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PowerWithin Education One Stop Solution for Psychology Aspirants NET NTA JRF SET PAPER 2 PSYCHOLOGY Authors PowerWithin Education 1|...

PowerWithin Education NET NTA JRF SET PAPER 2 PSYCHOLOGY Authors PowerWithin Education 1|P a g e www.powerwithin PowerWithin Education PowerWithin Education All Rights Reservation No part of this publication/document by any means, electronic, mechanical, otherwise without the written This publication/document contains Education that were compiled sources. Some of the articles been given reference. However, authors or illustrators don’t of any information published This document is created with aspirants to help them during All disputes are subject to Meerut Regd. Address Sector 1, Shastri Nagar, Meerut Ph: 18008911809 | +91-8103666663 Email: [email protected] ithineducation.com www.powerwithineducation.com One Stop Solution for Psychology Aspirants book is to provide a detailed knowledge about the NET/JRF/SET candidates and also to help them understand the scope associated serve as a complete package to help Psychology aspirants to crack by the National Testing Agency in India. extensive and detailed content covering the full prescribed by the NTA in 2019. syllabus of NET/JRF/SET exam changed coverage of each topic. Test accessible via www.powerwithineducation.com in the form of Mock Tests accessible via the website. Resources to boost your Strategy, and per your learning style. their humble gratitude to the authors, illustrators of notes possible. We wish all our dear very Best for their exam preparations. PowerWithin www.powerwithineducation.com One Stop Solution for Psychology Aspirants of PowerWithin (www.powerwithin.in). PW Education is Preparations for NET/JRF, SET, GRE, MA/MSc. PhD in Psychology and other examinations Level in India. We offer online class for all Examinations our android and iOS App (PW Education). Psychology + Paper 1 Psychology Psychology Clinical Psychology to change the scope and meaning of “training workshops” in experiential, and effective training sessions that help the potential, ignite their passion, and find their inner power. Counseling Services www.powerwithineducation.com One Stop Solution for Psychology Aspirants An Insight into the Exam 13- 93 13-23 24- 41 41-81 81-93 96- 201 96- 109 119-131 142-159 173- 201 203- 285 209-212 and Test Standardization 212- 248 248- 257 257-285 286- 375 288 290-293 295- 375 Learning, Memory and Forgetting 378- 422 378-381 381- 388 388- 404 www.powerwithineducation.com 404 - 414 414 - 422 424 - 478 432 437 - 445 453- 466 467- 478 Emotion, Stress and Coping 479 - 564 484 - 518 520 - 551 552 - 559 560 - 565 569 - 634 636 - 757 Psychopathology, Psychotherapies, 760-917 Disability and Migration, Peace Psychology, Psychology and Digital World www.powerwithineducation.com One Stop Solution for Psychology Aspirants into the Examination Who conducts it? Till June 2018, the CBSE conducted the NET in 84 subjects at 91 selected Cities of spread across the country. Since Dec 2018 onwards, the UGC- NET is being conducted by the NTA (National Testing Agency). Both, in When and How is it conducted? UGC-NET is conducted Online twice a year, usually in June and December. The exam is for 3 hours in Online Mode for combined (Paper I and Paper II) without a break. Paper 1 Paper 2 50 100 0 0 General Aptitude (10 units) Psychology (10 units) Available Available https://ugcnet.nta.nic.in/ Paper I and Paper II (the subject/specialization Paper 2: Psychology Emergence of Psychology Research Methodology & Statistics Psychological Testing Biological Basis of Behavior Attention, Perception, Learning, Memory and & Aptitude Forgetting Thinking, Intelligence & Creativity Personality, Motivation, Emotion, Stress and Coping www.powerwithineducation.com One Stop Solution for Psychology Aspirants Communication Social Psychology & Environment Human Development & Interventions Emerging Areas What does it mean to have JRF? Anyone who qualifies JRF, means they have also qualified NET exam. JRF stands for Junior Research Fellowship, which is a scholarship amount given to those who qualify JRF exam as well as enroll themselves in a Higher Education Program (such as MPhil or PhD). of the For the process to cash into this amount, you can contact your concerned Universities after enrolling PhD or MPhil Program. (Kindly confirm with your concerned hospital or institute for JRF as some MPhil Programs might now support JRF scholarship or only has their own Scholarship amounts.) posted by Other than Scholarship JRF also offer many benefits. Some of them includes: on the Direct Admission into MPhil and PhD Programs. then you are Stipend of Rs. 31,000/- + HRA for Process. initial 2 years and Rs. 35,000/- + Eligibility for HRA for next 3 years in India. Candidates with JRF are preferred over NET candidates in Research Projects by government agencies like UGC, NCERT, DRDO, IITs, etc. and also by private universities. Difference between NET and JRF JRF Qualified for Assistant for Assistant Professorship Professorship + JRF Scholarship Amount amounts. Rs. 31,000/- + HRA per month (for PhD, then Government First two 2 years) Rs. 8000/- to 10,000/- per Rs. 35,000/- + HRA per month (for next 3 years) from anywhere else). www.powerwithineducation.com One Stop Solution for Psychology Aspirants Direct Admission into Admission into almost in almost every PhD and India every PhD Program MPhil Program in India for some research Eligibility for some Projects by NCERT, UGC, DRDO, research Projects by NCERT, UGC, DRDO, etc. benefit of Rs. 2,000/- to Preferred in Research 3,000/- per month over non-NET Projects over only NET qualifiers in Research Projects. qualified candidates Syllabus of NET exam is given by NTA. Most of the SET exams follow the older syllabus of NET exam. The syllabus is similar or almost the same for NET exam with some topics added or subtracted by the State or the Institute. PhD and MPhil NET Candidate can apply anywhere in India for Assistant Professorship but a SET candidate can only apply for the colleges/universities under that State jurisdiction. As of now 15 states conduct their SET exams and other States only follow the NET exam scores for their selection criteria. These states are: Andhra Pradesh State Eligibility Test (APSET) Assam State Level Eligibility Test (Assam SLET) Chhattisgarh State Eligibility Test (CG SET) Gujarat State Eligibility Test (GSET) Himachal Pradesh State Eligibility Test (HP SET) Jammu & Kashmir State Eligibility Test (JK SET) Kerala State Eligibility Test (Kerala SET) Karnataka State Eligibility Test (KSET) in a nutshell, is Madhya Pradesh State Eligibility Test (MP SET) Maharashtra State Eligibility Test (MH SET) Tamil Nadu State Eligibility Test (TNSET) Telangana State Eligibility Test (TSSET) Uttarakhand State Eligibility Test (USET) West Bengal State Eligibility Test (WB SET) Rajasthan State Eligibility Test (RSET) their own exams CSIR UGC NET-JRF Exam or CSIR NET or CSIR UGC NET in English It is similar to NTA UGC NET-JRF exam in every aspect other than the fact that it is for the Science and Technology field. “It takes determination to see a dream come to pass. The question is not will you start, but will you finish.” – Joel Osteen www.powerwithineducation.com One Stop Solution for Psychology Aspirants “ounce of good nervous tone is an examination is worth many pounds of … study”. By “good nervous tone”, James was addressing the nervousness, or anxiety that an exam might provoke. Anxiety is natural and it is also natural to expect feeling less relaxed just before or during an exam. This same anxiety can also be caused during the preparation also or maybe while attempting Mock Tests, or maybe while trying experiment together to the understand the Exam itself. Let me just come forth and tell you that Anxiety is natural because it is helpful. The “good nervous tone”, alert our senses, gives sharpened perception, and provide readiness for action in an alarming situation. Or Do you make one make Notes or prefer Therefore, it can be helpful to know what good Anxiety can do and how it is beneficial for you. Additionally, learn to combat Anxiety effectively so that instead of hindering your preparation, it helps you to stay focused, stay creative, stay on track and seen an easy one. You in perfect sync to the duration of the Preparation. study uniquely too. Make a Plan Sounds cliché, I know. But here, I am not asking you make an ideal time table and make your study plan accordingly. All I am asking you is to tackle the fear of initiating. Many a times we simply procrastinate by thinking that we will begin tomorrow and that tomorrow never comes. about the exam: I usually recommend my students to simply your syllabus by separating Units/Topics that needs more focus, and more study from Units that you are well Previous Year find the Previous Year to know where you forward for the NET Psychology in your a different doing Masters in move forward with will help you when or your Study to keep an eye for those in the Previous Year to know which Units on in which year. versed with or have covered earlier to comes naturally to you. This is a sample of my strategy that I American Psychologist provide with our Study Materials. that an www.powerwithineducation.com One Stop Solution for Psychology Aspirants have done. You have to crack the exam. Focus on theory. For Units that yourself and Take your own Time. Remember, there is no secret ingredient. (KungFu Panda, is the move I recommend to help you better understand this line) post that attempt Study not like any student but like a Psychology student try to score perfect in The NET-JRF Paper 2: Psychology syllabus that tool that will you would be preparing for will have most of the state of mind for Test applied concepts that you also apply while stay on track, and map preparing specially the ones you will learn in Unit 5 of the syllabus. Unit 8 Social Psychology is too interesting. So, be a Psychology student preparing for an exam that will also help you to own pace, you own revise, and learn so many beautiful concepts. So, around as to how trust Psychology and the exam shall be cracked. on or how much others Tips, visit www.powerwithineducation.com www.powerwithineducation.com One Stop Solution for Psychology Aspirants MAJOR EASTERN SYSTEMS: Bhagavad Yoga. Academic psychology in India: Pre-independence The move to addressing social issues; 1980s: concerns, disciplinary identity crisis; 2000s: Emergence Issues: The colonial encounter; Post colonialism and identity. period and modern period. Structuralism, Gestalt, Behaviorism, Humanistic-Existential, Multiculturalism. Four founding paths of academic Dilthey. Issues: Crisis in psychology due to strict paradigm (logical empiricism). Indic influences on PARADIGMS: Ontology, epistemology, Western Psychology: Positivism, Post-Positivism, Critical Existential Phenomenology, and Co-operative Enquiry. Indian paradigms on psychological knowledge: Sufism, and Integral Yoga. Science and spirituality (avidya in Indian psychology. www.powerwithineducation.com One Stop Solution for Psychology Aspirants Unit 1: Emergence of Psychology PSYCHOLOGY IN INDIA laboratory, for demonstrative purpose, on the request of Sir Asutosh Mukherjee. The honour of having the second Experimental Psychology Laboratory in Asia (after Japan) may be attributed to the Department of Psychology, Calcutta University. Oxford and Eleven years later this laboratory was upgraded as the first psychology department, the Department of Experimental Psychology.Narendra Nath Sengupta, who chaired this department, had his education at Harvard University with Hugo Munsterberg, a student of William Wundt. Laboratory research at Calcutta in the areas of depth perception, psychophysics, and attention inspired early work at other centers. Recognizing the scientific nature of research, psychology was included as a separate section in the Indian Science Congress in 1923.Due to this in India Psychology acquired the status of being a science along with biological sciences, faster than the status it has got in the west. The Indian Psychological Association was founded in 1924 and the Indian Journal of Psychology, the first psychology journal in India, appeared the very next year. Currently the department has attained the status of being the alma mater of Psychology in India. www.powerwithineducation.com One Stop Solution for Psychology Aspirants 1946 Psychology was started in university of Patna under two separate wings Experimental Psychology and Department of Applied Psychology. In 1956, The University Grants Commission was set-up; its responsibility was to provide funds to various universities to start Psychology Departments. Due to this there were 32 departments in Psychology by 1960(this has however increased now). Certain centers also provided advanced studies in the first Ph.D. Psychology. Soon another changing trend was that psychology was being offered in colleges offering Engineering, Agriculture and in management colleges. A lot of other centers such as NCERT, NIPCCD etc. started applied research in different fields of Psychology. Training for Clinical Psychologists was provided in three major centres such as All India Institute of Mental Health in Bangalore (now NIMHANS), Hospital for Mental Disease, Ranchi and Mental Hospital in Calcutta. Around this time Clinical Psychologists also organized an all India Association of their own, and its first convention was held in October 1969, at the All India Institute of Mental Health Bangalore. The first time Education Psychology was introduced at the MA level as a paper was in 1961 in the University of Calcutta. The National Institute of Mental Health and Neurosciences, Bangalore is an institution of international repute for research in clinical psychology and training clinical psychologists. The Central Institute of Psychiatry, Ranchi is another highly reputed institution carrying out research in clinical psychology. of History of Clinical Psychology in NIMHANS; the department was started in the year 1954 as the department of Psychology and Human Relations. It is one of the oldest and largest departments in NIMHANS. It is involved in clinical services, human resource Development and research activities. The first training www.powerwithineducation.com One Stop Solution for Psychology Aspirants period evidenced this concern in the rioting behavior of the masses. Realizing the urgent need of research in this area, the Ministry of Education procured the services of Gardner Murphy through UNESCO in 1950 to develop a research programme to investigate the causes of communal violence. Many Indian psychologists collaborated on this project which culminated in the book edited by Murphy in 1953 entitled 'In the Minds of Men'. They continued working in this area in later years also. Another area which emerged during this period but was not sustained in the later decades, is counseling and guidance. The guidance bureau at Patna inspired the establishment of similar bureaus in other states. U.P Psychological Bureau was among the first ones, established in 1947. This Bureau under the leadership of Sohan Lal, and thereafter of C.M. Bhatia and S.N. Mehrotra adapted many intelligence and aptitude tests in Hindi, and provided counseling services to the public. The Bihar Psychological Bureau under the TO guidance of Mohsin worked on similar lines. In Bombay, Parsi Panchayat Vocational Guidance Bureau provided services to students, as well as to referred cases. The Bureau also brought out the Journal of Vocational and Educational Guidance. This journal played an important role in furthering the guidance movement in this country. However, the social and political conditions were just not ripe for the expansion of this movement and not enough of a research base was built up to sustain this movement. A new development after Independence was the growth of psychology outside to engage the university system. The Ahmedabad Textile Industries Research Association (ATIRA) was established in 1950, where Kamla Chowdhury conducted large-scale surveys to study motivational problems in the textile industries. Erikson and McClelland were frequent visitors to this www.powerwithineducation.com One Stop Solution for Psychology Aspirants research from industrial to organizational behavior, the interest grew in studying all spheres of organized work activities. Communal and caste conflicts being perennial problems in India, social prejudice, intergroup relations and socialization of the Indian child emerged as major research interest. Rath and Sircar (1960), and Anant (1970) studied caste stereotypes. Paranjpe's (1970) book, “Caste Prejudice and the Individual‟ was based on a survey of college students' prejudice against low caste members. The studies of attitude towards the Chinese (A. K. P. Sinha & Upadhyaya, 1960) are oft-quoted studies of change in attitude as a result of historical events (border dispute with China which led to war). A. K. Singh (1981) examined development of religious identity and prejudice in children, and more recently, Deridder and Tripathi (1992) studied social consequences of norm violation by different ethnic groups. The work in the field of socialization and child rearing practices in India has also been substantial. Kakar (1978) examined socialization and child rearing in light of the elaborate system of rituals and practices prevalent and till the D. 1990S: PARADIGMATIC CONCERNS, DISCIPLINARY IDENTITY CRISIS Durganand Sinha, who may be considered as one of the architects of modern Indian psychology has observed in his prolific writings that early attempts at formulation of Indian Psychology were rejected by psychologists in India who were trained in the empirical tradition, because of such notions like rebirth, transmigration of souls, and supernatural powers. It was considered as “glib talk”, “revivalism” and “uncritical worship of the past” and the term Indian 9 Psychology acquired a “pejorative connotation”. So what is “spiritual psychology‟ for western www.powerwithineducation.com One Stop Solution for Psychology Aspirants majority of chairmen in psychology departments had a philosophy background. In normal course this could have given a strong philosophical knowledge base to psychology, making it richer in terms of indigenous concepts and theories. But this did not happen. In their enthusiasm to establish a new identity as scientists, these faculty members with a background in philosophy completely dissociated themselves from their parent discipline. They were more fascinated by the idea of value-free and culturally- neutral experimental work. The areas they showed interest in were memory, psychophysics, perception, learning, pattern recognition, etc., which could be studied without bringing in the cultural context. These faculty members from philosophy had little training in research methodology. Their major quest, therefore, was to acquire methodological sophistication and mastery over statistical techniques. In the process they became ardent adherents of Western research methods. for lack of what one does, E. CRISIS OF IDENTITY In the 70s and 80s a number of review papers were published to take stock of the contributions made by Indian psychologists, and of the emerging trends. Interestingly, these appraisals of research publications brought home this realization that psychology in India is mostly a poor imitation of western research and does not lead to understanding Indian social reality. A crisis was perceptible in the discipline in the mid-70s, as many felt that Indian psychology was going nowhere. The following passages present a brief account of this crisis of direction and progress. By the mid-1970s the enthusiasm with which the Western-educated Indian psychologists were conducting research was waning. Indian scholars were getting restive, as Western psychology was failing to throw light on Indian social issues. www.powerwithineducation.com One Stop Solution for Psychology Aspirants However, this crisis of the discipline’s identity was of concern for only a handful of "Indian psychologists. J.B.P. Sinha (1993) made a distinction between the bulk and the front of psychological research. Not much has changed in the mass produced bulk of the research which 21 is still replicative and imitative. However, as a response to a long debate and changing global scenario, the front-runners have started taking indigenous psychology more seriously. F. 1980S: INDIGENIZATION reflected in but A journey toward indigenous psychology the core of indigenization is the belief that all knowledge, including that of psychology, is rooted in the prevalent world-view of a community and is conditioned by historical and sociocultural factors. D. Sinha (1994) discussed in detail the indigenization of psychology in India. He refers to two facets of indigenization. The first is purely the product of culture, the concepts and categories which are culture-bound. The second is the product of the interaction of cultural 22 variables with concepts, theories and methods introduced from outside. J. B. P. Sinha (2002) has referred to these two as endogenous and exogenous indigenization. He further expanded the domain by referring to two variants of each kind of indigenization. Taking lead from the above discussion, it is argued in this paper that indigenous research has moved along two different streams. One considers indigenization as a gradual process. A majority of psychologists in India are trained in Western models, and for them it is not feasible to make any sudden shift towards indigenously developed theories and methods. It is but natural for them to continue using concepts and tests borrowed from the West, albeit with increasing sensitivity to the cultural context. The same trend is observable in www.powerwithineducation.com One Stop Solution for Psychology Aspirants conduct, but also to explore the methods and means of transforming the person in pursuit of perfection in being, certainty in knowing and happiness in feeling. Indian psychology focuses on the inner-self which is accessible through subjective methods of self-verification. The beginning of Indian psychology can be traced in the writings of many eminent thinkers, like Vivekanand and Sri Aurobindo in the early part of the last Century. The monumental work of Jadunath Sinha (1934/1958; 1961) on Indian psychology can be considered as a landmark in formally establishing it as an independent discipline. The books of Ramachandra Rao (Development of psychological thought in India, 1962) Ragunath Safaya (Indian Psychology, 1975) gave it further impetus in the early years. The scientific community is better prepared now than in the past to accept a psychology rooted in native wisdom and philosophical traditions. Psychologists in India are increasingly aware of the wide gap between their academic pursuits and the real-life problems of people. The replicative nature of research endeavours, without antiquated and obsolete teaching programmes, and lack of applied orientation have devoid the discipline of cross- any professional momentum. Indian psychologists want to break free from the theoretical and methodological constraints of the discipline to grapple with the real issues of development and to act as social catalysts in the change process. Indian psychologists are also aware that if they fail to take up the challenge, they are likely to be completely marginalized. Four factors have contributed to this change of attitudes and perceptions of Indian psychology. raise the a. One is the failure of Western psychology to deal with their own societal problems. It has increasingly been realized that positivistic psychology only www.powerwithineducation.com One Stop Solution for Psychology Aspirants growth rather than as religious traditions. Interest in the study of altered state phenomena since 1960s and the founding of transpersonal psychology as a sub- discipline, encouraged psychologists involved in them to examine the indigenous perspectives available in many religious traditions of the east. It was recognized clearly that modern psychology has nothing to offer and regarding the 27 spiritual/transcendental dimension of human nature either to understand others or for personal growth (Tart, for 1975). Unfortunately, most academic psychologists in India have not appreciated this fact, and consider Indian psychology as part of the revivalist movement. Four, with India emerging as a Sri major economic power in the world, there is a renewed interest attracted in Indian values, philosophies and practices, as well as in the strength and resilience of Indian society. rigorous The very Indian culture and philosophy which was debunked for India’s poverty and backwardness by many western Indologists (Max Muller, for example) is now seen behind India’s success stories. Indian research is now taken more seriously by western psychologists, and as a consequence (ironically), by Indian psychologists themselves. The newly emerging psychology is rooted in traditional Indian thought and practices. As stated in the Pondicherry Manifesto (2002), “Rich in Indian content, sophisticated in its methods and valuable in its applied aspects, Indian psychology is pregnant with possibilities for the birth of new www.powerwithineducation.com One Stop Solution for Psychology Aspirants population, political manipulations and lack of funds have gradually become non- performers. There is no premium placed on excellence in teaching and research. Adair, Pandey, Begam, Puhan, and Vora (1995) conducted a study on 64 Indian psychologists through a mailed questionnaire. The survey revealed three major impediments to research productivity: (a) lack of supportive intellectual climate, (b) poor professional support, and (c) inadequate research funding. It, however, throws no light on 'why is psychology in India lagging behind other sisterly disciplines, such as sociology, anthropology and economics?' It brings forth the second line of argument that there are some inherent limitations in psychology as a scientific discipline. Its excessive conformity to empiricist- positivist methodologies and confining to micro-level problems have restricted the scope of its psycho-social inquiry. The third set of arguments focus on the personal and professional background of Indian psychologists. Psychologists in the first half of this Century were a product of the colonial domination of the Indian society, greatly influenced by Western scholarly traditions. The first-generation psychologists after India's Independence were predominantly converts from the philosophy background. This combined with their elitist-urban background; fewer job openings and self-serving research orientation gave Indian psychologists an identity distinct from those who belonged to other sister disciplines. We need a psychology which is a positive discipline conducive to self-growth and social harmony. Indian psychology has come a long way in the hundred years of its existence. Today, there are large number of teaching and research institutions offering wide range of courses in psychology. It is not known how many colleges and universities offer psychology courses and how many psychologists are www.powerwithineducation.com One Stop Solution for Psychology Aspirants sophisticated mind-control techniques in this pursuit. In contemporary literature this broad field of inquiry is referred to as “Indian Psychology”. Some of these common features which give Indian Psychology a distinct identity are briefly discussed here. the largest Indian psychology can be deemed as universal. It primarily deals with the inner state of a person, taking consciousness as the primary subject matter of study. Consciousness as a state of being is not an object but is conceived as undifferentiated subjectivity without any content. It can be studied only indirectly through its various manifestations. Buddhism refers to a stream of consciousness as the basis of the subjective feeling of continuity and identity which affects our all perceptions, thoughts, actions and emotions. Human consciousness is considered hierarchical, the highest state being of pure consciousness, bliss and truth. Distortions in consciousness are due to active interference of mind and body which limits our awareness, obscures our knowledge and feelings and cause suffering. The goal of life is to attain this state of pure consciousness where the knowledge is direct, immediate and intuitive, and not mediated by sensory inputs. Yoga and meditation are the tools to attain this transcendental state of pure no rigid consciousness. Indian psychology is spiritual in its orientation. Spiritual does not mean otherworldly, nor does it mean being religious or dogmatic. Spirituality hereby implies taking into consideration the whole range of human progression, without making a distinction between natural and supernatural. suffering. The www.powerwithineducation.com One Stop Solution for Psychology Aspirants d. Indian psychology is based on veridical methods. It should be clear that as a human science of consciousness its methods ought to be different from the methods of physical sciences. which many extent replaced the intellectual traditions and indigenous systems that had existed for thousands of years – systems that contained elaborate theories about human nature, actions, personality and their relationships with psychological the world. influenced For instance, mentally ill patients in Most of the India were historically treated using this time various approaches such as herbal or followed the ayurvedic medicines, yoga and music (PrasadaraoSudhir, 2001). But with the advent of scientific (Western) psychology all these traditional and effective treatments were replaced with ‘scientific’ techniques. it almost a greater. research had a telling effect on the research output of the 15 universities. As a result, research in psychology started growing outside the university system. Psychologists having research inclinations preferred to join various research institutes. A.N.S. Institute of Social Studies, Patna, Centre for the Study of Developing Societies, New Delhi, and National Institute of Community Development, Hyderabad are examples of some prominent institutes which became centres of research in psychology. the general expansion of higher education and at times without any particular academic considerations. University constituted various universities As a 32 by the end of of psychology, unplanned. In educational as a part of www.powerwithineducation.com One Stop Solution for Psychology Aspirants last one “Moksha Sanyasa Yoga” (Nirvana and Renunciation). Bhagavad Gita dates back to about 4000- 5000 B.C. as part of mythology dictated by Sage Veda Vyasa and written by Lord Ganesha. What is more important and relevant is NOT WHAT IT IS BUT WHAT TRANSPIRED in those 18 chapters of Bhagavad Gita; the process and content of the dialogue; its usefulness as a model of counseling and possible contemporary application value to current day psychological therapies. department. PSYCHOLOGY & BHAGAVAD GITA Maharishi (1982) explains that the Bhagavad-Gita displays the practical application of the knowledge and experience of bringing the individual into contact with the field of cosmic intelligence. The Bhagavad-Gita describes what could be understood as a "Vedic psychological session" of approximately two hours, which is sufficient for Lord Krishna to raise Arjun, who has sought his guidance, from a state of suffering to the state of enlightenment. Lord Krishna is called "Lord" because he is understood in the Vedic tradition to most fully embody the totality of consciousness. The Bhagavad-Gita addresses the cause and elimination of suffering, the levels of the mind, the mechanics of experiencing transcendental consciousness, and the development of higher states of consciousness, or enlightenment, in which life is lived at the highest level of bliss, effectiveness, and universality. For a student of psychology Bhagavad Vishnu, Gita offers a valuable case study for lessons in psychotherapy – resolution of conflict and successful resumption of action from a state of acute anxiety and guilt laden depression that precipitated inaction. The therapy process involved in Bhagavad Gita in which Lord Krishna helped the grief-stricken Arjuna through dialogue and discussion. www.powerwithineducation.com One Stop Solution for Psychology Aspirants The one concept in Bhagavad Gita that received exceptional respect and applause from several great scholars is the emphasis on KARMA (ACTION). Intelligent action (Gnana Karma) without performance anxiety and without the greed for the fruits of the work (Nishkama Karma) and never to have the choice of nonperformance of duty (Akarma) emerges as a key point in the teaching of Bhagavad Gita. culture) by WHAT IS THE IMPORTANCE AND RELEVANCE OF BHAGAVAD GITA IN OUR PRESENT LIFE? Upon deeper analysis, we can break the scene (Lord Krishna and Arjuna on the Chariot in the middle of the battleground) into 6 main components with certain psychological implications as explained in the highly acclaimed Kathopanishad, which are as follows: THE CHARIOT– The chariot represents our physical body (Tanu). KRISHNA AS THE CHARIOTEER– Lord Krishna represents our higher cognitive abilities, especially in the face of adversity i.e. the intellect (Buddhi). s ARJUNA– Arjuna represents the self. his kith and HORSES– The horses represent our senses and limbs (Indriyagalu) by virtue of which we perceive and move ahead in our lives. These have no restraint and without a rein/lagaam can wander off in any direction. of sadness THE REIN of the horses- The reins in the hands of Lord Krishna controlling the horses represents our mind (Manaus). THE BATTLEGROUND– the battleground represents our life (Jeevana). Our life is a continuing and continual process of daily battles fought-won and lost! www.powerwithineducation.com One Stop Solution for Psychology Aspirants yoga, adoration and seeking of the supreme Self as the Divine Being, and here the insistence is on devotion; but the knowledge is not subordinated, only raised, vitalized and fulfilled, and still the sacrifice of works continues; the double path becomes the triune way of knowledge, works and devotion. The Gita is not a book of practical ethics, but of the spiritual life which permits us to transcend the clash of all dharmas that the human mind can conceive, and to discover a new dharma, the law of divine action, divyam karma, by the attainment of divine freedom in which the nature of the individual transcends its limitations, the limitations of the nature subject to three gunas — tamas, rajas, and sattva, — and attains to the divine nature (sādharmyam). PURUSHA & PRAKRITI: The intellectual exposition of the Sankhya begins with the statement of two ultimate principles of existence, — Purusha, the inactive being, and Prakriti, the active force of action. Purusha is a pure conscious Being, immobile, immutable and self-luminous. Prakriti is Energy and its process. The human soul evolves through at least three levels of Prakriti, its three gunas:TAMAS, RAJAS, SATTVA. The first level is the tāmasic or the darkened state of inertia and utter resistance to change. Here, the law of the masses, the rules of the herd like a subconscious beast or a half-conscious man, drive him. Next comes the rājasic or the egoic stage of kinesis and dynamic movement. Finally, there is the third or sāttvic stage wherein the individual learns to subordinate his ego and take from life only what is rightfully his. the self is on into the is Bhakti www.powerwithineducation.com One Stop Solution for Psychology Aspirants was brought to Europe and America by the great Indian Sufi master, Hazrat Inayat Khan, in the 1910s and 1920s from the Chisti tradition, bringing the message of ‘love, harmony, and beauty’ to the West. Islam spread to India as Arabs began settling on the Indian west coast of Kerala as early as the eighth century, which is much earlier than the time of the invasion of India from the north by Mahmud Ghazni in 1001 CE. The development of Sufism in India has a highly distinctive feature, in that Islamic mysticism has been influenced by Indian mysticism throughout the centuries. ‘peaceful to the to the SUFI PHILOSOPHY According to Sufi philosophy, Reality is the universal will, the true knowledge, eternal light and supreme beauty, whose nature is self-manifestation, reflected in the mirror of the universe; The world in comparison with the reality is a mere illusion, or non-reality or not-being. Among Sufis, as well as in the Indian schools of philosophy, some believed in the oneness of the existence. To them, multiplicity indicated a mode of unity. The phenomenal world is an outward manifestation of the one-real. The Real's essence is above human knowledge. From the point of view of its attributes, it is a substance with two accidents, one as creator and the other as creature; one visible and the other invisible. In its essence, it is attribute less, nameless, indescribable, incomprehensible, but when covered with Avidya or descent from it absoluteness, names and attributes are formed. The sum of these names and attributes is the phenomenal world, which represents reality under the form of externality. Man is the microcosm in whom divine attributes are manifested in most imperfect diminutive form. God is eternal beauty and the nature of beauty is self-manifestation and desire to be loved. Thus, the Sufis Sufism www.powerwithineducation.com One Stop Solution for Psychology Aspirants they claimed that the realization of their knowledge leads to the goal. The system has two aspects: (1) Knowledge and (2) Practice. of creation According to the Sufis, the object of man's creation is the acquisition of the knowledge of God. Knowledge of God includes the knowledge of the Creator and the creation comprising the universe and the individuals and so on. The knowledge of the soul and the things of the world is an essential step towards the knowledge of God. The Object Of man's creation, according to Sufism, is the acquisition Of knowledge Of God. The Sufis believe that the true knowledge of God can be gained only in intuition. The Sufis believe that the heart of man is a mirror in which he can see the vision of God. But the heart mirror is polluted with the dust of worldly desires. To see the vision of Reality it is essential that it should be cleansed of completely. The worldly desires are identified with nafs. It is not easy to kill the nays even for a moment. The theorists of the system have evolved a method of practice to kill it and to lead the novice to the realization of knowledge of God. ability and The practice is two-fold: Firstly, to practice detachment from the worldliness and secondly to develop love of God through Muraqaba (Meditation) and Muhasaba (Self-examination) etc. The practice is metaphorically called Safr (Journey) to God and the stages of spiritual attainment on it are described as Muqamat (gyations). The Salik to achieve (Practicant) realizes spiritual moods called Hal (States) at some of the stations and at the end. him, the PRINCIPAL TEACHINGS OF SUFISM Absolute Being (God) is also Absolute Beauty. and their www.powerwithineducation.com One Stop Solution for Psychology Aspirants on solid moral and ethical principles, Mysticism cannot flourish. In Arabic, Shariah means "road:' it is a clear

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