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ORIENTAL PSYCHOLOGY
Introduction
Oriental Psychology consists of the psychologically relevant materials taken from
ancient writings in the orient. During the early part of the present century, modern
psychology emphasized sensation and perception and Indian Psychology consisted of
largely Indian theories of perception. Later on when modern psychology started
studying cognition, materials relevant to that also were taken from ancient scriptures
and other documents. Still later theories of emotion also were included.
Climate perhaps has an influence on the goals and values of people. In the West people
have an external orientation, their temperament being characterized by practical
aggressive traits. In the East people are philosophically inclined. There is an internal
orientation and the main concern of life is with the ultimates. Consequently ancient
oriental writings are largely concerning religious and philosophical issues. Self-enquiry
using holistic intuitive methods did not fall within the traditional framework of empirical
psychology and so most of oriental material was supposed to be irrelevant for
Psychology. But with the development of humanistic approach and the psychology of
consciousness, almost the whole of oriental writings has become very relevant.
In Western psychology, the reference point was the average person. The normal was
the average. But in the orient the normal was the ideal, the perfect. Cultivation of the
quality of subjective experience was the main concern. The aim of life was considered
to be self-realization.
INDIAN PSYCHOLOGY
Motivation
The four asramas are Brahmacharya, Garhasthya, Vanaprastha and Sanyasa, the last
one aiming at self-realization. The four motives are Kama, Artha, Dharma and Moksha,
showing a rough correspondence to Maslow's hierarchy of needs. The concept of
Nishkama Karma (action with detachment) shows a similarity to Maslow's concept of
metamotivation.
Personality
The three components of temperament are Thamasik (characterised by lethargy),
Rajasik (characterised by high drive) and Sathwik characterized by balance and
stability. There is also a transcendental qualityless (gunatheetha) state conducive to
self-realisation.
Six personality types are recognised in Buddhism: Ragacharith (attached),
Doshacharith (envy, aggression), Mohacharith (dull, idle), Buddhicharith (rational),
Vithakkacharith (imaginative), and Sadvacharith (disciplined).
Jain typology called Laisya or colour type theory grades people according to the
colouration of soul by karmic passions: Black, Blue, Grey, Pink, Red and White. All
these theories recognise a gradation with respect to the state of self-realisation.
Personality development consists of growth toward unity. The Indian view is similar to
the views of Rogers and Maslow which hypothesise spontaneous growth given right
conditions. Guru occupies a very important place and parallels have been drawn
between the guru-sishya relationship and counsellor- counsellee relationship. The main
difference is that the Guru is a person with a high degree of self-awareness instead of
any factual knowledge or skill of a counsellor and in the Indian system total personality
change is emphasized more than specific behaviour change. The guru is a person with
steady awareness. Many modern therapies like the Gestalt therapy emphasise
Nowness, Actuality, Awareness and Wholeness and emphasise the personality of the
counsellor and these therapies come close to the Indian model.
YOGA PSYCHOLOGY
Yoga means union. It is customarily used to denote methods used to attain
superconsciousness. Several qualities like ability to discriminate the real from the unreal
(viveka), disinterest and desire to know the truth (mumukshathava) are required in order
to become a sadhaka (practitioner). The methods have been grouped into four.
1. Karma yoga
Every action has a reaction on the doer and the effect of actions remain in the person
as his samskara. Good karma purifies the mind. Adler's method of developing social
interest as a technique for personality development and personality development
through improving social interactions (including counselling) can be related to karma
yoga.
Actions can be classified into Nitya (daily routines), Kamya (desire-driven), Nishidha
(sinful), Naimithika (occasional duties) and prayaschitha (compensatory). Another
classification is into Sakama karma (desire driven) and Nishkama karma (action
motivated only by a sense of duty, without any concern for the results. The concept of
Nishkama Karma is close to Maslow's notion of Meta motivation (action stemming from
fullness) as against deficiency motivation.
2. Bhakthi yoga
Bhakthi yoga is the yoga of emotions. It is controlled cultivation of higher emotions. It
involves the awakening, actualising and controlling of libidinal forces. It draws out latent
emotional potentiality, arouses experiencial capacities and merges suppressions,
repressions and inhibitions.
Gods represent psychic forces. God is the symbol of one's own evolved self. It is
Brahman (the absolute) relfected in Maya (the percieved reality). Through Bhakthi yoga
you seek your own true identity. Each person is advised to select or conceive of a God
suited to his personality requirements.
Bhakthas are of different types: The Artha prays to escape from suffering. The Jignasu
does so out of curiosity. The Artharthi seeks material gain. The Jnani seeks deliverance.
This classification is based on the aim of the Bhaktha.
Bhakthi or devotion has been broadly classified into Saguna Bhakthi (God with name &
form) and Nirguna Bhakthi (God as the absolute consciousness). There is some
agreement that Nirguna Bhakthi represents a higher type of Bhakthi than Saguna
Bhakthi. In Dasya Bakthi, the bhaktha considers himself to be the servant of God. In
Sakhya Bhakthi God is approached in a friendly manner. This has been further
subdivided into relationships in which God is considered as a friend, a child or lover. In
bridal mysticism, the sadhaka (regardless of whether he is male or female) considers
himself a female and God as his lover. Love and hate are two sides of the same coin
and there is Vaira Bhakthi in which God is contemplated as an enemy. Some sadhakas
have mixed emotions; they shower praise as well as abuse on the chosen god.
The instruments of worship are the body (for puja, archana, vandana), word (for
parayana, sravana, keerthana and japa) and mind (smarana). To a sadhaka following
Bhakthi yoga, Bhakthi is a pleasurable experience and an end in itself. To him God is
not just a device, but more real than any object of the senses.
The goal of Bhakthi is to replace fear by love.
3.Raja Yoga
This is the yoga of exercises and mind control. The term yoga is most often used to
refer to Raja Yoga. This is also the type of yoga where a formal guru is considered
essential. Usually there are initiation ceremonies to initiate a person into Raja yoga.
Pathanjali's Yogasutra (1st century A.D.) is considered to be the best known treatise on
yoga. It is also known as Astanga yoga or yoga with eight limbs as follows:
1. Yama (ethical condcut) - Ahimsa, Sathya, Astheya (non-stealing), brahmacharya and
aparigraha (non-acceptance of gifts)
2. Niyama (practices and observances) - Soucha (cleanliness), Santhosha, Thapa
(austerity), Swadhyaya (study) and Iswara Pranidhana (surrender to God)
3. Asana - yogic postures. Asanas, kriyas (stomach wash, etc.) and pranayama
together are called Hata yoga.
4. Pranayama - breath control. This is supposed to purify the mind. This involves paying
attention to breathing and regulating the duration of inhalation (Puraka), holding breath
(Kumbhaka) and exhalation (Rechaka).
5. Prathyahara - Withdrawal of the mind from the objects of the senses.
8. Samadhi - superconscious state. The person enjoysbliss, peace and freedom. There
is lack of body consciousness and concern.
The different states of mind are Kshiptha (scattered), Moodha (slovenly and sleepy),
Vikshiptha (oscillating), Ekagra (one pointed) and Nirudha (controlled). The different
states of consciousness are Jagrath (waking), Swapna (dream), Sushupthi (deep
sleep), Thuriam (superconscious) and Thuriatheetham (absolute). Samadhi itself is of
three grades - Savikalpa samadhi involves retention of personal identity while in
Nirvikalpa samadhi, there is the experience of pure consciousness, beyond time and
space.
Sahaja samadhi is experience of samadhi within, all the time, even when the person
interacts and behaves like an ordinary person. Ishta samadhi is samadhi at will.
Bhavasamadhi is experienced by artists. Karma samadhi is experienced by karmayogis.
Jada samadhi is not real samadhi; it is a state of numbness experienced by pranayama
or meditation and often mistaken for real samadhi.
Kundalini Yoga:
It is supposed that consciousness has three sheaths - Physical body, astral body and
causal body. There are seven psychic centres in the astral body along the spine. They
are Muladhara (root of spine), Swadhistana (corresponding to sex organs, in spine),
Manipuraka (corresponding to navel), Anahatha (corresponding to heart), Visudhi
(corresponding to throat), Ajna (corresponding to pineal gland, at the base of the brain)
and Sahasrara (slightly above the head). It is supposed that in ordinary persons, pschic
energy lies dormant in the form of a coiled serpent in Muladhara chakra. By intense
visualisation, the yogi attempts to arouse the kundalini sakthi and make it move along
the spine upwards passing through the other chakras. Various siddhis are obtained
when the kundalini reaches the different centres. The major siddhis are eight in number.
Samadhi is experienced when the energy reaches sahasrara chakra. Many techniques
of kundalini yoga involve pranayama. Kundalini is often visualised as moving up along
with inhalation and it is visualised as coming down (in two different paths crossing each
other at the chakras during exhalation.
Mantra Yoga:
In Mantra yoga, the yogi repeatedly utters a word or a few words constituting the
mantra. The word may or may not have a meaning. It is supposed that thoughts have
power and that the principle of autosuggestion makes for changes in the person who
repeatedly utters a mantra with meaning. The mantra is a means to bring back the
wandering mind and make it one-pointed. In yoga, the mantra is used to evoke higher
states of consciousness by association, while in black magic the mantra is used to
evoke psychic power. The commonly used mantras include Om, yogic aphorisms like
Aham Brahamasmi and names of gods and goddesses. It is believed that silent
utterance in the mind has more effect than loud utterance.
Tanthra Yoga:
This type of yoga flourished in north eastern India. Elements of manthra yoga and
Kundalini yoga are included in Tanthra yoga. Some tanthric sects think that controlled
indulgence of sense pleasures is a means to arouse Kundalini and that indulgence with
awareness and with the aim of self-realisation enables the yogi to gradually transecend
desires. Partial indulgence without full satisfaction is seen as a method of arousing and
sublimating libidinal forces.
Meditation:
Meditation is the most important technique of Raja yoga. It is functioning in the passive,
receptive mode, as against the active mode. It increases awareness and control and
has some similarities with bio-feed back. It gradually reduces restlessness and reduces
instinctual disturbances. Instincts cause mechanical, uncontrolled behaviour and
meditating makes for more conscious behaviour.
A lot of modern scientific research has gone into the effects of meditation. Japanese
scientists found that monks in meditation show alpha brain wave by reduction in heart
rate, BP, respiratory rate, rate of oxygen consumption, muscular tension, electrical skin
conductivity of the skin, lactate content in blood, etc. Meditators show increased
perceptual ability, higher gains in IQ, creativity, academic achievement, adjustment,
stress tolerance, work output and athletic performance. Meditating prisoners show
better rehabilitation. A significant reduction in crime rate was observed in cities where a
significant percentage of the people were meditating (Maharishi effect). Meditating drug
addicts showed more improvement than control groups. Meditation techniques have
been incorporated into many modern psychotherapeutic systems (like Autogenic
Training of Schultz, Morita Therapy of Japan, and Zen Integration therapy).
4.Jnana Yoga
This is the yoga of the intellect. Some people think that each type of yoga is meant for
people with a certain type of temperament while some others like Aurobindo speak of
an integral yoga which combines all the four yogas as best. Still others think that there
is a gradation. Initial preparation and readiness are required for the practice of any
yoga, without which imbalances may develop. Karma yoga is for beginners and after
achieving a degree of purity one becomes ripe for Bhakthi yoga when devotion
spontanesously appears in the heart. Bhakthi yoga prepares one for practice of Raja
yoga and mind control. Finally the person reaches the stage where the existential
questions arise with force in his mind and he becomes a Jnana yogi. All intellectual
effort, in a broad sense is Jnana yoga. Broadly conceived, all scientists and
philosophers are Jnana yogis. Low living and high thinking go together and an austere
life is part of Jnana yoga. It is said that if a person is genuinely curious about anything,
that will in due course lead him to the same ultimate questions of existence the final
answer to which lies in a transformation of personality leading to an alteration in
consciousness. You can't know reality without becoming part of it.
The first step in Jana yoga is developing a real urge to ralise the truth, or asking the one
ultimate question: what is reality ? One has to discard wrong answers by reasoning -
Neti, Neti (not this, not this). Intellectual blocks have to be surmounted. In the language
of Advaitha, one has to experience Paramarthika reality, discarding Vyavaharika
(empirical) and Prathibhasika (illusory). Dwaitha is unreal and the result of Maya. Truth
is unitary; it is the Advaithic experience. The method is Sravana, Manana and
Nididhyasa i.e., hearing, thinking and fitting what one has understood to one's actual
experience. Finally one realises one's indentity with pure consciousness and the
perceiver, perception and object of perception merge into one supreme experience.
BUDDHIST PSYCHOLOGY
Buddhism is said to be the most 'scientific' religion. It does not speak of a God. There is
no soul, but only the continuation of experiences or karma or personality through
different incarnations. The ultimate reality is described as vacuum or 'Sunyata'. The four
noble truths are
1. Pain,
2. Cause of pain (passion and lust),
3. Annihilation of Pain (i.e., the possibility of ending pain or suffering),
4. The eight fold path leading to cessation of pain.
The eight fold path consists of right views, right intention, right speech, right conduct,
right livelihood, right effort (mental exercises), right mindfulness (of body, mind and
actions) and right meditation. The capacity for moral sense is inherited but it has to be
developed by pracitce.
Desirelessness is the key to nirvana and the path is moderation, not total indulgence or
complete self-denial. One has to become indifferent to pain and pleasure.
Buddhism does not emphasise the guru-sishya system. It encourages free enquiry.
Buddha told his disciples not to accept anything because he said it, but only if it
appeared rational. His last words were, "Do not seek refuge in anything external, be a
refuge unto yourself". One should not have any belief or preconception. But one should
pierce all preconceptions like a diamond needle (Vajracheda) to experience truth.
Theravada (thera=elders) follows the orignal teachings of Buddha, while Mahayana
sects admit innovations.
The Psychology of Zen
Zen is a variety of Buddhism which evolved in Japan from 6 th century A.D. The word
Zen is derived from Dhyan meaning meditation. A novice has to take a vow to save all
beings which induces the right motivation to realise truth. Zen practice involves different
elements.
1. Zazen:
This is sitting zen. One has to sit in the cross-legged posture and take a few deep
breaths. One may sway from side to side two or three times to become flexible and not
rigid. Then there are several options. Just sitting (which is a very difficult, but highly
valued practice), observing the body (cultivation body awareness by observing the
sensations from different parts of the body), Watching the mind (feelings and thoughts
which arise), watching the breath, counting the breath, etc.
2. Mobile Zen:
This is cultivating mindfulness. Learn to enter fully into every action, with maximum
awareness, and presence.
3. Koan Zen:
A koan is a riddle with no clear answer. No answer is expected. The attempt is to break
the tyranny of the intellect and the ego. Absorption and penetration into the koan leads
to a change in consciousness. Most koans are in the form of a question, some are in
action form. Some koans were asked by a Zen master at a certain point during a
conversation which helped the disciple who was ready for enlightenment, but was
having some block to get over the block and experience sudden enlightenment. Many
koans clear the egoistic feeling resulting from bookish erudition. When a certain disciple
was asking hair-splitting questions endlessly, a Zen master said, "Have you taken your
breakfast? ... Then wash you bowl." In a similar context another Zen master went on
pouring tea into a cup even after tea was overflowing. Some other well-known koans
are, "Use the spade in your empty hand", "Talk without using your tongue", "What is the
sound of one hand clapping?"
TAOISM
Taoism is a religion which flourished in China. Tao means "Way" or" How". Tao cannot
be defined, because there is nothing to compare it with. It can be known by becoming
aware of what is happening through meditation. Tao does not behave, does nothing at
all, yet everything gets done. Tao applies to everything. All things and events are
vibratory, but Tao is not a vibratory event. Tao can be realised by becoming aware of
what is happening with an open mind. Tao has no opposites and polarities, Tao is One.
Tao is unity. Nothing comes before Tao, Nothing made Tao. Tao is the law of all things,
the common ground of all creation. Knowing Tao is not a learning process, but a
process of subtraction. The yin-yang figure illustrates the principle of oneness which
contains apparent dichotomies (ex. like & dislike, gain & loss).
Taoism is considered as one of the oldest religions of the world. Lao Tsu who lived in
6th century B.C. codified Taoism. The main guideline for living is to actualise the
principle of Wei Wu-Wei (Action Non-action) which means cultivating an attitude of
deterministic acceptance, detachment and transcendence.
Taoism considers intellect as a block and the path to enlightenment is a process of
subtraction and not learning. The Taoist way of life involves living in harmony with
nature.
SUFISM
Sufism is the mystic sect of Islam. It origninated in Persia and spread to all countries
having Muslims, including India. Mysticism in all religions share the same basic features
and Sufism is no exception. At the philosophical level, the dictum "Anal Haq" (meaning
the same as Aham Brahmasmi) expresses identification with pure consciousness. At the
emotional level Sufi mystics symbolise themselves as the bride and God as the lover
and dance and sing in ecstasy. In India some Sufis even wear female costumes on
ceremonial occasions. Sufi contribution to devotional poetry and music has been
considerable. Many Hindustani ragas and the Quawali type of singing originated in
Sufism. A large collection of Sufi teaching stories are available. The Sufi dance involves
very fast whirling movements. Like in many other religions, Sufi mystics were
considered heretics and subjected to persecution by orthodox Muslims. Many Sufi
mystics are credited with paranormal powers. One power sometimes supposedly
demonstrated is making wounds on one's own body which spontaneously heal quickly.