Psychology in the Indian Tradition | K. Ramakrishna Rao | SpringerIt seems that you're in Germany. We have a dedicated site for Germany. Authors: Rao , K. Ramakrishna, Paranjpe , Anand C. This authoritative volume, written by two well-known psychologist-philosophers, presents a model of the person and its implications for psychological theory and practice.
"Indian Psychology - a Spiritual Perspective" by Dr Alok Pandey
Unknown to most Western psychologists, ancient Indian scriptures contain very rich, empirically derived psychological theories that are, however, intertwined with religious and philosophical content. This article represents our attempt to extract the psychological theory of cognition and consciousness from a prominent ancient Indian thought system: Samkhya-Yoga. We derive rather broad hypotheses from this approach that may complement and extend Western mainstream theorizing.
Indian psychology refers to an emerging scholarly and scientific subfield of psychology. Psychologists working in this field are retrieving the psychological ideas embedded in indigenous Indian religious and spiritual traditions and philosophies, and expressing these ideas in psychological terms that permit further psychological research and application. The Indian Psychology Movement refers to psychologists encouraging or carrying out the recently expanded activity in this field. Although some research scholarship in this field occurred as early as the s, activity intensified after the Manifesto on Indian Psychology  was issued in by more than psychologists gathered in Pondicherry , India , led by K. Ramakrishna Rao , Girishwar Misra , and others.
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By Indian psychology we mean an approach to psychology that is based on ideas and practices that developed over thousands of years within the Indian sub-continent. In other words, we use the word 'Indian' to indicate and honour the origin of this approach to psychology—the origin of the underlying philosophy, the conceptual framework, the methods of enquiry, and the technology of consciousness that it uses to bring about psychological change and transformation. It may be useful to make explicit that we do not use the word 'Indian' to localize or limit the scope of this approach to psychology; we do not mean, for example, 'the psychology of the Indian people', or 'psychology as taught at Indian universities'. We hold that Indian psychology as a meta-theory and as an extensive body of related theories and practices has something essential and unique to contribute to the global civilization as a whole. It may also be useful to make explicit that this volume is not about the past, but about the present and the future. You will look in vain for chapters about the history of Indian philosophy or religion as they developed over the ages.