"Psychoanalysis itself and the lines of thought to which it gives rise," said C. G. Jung, "are only a beginner’s attempt compared to what is an immemorial art in the East"—by which he was referring to the millennia-old study of the mind found in Yoga. That tradition was hardly known in the West when the discipline of psychology arose in the nineteenth century, but with the passing of time the common ground between Yoga and psychology has become ever more apparent. Georg Feuerstein here uses a modern psychological perspective to explore the ways Hindu, Buddhist, and Jaina yogas have traditionally regarded the mind and how it works—and shows how that understanding can enhance modern psychology in both theory and practice.

Harold Coward explores how the psychological aspects of Yoga philosophy have been important to intellectual developments both East and West. Foundational for Hindu, Jaina, and Buddhist thought and spiritual practice, Patañjali's Yoga Sutras, the classical statement of Eastern Yoga, are unique in their emphasis on the nature and importance of psychological processes. Yoga's influence is explored in the work of both the seminal Indian thinker Bhartrhari (c. 600 C.E.) and among key figures in Western psychology: founders Freud and Jung, as well as contemporary transpersonalists such as Washburn, Tart, and Ornstein.. Coward shows how the yogic notion of psychological processes makes Bhartrhari's philosophy of language and his theology of revelation possible. He goes on to explore how Western psychology has been influenced by incorporating or rejecting Patañjali's Yoga. The implications of these trends in Western thought for mysticism and memory are examined as well. This analysis results in a notable insight, namely, that there is a crucial difference between Eastern and Western thought with regard to how limited or perfectible human nature is—the West maintaining that we as humans are psychologically, philosophically, and spiritually limited or flawed in nature and thus not perfectible, while Patañjali's Yoga and Eastern thought generally maintain the opposite. Different Western responses to the Eastern position are noted, from complete rejection by Freud, Jung, and Hick, to varying degrees of acceptance by transpersonal thinkers.

Practical Yoga Psychology is a guide to applying the principles of yoga to understanding the human mind and character. The book relates the practice of yoga to the principles and practice of psychology. Psychology is a science that tries to understand how the human mind functions. It tries to explain individual human traits, the behaviour of a person, the way they relate to other people, their surroundings and the world in general. The character and behaviour of a person is studied not just for an abstract understanding but also to find ways in which each person can improve relationships, improve the way they interact with the world and thus enhance their life experience.The science of yoga studies the human soul. In the view of yoga, it is not the body and mind that experience life. It is the soul that undergoes all these experiences through the body. Yoga classifies the character of a person based on the three Gunas, Tamas, Rajas and Sattva.Tamas is inertia, Rajas is passion and action and Sattwa is purity and balance. Yoga also studies the influences of the various chakras on the body and mind of a person. The chakras are centers of concentrated energy. The book explains the core qualities inherent in each chakra.

Jung's illuminating lectures on the psychology of Eastern spirituality Between 1933 and 1941, C. G. Jung delivered a series of public lectures at the Swiss Federal Institute of Technology (ETH) in Zurich. Intended for a general audience, these lectures addressed a broad range of topics, from dream analysis to the psychology of alchemy. Here for the first time are Jung's illuminating lectures on the psychology of yoga and meditation, delivered between 1938 and 1940. In these lectures, Jung discusses the psychological technique of active imagination, seeking to find parallels with the meditative practices of different yogic and Buddhist traditions. He draws on three texts to introduce his audience to Eastern meditation: Patañjali's Yoga Sûtra, the Amitâyur-dhyâna-sûtra from Chinese Pure Land Buddhism, and the Shrî-chakra-sambhâra Tantra, a scripture related to tantric yoga. The lectures offer a unique opportunity to encounter Jung as he shares his ideas with the general public, providing a rare window on the application of his comparative method while also shedding light on his personal history and psychological development. Featuring an incisive introduction by Martin Liebscher as well as explanations of Jungian concepts and psychological terminology, Psychology of Yoga and Meditation provides invaluable insights into the evolution of Jung's thought and a vital key to understanding his later work.

A clear and easy to understand guide to the fundamentals of meditation.

This book discusses the profound philosophy and practical psychology behind yoga, beyond its popular body-culture aspect. It pays particular attention to the psychological principles involved and their implications for the consummate understanding of human nature. It explores the psychological aspects of yoga theory and practice and discusses the aphorisms in Patanjali’s treatise on Yoga with necessary commentary in current psychological terminology to make them intelligible to students of psychology and other interested readers. Importantly, the author draws out the implications of these aphorisms for future psychological study and research. The book discusses the author’s concept of yoga of nonviolence which brings in Gandhian ideas into the framework of yoga. The author’s own vast experience in creating interfaces of yoga research with practice also informs the discussions in this book. This authoritative and topical book by an eminent academic like Professor Ramakrishna Rao is of interest to scholars and students of diverse disciplines, including but not limited to psychology, philosophy and wellbeing research.

This book describes Buddhist-Yogic ideas in relation to those of contemporary Western psychology. The book begins with the Buddhist view of the human psyche and of the human condition. This leads to the question of what psychological changes need to be made to improve that condition. Similarities between Buddhism and Western Psychology include: Both are concerned with alleviating inner pain, turmoil, affliction and suffering. Both are humanistic and naturalistic in that they focus on the human condition and interpret it in natural terms. Both view the human being as caught in a causal framework, in a matrix of forces such as cravings or drives which are produced by both our biology and our beliefs. Both teach the appropriatenss of compassion, concern and unconditional positive regard towards others. Both share the ideal of maturing or growth. In the East and the West, this is interpreted as greater self possession, diminished cravings and agitations, less impulsivity and deeper observations which permit us to monitor and change our thoughts and emotional states. Buddhism, Yoga, and Western Psychology, especially the recent emphasis on positive psychology, are concerned with the attainment of deep and lasting happiness. The thesis of all three is that self-transformation is the surest path to this happiness.