Let me explain why.
The Vedas speak of a state where time itself does not exist. One of the famous Vedic hymns, the Nasadiya Sookta, states that before time was born, "That" existed.
In this world that we see with our own eyes, we perceive every object to be different from one another. No two things are exactly alike. But what this verse is saying is that even though forms appear different, they are all one. They are all Omkaara.
How is it possible for different things to be the exact same thing?
In our world bound by space-time, no two objects can occupy the same place at the same time. Similarly, the same object cannot be in more than one place at the same time.
But Omkaara transcends these limitations of space-time. It can exist in more than one place and in more than one form simultaneously. All those existences belong to the same ultimate reality. There is no multiplicity there. This difference appears to us only when we look at this world through our eyes, which are limited by space and time.
Now, the Upanishad makes a deeply thrilling proclamation.
It says, "Everything is Omkaara. Each one of us is Omkaara. This Omkaara can exist in 4 states." It calls these states Vaishvanara, Taijasa, Prajna, and Turiya. In each of these states, the forms of Omkaara can exist in multiple places at once.
These forms can coexist simultaneously because the foundational energy that assumed these forms exists beyond time.
Broadly speaking, we can call these states "different dimensions of consciousness." However, this concept is vastly different from the first three arguments we discussed at the beginning. At best, those modern arguments might only parallel the first three states of this grand consciousness.
We will talk about these different states of consciousness in much greater detail in our next episode.
Yet, I am deeply amazed by the clarity they possessed in such an ancient era. I respect their thoughts not just because I completely agree with them, but because their philosophy possesses an immense capacity to bind everything—the conscious and the unconscious, the living and the non-living—into a single unified thread.
For today's discussion, I am drawing from one of the most ancient philosophical texts: the Mandukya Upanishad. This is an Upanishad that forms a part of the Atharva-Veda. Though it is incredibly brief in size, scholars like the Advaita philosopher Shankaracharya have considered it to be the most vital one. This Upanishad primarily addresses the very thing driving our curiosity right now: "consciousness."
This Upanishad begins with a reference to the sound of "Om." In ancient Indian philosophy, especially in the Upanishads, this Omkaara is used as a symbol of the ultimate reality. This ultimate reality is the final destination of all spiritual quests.
Unlike conventional religious texts, the Upanishads do not call this as "God." They never talk about worshipping this ultimate reality or surrendering to it. Instead, they repeatedly emphasize the need to experience this ultimate reality. And the path to achieving that experience is meditation.
With this brief introduction, I would like to step inside the Upanishad.
In the first two verses , the Upanishad introduces us to the following characteristics of Omkaara:
- Omkaara is indestructible.
- Omkaara is all-encompassing.
- Omkaara transcends time—it exists beyond the past, the present, and > the future.
- Omkaara exists even beyond everything that falls within the concept of > time.
- Omkaara is the inner essence of all living beings.
- Omkaara is all-encompassing.
- Omkaara transcends time—it exists beyond the past, the present, and > the future.
- Omkaara exists even beyond everything that falls within the concept of > time.
- Omkaara is the inner essence of all living beings.
In a way, these two verses capture the essence of the entire Upanishadic philosophy. Now, let's look at the implications of these assertions.
The Upanishads are very clear about the eternality of existence. They speak of cycles of contraction and expansion of existence, but never of absolute destruction.
The Upanishads do not differentiate between the "creator" and the "creation." To tell you the truth, creation does not exist as a separate entity there. That is why they say the ultimate reality is everything. It is not just the sum of individual objects, nor did someone create them. Instead, it is everything.
In the subsequent lines, it is said that Omkaara is timeless. It was there yesterday, it is here today, and it will be there tomorrow. The Upanishad does not stop there; it states that it transcends the very concept of time. Is there a difference between saying something exists in the past, present, and future, versus saying it is timeless?
There absolutely is. Let me explain why.
The Vedas speak of a state where time itself does not exist. One of the famous Vedic hymns, the Nasadiya Sookta, states that before time was born, "That" existed.
In this world that we see with our own eyes, we perceive every object to be different from one another. No two things are exactly alike. But what this verse is saying is that even though forms appear different, they are all one. They are all Omkaara.
How is it possible for different things to be the exact same thing?
In our world bound by space-time, no two objects can occupy the same place at the same time. Similarly, the same object cannot be in more than one place at the same time.
But Omkaara transcends these limitations of space-time. It can exist in more than one place and in more than one form simultaneously. All those existences belong to the same ultimate reality. There is no multiplicity there. This difference appears to us only when we look at this world through our eyes, which are limited by space and time.
Now, the Upanishad makes a deeply thrilling proclamation.
It says, "Everything is Omkaara. Each one of us is Omkaara. This Omkaara can exist in 4 states." It calls these states Vaishvanara, Taijasa, Prajna, and Turiya. In each of these states, the forms of Omkaara can exist in multiple places at once.
These forms can coexist simultaneously because the foundational energy that assumed these forms exists beyond time.
Broadly speaking, we can call these states "different dimensions of consciousness." However, this concept is vastly different from the first three arguments we discussed at the beginning. At best, those modern arguments might only parallel the first three states of this grand consciousness.
We will talk about these different states of consciousness in much greater detail in our next episode.
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