TOPIC INFO (UGC NET)
TOPIC INFO – UGC NET (Psychology)
SUB-TOPIC INFO – Emergence of Psychology (UNIT 1)
CONTENT TYPE – Detailed Notes
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1. Introduction to Eastern Psychology
2. Hinduism and Psychology
2.1. Triguna Theory
2.2. Tridoshas
3. Bhagwad Gita and Psychology
3.1. Introduction
3.2. Krishna as a Cognitive Therapist
3.3. ‘Sthitaprajna’ – A Person with Positive Mental
3.4. Steps in Cognitive Re-Structure: ‘Jnana’, ‘Karma’ & ‘Bhakti’
4. Budhhism and Psychology
4.1. Life of Buddha
4.2. Buddha’s Four Noble Truth
4.3. The Eight Fold Paths
4.4. Buddhism and Psychology
5. Sufism and Psychology
5.1. Introduction
5.2. Stages of Sufism
5.3. Major Sufi Orders
5.4. Essential of Sufi Psychology
6. Integral Yoga Psychology
6.1. Components of Integral Yoga
6.2. The Interwoven Nature of Integral Yoga and Psychotherapy
7. Academic Psychology in India
7.1. Pre-Independence Era
7.2. Post-Independence Era
7.3. 1970’s: The Move of Addressing Social Issues
7.4. 1980’s: Indigenisation
7.5. 1990’s: Paradigmatic Concerns
7.6. 1990s Disciplinary Identity Crisis
7.7. Indian Psychology in Academia in 2000s
8. Features of Indian Psychology
9. Issues in Indian Psychology
9.1. The Colonial Encounter
9.2. Post-Colonialism and Psychology
9.3. Lack of Distinct Disciplinary Identity
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Psychological Thoughts in Eastern Systems
UGC NET PSYCHOLOGY
Emergence of Psychology (UNIT 1)
Introduction to Eastern Psychology
Eastern influence on Western thought goes back to the time when Alexander the Great reached India in the 4th century BC.
Psychologists like Carl Rogers, Abraham Maslow, William James, and Erich Fromm have shown deep interest in the psychological ideas presented in major Eastern systems.
The Theosophical Movement in the 19th century also helped to bring attention to Eastern thought.
These ideas are mainly derived from various Indian philosophical traditions such as Vedanta, Samkhya, Yoga, Buddhism, Jainism, and many other ancient religious texts.
Hinduism and Psychology
Hinduism is the name given by the British to a set of diverse but related religious beliefs and practices on the subcontinent of India. Thus, Hindu psychology is not a discipline in the Western sense but rather a mixture of psychological principles and practices grounded in the traditions known as Hinduism.
Concept of Swabhaava – In Indian psychological thought, the term ‘personality’ has not been used in a strict sense. Instead, the concept of Swabhaava, referred to in scriptures, covers all aspects of personality. Swabhaava is the essential quality.
The ancient Indian model of Personality, given in the Upanishads, consists of the ‘five’ sheaths. They are ‘Annamaya’ (food sheath), ‘Pranamaya’ (vital air sheath), ‘Manomaya’ (mental sheath), ‘Vijnanamaya’ (intellectual sheath), and ‘Anandamaya’ (bliss sheath).
‘Annamaya’ is a segment of the human system nourished by ‘anna’, that is, food. ‘Pranamaya’ is that segment which is nourished by ‘prana’, that is, ‘bioenergy’. ‘Manomaya’ is the segment nourished by ‘education’. ‘Vijnanamaya’ is nourished by ‘ego’, and ‘Anandamaya’ is the segment nourished by ‘emotions’.
Triguna Theory
The concept of Guna dates back to the Atharva Veda, was discussed in the Bhagavad Gita, and later included in Sankhya Darsana.
The development of consciousness is apparently rooted in this concept of Triguna. These are known as sattva (stability), rajas (activation), and tamas (inertia).
Manas has been ascribed functions related to mental processes (manovritti and manopravritti), and these are considered to be manifestations of Triguna.
| Sattva | Rajas | Tamas |
|---|---|---|
|
|
|
The Sattvik Guna:
The Sattvik Guna is considered the “spiritual quality.” When sattva guna is dominant, a person has an inherent desire to be good and caring, along with a steady constancy of mind and senses.
When sattva is prevalent, the light of wisdom shines through the individual. A sattvic intellect clearly understands the difference between desirable and undesirable, as well as dutiful and undutiful actions.
When sattva is dominant, a person performs work as a duty, with calm understanding and freedom from doubts.
A person dominated by sattva shows respect for divine and spiritual values, including respect for gurus, nonviolence, meditation, kindness, silence, self-control, and purity of character.
One limitation of sattva guna is that it binds a person through attachment to happiness and knowledge, and it may also create the subtle problem of attachment to goodness itself.
The Rajasic Guna:
The Rajasic Guna is known as the “active quality.” It gives rise to passion and desire, leading to greed, constant activity, restlessness, and a strong urge to undertake actions.
A person dominated by rajas is full of attachment and has a strong longing for the fruits of action.
Due to the dominance of self-interest, the intellect may present a distorted understanding of right and wrong.
Renunciation and detachment are not encouraged in a rajasic-dominant person.
Enthusiasm, interest, and continuous activity are some of the key characteristics of this guna.
The Tamasic Guna:
The Tamasic Guna is known as the “material quality.” It arises from hopes and illusions and leads to ambiguity, idleness, fantasy, and inertia.
A person dominated by tamas often shows traits such as cautiousness, apprehension, and revengefulness, along with disillusionment and cynicism.
When tamas is dominant, a person experiences happiness that begins and ends in self-delusion and miscomprehension.
A positive aspect of tamas is the willingness to work hard, though it may not always be directed properly.
One of the limitations of tamasic qualities is strong attachment to possessions and self-centered tendencies.
Tridoshas
According to Ayurveda, the human body (physical entity) is composed of three fundamental categories called Doshas, Dhatus, and Malas. The Doshas are three in number, the Dhatus are seven, and the Malas are three.
The three Doshas (Tridoshas) are Vata, Pitta, and Kapha. Their psychological correlates that influence human functioning and behavior are the Trigunas—Sattva, Rajas, and Tamas.
Each matter has a characteristic Guna/Prakriti that gives it its unique quality. The Tridoshas are composed of all five Mahabhutas, though one is predominant while the others are present in lesser amounts. All five elements are essential for sustaining life.
Proper balance among the Tridoshas is essential for good health.
Vata Dosha is composed of Akasa (ether) and Vayu (air) Mahabhutas.
Pitta Dosha is composed of Tejas or Agni (fire) and Ap (water) Mahabhutas.
Kapha Dosha is composed of Ap (water) and Prithvi (earth) Mahabhutas.
Charaka and Sushruta recognized seven categories of people based on the dominance of Doshas in their body, along with the basic types of Prakriti (Vata, Pitta, Kapha, and their combinations).
Ayurveda also recognizes 16 types of personalities based on the classical Guna theory, described in Charaka and Sushruta Samhitas.
There are seven types of Sattva, six of Rajas, and three of Tamas, forming a total of 16 personality types.
The seven types of Sattva are: Brahma Sattva, Mahendra Sattva, Varuna Sattva, Kubera Sattva, Gandharva Sattva, Yama Sattva, and Rishi Sattva.
The six types of Rajas are: Asura Sattva, Rakshasa Sattva, Paisaca Sattva, Sarpa Sattva, Praita Sattva, and Sakuna Sattva.
The three types of Tamas are: Pasava Sattva, Matsya Sattva, and Vanaspatya Sattva.