INDIANPSYCHOLOGYbySanjukta.pdf

See discussions, stats, and author profiles for this publication at: https://www.researchgate.net/publication/369196239 Indian psychology Research · March 2023 CITATIONS READS 0...

See discussions, stats, and author profiles for this publication at: https://www.researchgate.net/publication/369196239 Indian psychology Research · March 2023 CITATIONS READS 0 3,446 1 author: Sanjukta Chatterjee NATIONAL FORENSIC SCIENCES UNIVERSITY, INDIA 8 PUBLICATIONS 0 CITATIONS SEE PROFILE All content following this page was uploaded by Sanjukta Chatterjee on 13 March 2023. The user has requested enhancement of the downloaded file.  Indian psychology By, Sanjukta Chatterjee HISTORY OF INDIAN PSYCHOLOGY Modern Psychology at the beginning of the century emphasized sensation, perception and psychologists in India took out Indian theories of sensation and perception from the classics and created an Indian Psychology. Maslow's theory of self-actualization and transcendental self-actualization established the link to the major part of ancient Indian theories and methods. Psychology of Consciousness, Parapsychology, Psychology of Mysticism, Psychology of Religion and Transpersonal Psychology borrow extensively from Indian writings. The terms Oriental Psychology, Buddhist Psychology, Yoga Psychology, Jain Psychology, etc. are frequently found in modern psychological literature now. The rudiments of the theory of consciousness can be traced back to the Indus valley civilization (6000 to 1500 B.C.). Buddhist thought and methods (6th century B.C.) the psychological relevance of the four noble truths and eight-fold path of Buddhism and Buddhist techniques of meditation are of considerable relevance in modern Psychology. Similarly Jain scriptures also are found to be relevant to Psychology in more than one way. In the Vedic period (from about 1500 B.C.) Upanishads (appendices to the Vedas, which date from 600 B.C.) describe the Vedanta philosophy and provide the theoretical foundation of Jnana Yoga are of more direct relevance to Psychology.. The Bhagavat Gita gives a quintessence of Indian way of life and philosophy. Several books have come on the psychological relevance of Gita. Maslow's theory of Meta-motivation is very similar to the concept of a part of Gita. Sankara's writings (8th century A.D.) on the different yogas are of great value to the Psychology of consciousness as well as personal growth. Modern interest in relaxation can be traced to studies on Savasana. MEANING OF INDIAN PSYCHOLOGY Indian psychology is an approach to psychology that is based on ideas and practices that developed over thousands of years within the Indian sub-continent. The term ‘Indian’ indicates the origin that underlies philosophy, the conceptual framework, the methods of enquiry, and the technology of consciousness. It uses to bring about psychological change and transformation. It should make clear that Indian psychology is not specifically or exclusively for the people or locals of Indian origin. Better to say that Indian psychology is not only belongs to India or the past but as a rich source of psychological insight which can make a better future for the whole of humanity. CONTRIBUTION OF INDIAN CIVILIZATION TO PSYCHOLOGY The unique contribution which the Indian civilization can make to modern psychology can be looked at as consisting of three distinct elements. They are as follows- 1. A PSYCHOLOGY-FRIENDLY META-THEORETICAL FRAMEWORK: The basic ‘paradigm’ of the Indian tradition is, of course, a pretentious undertaking fraught with possibilities of error. The Indian civilization is immensely complex, and, given the abundance of different. It is hard to state anything about it that cannot be contradicted with a striking counter-example. In India such a common core of multiple traditions exist. Even the idea of single truth is supporting a variety of manifestations is one of the core-characteristics that underlies the whole range of Indian traditions. It may be noted that, the differences between various Indian traditions are not only attributed to the different cultural priming but also attributed to the different types, levels and quality of the internal state of the observer. 1892-1978 2. PSYCHOLOGICAL PRACTICES: According to a survey commissioned by the Yoga Journal (February,2008) some 15.8 million practitioners of (haṭha) yoga in the USA eighteen million people, were ‘very or extremely interested in yoga’ and over the years, thousands of researches on yoga and meditation have been conducted (Murphy & Donovan, 1997; Walsh & Shapiro, 2006). But to the cultural anthropologists, the mode of the researches have been done from an outsiders view (etic) not from an insider’s view (emic). It’s true that the technique belongs to the theoretical framework of mainstream psychology which is different from scientific angel where there are some standard got from previous research. But the effect of yoga was measured exclusively on variables like blood pressure, anxiety, depression, etc. The methods of yoga should be understood on their own terms because a sympathetic insider’s view can’t be able to present the factor properly. Some formalized techniques are transmitted from teacher to student, passed through generations in the form of social institutions, customs, and culture- but individually adopted and adapted—attitudes and inner gestures. Regarding the spiritual core of the Indian psychological tradition professional psychologists have a tendency to focus on formal practices and specialized techniques. These techniques are stated in Yoga Sūtras of Patañjali, rājayoga and even in the Bhagavad Gītā. Some of the greatest sages of modern India, like Ramakrishna Paramahansa, Sai Baba of Shirdi, Ramana Maharshi and Sri Aurobindo worked on these techniques through a focused, specialized application of psychological processes and powers. The literature contains many different lists of desirable inner attitudes and gestures also. 3. PSYCHOLOGICAL THEORIES: Indian psychology has dealt with most areas in mainstream psychology and in many this has added something unique. The Indian tradition has developed the concept of ahaṁkāra, which stands somewhere in between the Western concepts of ego and self-concept, which belong to the structure of personality. Indian traditions have also developed non-egoic centres of consciousness that has been worked out especially in certain Buddhist schools. Not sense-based forms of cognition might well deserve to become one of the major thrust areas of Indian psychology, as their development may lead to the creation of appropriate research methodologies for a whole new field of psychology. In the field of emotion, a special  place deserves to be given to the ideas of Bharata (400–200 BCE) on aesthetic enjoyment. To explore the emotion theory of rasa, the basic ‘taste’ arrives, which triggers the original delight hidden in all. The surrounding culture of India is well developed to practice and mediating theories. So, in conclusion it may be said according to G.W.Allport, western and Indian psychology both have to learn from each other to make the field of psychology more fruitful (Swami Akhilananda. Hindu Psychology-Its Meaning to the West).  REFERENCES Murphy, M., & Donovan, S. (1997). The Physical and Psychological Effects of Meditation.Sausalito, CA: Institute of Noetic Sciences. Rao, S. K. R. (1979). Consciousness in Advaita. Bangalore: IBH Prakashana for Sri Abhinava Vidyatheerta Swamigal Scientific Research Academy. Sorenson, E. R. (2008). The emptying of ontology: The Tibetan Tantric view. In H. Wautischer (Ed.), Ontology of consciousness: Percipient action (pp. 5-78). Boston: MIT Press. Walsh, R., & Shapiro, S. L. (2006). The meeting of meditative disciplines and western psychology: A mutually enriching dialogue. American Psychologist, 61(3), 227-239. Wampold, B. E. (2001). The great psychotherapy debate: Models, methods and findings. Mahwah, New Jersey & London: Lawrence Erlbaum Associates. Indian theories of perception (1934) Cognition (1958) Emotions and the Will (1981) View publication stats