By Harold G. Coward
ISBN-10: 0585491372
ISBN-13: 9780585491370
ISBN-10: 0791454991
ISBN-13: 9780791454992
Harold Coward explores how the mental elements of Yoga philosophy were very important to highbrow advancements either East and West. Foundational for Hindu, Jaina, and Buddhist idea and religious perform, Patañjali's Yoga Sutras, the classical assertion of jap Yoga, are specified of their emphasis at the nature and significance of mental tactics. Yoga's effect is explored within the paintings of either the seminal Indian philosopher Bhartrhari (c. six hundred C.E.) and between key figures in Western psychology: founders Freud and Jung, in addition to modern transpersonalists reminiscent of Washburn, Tart, and Ornstein.
Coward indicates how the yogic inspiration of mental methods makes Bhartrhari's philosophy of language and his theology of revelation attainable. He is going directly to discover how Western psychology has been prompted by means of incorporating or rejecting Patañjali's Yoga. the results of those tendencies in Western idea for mysticism and reminiscence are tested besides. This research ends up in a amazing perception, specifically, that there's a the most important distinction among japanese and Western proposal with reference to how restricted or perfectible human nature is—the West retaining that we as people are psychologically, philosophically, and spiritually restricted or fallacious in nature and hence no longer perfectible, whereas Patañjali's Yoga and jap concept often preserve the other. diverse Western responses to the jap place are famous, from entire rejection by means of Freud, Jung, and Hick, to various levels of attractiveness via transpersonal thinkers.
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Extra resources for Yoga and Psychology: Language, Memory, and Mysticism
Sample text
In this chapter an attempt is made at describing the Yoga psychology assumed by Bhartr. hari but often left unstated. Not only will this provide a more complete picture of Bhartr. 5 THE STRUCTURE OF CONSCIOUSNESS A S S´ A B D A B R A H M A N Va¯ kyapadi¯ ya I: 123 describes consciousness as an intertwined unity of cognition and word that constantly seeks to manifest itself in speech. A conception of consciousness that seems parallel to Bhartr. 6 Here the intertwining of word and meaning in consciousness is seen in its purest form.
The reason for this obscuring of the circle of speech was previously seen, in the speaking act, to be due both to the finite nature of the individuated manas and speech organ, necessitating the expression of the noumenal whole in phenomenal parts, and to the obscuring of the meaning by the beginningless avidya¯. The avidya¯, or ignorance, referred to is the taking of the uttered letters and words produced by the organ of speech, manas, pra¯n. a, et cetera, to be the ultimate word. a when spoken as a series of phonemes or sound vibrations is already considerably obscured and divided on its arrival at the hearer’s ear.
7 Let us briefly review the detailed description of this special consciousness of I¯s´vara undertaken in Yoga psychology through an analysis of one’s own experience of consciousness. In one’s ordinary experience of consciousness, three aspects or substantive qualities (gun. as) are found: sattva, which is brightness or intelligence; rajas, which is passion or energy; and tamas, which is dullness or inertia. Although each of these gun. as keeps its own separate identity, no individual gun. a ever exists independently.
Yoga and Psychology: Language, Memory, and Mysticism by Harold G. Coward
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