An Encounter between the Eastern-western depth Psychology : focused on Sāṁkhya-yoga, Vijñānamātravādin, and Jungian analytic psychology
1. A Comparative Study on Yogācāra’s Citta-vijñāna-vāda in a Viewpoint of Sāṁkhya-Yoga Psychology : focused on Unc ...
An Encounter between the Eastern-western depth Psychology : focused on Sāṁkhya-yoga, Vijñānamātravādin, and Jungian analytic psychology
1. A Comparative Study on Yogācāra’s Citta-vijñāna-vāda in a Viewpoint of Sāṁkhya-Yoga Psychology : focused on Unconsciousness
The discussed sphere of SāṁKhya-Yoga psychology is the ego consciousness(ahaṁkāra) and intellect(buddhi), the Yogācāra is the mono[-nāma-]vijñāna and ālayavijāna. And then we can see possibilities of the communication with each other between the two ideological explores. As a result, two thoughts is surprisingly able to find them.
Nonetheless, Both is not communication as well. Between two thoughts seem to be a bridge which can not cross. It is similar to their framework, the Sāṁkhya-yoga and Yogācāra thought have never been invade to a self-respective fundamental proposition. The former conceded the ultimate ego, the latter did not acknowledge such ego. Therefore Yogācāra declares that is no difference between the reflection and mind, but the Sāṁkhya-Yoga philosophy certainly assert which is not different between the mind(citta) and the Puruṣa(pure mind) is reflected the objective of intuitive knowledge(prajñā). In this respect, we able to see similar principles between the buddhi and ahaṇkāra of the Sāṁkhya-Yoga philosophy and the ālayavijñāna and manovijñāna of Yogācāra.
If we speak without prejudice the Sāṁkhya-Yoga philosophy and Yogācāra, ‘the ālayavijñāna is pseud-buddhi’ in the viewpoint of the Sāṁkhya-Yoga philosophy, ‘buddhi is pseud-ālayavijñāna’ in the viewpoint of Yogācāra, also the ahaṁkāra and mano[-nāma-]vijñāna is a sameness.
2. A Comparative Study on the concept of the Conscious and Unconscious between Sāṃkhya-Yoga philosophy and Jung Analytical Psychology
This article is a comparative study on the concept of the Sāṃkhya-Yoga philosophy and Jung analytical psychology. These good results are expected to be to some extent. Of course, because of each other in time and space, the different cultural tradition, it is not easy to talk to and easy to communicate. But conversation needs to the premise needs to be recognized what is the difference of the other party. Therefore, if you consider the fact that, the communications seems to be a plenty of space to expand the conversation. In particular, if we limit Jung’s the collective unconscious, it seems to be able to communicate the many parts of sāṃkhya-Yoga phiosophy.
However, in more detailed parts the conversation reveals the limits of communication. For it is a difference between the Sāṃkhya-Yoga’s philosophical thought and religious orientation and Jung’s psychological orientation of the scientific method. Sāṃkhya-Yoga philosophy would result earned through mysterious direct experience, on the other hand, Jung's psychology is the ordinary indirect experiences which it is earned through analyzing such as dreams, myths etc.
It is difficult to communicate fully a conversation between these two, but if we consider Yoga treatment program which is developed in modern western understood, the two can be seem dialogue in the slightly modification or the applied styles. In addition, when we look at proposition which the human mind heal, we can be understand which it is a high possibility.
3. A Comparative Study on the Yogācāra’s and Analytical Psychology’s Practice Theory in a Viewpoint of Practice Theory of Sāṁkhya-Yoga Psychology
The principle of practices are yama, ayama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, samādhi in the Yoga-Sāṁkhya Psychology. Patañjala or Vyāsa said to the nirbīja samādhi or dharmamegaha samādhi as the means of supreme goal.
Yogācāra Psychology established on the pañca avastha of sambhāra avastha(資糧位), prayoga avastha(加行位), prativedha avastha(通達位), bhāvanā avastha(修習位), aśaikṣa avastha(究竟位). It is the completion of āśraya-parāvṛtti(轉依) or vijñaptimātrata which had been removed the kleśāvaraṇa(煩惱障) and jñeyāvaraṇa(所知障) as the best means of nirvāṇa.
Jung’s Analytical Psychology said to an active imagination which is to consciously participate in the experience of the imagination. It is four step approach for active imagination. That is, they are the ‘invite to unconsciousness’, ‘dialogue and experience’, ‘plus the ethical values’, and ‘to embodied in physical rituals’.
These three psychologies are all set up a psychological theory to rectify a number of different way to achieve the purpose in accordance with their characteristics of each school. Yoga psychology is achievement of seedless(nirbīja) samādhi through the eight practices and remove of all saṃskāras and vāsanās. Yogācāra Psychology is achievement of the completion of āśraya parāvṛtti or vijñaptimātrata through practice of five stages. Jung’s Analytical Psychology is connected with the specific day-to-day life through four step approach for the active imagination.
Both Yoga Psychology and Yogācāra Psychology is able to communicate in pretty much all communicating with each other, but it is not. Yoga Psychology and Analytical Psychology is almost no part it seems to be due to different communication objectives with each other. Similarly, Analytical Psychology and Yogācāra Psychology is. Therefore in all these three psychological healing it is the proposition that the human mind is understood to be more likely to be the higher.