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In the video the ancient Greek philosophyâs concept of epochĂ© (áŒÏÎżÏÎź) is mentioned.
Is it possible this concept (and word) may be somehow related to upekkhÄ?
It sounds just too much of coincidence that not only the these two terms sound so much alike each other but their definitions are as well so similar!
The concept of epoché was essential for Pyrrhonist skeptical philosophy it seems, and apparently had practical implications/ramifications:
"Pyrrhonian skeptics withhold any assent with regard to non-evident propositions and remain in a state of perpetual inquiry.
They disputed the possibility of attaining truth by sensory apprehension, reason, or the two combined, and thence inferred the need for total suspension of judgment (epoché) on non-evident matters.
For any non-evident matter, a Pyrrhonist tries to make the arguments for and against such that the matter cannot be concluded, thus suspending belief.
According to Pyrrhonism, even the statement that nothing can be known is dogmatic. They thus attempted to make their skepticism universal, and to escape the reproach of basing it upon a fresh dogmatism.
Mental imperturbability (ataraxia) was the result to be attained by cultivating such a frame of mind.
_**-- Source: https://en.wikipedia.org/wiki/Pyrrhonism**_
Interestingly, the founder of this school of philosophy is told to have got his ideas from India, more specifically the famous and undefined gymnosophysts (ascetics & contemplatives) that used to roam that part of the world back then:
Pyrrho of Elis (c. 360-c. 270 BCE) is usually credited with founding the school of skepticism. He traveled to India and studied with the âgymnosophistsâ.
From there, he brought back the idea that nothing can be known for certain. The senses are easily fooled, and reason follows too easily our desires.
(âŠ)
According to the Pyrrhonists, it is our opinions or unwarranted judgments about things which turn them into desires, painful effort, and disappointment.
From all this a person is delivered who abstains from judging one state to be preferable to another.
But, as complete inactivity would have been synonymous with death, the skeptic, while retaining his consciousness of the complete uncertainty enveloping every step, might follow custom (or nature) in the ordinary affairs of life.
_**-- Source: https://en.wikipedia.org/wiki/Pyrrhonism**_
âAnd how is striving fruitful, how is exertion fruitful?
There is the case where a monk, when not loaded down, does not load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not fixated on that pleasure.
He discerns that âWhen I exert a [physical, verbal, or mental] fabrication against this cause of suffering, then from the fabrication of exertion there is dispassion.
When I look on with equanimity at that cause of suffering, then from the development of equanimity there is dispassion.â
So he exerts a fabrication against the cause of suffering where there comes dispassion from the fabrication of exertion, and develops equanimity with regard to the cause of suffering where there comes dispassion from the development of equanimity.
Thus the suffering coming from the cause of suffering for which there is dispassion through the fabrication of exertion is ended and the suffering resulting from the cause of suffering for which there is dispassion through the development of equanimity is ended.
âMN101
âIts qualities of faith and wisdom
Are always yoked evenly together.
Shame is its pole, mind its yoke-tie,
Mindfulness the watchful charioteer.
âThe chariotâs ornament is virtue,
Its axle jhana, energy its wheels;
Equanimity keeps the burden balanced,
> Desirelessness serves as upholstery.
âGood will, harmlessness, and seclusion:
These are the chariotâs weaponry,
Forbearance its armour and shield,
As it rolls towards security from bondage.
âThis divine vehicle unsurpassed
Originates from within oneself.
The wise depart from the world in it,
Inevitably winning the victory.â
âSN45.4
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gymnosophists - naked wisemen
Sounds more like (digambara) jains, no?
Not necessarily they were all naked. One who has no more than three robes could be told to wear little as well!
Most of accounts yes indicate they were Jains. I am however curious if the same conclusion could be reached for Pyrrhoâs account of his exchange with those Indian ascetics.
McEvilley [lists] many more similarities between Buddhism and Pyrrho than he does between Democritus and Pyrrho.
Indeed his own list of similarities between Buddhism and Pyrrho include all of Pyrrhoâs major positions: things are nondifferent (adiaphora) or without distinguishing marks, things are without a definite essence, our opinions are neither true nor false, we should be without judgments and preferences, this lack of opinions leads to imperturbability, moderation, various mind states are flows of sense impressions which we should accept with equanimity, and getting beyond conceptualizing leads to aphasia and to ataraxia.[31]
All these positions are the basis of Buddhism as well as Pyrrhoâs philosophy.
McEvilley even states that the essence of Buddhist philosophy, the Four Noble Truths, are more or less identical with the main thrust of Pyrrhoâs basic philosophy or Pyrrhoâs basic philosophy âmight function as an explication of the Four Truths.â[32]
While he does list all the Buddhist similarities to the most important of Pyrrhoâs doctrines, even McEvilley does not claim that all these doctrines are similar to Democritusâ positions.
So McEvilley himself better demonstrates Indian, especially Buddhist, influence on Pyrrho rather than Democritusâ influence.
â Source: http://www.josephwaligore.com/greek-philosophy/indian-influence-on-hellenistic-philosophy/
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yea, I suppose they could have called all samaáčas âgymnosophistsâ after the most striking of the groups that actually walked around âsky-cladâ
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