Changes

The great emphasis on dhyana, meditation, is to enable an individual to follow the path so that he can have his own experience and verify for himself. Experience and realization are the dominant features of all Indian systems of thought. The guru-shishya relationship is akin to the relationship between a psychoanalyst and his patient in some respects. This is why it can be looked upon as a form of the clinical method according to Prof. Kuppuswamy.<ref name=":1" />

The great emphasis on dhyana, meditation, is to enable an individual to follow the path so that he can have his own experience and verify for himself. Experience and realization are the dominant features of all Indian systems of thought. The guru-shishya relationship is akin to the relationship between a psychoanalyst and his patient in some respects. This is why it can be looked upon as a form of the clinical method according to Prof. Kuppuswamy.<ref name=":1" />

== Cause of Bodily Ailments ==

== Mind as a Cause of Bodily Ailments ==

The greater number of diseases are now believed to be functional and caused by maladjustment, conflict, frustration, or lack of mental balance with consequent disorder of the nervous system. How can the mind and nerves affect the body in such a way as to cause organic disease?

The greater number of diseases are now believed to be functional and caused by maladjustment, conflict, frustration, or lack of mental balance with consequent disorder of the nervous system. How can the mind and nerves affect the body in such a way as to cause organic disease?

Although western psychologists formed different schools of thought according to their various theories of the subjective and objective elements of consciousness and the relation of these elements to the physical body, they all studied the conscious elements only, ignoring the subconscious and superconscious states of mind. From their observations, many of them came to the conclusion that consciousness and soul had no existence separate from physical brain matter and that they were really only products of brain matter. Materialistic thinkers completely ignored the fact that there could be a separate existence of mind or consciousness.

Although western psychologists formed different schools of thought according to their various theories of the subjective and objective elements of consciousness and the relation of these elements to the physical body, they all studied the conscious elements only, ignoring the subconscious and superconscious states of mind. From their observations, many of them came to the conclusion that consciousness and soul had no existence separate from physical brain matter and that they were really only products of brain matter. Materialistic thinkers completely ignored the fact that there could be a separate existence of mind or consciousness.

Further the mind usually functions in ordinary persons through the nervous system and brain cells, just as electricity functions and is manifested through wires and electrical apparatus. Yet one cannot conclude that the electricity and the wires are identical. Similarly, the mind in its functionings, conscious or otherwise, cannot be identified with the instruments through which it works or has expression.

Further the mind usually functions in ordinary persons through the nervous system and brain cells, just as electricity functions and is manifested through wires and electrical apparatus. Yet one cannot conclude that the electricity and the wires are identical. Similarly, the mind in its functionings, conscious or otherwise, cannot be identified with the instruments, such as nerves and brain cells, through which it works or has expression.

The trend of modern science, unlike the older schools of thought are taking a liberal point of view 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" />

 

 

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 ==