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Line 1: − + + + − The concept of self has been studied from multiple perspectives in India. A review of the study of self in India reveals that indeed the core of Indian self is metaphysical, and it has been the focus of study by philosophers as well as psychologists. There is general agreement that the metaphysical self, Atman, is the real Self. This metaphysical self is embodied in a biological or physical self, and through the [[Varna Dharma (वर्णधर्मः)|varna system]] right at birth, the biological self acquires a social self. With changing times though there is little adherence to the ashrama system on a mass scale, the idea and social construct still persists. With advancing age it is still not unusual for people to start slowing down on their worldly commitments and pass on the baton to the next generation.<ref name=":0">Bhawuk, Dharm. P. S. (2011) ''Spirituality and Indian Psychology, Lessons from the Bhagavad-Gita.'' New York, Dordrecht Heidelberg, London: Springer. (Pages 65 - )</ref> − + + + + + + + + + + + + + + + + + + + + − Many scholars, in the recent decades have studied and presented the concept of Self based on Indian perspectives given in the Vedas, [[Varnashrama Dharma (वर्णाश्रमधर्मः)|varna and ashrama dharmas]], [[Samskaras (संस्काराः)|samskaras]], philosophical texts such as the [[Shad Darshanas (षड्दर्शनानि)|shad-darshanas]], the Brahmasutras, the Upanishads, the Itihasas, the Puranas and Tantras etc., all of which influence the Indian psychological make-up.<ref name=":0" /> When Atman attains unity with the Supreme Being, brahman, and this realization or anubhuti is the goal of the human being. In that paradigm, when one experiences the real self, one experiences boundlessness or infinite state of supreme being. In other words, much like the social self that has the potential to grow infinitely, the real self has the potential to be limitless. Thus, the Indian concept of self expands to be infinite socially and contracts socially for the true self to expand to be infinite metaphysically. This conceptualization of the self is critical to the understanding of psychological processes in the Indian cultural context.<ref name=":0" />+ − + − + Line 54:
Line 74: − === Sadhana and The Psychological Self ===+
Sadhana and Indian Psychology (साधनं मनोविज्ञानं च) (view source)
Revision as of 15:21, 29 November 2022
, 15:21, 29 November 2022adding content
Sadhana begins with the consciousness of the existence of some Supreme Power, an intimate connection or rather a conscious union with which is deemed absolutely essential to the realisation of the ''summum bonum'' of life.<ref name=":5">Brahma, Nalinīkānta. ''Philosophy of Hindu Sādhanā.'' United Kingdom: K. Paul, Trench, Trubner & Company, Limited, 1932. (Page 61-75)</ref>
[[Sadhana (साधनम्)|Sadhana]] begins with the consciousness of the existence of some Supreme Power, an intimate connection or rather a conscious union with which is deemed absolutely essential to the realisation of the ''summum bonum'' of life.<ref name=":5">Brahma, Nalinīkānta. ''Philosophy of Hindu Sādhanā.'' United Kingdom: K. Paul, Trench, Trubner & Company, Limited, 1932. (Page 61-75)</ref>
This Supreme Power has sometimes been regarded as the Higher Self of man himself and not any foreign power with whom only an external connection could possibly be established. Sadhana, thus means the conscious effort at unfolding the latent possibilities of the individual self and is hence limited to human beings alone. Only in man is the special equipment, viz. '''a conscious effort''' apparently separate from the activities of nature, comes into being.<ref name=":5" />
This Supreme Power has sometimes been regarded as the Higher Self of man himself and not any foreign power with whom only an external connection could possibly be established. Sadhana, thus means the conscious effort at unfolding the latent possibilities of the individual self and is hence limited to human beings alone. Only in man is the special equipment, viz. '''a conscious effort''' apparently separate from the activities of nature, comes into being.<ref name=":5" />
Indian psychology, is a system of psychology that is rooted in classical Indian thought and is implied in numerous techniques prevalent in the subcontinent for psycho-spiritual development such as the various forms of yoga.
== Concept of Self in Indian Psychology ==
== Concept of Self in Indian Psychology ==
Depending on which phase of life one is in, the self is viewed differently. Lifestyle completely changes from phase to phase of the [[Ashrama Dharma (आश्रमधर्मः)|ashrama system]]. For example, as a student one ate less (alpahari), as a grhastha there was no restriction on food, as a vanprastha he ate fruits and roots and as a sanyasi he begged for food and ate unconcernedly about taste. [[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varna and Ashrama dharmas]] clearly defined one's occupation and role in the society and therefore, the Indian concept of Self is socially constructed and varies with occupation and stage of an Indian.<ref name=":0" />
=== Indian "Person" - Composite of Sharira, Manas and Atman ===
Indian psychology involves the study of the person. The person is conceived as a composite of body ([[Sharira (शरीरम्)|Sharira]]), mind ([[Manas (मनः)|Manas]]), and consciousness ([[Atman (आत्मन्)|Atman]]). Ayurveda texts present a similar definition of a person. With regard to their role in psychological processes, the terms may refer to the following.<ref name=":1">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' New Delhi Heidelberg New York Dordrecht London: Kluwer Academic Publishers. (Pages 5 - )</ref>
* '''Body''' refers to the nervous system, the senses ([[Indriyas (इन्द्रियाणि)|Indriyas]]), and associated structures connected with the brain.
* '''Manas''' (loosely translated as mind) is the hypothetical cognitive instrument related to the body at one end and consciousness at the other.
* '''Consciousness''' is conceived to be irreducibly distinct from body and mind. It constitutes the nonphysical aspect of the person.
Body, mind, and consciousness are not only conceptually distinct, but are also mutually irreducible in the human context. Consciousness is qualitatively different from the body and the mind with which it may be associated. For this reason, though it is associated with a mind at a given time, it does not interact with it. The body and the mind, unlike consciousness, are physical; and they can interact with each other and are influenced by each other. However, it is important to note that a mind cannot be reduced into its physical constituents and a body cannot be transformed into a mind even though they influence each other within a person. They function differently. From this perspective, the body is conceived as gross matter that permits disintegration. However, mind being a subtle form of matter is not constrained by spatiotemporal variables in the same manner as the gross body does. The body disintegrates irretrievably at death. The mind, however, has the potential to survive bodily death (Rao 2014b).<ref name=":1" />
Many scholars, in the recent decades have studied and presented the concept of Self based on Indian perspectives given in the [[The Four Vedas (चतुर्वेदाः)|Vedas]], [[Varnashrama Dharma (वर्णाश्रमधर्मः)|varna and ashrama dharmas]], [[Samskaras (संस्काराः)|samskaras]], in the philosophical texts such as the [[Shad Darshanas (षड्दर्शनानि)|shad-darshanas]], the Brahmasutras, the [[Upanishads (उपनिषदः)|Upanishads]], the Itihasas, the Puranas and Tantras etc., all of which influence the Indian psychological make-up.<ref name=":0" />
=== Metaphysical Self ===
In Indian psychology the person, is a unique composite of consciousness, mind, and body. Consciousness is the source of subjectivity and the very base of one’s experience of being, knowing, and feeling. The term that signifies the person in Indian psychology is jīva. Jīva as a psychological concept is different from [[Purusha (पुरुषः)|purusha]], a metaphysical entity.
A review of the study of self in India reveals that indeed the core of Indian self is metaphysical, and it has been the focus of study by philosophers as well as psychologists. Thus we find a general agreement that the '''metaphysical Self, [[Atman (आत्मन्)|Atman]]''', is the real Self and it is embodied in a biological or physical body which constitutes '''the Jiva or the physical Self'''.
=== Varna and Ashrama System and Social Self ===
The metaphysical self, Atman is embodied in a biological or physical self, and through the [[Varna Dharma (वर्णधर्मः)|varna system]] right at birth, the biological self acquires a '''social Self'''. With changing times though there is little adherence to the ashrama system on a mass scale, the idea and social construct still persists. With advancing age it is still not unusual for people to start slowing down on their worldly commitments and pass on the baton to the next generation.<ref name=":0">Bhawuk, Dharm. P. S. (2011) ''Spirituality and Indian Psychology, Lessons from the Bhagavad-Gita.'' New York, Dordrecht Heidelberg, London: Springer. (Pages 65 - )</ref>
Depending on which phase of life one is in, the Self is viewed differently. Lifestyle completely changes from phase to phase of the [[Ashrama Dharma (आश्रमधर्मः)|ashrama system]]. For example, as a student one ate less (alpahari), as a [[Grhasthashrama (गृहस्थाश्रमः)|grhastha]] there was no restriction on food, as a vanprastha he ate fruits and roots and as a sanyasi he begged for food and ate unconcernedly about taste. [[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varna and Ashrama dharmas]] clearly defined one's occupation and role in the society and therefore, the Indian concept of Self is socially constructed and varies with occupation and stage of an Indian.<ref name=":0" />
[[File:Indian Concept of Self - Social and Spiritual Dimensions.png|right|frameless|Indian concept of self: The social and spiritual dimensions.]]
[[File:Indian Concept of Self - Social and Spiritual Dimensions.png|right|frameless|Indian concept of self: The social and spiritual dimensions.]]
When Atman attains unity with the Supreme Being, brahman, and this realization or anubhuti is the goal of the human being. In that paradigm, when one experiences the real self, one experiences boundlessness or infinite state of supreme being. In other words, much like the social self that has the potential to grow infinitely, the real self has the potential to be limitless. Thus, the Indian concept of self expands to be infinite socially and contracts socially for the true self to expand to be infinite metaphysically. This conceptualization of the self is critical to the understanding of psychological processes in the Indian cultural context.<ref name=":0" />
=== Classification of Self based on Panchakoshas ===
=== Physical, Psychological and Metaphysical Self based on Panchakoshas ===
The metaphysical self is most commonly visualized as [[Atman (आत्मन्)|Atman]], which is situated in a living being as a result of past [[Karma (कर्म)|karma]]. The physical self can further be classified as [[Sharira Traya (शरीरत्रयम्)|sharira-traya]] (the three bodies - sthula, sukshma and karana shariras) or [[Panchakosha (पञ्चकोषाः)|panchakoshas]] (constituting - annamaya, pranamaya, manomaya, vijnanamaya and anandamaya koshas). While social self is manifested by the various beings in different ways at different proportions, human beings are believed to be the only ones who can pursue [[Moksha (मोक्षः)|moksha]] (or liberation), enlightenment, jnAna (or knowledge), or self-realization. Based on the Panchakoshas presented in the Taittriya Upanishad the following classification gives rise to a model of Self having the following elements.<ref name=":0" />
The various concepts of Self, are well grounded in various Indian philosophical and vedantic texts. The metaphysical self is most commonly visualized as [[Atman (आत्मन्)|Atman]], which is situated in a living being as a result of past [[Karma (कर्म)|karma]]. The physical self can further be classified as [[Sharira Traya (शरीरत्रयम्)|sharira-traya]] (the three bodies - sthula, sukshma and karana shariras) or [[Panchakosha (पञ्चकोषाः)|panchakoshas]] (constituting - annamaya, pranamaya, manomaya, vijnanamaya and anandamaya koshas). While social self is manifested by the various beings in different ways at different proportions, human beings are believed to be the only ones who can pursue [[Moksha (मोक्षः)|moksha]] (or liberation), enlightenment, jnana (or knowledge), or self-realization. Based on the Panchakoshas presented in the Taittriya Upanishad the following classification gives rise to a model of Self having the following elements.<ref name=":0" />
{| class="wikitable"
{| class="wikitable"
|+Indian Concept of Self and Relation to Panchakoshas<ref name=":0" />
|+Indian Concept of Self and Relation to Panchakoshas<ref name=":0" />
|}
|}
== Sadhana and The Psychological Self ==
The inwardly directed individual Self perceives vaguely its latent infinitude and realises gradually that its limitation and bondage are not inherent in its nature but are rather imposed on it, and wants somehow to shake them off and thus realise its full autonomy. Liberation or vimukti is identical with freedom, and freedom is expansion. It is the gross outward matter and contact with matter that have made the Self appear limited. The deeper and deeper we dive into Self, the more of expansion, freedom and light do we feel and enjoy. The conscious urge of the finite to become more and more expanded till it realises its infinitude is what is really meant by mumukshutva (desire for liberation) which forms the unmistakable first step in the course of, Sadhana.<ref name=":5" />
The inwardly directed individual Self perceives vaguely its latent infinitude and realises gradually that its limitation and bondage are not inherent in its nature but are rather imposed on it, and wants somehow to shake them off and thus realise its full autonomy. Liberation or vimukti is identical with freedom, and freedom is expansion. It is the gross outward matter and contact with matter that have made the Self appear limited. The deeper and deeper we dive into Self, the more of expansion, freedom and light do we feel and enjoy. The conscious urge of the finite to become more and more expanded till it realises its infinitude is what is really meant by mumukshutva (desire for liberation) which forms the unmistakable first step in the course of, Sadhana.<ref name=":5" />