Lessons from a great yoga master and an eminent psychoanalyst that explore what psychotherapy and yoga philosophy have in common Yoga philosophy and Freud's revolutionary approach to psychology could not have been developed in more different times, places, or cultural conditions. And yet these two profound and dynamic systems of understanding human behavior, emotions, perception, and what's essential in our existence have an astonishing amount to share. What we learn by comparing their similarities as well as their differences can enhance how we comprehend our lives and our potential for change. In Freud and Yoga, the great yoga master T.K.V. Desikachar and the eminent psychoanalyst Hellfried Krusche examine forty classic sayings, or sutras, from the vantage point of their respective disciplines. Through clear, candid conversations that draw on long experience and are illustrated by case studies from the clinic and the shala, these two experts explain the concepts, terms, forces, and processes in their traditions. Therapists and patients, yoga adepts and professionals, and readers interested in psychology and spirituality will find this unique investigation fascinating, enriching, and useful. In a time when Western and Eastern modalities have ever more to offer each other, Freud and Yoga is a watershed work—one that draws us closer to understanding our own nature and the deep workings of the human psyche.

This book discusses the relevance of tracing back the course of individual development noted in psychoanalysis (regression) and in Patañjali’s Yoga (prati-prasava). Although Freud found the diagnostic benefits in tracing the history of the patients’ early childhood experiences, he also recognized the influences of the history of civilization and evolution. He also viewed the regression to earlier history in a negative light. Ernst Kris, on the other hand, saw some benefits of regression. The nature and extent of the influence of Jewish mysticism on Freud is highly controversial, and scholars have pointed out the possible influence of Kabalarian mysticism, which held that enlightenment follows from going all the way back to the origin of human beings at the beginning of the cosmos. This view has an interesting parallel in Patañjali’s Yoga. This volume highlights these significant parallels in the Indian and the Western systems of knowledge in the study of human psychology and explores the need for their mutual understanding. It also examines converging trends in modern psychology to recognize the need for transcendence of ego in individuals. This book will be of immense interest to students, teachers, researchers, and practitioners of psychology, psychoanalysis, and Yoga Psychology. It will be of great interest to psychologists, counsellors, mental health professionals, clinical psychologists, yoga enthusiasts, and those interested in transpersonal psychology.

From the perspective of yoga psychology the view from infinity even our basest instincts, our most mundane acts, and our greatest follies can be understood as the limited or distorted expressions of a purposeful, compassionate and infinite intelligence. Yoga Psychology is based on the writings of Sri Aurobindo, the revolutionary poet and philosopher who founded the independence movement in India later led by Mahatma Ghandi.

This book discusses the relevance of tracing back the course of individual development noted in psychoanalysis (regression) and in Patañjali's Yoga (prati-prasava). Although Freud found the diagnostic benefits in tracing the history of the patients' early childhood experiences, he also recognized the influences of the history of civilization and evolution. He also viewed the regression to earlier history in a negative light. Ernst Kris, on the other hand, saw some benefits of regression. The nature and extent of the influence of Jewish mysticism on Freud is highly controversial, and scholars have pointed out the possible influence of Kabalarian mysticism, which held that enlightenment follows from going all the way back to the origin of human beings at the beginning of the cosmos. This view has an interesting parallel in Patañjali's Yoga. This volume highlights these significant parallels in the Indian and the Western systems of knowledge in the study of human psychology and explores the need for their mutual understanding. It also examines converging trends in modern psychology to recognize the need for transcendence of ego in individuals. This book will be of immense interest to students, teachers, researchers, and practitioners of psychology, psychoanalysis, and Yoga Psychology. It will be of great interest to psychologists, counsellors, mental health professionals, clinical psychologists, yoga enthusiasts, and those interested in transpersonal psychology.

The present work is the product of author`s profound studies in India`s yogic system. The author has worked out this abstruse subject in a peculiarly comprehensible way. The comparison of the Eastern system of Yoga with the system of analytical psychology

"Kundalini yoga presented Jung with a model of something that was almost completely lacking in Western psychology--an account of the development phases of higher consciousness.... Jung's insistence on the psychogenic and symbolic significance of such states is even more timely now than then. As R. D. Laing stated... 'It was Jung who broke the ground here, but few followed him.'"--From the introduction by Sonu Shamdasani Jung's seminar on Kundalini yoga, presented to the Psychological Club in Zurich in 1932, has been widely regarded as a milestone in the psychological understanding of Eastern thought and of the symbolic transformations of inner experience. Kundalini yoga presented Jung with a model for the developmental phases of higher consciousness, and he interpreted its symbols in terms of the process of individuation. With sensitivity toward a new generation's interest in alternative religions and psychological exploration, Sonu Shamdasani has brought together the lectures and discussions from this seminar. In this volume, he re-creates for today's reader the fascination with which many intellectuals of prewar Europe regarded Eastern spirituality as they discovered more and more of its resources, from yoga to tantric texts. Reconstructing this seminar through new documentation, Shamdasani explains, in his introduction, why Jung thought that the comprehension of Eastern thought was essential if Western psychology was to develop. He goes on to orient today's audience toward an appreciation of some of the questions that stirred the minds of Jung and his seminar group: What is the relation between Eastern schools of liberation and Western psychotherapy? What connection is there between esoteric religious traditions and spontaneous individual experience? What light do the symbols of Kundalini yoga shed on conditions diagnosed as psychotic? Not only were these questions important to analysts in the 1930s but, as Shamdasani stresses, they continue to have psychological relevance for readers on the threshold of the twenty-first century. This volume also offers newly translated material from Jung's German language seminars, a seminar by the indologist Wilhelm Hauer presented in conjunction with that of Jung, illustrations of the cakras, and Sir John Woodroffe's classic translation of the tantric text, the Sat-cakra Nirupana. ?