Vedantic Psychology
As summarized in Yoga and Psychotherapy, Vedantic psychology (developed as part of Jnana Yoga) divides the mind into four parts, three conscious and one unconscious:
- Manas, or lower mind, which like a screen
displaying the sensory impressions, and also memories. It is similar
to the use of cittatattva given
here. This mind also controls the motor organs. It is thus the mind
of the indryas. This mind may respond
to sensory inputs due to instinct or
habit. This is the realm of most desires and emotions, also
routine planning and memory, and the execution of actions (also cittatattva functions). As the manas
cannot decide, its main quality is to doubt.
- Ahankara, or the I feeling, roughly the Ego. This level of mind has the quality of subjectivity and provides identification with the actions performed by the manas. It is one of the attributes of ahamtattva. This ego is not seen to be as fixed as that of the west which fluctuates in time and is not fully integrated to the extent that the subconscious is forced to hold unwanted aspects of the self. The ahankara I-ness is broader in definition, but more limited in action than that of the western ego. In fact all entities have their own ahankara, even the rocks.
The sense of self or ego is intimately linked with the filters that limit the flow of sensory perceptions into awareness. The filters tend to limit inputs that are too divergent from the current world view, while the filtering of perceptions reinforces the current view.
This concept appears to contain the pure I of mahatattva as well as the active, ego-I of ahamtattva.
- Buddhi, or the Intellect, which discriminates, judges, and understands. It is the other main attribute of ahamtattva. This is the aspect of mind that decides what conscious actions should be taken. When it is in action it is possible to rise above the emotions and instincts that rule the Manas. The buddhi has a range of expression, developing through three basic stages (Aurobindo cited in Yoga and Psychotherapy):
- A simple judgement of pleasure and pain, based mainly on strong memories, emotions and instincts. There is not a strong element of reason.
- In the next stage reason develops, giving rise to a relatively consistent and stable model of reality, which allows for rational planning and organization. This also allows for the development of a sense of morality, though this is conditioned by external conditions. This seems closest to the western sense of ego. A sense of beauty and its lack develops as does the sense of purpose of life. This is the level of reasonably educated and cultured persons.
- The highest stage concerns the pursuit of pure truth. It is beyond emotionality, or petty egoism, cutting through illusion, and uncompromising in principle. This is verily the "sword of discrimination", which is welded fully by only a few. However the attempt is always worthwhile[Y&P]. This is more properly called Bodhi, being a property of mahatattva and the vijinanamaya kosa (see below).
In practice it is said that "pure buddhi" is uncovered, rather than developing, and the process is continual and the stages may well overlap. This evolution is due to the gradual taming of the instincts, desires and emotions, i.e. the vrttis. Its operation is enhanced by non-attatchment, cultivated by the practice of yama and niyama. This is also referred to as the development of will. Will is formed or destroyed by repetition, preference becomes desire, becomes habit, or addiction, for either good or ill. This is why Baba says rush to do a good thing, and procrastinate a bag thing. The trick is the definition of good and bad :-). It is the bodhi which can help to sever the attachments of the lower mind to the cruder aspects of life and turn the attention of the mind towards God.
The "pure budhhi" discussed here, is above the world of thought. It is in fact not buddhi, but bodhi, the intuition of mahattava, pure reason, or wisdom. It is the removal of the intellect so that the intuition may shine which is the "uncovering of the budhhi" discussed above. In western terms it is the transpersonal self. It is the access to this layer that results in so called psychic phenomena. However, in most cases, unless the lower minds are well absorbed into the causal mind there will be a general admixture of personal subconscious material. In yogic thought these powers are not of serious interest. In fact if they become a focus of attention they can be a hindrance to effective sadhana. [See also yogic powers]
The thoughts, or memories [ samskaras], arise from the bed of the citta, like bubbles rising to the surface of a lake. If they are observed with detachment then they burst and dissipate. However, if one identifies with them, owns them, or tries to repress them, then they are given energy and weight and sink again into the citta. It is the function of buddhi (discrimination) to decide which thoughts are to be keep and which let go, which will lead to God and which not. This function also applies to actions and situations in the physical world. The more this faculty is used the more refined and strengthened it becomes. It serves as a Maxwell demon, allowing crude thoughts to escape from the unconscious mind and only higher thoughts to enter or remain. The use of a mantra helps in this process of gradually clearing the mind and replacing the crude thoughts with a higher vibration which leads to the Supreme.
- Citta, is the unconscious mind, the memory and the source of the emotions. This is said to be the foundation of the mind, out of which rise the conscious parts of the mind, and from which all its imagery flows. Thus in the absence of sensory input the citta generates the fantasies or memories that occupy the screen of the manas. It is also said to respond to external sensory impressions with basic usages and instincts which generate the emotions. In this sense it is like the Freudian Id.
This is the other function of cittatattva, and would lie in the manomaya and atimanas kosas.
- Ahankara, or the I feeling, roughly the Ego. This level of mind has the quality of subjectivity and provides identification with the actions performed by the manas. It is one of the attributes of ahamtattva. This ego is not seen to be as fixed as that of the west which fluctuates in time and is not fully integrated to the extent that the subconscious is forced to hold unwanted aspects of the self. The ahankara I-ness is broader in definition, but more limited in action than that of the western ego. In fact all entities have their own ahankara, even the rocks.
These first three working in an integrated fashion make up the normal waking conscious mind of everyday life (kamamaya kosa). They do not have separate "personalities" as may the components of the standard western mind; the id, ego, and superego.
Finally there is, above all this, the Atman.
The Sutras of Patanjali (as summarized in Yoga and Psychotherapy)
approach psychology more from the point of view of practice than theory.
This is based on a slightly different conception of the vrttis as thought forms. They are classified
as being 1) accurate perception or cognition, 2) inaccurate perception,
3) fantasy or imagination, 4) memories, and 5) sleep. His yoga is aimed
at recognizing that we are separate from the vrttis, and from this
separate stance they may be controlled, the mind stilled and our true
consciousness perceived.
It is noted that Patanjali the conception of Citta is broader,
likely including the vedantic manas as well. In this case it probably
comes close the that of Sarkar.
This school of yoga psychology may not go into the detail about
the unconscious mind that western
psychologies do, but there is a great deal more said about how
to clear it out and keep it clear.
In yoga psychology it is the clinging to a limited, fixed,
ego, or model of self and reality, that
produces "mental illness", and naturally holds one back from the
goal of spiritual growth. This limited
sense of self (asmita) is one of the five kleshas
or causes of misery given by Patanjali: 1) avidya (ignorance),
2) asmita, 3) raga (attachment), 4)
dvesa (aversion), and 5) fear of death. These are said to be the
sources of all fear anxiety and depression, i.e. all suffering,
and they are the obstacles that must be overcome on the path towards the full Self.
It is said that each of the chakras
presents a polarity which is integrated in the process of sadhana. This results in a whole and balanced
person. These are: good and bad are integrated at the muladhara chakra to give a solidity to the
character, which raises it beyond the fear and aggression of a black
and white world; male and female are integrated at the svadhisthana chakra to bring both male
and female aspects of the self fully into consciousness; control and
submission are integrated at the manipura
chakra allowing the person to act forcefully and dynamically in
the world from a basis of cooperation, beyond authority and aggressive
or passive stances; the higher and lower aspects of the self are
integrated at the anahata chakra
leading to empathy, compassion, and selfless love; mother and child
are integrated at the vishudha chakra
allowing creativity to unfold, both externally and internally, the
later being the evolution of the soul towards God; right and left
(the ida and pingala) are integrated at the
ajina chakra, opening the third eye
and the susumna, giving access to the full
intuition and inner sight; self and Self are merged in the sahasrara chakra giving full cosmic
consciousness. [Y&P]
Raja Yoga Psychology
The Integration of the Chakras
