Psychology in Indian Tradition
Psychological Studies December 1, 2012 DOI: 10.1007/s12646-012-0166-6 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Theoretical or philosophical paper Peer reviewed |
|---|---|
| Keywords | Indian psychology Person Bliss Ignorance Karma Bhakti Jnana |
| Key points | Proposes that Indian Psychology understands the person as a composite of consciousness, mind, and body, and that three paths—work, worship, and wisdom—can deconstruct the ego to overcome existential suffering. |
Abstract
In the Indian tradition, psychology is the study of the person (jiva). The person is a composite of consciousness, mind and body, a unique blend of thought, passion and action. Consciousness is perceived as changeless and the permanent base of all knowledge and awareness. Mind is the interfacing instrumentality, a necessary link between consciousness and the body. The body is the physical base, and the frame that constrains and moulds consciousness reflected in the mind of the person. The person, in the existential condition, is seen as conditioned, her consciousness is clouded and consequently unable to know the truth and realize her full potential. This is considered to be a state of ignorance and suffering that needs to be overcome. The goal of Indian Psychology is to understand the human condition and to explore ways to elevate it to higher levels of being, to clear the clouds of ignorance, and to enable the person to attain a state of bliss where the truth is known and the person becomes perfect. Three ways of achieving such a state are suggested: work (karma marga), worship (bhakti marga), and wisdom (jnana marga), which appear to cater to the three basic aspects of the mind: volition, emotion and cognition. In essence, each of these is a distinct way of deconstructing the ego, which is believed to be the main obstacle to transcending existential limitations. The applications of IP include (1) holistic understanding of human nature, (2) exploring the extended spectrum of the human condition, (3) exploiting the hidden potentials for the common good, and (4) cultivating altruism in the person and conflict-free conditions in society.