Existence: Cartesian Thought Vs Advait Vedanta

The question of whether thinking alone proves existence or if existence encompasses more than thought takes us into the nature of Being, self-awareness , and life.

Rene Descartes ' Cogito, ergo sum - I think, therefore I am - states that thinking is the foundational proof of existence. For Descartes, doubting confirms the presence of a thinking self even if one doubts. Thought, he argues, is undeniable proof of existence.

Modern neuroscience, however, reveals that existence is not limited to thinking. Consciousness is deeply intertwined with the body, suggesting that our existence cannot be reduced solely to thought. For instance, non-thinking states such as deep sleep or unconsciousness do not negate existence; a sleeping person continues to exist through biological processes and his presence in the world.

Martin Heidegger and Maurice Merleau-Ponty emphasise that existence precedes thought. Before reflective thinking arises, humans exist as embodied beings engaged with their environment. A baby, for example, interacts with the world through sensations and actions long before developing the capacity for reflective thought. Jean-Paul Sartre and Simone de Beauvoir argue existence is inherently relational, encompassing engagement with others, emotional experiences, and the creation of meaning. Love, empathy, and collaborative action are dimensions of being that transcend the realm of thought, they state.

Moreover, existence extends beyond human beings. Entities like animals and plants exist without reflective thinking. A tree growing, adapting, and supporting an ecosystem demonstrates that 'being' is not confined to the capacity for thought.

According to Advait Vedanta , the Atman exists independently of mental activity. Mistaking the true Self with mental activity, such as thoughts, emotions, and perceptions, is avidya and ignorance. Mental processes, such as thinking, are part of maya and belong to the realm of upadhis, limiting adjuncts that obscure the true nature of the Self. The enduring existence of the Self is evident even in deep sleep, susupti, a state where thinking is absent, and it reflects that existence is not contingent upon thought. This illustrates that the Self is ever-present, independent of the mind, and unconditioned by mental processes associated with the empirical world.

The mind and intellect, as tools of empirical self, enable vyavahar, interaction with the relative world, but do not represent the essence of one's being. True realisation occurs when one understands the Self, which is neither the mind nor thoughts but the eternal changeless Brahmn. Thought, as an instrument of the empirical self, aids atma vichara, self-inquiry but is not the ultimate reality. The Self, in its true nature, is Sat, pure existence, eternal and independent of mental or physical states; Chit, pure consciousness, which illumines thoughts; and Anand, bliss; the joy of realising unity with Brahmn transcends duality of thought and non-thought. Just as a pot reflects sunlight but is not its source, similarly, the mind reflects light of the Self but is not the Self.

Ramana Maharshi's self-inquiry, 'who am I?' illustrates that mind and thoughts are transient, while the Self is eternal and unchanging. It distinguishes the Self from thoughts, emotions and the body.

Ultimately, while thinking proves awareness, existence is a multidimensional phenomenon encompassing the body, emotions, relationships, and interactions with the world. Thinking affirms who we are, but existence reflects how we are - a broader, richer experience that precedes and transcends thought, exploring the essence of existence, self-awareness, and the fabric of life.

Authored by: Vijay Hashia