Proposed Symposium Toward an IP (Indigenous Psychology) informed AP (Asian Psychology) Chair: Louise Sundararajan, Ph.D., Ed.D. Summary Eastern psychologies have two sub‐groups, IP (Indigenous Psychology) and AP (Asian Psychology) (Sundararajan, in press). The relationship between IP and AP ranges from allergic reactions to benign neglect. This symposium explores the possibilities of dialogue and integration between these two tributaries of psychology in the Far East. An international panel will examine the contributions of IP to AP through the following topics: An exemplary IP‐‐the Pondicherry Manifesto (Suneet Varma); Essentials of Indian Psychology as embodied in the “living text” of the Gita (Sangeetha Menon); How IP can protect AP from the undesirable consequences of globalization (Waseem Alladin); How IP can help AP to resist the flawed research paradigm of cross cultural psychology that puts Asians on the back of the creativity bus (Louise Sundararajan); How IP helps AP to find its own face in psychological research (Kwartarini Wahyu Yuniarti). Presenters Contact information: Suneet Varma, Ph.D. Associate Professor Department of Psychology University of Delhi Delhi – 110092, India e‐mail: [email protected] Title: Indian Psychology: An emerging alternative Abstract: A group of 160 psychologists met at a conference in Pondicherry on October 1st, 2002 to introduce Indian Psychology (IP) as an academic subject of study in Indian universities and to bring about general awareness among psychology professionals in India as to why it is important that the psychology we do should use indigenous concepts and models. They issued the Pondicherry Manifesto (PM), which pleaded for judicious introduction of IP in Indian universities. Following the PM, there has been a significant spurt of activity resulting in serious research efforts and publications, as well as the inclusion of IP based courses in the teaching programs of several Indian universities. We mean by IP an approach to psychology that is based on ideas and practices that developed over millennia on the Indian sub‐continent. We use the word “Indian” to indicate and honor the origin of this approach to psychology: 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 IP 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. In a world faced with increasing unrest and conflict, IP maintains the only way out is by way of a change in consciousness ‐ from a narrow, fragmented and hostile self‐awareness to a wide, all‐ encompassing, benign and loving way of being. It is in this regard that formulations of the psyche emanating from Indian culture have a great deal to offer. Indian treatises on human existence and psychological functioning, while acknowledging the lower levels, focus much more on higher levels of consciousness and the means to raise consciousness from lower to higher levels. It is held, in the Indian view, that human functioning on the higher levels is more effective, reveals a more complete knowledge accompanied with greater feelings of oneness, harmony, joy and love, establishing in the process extraordinary levels of individual and collective harmony. Contact information: Sangeetha Menon, Ph.D Professor & Head, Consciousness Studies Programme National Institute of Advanced Studies, Indian Institute of Science Campus, Bangalore 560 012 (and, Honorary University Fellow, School of Humanities, University of Exeter, UK; Council Member, Indian Council of Philosophical Research) Tele: +91 (80) 2218 5090; Fax: +91 (80) 2218 5028; Mobile: 91‐9448472700 Website consciousnessshop.com Email <[email protected]>; <[email protected]> Resume consciousnessshop.com/resume_onepage_menon.pdf Title: Consciousness, Love and Well‐Being: Indian Psychology and the Bhagavad Gita Abstract The key characteristic of Indian psychology is that it presents theories and models for self‐ transformation and spiritual experiences in concurrence with a philosophical view. Such a common trend is evident whether we take the most ancient dualist philosophy of Samkhya, the Upanishadic theories, Patanjali’s tradition of Yoga, or the Bhakti movements. Indian psychology’s challenge and strength is that it effectively and integrally preserves the underlying metaphysics while envisioning human mind, life and its ironies. The guidelines employed by Indian psychology for the exploration of these central tenets of human life are (i) to identify the unitary in the discrete, (ii) to have a mental as well as spiritual meaning for an experience, its object and its experiencer, (iii) to address the ontological cause (not merely the cognitive or mental component) for therapy, and, (iv) to have values, compassion and discipline as essential starters for self‐exploration. I would consider the Bhagavad Gita as the classical example to demonstrate the above said insignia of Indian psychology. The representation of Arjuna carries a global flag of mental crisis that is pan‐cultural. Arjuna with his loud cries, shrouded fears and hypocritical desire for renunciation, presents a contemporary personality who is successful and efficient but with fragile and conflicting sense of identity and values. The indigenous psychology from India founded on the ‘living text’ of the Bhagavad Gita emphasizes that the well‐being of the person is not dependent on or influenced by extraneous interventions but is the inner core of the individual’s being. And therefore, healing is a process that is continuous and directed from the inner self. Contact information: Waseem Alladin, PsyD Founding Editor in Chief, Counselling Psychology Quarterly: An International Journal of Theory, Research and Practice Head of Psychology, Autism Care UK Clinical Director, Calmer Solutions for Living, UK Honorary Lecturer, Clinical Psychology Unit, University of Leicester, UK Tel/Fax +44 (01724) 761017 Mobile : +44 (0) 7770901668 Email: [email protected] ; [email protected] Website: www.calmersolutionsforliving.com Title: Saving Asian psychologies from the onslaught of globalization Abstract First, western psychology lost its philosophical roots & soul to become a science in aping the (old) physics. Then it lost its mind and heart with behaviourism. Currently, there is a retreat to ‘living in the head’ with widespread embracing of cognitive psychology which regards humans as sophisticated machines hence the seduction by computer analogies and neuroscience continues the technological love affair with brain scans and genes. Many people have stopped relating face to face, disproportionately hooked into social networks. Two in five cases of breast cancer could be prevented by adopting healthier lifestyles. Cancer is substantially a lifestyle disorder, exacerbated by environmental toxicity, and not simply a medical disease (Alladin, 2013). In spite of technological advances, there is no cure for cancer. It is a mistake to seek answers from technology when our ecology/modern lifestyles are nurturing the seeds of cancer. Thus, in a majority of cases, prevention is the cure which fits an Islamic model. Every culture has its own reliable scientific methods of study. Context determines the facts. A half full glass is also half empty simultaneously. It is not just or only 12 fluid ounces! But western thinking has problems with paradox. The imposition of psychometrics on daily life harms indigenous psychology. Cognitive therapy insists that the glass is half full (static optimism). If one were drinking bitter medicine seeing it as half empty (dynamic optimism) makes it easier to finish, hence the problem with “positive psychology” and the mindless application of mindfulness as stress management. Often westernized psychologists do cultural violence by extracting an indigenous practice as a technological solution to a systemic problem. Consider, stress management: A client hates his job but needs the money. He wants a quick fix. He could change his job but that would merely transplant his problem to a new location. The problem is his attitude to work, not stress. He should learn to like his job or find a vocation that he loves. In Indian culture, all work is a dharma to pour our heart into, honorable service to others, so job dissatisfaction cannot take root. The colonization/hegemony of westernised psychology is happening in a university or clinic near you. Embrace Indigenous Psychology today, tomorrow will be too late! Alladin, W.(2013) There is no magic bullet cure for cancer. Law Society Gazette, http://www.lawgazette.co.uk/print/69052 Contact information Louise Sundararajan, Ph.D., Ed.D. Forensic Unit, Rochester Psychiatric Center, New York, USA. [email protected] Home Address: 691 French Road, Rochester, NY, 14618, USA. Phone: 585‐461‐0995 Title: Revolutionary Creativity: Do Asians have it? Abstract Howard Gardner (1996) draws a distinction between revolutionary and evolutionary creativity—the former fosters radical, the latter incremental change. He writes: In considering creative work it is important to be sensitive to two contrasting trends: