From the Archive of Gitananda Yoga Gesellschaft Deutschland
e. V.
08.05.2010
YOGA
AND PSYCHOLOGY
By Yogamaharishi Dr. Swami Gitananda
Giri Gurumaharaj
The great minds of the West have been drawn to
research in and mastery over the external universe. In our own age we have seen
the atom split and man in space, but science has failed to solve the problems
of mankind. Personal and universal destruction now lies in the hands of man and
his problems have multiplied into a nightmare of political, social, intra personal
and personal psychomental conditions. Psychiatry has been forced to admit its
failure to solve the problems of man. Why? You may ask. Simply because they have
devoted their time and talent to a non-existent thing... man does not have problems;
HE IS THE PROBLEM.
Generations ago, the great minds of India concentrated
their attention on the realm within the mind and spirit, and systematized their
discoveries under the name of the Yoga Philosophy. This system could have been
called SELF Psychology because it asks only one question which goes to the root
of the problem, "Koham", "Who am I?" Our great Rishis, saints and sages, have
intimated the answer to this question, but leave the actual experience of the
"I" up to the individual. The onus of personal responsibility for actions is placed
directly upon man. He must seek within and thereby cease to blame the outer world
for his problems.
Modern psychologists are becoming increasingly aware of
the tremendous value of Indian Yoga Psychology for Psychology it is, but there
is still resistance from some quarters toward things "oriental". It is spreading
however, under such semantic disguises as Psychological Integration (Yoga) and
SELF actualization (SELF realization). Western Psychology is still in its infancy
and is just awakening to the many thousands of years of practical, penetrating,
enlightening, SELF psychoanalysis and SELF psychotherapy of Hindu thought. I note
the increasing tendency among many prominent psychiatrists and psychologists not
only to recognize the value of Yoga psychological principles but to apply them
to present day therapy.
My own extensive contacts with patients and Yoga
students have only been valuable to myself and others because it is based on the
external Reality of inner and external harmony. I use nine points as a basis for
my life, and encourage others to do so philosophically and therapeutically. Each
of these points is based upon the ancient teachings of India, but put into modern
Western vernacular for a wider acceptance by those not yet enlightened enough
to appreciate the wisdom of the East.
PRACTICAL SUGGESTIONS FOR THE
CONTINUOUS RELEASE OF STRESS, STRAIT, AND TENSIONS (Applicable equally to the
individual, groups, or nations)
1. Be willing to face inconsistencies
in your thinking - To re-examine your beliefs or practices in the light of contradictions
which come to your attention, so as to readjust such beliefs or practices into
an integrated and consistent whole at some new level of adjustment, creating harmony.
2. Be willing to hear and examine the "other fellow's" viewpoint with
an open mind, in the interest of lessening tensions and promoting understanding.
3. Be willing to encourage freedom of expression from those around you
and particularly from members of the opposition.
4. Be willing to adjust
your own views so as to arrive at an understanding with others, by searching for
points of mutual interest and agreement and, when possible points of mutual inclusion
in activity programmes.
5. Be willing to take time for unhurried contact
with others, when such relationships are essential, since seldom can understanding
be cultivated in the rush of busy days.
6. Be willing and determined
to give credit and recognition to others, when it is due to them. To obtain recognition
for achievement well done satisfies a deep need in the nature of all and can lead
to greater accomplishment.
7. Be eager and determined to serve others
as the opportunity arises, without expectation of direct or indirect personal
gain. To perform such services for others, establishes strong bonds of understanding
and goodwill and helps to refute the reputation for selfishness, avarice, or greed
for power, so often deservedly attributed to individuals, groups, and nations.
8. Be willing to give freedom to those you love. When you love, be it
another person, your family, God, or Country, the strength of your emotions tends
to make you possessive of the object of your love. Yet, if you are possessive,
it tends to block positive response from others. Unless you conquer this tendency,
transforming possessiveness into unselfish service to the object of your love,
tensions will mount, both within yourself and in your relationship with others,
resulting in frustration, hate, and cruelty.
9. Have a purpose or a
goal for your life. Cultivate a personal philosophy or integrate yourself with
a religious ideal. Experience humility - achieve integrity. Practice patience
- achieve devotion. Realize beauty - reveal your inner life.
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