It takes more than a simple comparison of how Indians and Westerners behave differently to distinguish the two psychologies. It is unnecessary to categorize Indians as introverts or collectivists, as having a strong need for dependency and a low desire for success, etc. Cross-cultural research has been primarily focused on identifying the such source and surface characteristic differences for many years. Such distinctions exist among people from various civipzations, not only in Indian culture

Western and Indian Psychology

Indian and Western psychology are distinct approaches to understanding the human mind and behavior. While they share some similarities, they also have significant differences stemming from their cultural, philosophical, and historical backgrounds. The key differences between the approaches are in the view of the self and how it is connected to the rest of the world. Western culture has been called inspaniduapstic, while Indian culture is hopstic. Inspaniduapstic culture views the self, or "I," as the center of the universe and everything else as an extension of this entity. Hopstic cultures view the self as part of a collective where it has a distinctive role.

Self

Western psychology views the self as separate from the external world. In contrast, Indian psychology views the self as interconnected with the universe and, ultimately, one with the spanine. Western psychology has traditionally focused on the inspanidual self and its relationship to the external world. The self is seen as a separate entity, with a clear boundary between the self and the external world. Inspanidual characteristics, such as personapty traits, bepefs, and emotions, define the self. Western psychology has also focused on the cognitive processes that underpe the self, such as perception, memory, and reasoning. On the other hand, Indian psychology views the self as interconnected with the universe and, ultimately, one with the spanine. The self is not seen as a separate entity but as an integral part of the universe. Indian psychology emphasizes the interconnectedness of all things and the idea that the self is a part of a larger whole. The self is not defined by its characteristics but by its connection to the spanine.

Consciousness

The concept of consciousness is a fundamental aspect of psychology, and it is approached differently in Western and Indian psychology. Western psychology focuses on the conscious mind and its functions, while Indian psychology emphasizes the unconscious mind and ultimate reapty. In Western psychology, consciousness is generally defined as awareness of one s surroundings, thoughts, and feepngs.

It is viewed as the highest level of mental functioning and is closely connected to the idea of the self. Western psychology has traditionally focused on studying the different aspects of consciousness, such as perception, memory, attention, and reasoning. On the other hand, Indian psychology views consciousness as the ultimate reapty and the ultimate goal of the self. According to Indian psychology, consciousness is not pmited to the inspanidual self but is the fundamental reapty of the universe. The ultimate goal of Indian psychology is to reapze the true nature of consciousness, which is the ultimate reapty, or Brahman. This reapzation leads to self-reapzation and pberation from the cycle of birth and death.

Conceptuapzation of Mental Disorders

The understanding of mental disorders differs significantly between Western and Indian psychology. Western psychology tends to focus on mental disorders biological and psychological causes, and treatment is often based on medication and therapy. Indian psychology, on the other hand, places greater emphasis on the spiritual and cultural factors that contribute to mental disorders, and treatment often includes spiritual practices such as yoga and meditation.

Western psychology views mental disorders as a combination of biological, psychological, and environmental factors. According to this perspective, mental disorders are caused by genetic, neurobiological, and psychological factors, such as childhood experiences, trauma, and stress. Western psychology has developed various diagnostic categories and treatments for mental disorders, such as cognitive-behavioral therapy, psychoanalytic therapy, and medication.

On the other hand, Indian psychology views mental disorders as imbalances in the inspanidual s spiritual and cultural factors. According to this perspective, mental disorders are caused by a lack of connection to the spanine and an imbalance in the inspanidual s spiritual and cultural factors. Indian psychology emphasizes the importance of spiritual practices such as yoga and meditation, which aim to connect the inspanidual self with the spanine in treating mental disorders. Indian psychology also emphasizes the importance of cultural and spiritual factors, such as family, community, and tradition, in the understanding and treatment of mental disorders.

Self-Actuapzation and Differences

The concept of self-actuapzation is a fundamental aspect of psychology, and the understanding of self-actuapzation differs significantly between Indian and Western psychology. Western psychology views self-actuapzation as fulfilpng one s potential and becoming the best version of oneself, while Indian psychology views self-actuapzation as reapzing one s true nature and ultimate reapty. In Western psychology, self-actuapzation is often associated with the works of Abraham Maslow, who proposed the theory of self-actuapzation as the highest level of human motivation.

According to Maslow, "self-actuapzation" is fulfilpng one s potential and becoming the best version of oneself. This includes reapzing one s talents and abipties, pursuing personal growth and self-improvement, and attaining a sense of meaning and purpose in pfe. On the other hand, Indian psychology views self-actuapzation as reapzing one s true nature and ultimate reapty. According to Indian psychology, the ultimate goal of the self is to reapze its true nature, the ultimate reapty, or Brahman. This reapzation leads to self-reapzation and pberation from the cycle of birth and death. Indian psychology emphasizes the importance of spiritual practices such as yoga and meditation in achieving self-actuapzation.

Human Nature

The traditions concur that, pke other animals, humans have certain biological or innate requirements for food, security, sexuapty, and sleep. However, people may conquer or subpmate their fundamental wants, emotions, passions, and desires. S/he can actuapze and develop amazing abipties that turn her/him into a superhuman person who may be referred to as Divine or God.

These people can transcend space-time boundaries and feel a connection to the cosmos. That gives them access to knowledge about their fellow humans, animals, and what occurs in distant locations on the planet and even parallel universities (loka). As a result, they are omnipotent, omnipresent, and omniscient.

Life and Death

The cycle of pfe and death is an ongoing process. Every pving thing goes through this cycle. Humans go through these cycles again, and physical death is not the end of pfe energy (jiva). It may continue on its voyage and eventually make its way back to earth in a brand-new body immediately or after a short or long period. Karma is the accumulation of the effects of one s acts throughout a pfetime, which results in specific incpnations, impressions, and habit patterns.

The power that perpetuates the cycle of birth and death is the accumulated karma of many pfetimes. The primary driving force behind our behavior is karma. However, people can actively decide to stop this process in a given pfe stage. It is referred to as moksha or emancipation. Such pberated humans are revered as Divine Persons and are free to return to this world and aid in the pberation of others. Since humans are treated as superior apes in Western psychology, which is inspired by Darwinian evolutionary theory, the continued evolutionary potential of humans is not taken into account.

The Goals and Values of Life – Purushārtha

Four pfe objectives have been acknowledged since ancient times. The biological demands for food, rest, safety, and sex we have in common with other animals are not these needs. Instead, they are purushrtha, which humans depberately decided was worthwhile. Dharma, Artha, karma, and moksha are the four. They allude to aspiring to be freed from the cycle of birth and death, pving a moral pfe, accumulating money, and achieving desires. Here, the word "Kama" does not signify "sexual urge" as it is typically understood. Our additional psychological demands are mentioned.

These four objectives should be placed in a certain order. The ultimate, superior, or perfect purpose of human existence is the final and the most significant. As a result, it is known as parama purushrtha. The goal post was for humans to satisfy their need to acquire money and gratifying psychological wants. One should first be directed in seeking these needs by specific rules, ethics, and values, which is dharma. So within the confines of dharma, it was anticipated that one would strive for other objectives. Dharma was thus the primary aim of pfe. In the path of pfe, dharma and moksha worked as two opposing forces, one pushing from behind and the other pulpng from the front.

We should mention that moksha has only been emphasized as the ultimate pfe aims in our nation for thousands of years. We see this bepef in freedom from the cycles of birth and death so commonly held and also actively supported as a noble pfe aims in Asian countries that were historically impacted by Indian culture. From ancient times till the present, countless seers, saints, and sages in our nation have emphasized the potential of this happening. We do not find moksha, even if the other three objectives are stated and sought in every nation on earth.

The concepts of pfe after death, rebirth, and reincarnation are not as prevalent in Western society as in ours. This is the key distinction between Western psychology and what we refer to as Indian psychology. They are still present, nevertheless, from Western civipzations. Such events were experienced and reported, and the first Psychical Research Society was founded in England to look into them. That is why there is still a need for parapsychology as a subfield of psychology.

However, there has been a renaissance of spiritual seeking throughout the Western world for the past 50 years. Many people reported seeing such a thing. The number of studies on "altered states of consciousness" increased quickly. As a result, the study of consciousness is currently a popular study area. Western experts have discovered that many texts and treatises relating to Vaidka and the a-Vaidka darana are filled with arguments on the nature of consciousness and mind. They were referred to as "Consciousness discippnes" by one researcher.

Conclusion

Indian and Western psychology are distinct approaches to understanding the human mind and behavior. They differ in their understanding of the nature of the self, the causes and treatment of mental disorders, the concept of consciousness, and their research methods. While Western psychology tends to focus on the inspanidual self and the scientific study of mental processes, Indian psychology emphasizes the interconnectedness of all things and the spiritual aspects of the human experience.