One can distinguish four major contributions which the Indian civilisation can make to science, and more particularly to psychology. Together they can help science to become worthy of the central role it plays in our newly evolving global civilization.
Its earliest formulations can be found in some of the oldest Indian texts like the Ṛg Veda, the early Upaniṣads and the Bhagavad Gītā. The "Vedic paradigm" given in these texts functions like a loving grandmother to the enormous variety of spiritual, philosophical, religious and cultural schools which India later brought forth. Outside India, it has been mainly these later traditions that have made an impact. One can think for example of the many different meditation techniques that have spread since millennia throughout Asia and in more recent times in Europe and the Americas. There is an extensive body of research about them, and there can be no reasonable doubt about their value for self-development and therapy. But the older, more integral tradition is interesting for a different reason. It is its ability to support and nurture in an impartial (and often surprisingly modern) manner, the entire range of human efforts at understanding and improving the world and ourselves, whether religious, cultural, spiritual, or scientific. As science and technology are removing the distances that used to keep people and cultures apart, it is hard to exaggerate how much humanity needs such an integral framework for understanding all aspects of reality, and all the different ways in which people deal with them.
In modern times, Sri Aurobindo is the main exponent of the integral Indian tradition. We will discuss Sri Aurobindo's take on the Vedic understanding of reality in the following chapters of the introduction.
It is these research methods that have produced the techniques of yoga and mindfulness of which decontextualised forms are are now used on such a large scale in counselling and therapy. If modern science would adopt the Indian understanding of the basic nature of reality and knowledge, as well as the Indian methods for the study of the subjective domain, these two things together could revolutionise psychology and its applications in education, self-development, counselling, therapy, management and so on.
We will look at the epistemology and methodology in Part One, "How do we know?".
One of the neat outcomes of the Indian approach is that it provides a logically coherent map of human nature in all its complexity, including things that are entirely beyond the grasp of mainstream psychology at present.
Psychological theories and models will be taken up in Part Two, "Who am I?", and in Part Three, "Meeting others and the world".
As mentioned earlier, decontextualised versions of two of these, hathayoga exercises and mindfulness, are already adopted by mainstream psychology, and more comprehensive implementations are part of a variety of subcultures, but while all this is great for those who use them, it is not enough to take psychology further as a science. For that we need also to understand the ontology and epistemology that gave rise to them.
We'll explore a variety of such techniques for inner change and development together with the underlying theory in Part Four, "Working on oneself", and in Part Five, "Working with others".
But before we go any further, we'll have a look at the Indian concept of Integrality, for that is the basis of everything.