All World
Gayatri Pariwar

Among all branches of Science — spanning natural, mathematical, medical, and social sciences, spirituality is most closely and naturally associated with Psychology. The word “Psychology” originates from Greek Philosophy and literally means “Study or research of the Psyche”. As the meaning of ‘psyche’ was interpreted differently by the Greek philosophers as breath, spirit and soul, with complex philosophical and incomplete explanations of the term “soul”, the study of ‘Psychology’ too was largely confined to abstract topics until late nineteenth century. Around 1890, William James defined psychology as “the science of mental life, both of its phenomena and their conditions”. Elaborating on this definition some scholars described psychology as the study of behavior and mind — encompassing all aspects of conscious and unconscious experiences as well as thoughts. However, due to different and largely superficial levels and approaches to understanding the mind (more so the unconscious mind), studies in Psychology mostly address the expressed experiences of the conscious and the subconscious mind.

In 1913 John Watson’s manifesto defined the discipline of psychology as the acquisition of information useful to the control of behavior. By and large this is what seems as the predominant focus and development of the discipline of psychology till date. Applied research, empirical studies, and practices of psychology generally mark it as a behavioral science. It deals with scientific study of the human mind and its functions, especially those affecting behavior in a given context. Applications of this behavioral science broadly encompass — (i) study of personality, (ii) analysis of mental process with respect to behavioral symptoms, (iii) study of expressed mental and intellectual potentials, such as memory, grasping, learning, motivation, firmness, determination, perseverance, patience, ability to adjust in new environment, emotional maturity etc, and (iv) diagnosis and treatment of mental or intellectual complexities, deficiencies and abnormalities, psychosomatic disorders (including stress, depression, anxiety, aggression, hallucination, etc), and psychiatric ailments. In spite of great contribution of psychological research and its applications in behavioral studies, cognitive analysis, neurosciences, and psychiatry, there are some limitations. The theories and methods of this mental science are still far from grasping the depth and enormous expansion of human mind and the inner self. In fact, as pointed out by Lawrence Hyde in “Isis and Osiris” [1] , it can’t even tackle the problem of split personality and many such complications, complexities and disorders of the mind even at the behavioral level. According to him understanding and control of mind and multiple dimensions of life is not possible without considering the depths of the inner self (soul). Indeed it is the science of spirituality that can help accomplish comprehensive decipheration and holistic development of mind and personality.

Occult abstraction of spirituality on the one hand and linking it with dogmatic practices and ritualistic customs of ‘religion’, or with spiritualism, ghosts, black magic, etc on the other, has been a major cause of scornful neglect of this great science [2] by the modern scientists. Emotional exploitation and fanaticism in the name of religion have further maligned the image of spirituality as the foundation of religion, and dissuaded the rational minds from researching and disseminating it. In this scenario, mention of “spirituality as a science” itself sounds preposterous, delusive, and laughable. Nevertheless, as pointed out in earlier article(s) on multiple facets of Scientific Spirituality, a major shift of paradigms in the approach of modern science is going to take place in the coming decades.

With advancement of research in natural sciences and in neurosciences in particular, the ‘existence’ of subtler facets of life would become clearer. Once it is clear, it would not be difficult to recognize and acknowledge the sublime realms of nature, and limitless potentials of human consciousness-force that are beyond the grasp of the modern material approach of science. Consequently, spirituality would be rediscovered with open mind as a deeper science of evolution of consciousness. For this, the schools of spiritual philosophy will also have to rise above all the prejudices and obscurity and cooperate with the scientific approach towards study of spirituality as an evolved science of the intrinsic nature and the inner self and practice of this science for illumination of mind and virtuous development of life.

Such an advanced, integrative science of Spiritual Psychology was developed by the rishis —Indian sages, spiritual scientists of yore. The rishis were the scientists of deeper depths of human mind and its conscious, subconscious, unconscious and super-conscious dimensions. The spiritually awakened acumen of the rishis had a reach in the intrinsic core of human thoughts and emotions. Having thoroughly analyzed the nature of human mind, they had devised a science of holistic development of personality and evolution of the inner-self. In a nutshell this science could be termed as “Spiritual Psychology”. Maharshi Patanjali (the founder of holistic science of Yoga) had pioneered practical methods of experiments of Spiritual Psychology for holistic wellbeing and personality development through yog-s3dhan3s. Noted thinker and scholar Swami Prabhavanand has elucidated the psychological aspects of the Indian spiritual science in his highly acclaimed book “How to know God: Yoga Aphorism of Patanjali” [3] . In his views, modern psychotherapeutic methods may at best accomplish psychosomatic balance, but can’t achieve anything beyond this (For example, these methods cannot help generate positive orientation of thoughts and cultivation of lasting happiness in the patient.)

George S. Brett’s 3 volumes on the history of psychology presented detailed review of the subject covering ancient, medieval and early modern theories [4] . In the 18th chapter of the first volume (of the 1 st edition), he outlined the Indian theories of psychology highlighting the treatment of human psychological aspects, as discussed in the Vedanta, Sankhya, Vaishashika and the Buddhist philosophies. His attempt was a good initiation to introduce the modern researchers to the ancient Indian schools of thoughts in the science of mind. The first Chapter of first edition the book “Comprehensive Text Book of Psychiatry” [5] discusses the foundation of psychiatric healing, referring to the Vedas, Upanishads, Bhagvad Gita and the six Darshanas. A brief but intense analysis of the elements of human psychology is presented (by George Mora) in Vol. I of this book elaborating the holistic approach of ancient Indian sages (rishis).

However, influence of the British colonial dominance and the clout of Sigmund Freud’s approach to psychology had gripped the research studies and practices of the subject in the 19 th and early 20 th century, the Indian philosophy and science of spirituality and spiritual psychology was ignored in the west so much that even its citation was removed from the latter editions of the above books. Nevertheless, some Psychological researchers, like Carl Gustav Jung did break the path at a later stage, and advocated the need for deeper analysis of mind with spiritual considerations.

Around the mid-20 th century, Carl Rogers proposed the trend-setting “Nondirective Therapy” for psychological disorders / deficiencies. Unlike the psychological and psychiatry treatment methods established in the west till then, his approach followed the ancient Indian approach that gives importance to the intrinsic nature which is specific to an individual, and regards self-analysis and auto-suggestion more effective than ‘generalist’ treatment approach. Under nondirective therapy, the patients need to rely less on the judgments of others (therapist) and instead turn inwards to themselves as the best experts on what to do. Similar effect is seen in the process of meditative methods devised by American psychotherapist Ira Progoff who has worked mainly on Depth Psychology and humanistic adaptation of Jung’s ideas to the lives of ordinary people [6-7] . In particular, Progoff’s approach acknowledges Swami Prabhavananda’s views that psychological methods can be truly effective in making one mentally healthy only if these also inspire a kind of personal philosophy to refine and improve the subject’s thought process.

As pointed out by Swami Prabhavanand [3]

, integrated development of personality and evolution of mind should be the goal of psychological methods beyond providing mental and emotional balance. This can be achieved only by Spiritual Psychology. Indeed the Indian philosophy and science of yoga and spirituality provide effective guidance and practical methods to achieve this goal. The principles and methods of Ashtang Yoga propounded by Maharshi Patanjali can be followed by everyone. It encompasses all elements of what could constitute one’s personal philosophy towards illumined and progressive life.

Spiritual Psychology along with the principles and methods of spirituality and yoga-s3dhan3s would provide new directions and deeper insights into higher level research in psychology and neurosciences and help develop newer and effective therapies. Most importantly, everybody can practice it to get rid of his/her mental (including emotional) pressures, worries, and deficiencies and enjoy mental peace, strength and enthusiasm. Not only for mental health and happiness, it is also the key to perfect the art of living a fulfilling life; it holds the key to evolution of an ordinary mortal being into a great personality, a superhuman. In successive articles we shall discuss these aspects along with other components of wellbeing and holistic development.

References: [1] Lawrence Hyde (2013): Isis and Osiris. (3rd ed.) Literary Licensing Co. (ISBN: 978125887944)

[2] What is Spirituality? (English Translation of Hindi book “Adhy3tma Ky3 Th3, Ky3 Ho Gay3, Ky3 Hon3 Ch3hiye by Pt. Shriram Sharma Acharya). Publ. Vedmata Gayatri Trust Shantikunj, Hardwar, 2007. ISBN: 81-8255-025-4

[3] Isherwood C. (1996): How to Know God — The Yoga Aphorisms of Patanjali. (Translation of the original book by Swami Prabhavanand) Vedant Press, U.S. (ISBN: 9780874810417)

[4] Brett George S. (1912): A History of Psychology. Vol. I-III. (1st ed.) George Allen & Unwin Ltd., London.

[5] Kaplan H.I., Freedman A. M., Sadock B. J. (eds) (1967): Vol. I-II. Comprehensive Text Book of Psychiatry, 1st ed. Baltimore

[6] Progoff I. (1963): The Symbolic & The Real— A New Psychological Approach to the Fuller Experience of Personal Existence. McGraw-Hill, New York. (OCLC: 1039530)

[7] Progoff I. (1980): The Practice of Process Meditation: The Intensive Journal Way to Spiritual Experience. Dialogue House Library, New York. (ISBN: 0879410086)