"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.

"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. ?

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.

In the first part of this book, we will look at the foundational concepts of several yoga philosophies, especially pertaining to the nature of the mind. We will begin with the philosophy of Samkhya which explains the creation of the universe, enfoldment of cosmic consciousness, development of the individual soul, and to the rise of the operative faculties of the mind in perception, feeling, ego, memory and intelligence. In the second part, we will look at the tradition of yoga and its techniques to develop the aspirant to rise above physical and mental agitation and restraint which holds one back from emerging into higher knowledge of the self. In the third, we will look at the basic principles of ayurveda including its perspectives to establish balance and harmony of body and mental states. Through the universal principles of ayurveda, knowledge of ones physical and mental constitution can lead to continuum of health and restoration of disease into a balance state of individuals. Its goal is to achieve equilibrium between body and mind by the use of a number of disciplines diet, medicinal herbs, and detoxification and rejuvenator programs, breathe exercises, asanas, meditation, and lifestyle changes to maintain ones body and mental type. Ayurveda and Yogic traditions offer a profound and intuitive insight into the nature of mind, root cause of mental disease, mental afflictions, deep seated impression and subtle desire (vasana) which lead to mental bondage, unconscious (instinctive, habitual behavior), blockage in adversities, and unawareness in the play of misery and pain. Together, they can expunge mental impurities, transpire negativity, develop conscious awareness, control of thought movement, and sharpen concentration and meditation to bring about transparency into ones true existence. Through the cultivation of yogic disciplines one can attain liberation or peace of mind through the actions of moral and righteous behavior (Yama and Niyama), selfless service (Karma yoga), devotional practices (Bhakti yoga), will and meditation disciplines (Raja Yoga) and intuitive knowledge (Jnana yoga). These are not interdependent of one another but collectively move one towards the goal of all yoga in the attainment of self realization.

For more than 30 years, Yoga Journal has been helping readers achieve the balance and well-being they seek in their everyday lives. With every issue,Yoga Journal strives to inform and empower readers to make lifestyle choices that are healthy for their bodies and minds. We are dedicated to providing in-depth, thoughtful editorial on topics such as yoga, food, nutrition, fitness, wellness, travel, and fashion and beauty.

"The Psychology of the Yogas explores the dissonance between the promises of the yogic quest and psychological states of crisis"--

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.