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The Core and Context of Indian Psychology
Friends, today, we are going to discuss the
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notion of Indian psychology as an emerging
field of investigation and exploration.
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You may find it a difficult notion, because
it often
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refers to some kind of geographical unit.
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India is a geographical unit and in that way,
one
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can think of psychology for various places.
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Let me make it clear that it is not so.
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Indian
psychology is an approach; it is an approach
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which is rooted in the kind of thinking, kind
of perspective that has grown in Indian subcontinent.
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.
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Today, we would like to discuss what are its
basic assumptions?
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What is the relevance of
Indian psychology?
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To be more specific, we are going to deal
with some of the important
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ideas, pertaining to the discipline of psychology,
and how Indian psychology is located
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in that discourse.
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So, we will begin with examining some of the
assumptions of
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contemporary Euro-American tradition of psychology.
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Then, we would like to see the
different facets of Indian psychology, its
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assumptions and some of the illustrative
notions, which are prominent in Indian psychology,
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and what are its implications for
psychological functioning.
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..
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Now, we would like to focus on the way, Euro-American
tradition of psychology has
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grown, and has treated human functioning.
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We find that this approach is primarily,
related to a model of man, which is a kind
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of perspective that analyses everything, from
the perspective of the individual.
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The entire universe is considered like a joint
machine,
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and we can figure out the mechanisms.
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We can try to understand that using the
perspective, which is often termed as anthropocentric.
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We also notice that most of the
analysis, within the domain of mainstream
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psychology, considers human beings as
rational animals, and they take logical linear
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way of thinking as the prominent way of
understanding various mechanisms.
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There is also a very important feature of
this kind of
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perspective, which is often implicit; that
we take into account, the entire context ecology
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universe from the perspective of human being.
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The reality is that we are part of the
whole, and in the analysis we often miss that
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whole, and we emphasize on the kind of
patterns which emerge, when we take human
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beings as the center of our attention.
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That is
an important limitation of this view.
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We also find that as a scientist, psychologists
maintain a disengaged attitude, particularly,
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the perspective, which has emerged from
positivism and logical positivism, has treated
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the pattern of understanding or the way of
understanding, in terms of an investigation,
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which treats things objectively.
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So, there is
an external objective reality, and the observer
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is independent of that reality, and he has
to
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analyze that reality objectively, and draw
conclusions.
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As we notice, most of our studies
deal with some kind of disengaged analysis
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of the phenomena, and moving towards
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.generalization, based on limited samples.
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Now, this kind of empirical approach has been
central to the activities of psychologists.
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Finally, we would like to bring home the point
that this analysis is often de
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contextualized, and it does not give emphasis
on the cultural context in which, behavior
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takes place.
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It is important to realize that culture is
not merely, a kind of variable or a
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context, but it provides some kind of framework.
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It is constitutive in nature.
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It
contributes to the psychological phenomenon,
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and as has been recognized in
contemporary studies where, the cultural perspective
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and indigenous perspectives are
being considered important.
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That culture constitutes psychological phenomena
and
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perhaps, there is a kind of reciprocal relationship
in the famous court.
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One psychologist
has mentioned that culture and psyche make
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each other up.
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So, we need to see the
reciprocal relationship between the two.
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So, this is the framework within which,
psychology has been pursuing its agenda, and
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it has been trying to engage with various
psychological issues.
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.
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Now, the current concerned about relevance
of culture, has received impetus from many
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angles.
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Let me share here, some of the important observations,
made by Nisbut and his
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colleagues, at Michigan.
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In their famous work on geography of thought,
they come
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forward with some empirical experimental observations,
which indicate how western
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cultural people and how eastern cultural people
perceive, respond and act.
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Here, you can
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.see that while the emphasis of the western
orientation is something, which focuses on
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the
objects, which emphasizes greater control,
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which views reality as more stable, which
tries to organize the world in terms of discrete
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categories where, formal logic is more
important in analyzing relationships and going
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for understanding.
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The approach to
analysis of reality and trying to solve the
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problem is more dialectical, and attention
of the
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individual is focused on objects.
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Contrary to this, the eastern perspective
emphasizes
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substances.
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It has lesser degree of control as far as
environment is concerned.
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The
stability is low.
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It emphasizes more on relationships, and there
is less formal logic and
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analysis.
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Instead of approaching the dialectical perspective,
it tries to find the middle
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way, and finally, the emphasis is on environment,
rather than the object.
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What we find
here is that the eastern perspective is more
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context sensitive.
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It tries to view objects in the
environment in ecology, and in relation to
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other objects, which are present in the
environment.
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.
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Now, keeping those observations in view and
some of the work, which has been done in
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the Indian context, there is a fairly, important
analysis of how Indians think, and what are
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the ways in which they conceptualize their
world, in order to create a context for Indian
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psychology.
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I would like to emphasize those perspectives
here.
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It may be made clear that
when we talk about culture, we do not mean
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that people, who live in one culture, are
totally, different from the other culture.
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Let us remember that there are various kinds
of
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patterns, and there are differences within
culture, as well as between cultures, and
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culture
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.as a system of meaning and practices, where
is so, in some sense, the kind of opposition
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which was shared with you, in terms of western
perspective and eastern perspective is
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over simplification.
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Let us recognize that limitation.
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Now, let us see what are the important features
of Indian perspective.
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So, here, I have
tried to summarize, the key features of the
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Indian world view or the Indian perspective.
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There are varieties of sources, which I have
used; they come from analysis of Indian
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philosophy, empirical studies of human behavior,
and also, analysis of cultural
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differences.
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So, the first one is that the emphasis is
on the whole context.
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It is cosmic and
it does not emphasize the individualistic
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word view.
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It may be treated as non
individualistic.
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It takes care of the entire whole.
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We also notice that the categories that
are used are often abstract.
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They refer to universal categories.
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For instance, if you look at
the notion of self, the terms which are available
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in the Indian languages; they refer to
broader concepts.
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You have the word like purush, or you have
the word like athman; the
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individual self which is so prominent in the
analysis of self, is often translated as vyathi,
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but I think that is not an appropriate translation..
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So, the categories which are used are quite
universal or abstract concepts are
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emphasized.
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The third important feature is that the Indian
perspective, often sees in the
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context; something is good in a particular
context, something is bad in a particular
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context.
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Now, one cannot make statements, which are
true in all the situations.
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So, the
relationships depend on the context.
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The individual, the time, the place, deshkal
and
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pathr, appear to be quite important, in deciding
our relationships and the way, we
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conduct ourselves in different situations.
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The words which are used for philosophy are
darshan and anvikshiki, and they have a peculiar
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sense of looking at things in totality.
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anvikshiki means surveying everything, whatever
is present.
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Similarly, darshan refers to
have a view of the things, having insight
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and looking at things in detail.
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There is another
important aspect, which is emphasized; almost,
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all kinds of theoretical enterprises, which
are available in the Indian context, begin
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with the notion of, that the challenge before
them is to understand the nature of suffering,
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and to understand the causes of suffering,
and developing strategies to reduce suffering
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in human life.
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Now, this suffering is often attributed to
ignorance; lack of knowledge.
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The word which
is used for this is avidya, and the emphasis
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is that, this avidya is misconstrual of reality,
and that leads to suffering in human life.
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It is also emphasized that if you get rid
of this
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.avidya, if you are able to understand reality
properly, then it will lead to liberation;
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it will
lead to emancipation; and it will lead to
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a life, which is rich, which is healthy and
which
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relates to others in a positive way.
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We also find that the analysis of knowledge
is also, in
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terms of change in the knower.
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If we understand some phenomena, if we understand
some mechanism, it will have implications
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for the individual, who is learning.
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So, these
are some of the key features of Indian word
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view.
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.
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Now, we can come to the conceptualization
of Indian psychology.
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Tentatively, we are
using the word Indian psychology; because
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there is no other alternative.
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It does not refer
to the geographical boundary.
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It refers to a school of thought as I mentioned
earlier.
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Let
me try to articulate the way, we can conceptualize
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Indian psychology.
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Here, we notice
that it is psychology in the Indian tradition,
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and we have used Indian psychology to refer
to that.
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It continues to be a part of the living tradition
of Indian culture and society in
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different ways, in different practices, in
different kinds of discourses.
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It is based on ideas
and practices, with its roots in classical
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Indian thought that developed over 1000s of
years, within the Indian subcontinent.
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We can say that it is an approach to psychology,
characterized by a particular kind of word
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view, as we have already seen.
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It has certain
methods of enquiry and it has certain mortalities,
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to bring about psychological change
and transformation in the person.
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It recognizes the significance of emancipatory
goal of
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knowledge.
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.Let me mention that knowledge for control
is one orientation, and against that,
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knowledge for emancipation, provides a different
view.
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Knowledge which leads to
liberation; it is said that knowledge leads
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to liberation sa vidya ya vimukthai that is
knowledge, which liberates an individual.
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We can say that Indian psychology provides
a
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meta theory, and it has an extensive body
of theories and practices, and they have
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potential to contribute to global civilization
as a whole.
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It can help understanding the
nature of human nature, and it also provides
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strategies for the amelioration of suffering,
for reaching the highest humanly possible
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happiness.
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Let me make it clear that in recent
years, there are many manifestations at global
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level, at national level, which demand our
attention to increasing suffering in human
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life.
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One of the important features of that is
the kind of self construal, which we are fascinated
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with.
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This construal is largely
dominated by an egoic notion of self, and
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there is a variety of investigations, which
indicate the limitations of this egoic self.
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The kind of emotions, the kind of motivations,
which are related to this egoic self, are
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creating problem for an individual’s life.
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An important work which comes to my mind is
by Mark Liary.
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He writes that self has
become a curse.
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Working at Duke University, he has developed
this interesting notion,
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that self, it is focusing on ego and working
with this limited view, leads to a variety
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of
problems and people do have such difficulties.
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So, we need to go beyond that.
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An Indian
psychology provides a perspective, which leads
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us to realize the limitations of this egoic
functioning, and provides alternative ways
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to look at it.
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Let us see how Indian
psychology helps in this domain.
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..
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Now, before we come to the way, Indian psychology
contributes to understanding
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various psychological phenomenon, I would
like to mention here, very briefly, that the
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psychological ideas in Indian psychology,
emanate from a variety of traditions.
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I have
listed here, some of the important traditions,
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like yoga nyaya vaisesik and vedant.
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We
have other non orthodox systems, like Buddhism
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and Jainism.
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The kind of texts which
are available, include vedas upanishads smrities.
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There are analysis pertaining to systems
of emotions, or the way, we live our life
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or problems of politics and economics.
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So, we
have not a shastra we have ayurved we have
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artha shastra.
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The mahabharat and ramayan,
they provide and illustration of various kinds
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of complexities in relationships, conflicts
and ways to resolve those conflicts in human
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life.
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We have various neeti shastras which
talk about policies, and all these things
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provide a very wide spectrum of theoretical
and
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practical understanding.
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..
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If we have to provide a perspective, which
offers a different kind of psychology, or
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different perspective on human functioning;
that has been developed by several authors,
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and many colleagues have tried to contribute
to this endeavor, and we have mentioned
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those sources towards the end of this presentation.
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The Indian psychology tries to study
the person, and the person is embodied consciousness.
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The human being is conceived as
a unique composite manifestation of body,
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mind and consciousness.
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Now, here, you can
see that the contemporary psychology, the
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main stream psychology emphasizes on
behavior and cognitive functions.
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It is not very inclusive, and it follows a
microscopic
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view, opposed to that, the Indian perspective
tries to expand the analysis of human being
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by incorporating body, mind unconsciousness
together.
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There is another important
feature of this whole body of knowledge, and
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that is that tries to understand
consciousness, not only consciousness of some
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object, but consciousness as such.
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The
assumption is that this word is conscious,
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and this consciousness as such, provides a
different view.
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So, it is changeless.
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It is permanent and it is basis for all knowledge
and
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awareness.
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This is one assumption.
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It bestows on the person’s freedom and subjectivity,
and enables him to have access to knowledge,
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exercise his will and to experience joy and
bliss.
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There is one interesting way to look at human
existence, which comes from
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taittiriya Upanishad, it is very interesting.
00:24:33
..
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You can see that the self, the answer to the
question; who are you; is one, which
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considers human existence as a multi layered
entity.
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The outermost layer is called
annamayakosh.
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It starts about the physical body, then the
vital body; the pranamayakosh.
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Then the mental layer is there.
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Then, we have vijnanamayakosh, which talks
about the
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intellectual layer and finally, there is a
layer, which is full of bliss anandmayakosh.
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Now,
the point which I want to convey through this
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diagram, which is a way to look at human
existence is that there are different layers
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of existence.
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One has this option that one can
relate to one layer, or one sheath, and one
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can go to the other layer and relate to that.
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So,
there are different ways to identify.
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It has been mentioned that the athman is beyond
these layers.
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So, the quest for that kind of understanding
of human being, which is more
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inclusive, which recognizes various faculties,
which recognizes the different kinds of
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existence; I would like to say that we are
not only physical beings; we are not only
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social
beings; we are also spiritual beings.
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So, this way to understand human being is
an
00:26:32
encompassing way, and it incorporates different
layers of existence; it expands the scope
00:26:41
of human understanding.
00:26:47
..
00:26:48
Now, the person which is central in this analysis
is one, which is considered as embodied
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consciousness, and the material body that
we have and the material world within which,
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we live; both of them are constituted by three
kinds of primal elements of prakruthi; that
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is nature.
00:27:21
They are the sattva the rajas and the tamas.
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sattva is the essence, which gives
an object, its meaning.
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The rajas is the energy component, and it
drives; it leads to
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action.
00:27:39
Tamas is the gross mass; it is inertia; it
is negative force.
00:27:45
Now, these elements are
present in individuals in different degrees,
00:27:50
in different proportions, and they determine
the way we move.
00:27:55
It is interesting to see that the Indian system
of medicine, ayurvedh
00:28:02
considers the elements in the environment;
the food that we eat; the environment in
00:28:09
which, we live.
00:28:10
They also have these elements of, different
kinds of emphasis on the
00:28:16
three elements; the sattva, rajas and tamas.
00:28:20
So, there is some degree of continuity
between the person and the environment.
00:28:26
..
00:28:27
.
Now, there is a peculiar assumption about
00:28:32
human mind.
00:28:34
Human mind has a dual nature.
00:28:38
It connects with consciousness and it also,
connects with body.
00:28:44
There is an interface
between the two.
00:28:48
It is the mind that reflects consciousness,
and enables the person to
00:28:52
have knowledge and awareness, but according
to sankya, mind is considered as an
00:29:02
evolute of matter, and it also has these elements
of sattva, rajas and tamas.
00:29:10
The
proportion of sattva, rajas and tamas determines
00:29:15
a person’s temperament and the
dispositions that they have.
00:29:24
.
00:29:25
.Here, one of the important challenges, which
has been attended to, by Indian psychology
00:29:35
is to understand the nature of ego.
00:29:39
We, as human beings, have to address this
challenge.
00:29:46
Ego is related to the kind of attachment that
we have with the word, ego or ahamkar, is
00:29:57
a
major construct.
00:29:59
Now, we are naturally free, but we are conditioned,
and this
00:30:09
conditioning leads to various kinds of attachments
and development of various kinds of
00:30:18
identities.
00:30:19
So, we move from the natural state.
00:30:23
Sometimes, that natural state is considered
to be sath, chith and ananda; the existence,
00:30:32
which is blissful.
00:30:35
Now, this ego which is
conditioned being, becomes a major challenge
00:30:44
in life, and it is manifested in many ways.
00:30:51
The kind of associations that we form; they
lead to attachment; they lead to various kinds
00:31:01
of desires.
00:31:02
These desires condition our behavior, and
they lead to different kinds of
00:31:08
actions.
00:31:10
We also feel frustrated in responding to those
demands of ego, and it is a
00:31:17
continuous process.
00:31:20
At least, pathanjali in his yoga suthra, identifies
that the nature of
00:31:28
suffering lies, because of the functioning
of ego, and the goal is to make corrections
00:31:38
in
the way, we conduct our self; in the way we
00:31:42
relate to world; in the way we regulate our
life; in the way we aspire in our life.
00:31:49
So, the challenge is to deal with various
troubles,
00:31:54
which emerge, because of the engagement of
ego or ahankar.
00:32:00
Now, here, we find that the
major challenges are, because of ignorance
00:32:07
avidya, asmita that is eyeness.
00:32:12
We often
relate everything, according to our own perspective.
00:32:19
We do not recognize others.
00:32:22
We
celebrate self.
00:32:23
We are engaged with that.
00:32:25
raga which talks about attachment, dvesh which
is a negative condition where, you hate to
00:32:33
others, and abhinivesh, which is clinging
to
00:32:37
life, one thinks that he or she should live
and live and live; there is no end to life.
00:32:46
So, this
kind of approach, which emerges because of
00:32:51
the play of ego, is treated as a challenge.
00:32:57
It
appears that the challenge that Indians psychology
00:33:02
considers is that right kind of life
requires a balance.
00:33:08
You have to live life and in that life, which
is not in isolated thing,
00:33:15
which relates to the context in which, you
are living, which relates to a higher level
00:33:21
of
functioning, which relates to higher consciousness.
00:33:25
One has to understand that growing
or evolving from a lower level of egoic consciousness,
00:33:35
requires an effort.
00:33:38
yoga talks
about various ways in which, one can make
00:33:43
such effort and move forward.
00:33:48
..
00:33:49
The system of yoga, which appears to be a
very comprehensive way to live life, is often
00:33:58
considered merely, as a list of certain asanaas,
and I think that is not correct.
00:34:09
Yoga
provides, as it is developed by patanjali
00:34:14
as a system of thought, a philosophical
orientation, which provides a theory for cognition
00:34:20
and emotion, and which also, provides
a way to conduct our life.
00:34:27
It tries to address the composite body, mind,
consciousness
00:34:33
entity.
00:34:34
A person’s behavior behaves the influence
of body and mind in unfolding
00:34:41
consciousness.
00:34:43
There are various ways and techniques for
self realization, which is
00:34:50
considered as the goal in life, according
to the yogic perspective and other schools
00:34:57
of
Indian thought.
00:35:01
They also lead to changes in one subjective
experience.
00:35:05
Here, I have just
mentioned meditation, as one example.
00:35:12
There is a system, which is developed by
patanjali.
00:35:15
There is a Buddhist system called vipasana,
and there are now, many studies on
00:35:22
meditation from neuro psychologists, which
do indicate, changes at the level of structure
00:35:34
and function in human brain.
00:35:36
So, there is a possibility that through meditation,
one can
00:35:42
perform certain functions; one can change
life by changing thoughts; by responding to
00:35:54
stimuli in an augmented fashion that is coming
up from many studies.
00:36:08
..
00:36:09
There is a very significant tradition, which
talks of three main ways of yoga or relating
00:36:17
to
the higher reality, which includes the society,
00:36:22
which includes the broader environment in
ecology and higher consciousness.
00:36:29
Depending on one’s choice, one’s preparedness,
where can follow the path of action, the karma
00:36:36
marg practicing the ethic of altruism in
action, and rendering selfless service for
00:36:44
promoting common good so.
00:36:49
The saying that
one should think about everybody, servey bhavanthu
00:36:56
sukina, that is the goal of a person,
who is on the path of action.
00:37:03
There is another way to deal with the challenges
in life, and
00:37:07
that is bhakti marg; the path of worship where,
the person surrenders herself to a higher
00:37:16
power, God or Divinity, which again, will
have the effect of untangling the ego
00:37:21
compulsions and eventual elimination of the
ego.
00:37:26
The path of wisdom or gyan marg is
relatively complex and it tries to deconstruct
00:37:34
ego, and to realize the true nature of the
being.
00:37:45
..
00:37:46
These ways, these paths of karma or bhakti
or gnana; they are primarily directed to
00:37:59
deconstruction of the ego, which is considered
to be the main challenge in life, and this
00:38:07
is
done by controlling the functioning of mind.
00:38:14
This is done by kind of transformation,
which is required in life; following yoga;
00:38:24
following the eight fooded way of organizing
life, as we called ashtanga yoga, where we
00:38:36
talk about the yamas, niyamas, asanas
dharana, dhyan, pranayam, pratyahar and samadi.
00:38:52
Using these various steps, one can
move towards self realization, self transformation
00:39:02
and realizing an expanded notion of
self vote.
00:39:12
The person, if he tries to follow that way
of life, that is the yogic way of life,
00:39:23
becomes able to access consciousness as such;
to realize truth in our being and
00:39:29
experience with unblemish bliss.
00:39:35
The persons elevate themselves to higher levels
of
00:39:40
being, to realize truth and experience freedom
and bliss in a state, and this state is termed
00:39:50
in many ways kaivalya or moksha or nirvan,
but it should also be remembered that the
00:40:01
yogic system talks about the notion of jeevan
muktha, that one can live life where, there
00:40:11
is no attachment.
00:40:14
One can live life without the burden of attachment,
and one can
00:40:19
perform the duties, one can perform various
actions without any kind of attachment.
00:40:30
It is
a big challenge.
00:40:33
The notion of sthidadi, steady intelligence
is elaborated in shreemath
00:40:42
bhagavath geetha.
00:40:44
It also relates to the notion of nishkaam
karma that is performing an
00:40:51
action without any anticipation of reward,
or any attachment.
00:40:58
Now, there are
psychological studies are so, which bring
00:41:02
home the point that if there is some kind
of
00:41:08
external control, then intensive motivation
is lowered.
00:41:14
The person, if he is interested in
doing something on his own, and there is provision
00:41:21
of reward, then it leads to decrement
00:41:25
.in the intensive motivation, and there is
interesting work, which talks about the hidden
00:41:31
costs of reward.
00:41:33
So, I think there is some relevance in the
area of motivation, how these
00:41:41
ideas can be used to motivate people in work
situation, in social context, in familial
00:41:53
context and in personal life.
00:41:58
.
00:41:59
Now, there is a kind of metaphor used, which
links the different levels of existence and
00:42:14
the functioning of individuals activities.
00:42:21
I would like to refer to every interesting
metaphor, and it is from Katho Upanishad,
00:42:29
and it considers that there is a chariot,
and the
00:42:35
atman is the rider of that chariot.
00:42:39
buddhi, intellect is the charioteer and the
mind is its
00:42:47
race, and the senses are the horses.
00:42:51
Now, the various objects in the environment;
they are
00:43:00
the vishayas, the objects, and the horses
are drawn towards them, and if there is no
00:43:10
control, and if the horses are not behaving
properly, then they will create many problems.
00:43:19
They will lead to various places, which are
not appropriate.
00:43:25
So, the person, the charioteer
has the responsibility, and one has to see
00:43:33
the connections across them.
00:43:35
There is also an
interesting analysis of different levels of
00:43:41
consciousness.
00:43:43
I have mentioned here, the ideas
from brihadaranyaka Upanishad, which talks
00:43:49
of the states of wakefulness, dream and
deep sleep.
00:43:56
There is a fourth state called turiyavastha,
which is mentioned in mandukya
00:44:01
Upanishad.
00:44:02
Why I mentioning this, is the reason is that
human consciousness should be
00:44:09
looked at in more nuanced manner.
00:44:14
Just to illustrate this point, I would like
to draw
00:44:19
attention to the turiyavastha, which is a
very refined, transformed state of consciousness.
00:44:30
It is called fourth state.
00:44:34
From that state, the word appears to be an
illusion.
00:44:39
Now, if you
00:44:41
.reach to that state, and it is more close
to the state of samadhi where, there is lack
00:44:52
of
difference between the knower and the object
00:44:56
to be known.
00:44:57
There is an identity between
the two.
00:45:01
That is a state, which requires a lot of effort
on the part of sadak, a person who
00:45:10
is pursuing this line of activity and engaging
in the yogic practices.
00:45:23
.
00:45:24
So, the human existence is physical, psychological
and spiritual.
00:45:30
As we have mentioned
earlier, the athma is related to budhi.
00:45:35
Budhi is related to mind; manas and that relates
to
00:45:40
indriyas; the sensory organs, and that is
linked with vishayas; the objects in the
00:45:46
environment.
00:45:47
So, when you think about the objects, that
leads to attachment; that leads to
00:45:53
desire; that leads to anger; and when you
are angry, then it leads to delusion, and
00:46:03
that
leads to loss of memory, and finally, that
00:46:08
leads to destruction of wise discrimination,
and
00:46:13
the person perishes.
00:46:15
Now, this sequence is from shreemadh bhagavath
geetha, and it tries to say, to give this
00:46:22
message that there is a need to be detached.
00:46:32
If there is detachment, there will be a change
in life.
00:46:39
Then, you will not be controlled by the desires.
00:46:43
You will control the desires and
then, you can grow and you can develop.
00:46:50
In today’s society, we often find the various
kinds of problems.
00:46:58
We have many cases, recently where, people
have gone for all kinds
00:47:05
of things, which are related to non humanly
activities.
00:47:17
For instance, when a son gives
money to somebody to kill his father, for
00:47:25
getting more money; it is a situation which
is
00:47:28
happening.
00:47:30
A wife who provides money to get her husband
murdered.
00:47:36
I think it shows
00:47:37
.the kind of complexities, which emerge, because
of the egoic functioning, the kind of
00:47:44
attachment, which is happening and the kind
of difficulties, which emerge because of
00:47:50
those attachments.
00:47:54
.
00:47:55
Now, Indian psychology also talks about understanding
the reality.
00:48:03
So far, we have
taught about the kind of challenge, which
00:48:08
is viewed according to Indian psychology and
how to deal with that challenge the understanding
00:48:16
of reality, requires effort on the part of
an individual.
00:48:23
The vedanta system of thought provides these
three methods, which are
00:48:29
interrelated.
00:48:30
As I have mentioned here, human beings are
capable of sense driven
00:48:37
learning, that is sravana.
00:48:38
You relate to the environment, you acquired
information from
00:48:43
environment.
00:48:44
Then, there is an intellect guided understanding,
which is manan and the
00:48:50
third is nididhyasan, that is intuitively
obtained realization.
00:48:56
So, there is transformation of
an individual, who relates to the object of
00:49:05
knowledge.
00:49:06
..
00:49:07
.
There is also a system, which needs to be
00:49:16
recognized, and it is very important that
the
00:49:20
quest for knowledge has been an important
theme in these traditions.
00:49:27
They talk about
different modes of relating to the objects
00:49:34
of knowledge; knowledge, which is in the area
of empirical world, and the knowledge in the
00:49:40
area of spiritual world.
00:49:42
The distinction is
made between paravidya and aparavidya and
00:49:47
here, I would like to bring home the point,
the various systems that are available in
00:49:54
the Indian tradition, do attempt to the challenges
for the kind of issues, which emerge in understanding
00:50:05
problems in everyday life;
intellectual challenges in different disciplines.
00:50:10
I have briefly summarized in this slide, the
different methods.
00:50:15
Actually, the Indian taught considers these
as evidence, or the word is
00:50:23
praman; these are the ways in which, we establish
that we are able to understand
00:50:32
something.
00:50:33
So, the vaisesik and Buddhist thinkers, they
consider perception and inference as two
00:50:40
sources of knowledge, or methods of knowing
reality.
00:50:44
While, shankh considers
perception and inference, but it also considers
00:50:51
authority as an important source.
00:50:54
Those
people, who know something; those, who have
00:51:00
experienced knowledge and therefore,
they provide information; they provide knowledge.
00:51:07
So, authority is also considered as an
important source.
00:51:12
The nyaya system, which is larger related
to logic, considers
00:51:17
perception, inference, authority and there
is one more method; they call it upman; that
00:51:25
is
knowledge by similarity.
00:51:27
The miminansa school of thought goes beyond
that, and uses
00:51:32
another source, which is called artha pathi,
which is postulation.
00:51:37
You conceptualize, you
00:51:39
.propose and you assume; that is also a source
of knowledge.
00:51:44
There is another interesting
source of knowledge, which is proposed by
00:51:50
the vedanta and bhatta miminansa, another
school of thought, and they consider absence
00:51:57
of something; non cognition.
00:52:00
Similarly,
there is pratibha or intuitive knowledge or
00:52:03
there is unbroken tradition; itihas.
00:52:06
What I want
to mention here, is that the sources of knowledge
00:52:11
are quite varied, and perception is the
empirical analysis that we do in experimental
00:52:19
studies or in observation.
00:52:21
The whole range
of methods is quite comprehensive, and many
00:52:29
of them provide a perspective on reality,
in the social world, in the physical world.
00:52:40
There is very detailed analysis of these
methods of knowing, and its importance has
00:52:46
yet, not been realized in many of our
studies.
00:52:52
I think that it should be a major impetus
for our understanding.
00:53:00
.
00:53:01
The scheme which is presented here, in terms
of types of knowing, is derived from the
00:53:08
work of Sri Arvindo, who has tried to use
vedic knowledge, and the Indian system of
00:53:17
various Indian systems, and it talks about
the objective knowledge, subjective
00:53:25
knowledge, inner knowledge and self knowledge.
00:53:29
One is seperative indirect knowledge,
the third person knowledge.
00:53:34
You have some material before you, and psychologists
study
00:53:40
behavior and they take it like that.
00:53:42
So, this is objective knowledge.
00:53:45
There is seperative
direct knowledge, subjective knowledge where,
00:53:50
I am perceiving something.
00:53:52
Knowledge,
by intimate direct, contact inner knowledge
00:53:55
of my own states and then, finally, a deeper
knowledge of self understanding; the nature
00:54:03
of self.
00:54:05
So, knowledge by identity is a state
in which, knowing and being become equal.
00:54:18
.You are understanding something by living
like that.
00:54:23
I am reminded by an interesting
work, done by an Indian psychologist, Ravi
00:54:30
Kapoor, and he has published it in a book;
Another Way to Live.
00:54:38
He wanted to understand the effect of yogic
practices on mental
00:54:45
health and well being.
00:54:47
He went to a yogic guru.
00:54:50
He had a good protocol, a list of
questions, and the guru was asked to read
00:55:00
that and give feedback, whether it is
appropriate or not.
00:55:04
The guru said, why a yogi will tell you, what
is the effect of yoga on
00:55:10
him; why not calm and live, and do yoga and
experience, what is the fact of yoga?
00:55:18
Ravi
Kapoor, a professor from Niyamas, decided
00:55:23
to go there.
00:55:24
He lived, he learned, he used those yogas,
and it is an interesting study in the sense,
00:55:32
that
he has reported his own experiences.
00:55:35
He asked his wife, professor Malavika Kapoor,
to
00:55:39
observe his behavior and he also ask the guru,
to tell what kind of behavior he is
00:55:45
showing; what are his attitudes?
00:55:48
So, there was a triangulation, a well known
activity in
00:55:53
qualitative research, and it is an interesting
work.
00:55:56
Within certain limitations, it tells what
kind of changes take place.
00:56:01
So, I think, it is important to take steps
like that where, you
00:56:07
realize things and experience for yourself.
00:56:11
The functioning of mind, in relation to our
environment is looked at, in a very interesting
00:56:21
manner, and I would like to share some of
the interesting parts of that, as developed
00:56:29
in the yogic tradition.
00:56:32
.
00:56:33
Let us examine this.
00:56:36
It is proposed that mind process information
with the available
00:56:40
sensory operators.
00:56:42
So, whatever comes from environment, reaches
to mind.
00:56:46
The term for
00:56:48
.mind is chitta, and this citta is functionally
distinguished into three components; manas,
00:57:02
which is like central processor; ahankar,
that is ego or self referencing function and
00:57:11
then,
finally, buddhi or the executive function.
00:57:15
So, the chitta includes manas, ahankar and
buddhi.
00:57:20
So, it is a function, which involves intellect,
which involves emotions, motives;
00:57:30
which deal with ahankar, and which also talks
about rational disease and making, which
00:57:37
involves buddhi.
00:57:39
Now, manas, the whole, the chitta is actually
one, which reflects the
00:57:49
material provided by the sensory processing.
00:57:53
Now, ahankar appropriates what is
processed and ahankar, because of its earlier
00:58:00
associations.
00:58:01
Actually, we have two terms;
one is vasana, and one is samskar.
00:58:10
samskar is the one, which is based on earlier
experiences, and vasanas are instinctive tendencies.
00:58:19
So, ahankar works on the basis of
that, and it emphasizes certain things, and
00:58:28
it will reject certain things.
00:58:30
So, it will bring in
selectivity in processing the material or
00:58:35
the information, which is coming from the
environment.
00:58:38
buddhi then, assimilates the information and
reacts in an appropriate way.
00:58:44
Up to this point, all information is implicit
and divides of conscious awareness.
00:58:52
Conscious awareness arises, when the mind
receives and reflects the light of purush.
00:59:00
Now, mind as such, connects with purush or
consciousness, and also, connects with the
00:59:08
external involvement in which, we are living.
00:59:12
So, it is in between the two, and manas is
conceptualized in terms of a complex configuration,
00:59:22
consisting of three major elements,
as you have mentioned; manas, ahankar and
00:59:29
buddhi.
00:59:32
.
00:59:33
.It is very clear now, that the knowledge
that we get is mediated by the sensory channels,
00:59:43
and we do get an image of the environment,
but it is not direct appreciation of reality.
00:59:52
The image that we get, is often distorted
by the processing mechanisms, and biased by
01:00:05
buddi’s own state.
01:00:08
People have all kinds of states of buddhi,
which is influenced by past
01:00:14
actions, your karmas, vasanas or samsakaras.
01:00:19
So, there is a filtering; there is variation;
there is selectivity; at the level of manas.
01:00:29
Now, yoga is a persue to transcend the
limitations of phenomenal awareness, to achieve
01:00:37
higher states of awareness.
01:00:40
Now, this
practice of yoga would help in removing the
01:00:50
distortions, which take place, because of
the
01:00:55
operation of manas; because manas is a tile
to various things.
01:01:01
So, the practice of yoga is
something, which controls the fluctuations
01:01:07
of mind, and these fluctuations are called
vrittis.
01:01:13
If you recollect, you will remember that the
first aphorism in yoga suthra of pathanjali
01:01:24
is
yoga citta vritti neroda.
01:01:28
So, mental fluctuations have to be reduced;
they have to be
01:01:34
controlled; they have to be eliminated.
01:01:38
Now, when these are eliminated, when these
are
01:01:45
reduced, then the person perceives through
nature.
01:01:50
When these distortions are gone, then
the person is able to perceive self, in true
01:01:59
nature.
01:02:00
Yoga talks about two important
methods; one, they call abhyas; the practice,
01:02:07
and the second, they call vyragy; that is
detachment.
01:02:13
Unless you do it, you are not able to live
in a state, which provides
01:02:20
understanding of true nature.
01:02:25
.
01:02:26
.So, if I look at the context of Indian psychology,
I find that there is a kind of theory
01:02:39
about understanding human action.
01:02:45
If we look at that, we find that this account
of human
01:02:54
action emphasizes on constant engagement and
effort.
01:03:00
As a matter of fact, in Shreemat
Bhagavath Geetha, Lord Krishna says that I
01:03:07
cannot live without action.
01:03:10
One has to
engage in action.
01:03:13
Continuous action is important, but action
without attachment.
01:03:20
The
second important feature is that action is
01:03:25
necessary.
01:03:28
One meaning of action or karma is
also something, which relates to making, doing
01:03:37
something.
01:03:38
So, it is an important part of
life.
01:03:42
You cannot live without that.
01:03:45
There is another important point, which comes
to mind
01:03:49
that when we talk about the various causes
of action, then in Indian thought, there are
01:03:58
many causal factors; a set of factors.
01:04:04
In contemporary social psychology, we find
about
01:04:08
causal perception; various ideas from attribution
theory.
01:04:15
Here, we have a list of causes,
which are important, and all of them are important.
01:04:24
All of them are critically involved in
any kind of outcome.
01:04:30
Let us see.
01:04:32
These include adhisthan; that is seat of action,
the body,
01:04:36
you are doing it.
01:04:37
Then, the agent; the feeling that I am doing
it.
01:04:42
The instrument or
material, the various instruments, which are
01:04:47
contributing to a particular activity karan.
01:04:52
Then, separate activities, specific activities
that will perform chesta and the divine
01:04:58
providence, that is daiva.
01:05:00
So, it is not merely, fortune or daiva.
01:05:05
It includes action; it
includes individual; it includes agency.
01:05:10
So, there are multiple causes, and all of
them are
01:05:14
equally important.
01:05:15
It is not that one is more important, and
the other is less important.
01:05:21
I also consider that in this analysis, the
agent, the karta is involved in a responsible
01:05:34
action, relating to others.
01:05:38
The consequences are equally important.
01:05:41
You are an actor, and
you are also, an experiencer.
01:05:47
You are a bhokta and you are a karta.
01:05:50
So, one needs to
recognize this.
01:05:53
Then, I have tried to mention here, a perspective
on control, because
01:06:01
control is something, which is very central
to contemporary psychology where, internal
01:06:08
control is emphasized; it is emphasized too
much.
01:06:13
So, you have the notion of internal
control, internal locus of control.
01:06:20
Everything which is internal is good; everything
which
01:06:23
is external is bad.
01:06:25
That is the way, we find.
01:06:27
Here, the locus of action is distributed.
01:06:32
It is
not located in one particular cause, and it
01:06:37
is located in the individual, as well as in
the
01:06:41
external environment so, distributed locus
of action.
01:06:48
There is emphasis on mind training and developing
control over mind.
01:06:56
It is often
mentioned that self is one’s friend, and
01:07:04
self is one’s enemy.
01:07:07
If you are able to control
yourself by your self, then your self is your
01:07:14
greatest friend.
01:07:15
If you are not able to control
01:07:17
.it, if you are controlled by the attachments,
if you are controlled by the objects in the
01:07:24
environment, then you are going to suffer.
01:07:28
So, the notion of self regulation and
controlling mind, through various kinds of
01:07:35
exercises, mentor training is an important
item on the agenda of an individual’s life.
01:07:48
.
01:07:49
I think that the yoga, which is one of the
prominent systems of Indian psychology,
01:08:00
emphasizes on going beyond the limited self,
and relating to the universal being; the
01:08:10
higher self.
01:08:12
That higher self is one, which is encompassing.
01:08:18
I think it also includes the
social life, and one has to contribute to
01:08:26
that.
01:08:28
The extent to which, one goes beyond the
ego, and relates to the wider world; one becomes
01:08:35
spiritual, one relates to the higher
reality.
01:08:40
Mahatma Gandhi has declared that he is a spiritual
person, and his spirituality
01:08:47
lies in relating to others, and taking care
of others, and trying to help the social well
01:08:57
being.
01:08:58
Yoga is sadhana.
01:09:02
It is also a theory of mind, and it is also,
philosophy of life.
01:09:09
As
we have noted earlier, there are multiple
01:09:13
ways of doing yoga, including gyana, karma,
bhakthi or rajayoga.
01:09:21
It also provides a basis for harnessing the
material, mental and
01:09:29
spiritual levels of existence.
01:09:34
It also provides space for the pursuit of
being liberated in
01:09:39
life or jeevan muktha.
01:09:41
By regulating mental functions, the goal is
to de condition and
01:09:52
become controller of one’s own life and
activities in life.
01:10:00
It is only through that way that
a person can achieve peace or shanthi and
01:10:08
happiness, that requires a state of steady
mind.
01:10:14
Only, that can help to live life adequately,
to achieve goals in life, and to contribute
01:10:25
to
social well being.
01:10:27
..
01:10:28
Here, I would like to share three significant
realizations.
01:10:37
One is that Indian psychology is
not other worldly, contrary to that, it is
01:10:45
practical; it is positive; it is holistic;
and it is
01:10:51
inclusive.
01:10:54
I also like to summit that the chief concern
of Indian psychology is to
01:11:02
understand self.
01:11:05
Through that self understanding, one contributes
to human potential, for
01:11:10
altruistic life.
01:11:15
As Isa upanishad has mentioned; he who sees
all beings in his own self and
01:11:23
his own self in all beings, does not hate
anyone, thereafter.
01:11:30
So, this kind of inter
subjectivity where, you are able to communicate
01:11:36
with others at equal level, is the
invitation by Indian psychology.
01:11:45
This approach goes beyond the third person
perspective,
01:11:51
which has become the core of modern psychology,
and includes first person approach
01:11:59
and addresses, subjective phenomena, more
seriously.
01:12:05
I understand that if we try to give attention
to these ideas as sources for hypothesis,
01:12:18
as
ways to address problems in various kinds
01:12:25
of situations where, therapeutic interventions
are required.
01:12:31
If we use these insights to develop training
programs for students, for
01:12:42
developing various abilities, they can contribute
a lot, and there is a potential in Indian
01:12:52
psychology, which has yet not been explored.
01:12:55
I think it is high time that we look at these
ideas carefully, and we should not avoid them
01:13:06
or disregard them, because they appear as
non scientific.
01:13:14
The term science is again, a term, which has
received the same kind of
01:13:24
emphasis, as we have given emphasis to religion.
01:13:31
I think it is important to realize that
science too has its own limitations, and the
01:13:40
notion of science is also being criticized,
and
01:13:46
there are critical perspectives; there are
feminist perspectives.
01:13:51
There are multiple ways to
01:13:53
.look at reality.
01:13:54
Today, when we look at multiple reality as
a possibility, the perspective,
01:14:03
which is being developed, within Indian psychology,
deserves our attention.
01:14:09
.
01:14:10
Here, I have listed some of the important
resources, which are available and one can
01:14:16
go
through them.
01:14:19
I think there is need to use these resources.
01:14:25
I have not elaborated these
resources, but it is just, a small list of
01:14:32
some of the important ideas, which are permanent
work in it.
01:15:08
.
