SUMMARY 1 ASSIGNMENT EASTERN PHILOSOPHY - SUMMARIZE THESE Three (READING) SECTIONS in 2-3 pages following the required standard, academically competent, college level writing, plagiarism free, citations properly noted in MLA, 8th degree.

BOOK : Philosophic Classics, ASIAN PHILOSOPHY, Forrest Baird, Upanishads (Brihadaranyaka until chapt. 5-p. 17)

Upanishads (Brihadranyakacont, Chandogya until p. 30)

INSTRUCTIONS: Summaries will be graded on how concisely, accurately, and fully they capture the major points of each reading. You are required to post your own thoughts on the particular topic identified as well participate in discussion board topics will be derived from supplementary readings made available.

Your postings should show an understanding of the relevant supplementary reading as well as a reasonably distinct and deep point of view. Simply summarizing the points will not be adequate minus elaboration verifying a complete understanding of the readings topics.

SECTION ONE - I. The Upanishads

A. Making up the last part of the Vedas (which are amongst the oldest religious texts in the world), the Upanishads represent a shift in the ancient Indian mind toward purely abstract and philosophical thought (away from discussion of gods and rituals).

B. The mystical vision presented in the Upanishads depict the universe at once evolved from, immersed in, and permeated by the divine ground. This view has significant philosophical implications including:

1. The metaphysical understanding that reality is one (monistic) and who we really are is the same as this reality.

2. The epistemological understanding that knowledge of true reality comprises higher knowledge (para vidya) and can only be had by experiencing oneness with this reality (not through sense perception or inference).

3.The ethical understanding that the good consists of liberation from bondage to this life (which results from suffering, karma and re-birth).

SECTION II. The BrihadaranyakaUphanishad

A. The dialogues with Yajnavalkya indicate everything in this life is dear for the sake of the Self in it, whatever is regarded as separate from the Self is confused and truly realizing the Self entails transcending subject-object distinctions.

B. Yajnavalkya elaborates that this Self is what has wovened, warped, and woofed space (that which is above heaven and below the earth, between them both, and the same past present, and future).

C. The Self can be understood as the light (consciousness) that shines when all that illuminates perceived external objects has gone and that which unites all of our different state of consciousness.

D. When the Self leaves the body so does the body's vital powers (prana). When our bodies die, we merge with consciousness, and consciousness, along with the impressions of all that we have done, experienced, and known goes with us.

E. The process of re-birth is compared to a caterpillar reaching out for the next blade of grass after coming to the end of one blade and a goldsmith fashioning an old ornament into a new and more beautiful one.

F. To free ourselves from desire, is to find fulfillment in the Self and thus liberation.

SECTION THREE- The Chandogya Upanishad

Meditating on OM ensures that our acts are done with right knowledge and thus can grow in power.

We are our deepest desire-it shapes the life to come. Thus we should direct our deepest desires to realize the Self.

We can understand the natural universe (Brahmin which is manifest before us) to be parallel to the human body (atman which is manifest as us).

Higher knowledge means we have gone beyond all knowledge of finites (e.g. "We come to know all things made of out clay.").

This knowledge may not serve practical ends but does not conflict with practical knowledge.

We have contact with the True Self most commonly during deep sleep (although we lack knowledge of it). Analogies involving bees and nectar and rivers flowing into seas, show that our particular individual (historical) existences are unimportant.

The body cannot live without the Self present in it and analogies involving the nyagrodha tree and salt and water show that essence can be hidden and also ever present.

Finding an illuminated teacher is essential to realizing ultimate Reality and realizing this Reality is akin to our empirical existence ending.

To one who has realized the Self, satisfaction of desire is not contingent on anything perceived as external but complete fulfillment is found in the Self. "Whatever they desire, the object of that desire arises from the power of their own thoughts."
Realizing the Self requires self-control and purity which results in freedom from the bondage of everyday existence.

The Self cannot be the body (since it is not blind when the body is blind), The Self cannot be the dreaming state (since we appear to suffer in this state), The Self cannot even be the dreamless sleep state (since in this state we are not aware of ourselves).

Even the gods had to worship the Self to become great.