Consciousness: Two Indian Views

Abstract

We have already become familiar with Indian concepts since references to a few Indian ideas relating to consciousness were made in the previous chapter. In this chapter, I propose to discuss two Indian perspectives on consciousness, namely those of the Yoga and Vedānta systems. These two perspectives are not to be considered representative of the full range of Indian perspectives, since the Indian tradition has produced a broad range of divergent theories. Yoga and Vedānta are but two of the six major schools of Brahmanical philosophy. In addition to these schools, there are equally complex and well-developed systems of Buddhists and Jains, along with those of several Tantric cults. The choice of Yoga and Vedānta for discussion here is based on the following considerations: first, the Yoga of Patañjali emphasizes psychological issues so much that it may be considered more a psychological theory than a system of philosophy. Patañjali’s aphorisms, as we shall see in this chapter, have given not only a broad set of concepts, but also a well-developed set of techniques for systematic control of the processes of consciousness. Many of these techniques are part of a common tradition from which most schools of Brahmanic, Buddhist, as well as Jain philosophy and religion have drawn heavily. To speak of Yoga, therefore, is to speak of certain common aspects of a broad range of Indian perspectives that are otherwise fairly divergent. Second, the choice of the Advāita (non-dualist) Vedānta perspective is based on the opinion that the monistic doctrine of this school, particularly as propounded by Sankara (788–822 A.D.), is perhaps the most dominant and popular school of Indian philosophy. Besides these considerations, the choice of these perspectives is based on the fact that they emphasize the “superior” states of consciousness, which are generally neglected by Western psychologists. It makes sense to include cases of contrast in a comparative study such as this one.