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== Introduction ==

== Introduction ==

Ancient Indian thought is not only rich in describing the metaphysical but also in psychological aspects. While there was no special discipline to study Manovijnana, loosely corresponding to the modern subject of Psychology, we find numerous valuable insights about this topic in as early as the Vedas. Each school of philosophy, medicine, aesthetics etc., developed its own theory of mind. The mind of man was looked upon as having three aspects: the sub-conscious, the conscious and the super-conscious. The psychic experiences such as telepathy and clairvoyance were considered to be neither abnormal nor miraculous. They were considered to be the powers of the mind which could be developed with effort. They were classified as siddhis, which were attained with training the mind, nevertheless were to be refrained from use. Siddhis such as clairvoyance and telepathy were looked upon as obstacles in the development of one's personality. The 'abnormal' psychic phenomena like ecstasy, trance etc were considered as the working of the 'superconscious mind'. The Yoga system in particular and other systems of thought refer to these superconscious states of the mind and how they can be deliberately induced and the pitfalls to be avoided in the process.<ref name=":0" />

Ancient Indian thought is not only rich in describing the metaphysical but also in psychological aspects. While there was no special discipline to study Manovijnana, loosely corresponding to the modern subject of Psychology, we find numerous valuable insights about this topic in as early as the Vedic times. Each school of philosophy, medicine, aesthetics etc., developed its own theory of mind.  

A few outstanding examples of well known contributions of Indian seers in the field of psychology include the following.<ref name=":1">Prof. B. Kuppuswamy (1985) ''Elements of Ancient Indian Psychology.'' Delhi: Konark Publishers Pvt Ltd. </ref>

A few outstanding examples of well known contributions of Indian seers in the field of psychology include the following.<ref name=":1">Prof. B. Kuppuswamy (1985) ''Elements of Ancient Indian Psychology.'' Delhi: Konark Publishers Pvt Ltd. </ref>

# [[Panchakosha (पञ्चकोषाः)|Panchakoshas]] described in the Taittriya Upanishad

# [[Panchakosha (पञ्चकोषाः)|Panchakoshas]] described in the Taittriya Upanishad

The Vedic thinkers were chiefly preoccupied with the aspects of consciousness, its relation to the body, sense organs, and mind to the states of consciousness, viz., waking, dreaming, sleep and above all the turiya or the fourth state. With the rise of theories of materialism (Charvaka, Lokayuta), Buddhism and Jainism, the focus shifted to attention, perception, inference and illusion. Memory, imagination, feelings and emotions, thoughts and a way to express them, their relation to the development of language were paid considerable contemplation. Apart from these dynamics of the mind, thoughts and behaviour, there was a great deal of concern regarding meditation, aesthetics, carnal pleasures and religion, all of which played a significant role in psychological processes of a human being.

The Vedic thinkers were chiefly preoccupied with the aspects of consciousness, its relation to the body, sense organs, and mind to the states of consciousness, viz., waking, dreaming, sleep and above all the turiya or the fourth state. With the rise of theories of materialism (Charvaka, Lokayuta), Buddhism and Jainism, the focus shifted to attention, perception, inference and illusion. Memory, imagination, feelings and emotions, thoughts and a way to express them, their relation to the development of language were paid considerable contemplation. Apart from these dynamics of the mind, thoughts and behaviour, there was a great deal of concern regarding meditation, aesthetics, carnal pleasures and religion, all of which played a significant role in psychological processes of a human being.<ref name=":1" />

 

 

 

 

 

 

 

 

 

 

== The Mind and its Mysteries ==

== The Mind and its Mysteries ==

The trend of modern science, unlike the older schools of thought are taking a liberal point of view in recent years and are open to the conviction that the mind may continue to exist even after the dissolution of the body and brain.<ref name=":3" />

The trend of modern science, unlike the older schools of thought are taking a liberal point of view in recent years and are open to the conviction that the mind may continue to exist even after the dissolution of the body and brain.<ref name=":3" />

According to Freud, Jung, and other psychologists, the greater portion of the mind is actually submerged, unknown to every one of us. Indian psychology agrees with them in this respect. The submerged mind, the subconscious state, is a potent factor and powerful enough to determine even conscious tendencies. Often we do not realize what influences are hidden there. A man may not be aware of the forces that lie beneath the surface of his mind, nor can these forces be suspected by an untrained observer. Indian psychologists call these hidden mental forces as '''samskaras'''. These samskaras are different from the [[Samskaras (संस्काराः)|Samskaras]] or purificatory sacraments prescribed in the Grhyasutras to be undergone from birth to death.<ref name=":3" />

According to Freud, Jung, and other psychologists, the greater portion of the mind is actually submerged, unknown to every one of us. Indian psychology agrees with them in this respect. The submerged mind, the subconscious state, is a potent factor and powerful enough to determine even conscious tendencies. Often we do not realize what influences are hidden there. A man may not be aware of the forces that lie beneath the surface of his mind, nor can these forces be suspected by an untrained observer. Indian psychologists call these hidden mental forces as "'''samskaras'''". These samskaras are different from the [[Samskaras (संस्काराः)|Samskaras]] or purificatory sacraments prescribed in the Grhyasutras to be undergone from birth to death.<ref name=":3" /> The Samskaras are also referred to as "'''Vasanas'''". Vedanta philosophy conceptualizes Atman as the core of personality which is the prime control of the mind, body, and intellect, but Vasanas (or the inherent tendencies) determine the nature and activities originating from them.<ref name=":4" /> This difference between the mind and Atman has always confused the Western philosophers, till the researches of Freud, Jung, and Adler recognized the reality of unconscious. Cartesian dualism differentiating mind from matter is very recent to the Western thought while the Indian philosophy, particularly the Upanishads understood the mind “more from within than from without.”<ref>Mishra A, Mathai T, Ram D. ''History of psychiatry: An Indian perspective''. Ind Psychiatry J 2018;27:21-6</ref>

=== Aspirations of the Mind ===

=== Tendencies of the Mind ===

Ancient Indian seer-psychologists do not agree with the view that man has a basic destructive tendency. Suicide, war, and all other such destructive tendencies are not expressions of the normal mind. It seems that Freud and other psychoanalysts make unnecessary and uncalled-for generalizations from the study of pathological cases. It is also equally illogical and superficial to trace the death or destructive urge even in religious self-abnegation and sacrifice. An unbiased understanding of the true spirit of religious culture will convince us that Freudian conclusions of this sort are thoroughly unjustified. The view of the Indian psychologists is just the opposite. They come to the conclusion that there is an urge for eternal happiness and eternal existence in the human mind. The search after abiding happiness, bliss, is the real motive power behind man’s activities both conscious and unconscious. According to the Indian psychological schools, the greatest expression of mind lies in its total illumination, which is achieved by the subjective methods of concentration and meditation and consequent mental integration. The mind must be synthesized in order for a person to achieve real success. Greatness of mind can be judged not by its ability in action but rather by its integration and unification.<ref name=":3" />

Ancient Indian seer-psychologists do not agree with the view that man has a basic destructive tendency. Suicide, war, and all other such destructive tendencies are not expressions of the normal mind. It seems that Freud and other psychoanalysts make unnecessary and uncalled-for generalizations from the study of pathological cases. It is also equally illogical and superficial to trace the death or destructive urge even in religious self-abnegation and sacrifice. An unbiased understanding of the true spirit of religious culture will convince us that Freudian conclusions of this sort are thoroughly unjustified. The view of the Indian psychologists is just the opposite. They come to the conclusion that there is an urge for eternal happiness and eternal existence in the human mind. The search after abiding happiness, bliss, is the real motive power behind man’s activities both conscious and unconscious. According to the Indian psychological schools, the greatest expression of mind lies in its total illumination, which is achieved by the subjective methods of concentration and meditation and consequent mental integration. The mind must be synthesized in order for a person to achieve real success. Greatness of mind can be judged not by its ability in action but rather by its integration and unification.<ref name=":3" />

== References ==

== References ==