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The object of Yoga psychology was to teach
the way to self knowledge and to lay bare the process of
thinking in its ethical aspect of progress towards or away
from that self-illumination, which is identical with
salvation.
The
Yoga system of Patanjali is not primarily a psychological
system and its treatment of psychological problems is only
incidental to its main metaphysical and ethical purposes. But
it differs from other systems of Indian thought, excepting
Buddhism, in being more systematic in its handling of
psychological problems.
In
order to understand Yoga Psychology, one should refer to Bhagavad-Gita
and Buddhism.
As
YOGASON only deals with the psychophysical aspect of Yoga, I
will not go into its spiritual side.
In
Western Psychology, we are primarily concerned with the
deepest kinds of mental sufferings.
Yoga
is interested in the problems of everyday unhappiness – what
is the cause of our sufferings?
Thousands
of years ago, Yoga found that the roots of suffering in the
human mind were greed, hatred, delusion, arrogance, anger,
etc. The first step is to identify the areas of conflict –
expose them – correct them as is done in the West – the
rooting out of the negatives.
The
second step is to identify the sources of happiness –
generosity, love, compassion and wisdom,
and to
actively practise
these – This is
seen as
the functions of
religion in the West.
But
in India thousands of years ago they were seen as functions of
human development and psychology.
(6)
Gautam
The
Buddha probably founded the basis of analytical psychology
2500 years ago. He demanded love of humanity, compassion, and
discipline of mind independent of a religious sanction. The
humanists honour him as one of the earliest protagonists of
their cause - the happiness, the dignity, and the mental integrity
of mankind.
YOGA
psychology realized the value of concentration and
looked upon it as the means for the perception of the truth.
It believed that there were no ranges of life or mind, which
could not be reached by a methodical training of will and
knowledge. It recognized the close connexion of mind and body.
To
attain conquest over passions, a discipline is sometimes
enjoined. The Indian thinkers believe in the dependence of
mind on body, and so prescribe purity of food as necessary for
the purity of mind. Control over the passions must be
spontaneous..
The
Yoga writers introduce the concepts of the subconscious and
the unconscious mind as determining instinctive tendencies and
also as showing how, by the process of yoga, the
efforts of the conscious mind can dominate over the
subconscious and the unconscious.7
Thoughts
and emotions are intertwined. A mere thought can trigger an
emotion. Thoughts/Emotions guide our behaviour.
Our
understanding depends on the state of mind.
The
habit of self observation is an effective way to deal with the
underworld of the human mind, to root out evil desires and
cravings, to maintain an equilibrium between the conscious
mind and the other part of our equipment, the complicated
psychic and physical apparatus. It was the beginning of mental
cultivation.
Mental
culture is not so much a suppression of the senses as a
cultivation of them to see the truth.
When
the mind and the senses are no longer active, when discursive
thought ceases, we get the highest and purest state of the
soul, when it enjoys the untrammelled bliss of its own
nature.
It is time
to remember that the object of Yoga psychology was to teach
the way to self knowledge.
OUR
INNER SELF CONTAINS THE CLUE TO THE ANSWER OF OUR LIFE.
As
in the Upanisads, the Buddha insisted on an understanding of
the facts of human nature and experience. He realized
that mind was fickle and difficult to control, but by training
it could become stable and obedient.
The
influence of thought in human life and society is great. By
changing our thoughts we change our life.
Self-control
is very important. It is freedom from routine. It is
deliverance from habit, mechanical repetitive living.
Self-control is creative life.
Through
the practice of meditation and self analysis, we should get
rid of the impurities of the heart, which are passion, anger,
ignorance, arrogance and pride.
We
should achieve the Buddhist ideal of character: mindfulness,
wisdom, energy, joyousness, serenity, concentrated meditation,
and equanimity.
We
should cut off the five poisons: egoism, doubt, false asceticism,
lust, and hatred.
Control
of anger leads to growth of gentleness, control of
covetousness leads to the spread of charity, control of lust
to purity in love.
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