Philosophical Notes

on
Schopenhauer and Indian Philosophy
 Philosophical Notes
on
Schopenhauer and Indian Philosophy

KIREET JOSHI

ACADEMY FOR NEW EDUCATION

www.academyforneweducation.com
© Author

All rights reserved. No part of this publication may be repro-

duced or transmitted in any form or by any means, electronic or
mechanical, including photocopy, recording or any other infor-
mation storage and retrieval system, without prior permission
from the author or the publisher.

First Edition, 2012

ISBN: 978-93-82085-00-3

Published by:
POPULAR MEDIA
Jhilmil Industrial Area, Delhi-110095
[email protected]
 Schopenhauer and Indian Philosophy

Schopenhauer (1778-1860) was one of the few

modern philosophers who made a serious study of
Upanishads and Buddhist philosophy, not merely to
satisfy an intellectual quest but also to derive from
them some of the basic elements of his own
philosophy as also the grounds for the aim and
method of the practice in life. In Schopenhauer, we
find an early exemplar in the modern era of the view
that the East and West can meet. It is mainly for this
reason that we in India look upon Schopenhauer with
deep appreciation and we are impelled to make a
special effort to trace those elements in the Western
philosophy which culminated in Schopenhauer who
was the first one to proclaim in its purity the doctrine
that Will is paramount, the doctrine which came to
be advocated by many subsequent modern
philosophers such as Nietzsche, Bergson, James and
Dewey. That doctrine has effected a striking change
in the temper of philosophy in our own times.
Realisation that that doctrine was in some measure
the result of the influence on him of the Upanishads
and Buddhism inspires us to undertake a fresh look

9
 Philosophical Notes on

into the Indian philosophy and to enrich our own

critical assessment of the comparative study of
Indian and Western philosophy.

Plato and Kant played a dominant role in

preparing Schopenhauer up to the point where he
could enter into the message of Upanishads and
Buddhism with that awakening which is required for
entering into the domain of an alien culture. As we
all know, Schopenhauer’s system, which is
expounded in his work the World as Will and
Representation (Die Welt als Wille und Vorstellung),
can be seen as adaptation of the system of Kant. Kant
maintained that a state of the categorical imperative
and experi-ence of moral will or the goodwill can
take us beyond the realm of phenomena which alone
our categories of pure reason enable us to cognise.
According to Kant, goodwill must belong to the real
world, the world of things-in-themselves. It is this
aspect of Kant’s philosophy which led Schopenhauer
to assign overwhelming importance to will.

According to Kant, both time and space belong

only to phenomena, things-in-them-selves cannot be
in space and time. It may, therefore, be reasoned that
the Will that operates in categorical imperatives can
be designated as something not bound by the limits
of space and time, and therefore it is universal. It

10
 Schopenhauer and Indian Philosophy

can also be identified with the will of the universe.

In this light, separateness may be shown to be an
illusion, resulting from one’s own subjective
apparatus of spatio-temporal perception. Secondly,
what is real is one vast will. We are thus led to the
genesis of Schopenhauer’s conception of the whole
world as Will.
A central question relating to Schopenhauer’s
philosophy is regarding the nature of Will.
According to Schopenhauer, all processes in nature
are fundamentally a kind of striving. He also speaks
of unconscious processes of end-seeking. His
statement of the world as a Will is not merely
empirical but also metaphysical. Will provides
Schopenhauer with a kind of nature of the world-in-
itself, including the underlying reality of the
individual human being. This view is comparable to
the Buddhistic view of the world as a constant
becoming and of the life of the human beings driven
by desire. Schopenhauer’s philosophy is anti-dualist,
and he paints a vivid picture of the whole of animate
nature as for ever striving, struggling, and competing
for life and further life by producing offsprings. He
maintains that the conscious or rationally caused
willing in human beings is merely the highest
sophistication of will to life that permeates all
nature. Although human beings are organisms whose

11
 Philosophical Notes on

brains and other physiological processes enable

them to function as subjects of knowledge, applying
classification of space, time, and causality, and
making rational judgements, yet the innermost core
is the Will. He points out that the mental processes
are almost always at a deeper level subservient to
blind will to life. Incidentally, it may be mentioned
that his idea that the intellect is often forced to
follow the secret purposes of uncontrollable
underlying will was a precursor of Freud’s view of
the unconscious.
According to Schopenhauer, there cannot be a
plurality of things in themselves, since plurality
implies individuation, and individuation arises from
space and time, and space and time do not apply to
the thing in itself. He contends that thing in itself or
the will objectifies itself as multiplicity of things
itself. This view is comparable to the Upanishadic
view that reality is one without the second that it is
spaceless and timeless and that it is only in space
and time that oneness of the ultimate reality
manifests itself or appears in terms of multiplicity.
According to Schopenhauer, will is associated
with misery. For will to life impels us on ever-
increasing train of desires and goals, but we reach
no ultimate point or final satisfaction. The

12
 Schopenhauer and Indian Philosophy

conclusion is that desires always remain unsatisfied,

and to have desires unsatisfied is to suffer. In
developing this aspect of his philosophy,
Schopenhauer comes closest to the Buddhistic
doctrine, according to which there is perennial
suffering in the world and that suffering is caused
by desire. Upanishads, too, maintain that all human
suffering is caused by desire. Both Buddhism and
Upanishads, therefore, advocate renunciation of
desire. And Schopenhauer, too, maintains that
suffering can be alleviated, and this alleviation can
come about when one may have the suspension of
the will. In elaborating this aspect of his theory,
Schopenhauer develops his aesthetic theory. The
unifying thought in that theory is that one may have
perceptual experience while the will is suspended.
He admits that such an occurrence is comparatively
rare because the intellect by nature is driven by will
and is not prone to contemplating reality with
objectivity and freedom from desires that the
aesthetic experi-ence demands. In his account of the
aesthetic experience, he points out that in that
experience we are no longer considering the where,
the when, the why, and the whither of things, but
simply and solely the What. Moreover, in the
aesthetic contemplation, the subject becomes
unaware of its separateness from that which it

13
 Philosophical Notes on

experiences. As he explains, “the person who is

involved in this perception is no longer an individual,
for in such a perception the individual has lost
himself; he is pure will-less, painless, timeless
subject of knowledge.”

Schopenhauer goes farther, and he points out that

the object of the aesthetic experience is not merely
the individual spatio-temporal thing, but one of the
eternal Ideas fixed in nature. In advocating this view,
Schopenhauer has clearly at the back of his mind the
Platonic theory of ideas. As in Plato, so in Scho-
penhauer, individual empirical things cannot be
apprehended except when the subject applies to the
representations of particular objects the a priori
Ideas of Forms. He adds, however, that ordinary
empirical knowledge is driven by the will and it
consists in brain processes whose concurrence
subserves the ends of organisms. Consequently, if the
intellect breaks away from its service to the will, it
must leave behind the forms of space, time and
causality. Schopenhauer believes that, by freeing
one’s intellect temporarily from the will, one gains a
higher form of knowledge, and becomes a pure
subject, objectively nurturing reality, and learning
behind one’s identification with any individual part
of the empirical world.

14
 Schopenhauer and Indian Philosophy

One can notice here the reason as to why

Schopenhauer felt a great solace in the Upanis-hads
and why he found in Buddhism a great support. Both
in the Upanishads and in the Buddhism, the
resolution of suffering is in the cessation of desire;
in both, the emphasis is on the cessation of the
limitation of space and time and in the cessation of
the limited individuality. Both speak of the
experience in which there is an experience of
silence, although in the Upanishads the silence is of
the eternal Self and in Buddhism there is the silence
beyond silence in which self is transcended.

Schopenhauer is often stigmatised as a

pessimistic philosopher, in the same way as many
critics of Upanishads and Buddhism regard them as
pessimistic. But when we consider Schopenhauer’s
understanding of the psychology of the saint, of
compassion and the value he attaches to striving for
liberation without escaping from the struggle by
taking recourse to suicide, one is obliged to
conclude that his theory exemplifies, not the futility
of life, but the possibility of attainment of a state of
release from all subjectivity of egoism. Just as we
can say that Buddhism is not a petty ideal of escape
but of heroic striving towards Nirvana, a state free
from suffering, and just as we see the Upanishadic

15
 Philosophical Notes on

teachings as an affirmation of the possibility of the

recovery of spaceless-timeless Reality in experience
that transcends all subjectivity and objectivity, even
so we can say that Schopenhauer advocates the
possibility of release from sorrow in the experience
of compassion. He rightly holds the view that
individuation or egoism is not an ultimate truth in
the universe and that therefore compassion is more
profoundly justified than egoism. We may recall that
according to Schopenhauer, compassion is the impulse
is to seek another’s well-being and to prevent
another’s suffering, and is grounded in a vision of
the world which sets less store than usual on
divisions between individuals. According to
Schopenhauer, the good man sees everywhere “I
once more”. A true understanding of Schopenhauer’s
philosophy reveals a profound psychology of
saintliness, of inner resignation, true composure, true
desirelessness. His message is a message of remedy,
which lies in achieving a vision of the world which
attaches the lowest possible importance to egoism,
to one’s own individuality which strives in divisions.

Schopenhauer has been rated as one of the

greatest prose writers among the German
philosophers. He exercised a great influence in his
old age on eminent personalities like Wagner,

16
 Schopenhauer and Indian Philosophy

Nietzsche, Tolstoy, Hardy, Freud, Jung, Proust,

Thomas Mann and Wittgenstein. During the later
years of his life, he attained the stature of one the
greatest intellectual figures in European culture. In
his aesthetic philosophy, he can be seen as a mystic,
and considering his intellectual bond with the Plato
and Kant, and considering his spiritual bond with
Upanishads and Buddhism, he can be regarded as a
multifaceted universalist.

17
Kireet Joshi
Kireet Joshi (b.1931) studied philosophy and law
at the Bombay University. He was selected for
I.A.S. in 1955 but in 1956 he resigned in order to
devote himself to the study and practice of the
Integral Yoga of Sri Aurobindo and the Mother at
Pondicherry. He taught Philosophy and Psychology
at the Sri Aurobindo International Centre of Educ-
ation at Pondicherry and participated in numerous
educational experiments under the direct guidance
of the Mother.
In 1976, Government of India invited him to be
Educational Advisor in the Ministry of Education.
In 1983, he was appointed Special Secretary to the
Government of India, and held this post until 1988.
He was Member-Secretary of Indian Council of
Philosophical Research from 1981 to 1990. He was
also Member-Secretary of Rashtriya Veda Vidya
Pratishthan from 1987 to 1993. He was the Vice-
Chairman of the UNESCO Institute of Education,
Hamburg, from 1987 to 1989.
From 1999 to 2004, he was the Chairman of
Auroville Foundation. From 2000 to 2006, he was
Chairman of Indian Council of Philosophical
Research. From 2006 to 2008, he was Editorial
Fellow of the Project of History of Indian Science,
Philosophy and Culture (PHISPC).
He was also formally Educational Advisor to the
Chief Minister of Gujarat (2008-2010). Currently
he is at Sri Aurobindo Ashram at Pondicherry,
engaged in the tasks of research and guidance in
themes related to ‘Science and Spirituality’ and
‘Spiritual Education’.
Also by Kireet Joshi
Visit www.kireetjoshiarchives.com

Books on Synthesis of Yoga and Allied Themes

• Sri Aurobindo and The Mother
• The New Synthesis of Yoga _ An Introduction
• Varieties of Yogic Experience and Integral
Realisation
• Significance of Indian Yoga _ An Overview
• A Pilgrim’s Quest for the Highest and the Best
• Synthesis of Yoga in the Veda
• Synthesis of Yoga in the Upanishads
• The Gita and its Synthesis of Yoga
• Integral Yoga _ An Outline of Major Aims,
Processes, Methods and Results
• Integral Yoga of Transformation _ Psychic,
Spiritual and Supramental
• Supermind in Integral Yoga _ Problem of
Ignorance, Bondage, Liberation and Perfection
• Integral Yoga and Evolutionary Mutation _ Its Aid
to Humanity and Human Species
• Integral Yoga, Evolution and The Next Species
• Sri Aurobindo and Integral Yoga
Books on Philosophy
• A Philosophy of the Role of the Contemporary
Teacher
• A Philosophy of Education for the Contemporary
Youth
 • A Philosophy of Evolution for the Contemporary
Man
• Philosophy and Yoga of Sri Aurobindo and other
Essays
• Philosophy of Value-Oriented Education (Theory
and Practice)
• Philosophy of Indian Art
• Philosophy of Indian Pedagogy
• Towards a New Social Order
On Indian Culture
• Glimpses of Vedic Literature
• Stories for Youth In Search of a Higher Life
• Arguments of Arjuna at Kurukshetra and Sri
Krishna’s Answer
• Indian Identity and Cultural Continuity
Education
• Education at Crossroads
• A National Agenda for Education
• Education for Tomorrow
• Education for Character Development
• Child, Teacher and Teacher Education
• Innovations in Education
Booklet Series
1. Integral Yoga of Sri Aurobindo and The Mother
2. Sri Aurobindo’s Philosophy of Nationalism and
Internationalism
 3. Sri Aurobindo’s Philosophy of Human Development
and Contemporary Crisis
4. Introduction to Sri Aurobindo’s Philosophy of the
Ideal of Human Unity
5. Sri Aurobindo’s Philosophy of Evolution
6. Towards Universal Fraternity
7. Problem of Knowledge _ Problem of Causality,
Change and Time
8. The Veda in the Light of Sri Aurobindo
9. On Hinduism
10. Educational Philosophy of Sri Aurobindo
11. Party System and Values of Honesty and Efficiency
12. Vedic Ideals of Education
13. Importance of Sanskrit
14. Beyond Religion: Towards Synthesis, Harmony and
Integral Spirituality
15. Philosophical Notes on Ibn Rushd
16. Contemporary Crisis of Humanity and Search for its
Solutions

Edited by Kireet Joshi

Teaching Learning Material for Teacher
Training
• The Aim of Life
• The Good Teacher and the Good Pupil
• Mystery and Excellence of the Human Body
Monographs Related to the theme of
Illumination, Heroism and Harmony
• Parvati’s Tapasya
• Nachiketas
• Taittiriya Upanishad
• Sri Rama
• Sri Krishna in Brindavan
• Nala and Damayanti
• Svapna Vasavadattam
• Episodes from Raghuvamsham
• The Crucifixion
• The Siege of Troy
• Gods and the World
• Homer and The Iliad - Sri Aurobindo and Ilion
• Socrates
• Alexander the Great
• Joan of Arc
• Catherine the Great
• Leonardo da Vinci
• Danton and the French Revolution
• Marie Sklodowska Curie
• Uniting Men - Jean Monnet
• Proofs of the Existence of God
• Science and Spirituality
• Napoleon