Theory of Psychology

Theory of Psychology - Behaviorism

I as Ravi Kiran Muddha would like to humbly contribute to the field of psychology and offer an extension to the equation of human behavior that was proposed by German Psychologist Kurt Lewin. Drawing inspiration from Kurt Lewin's foundational equation, B = f (P, E), which posits that an individual's behavior is influenced by the person and environment, I would like to introduce the consideration of human choice (C). In this refined equation, B = f (P, E, C), I would humbly recognize that our choices indeed hold a significant sway over our behavior and the path we follow. By acknowledging the pivotal role of human choice, this amendment modestly contributes to a more comprehensive understanding of the behavioral equation.

In any change management scenario, the way I perceive it is: why might individuals resist change even when a supportive environment is in place? The answer is quite straightforward—they may simply be reluctant to make the necessary choice. The individual may be unwilling to depart from the comfort zone of their previous life.

As a human being seeking to modify or change my behavior, it implies that I, as an individual (P), must undergo a transformation. This requires not only the presence of a conducive environment (E) but also the conscious act of selecting the appropriate option—making a choice (C)—that enables me to change my behavior.

Engaging in mindfulness practices can empower us to select the most suitable options, and these mindful choices have the potential to enrich our individuality and personal growth.

And further I would like to extend the equation as follows: B = f (P, E, C, M), where 'M' represents mindfulness or meditative practices. This adaptation acknowledges the significant role these practices play in shaping an individual's behavior and overall well-being.

The Avyakta

The Avyakta

Q) Can the Avyakta be expressed?

    Ans.) In reality, no. For one simple reason - any expression will limit and will be a part of manifested cosmos rather the Avyakta.

Q) What prevents one from entering Avyakta?

    Ans.) It is the identification with the Identity of an existential entity which is a part of the manifested cosmos that prevents one from entering into Avyakta?

Q) Is Avyakta a state and can it be entered?

    Ans.) Avyakta is not a state, it is beyond all states and all states can exist within it. It is the whole existence itself that is inexpressible, and the manifested cosmos what we see or perceive or not perceive is only an infinetismally small fraction of the Avyakta.

    Avaykta is not a state that can be entered. It is an inexpressible space of eternal Nothingness, where an experience may or may not exist without the existence of an experiencer. 

    Every experience that is experienced in the manifested cosmos is based upon an Identity and the identification with that Identity of an existential entity and all these get experienced where there is a presence of mind. In the Avyakta, as the mind does not exist because of the absence of identification with any Identity, the experiencer cannot exist.

    It is that "existential entity" which overcomes the Trigunas by losing its identification with its "Identity" which can become aware of its eternal existence within the Avyakta. It is not a knowing, it is becoming aware of the eternal existence of every Identity without the identification and the experiencer.

Q) And if a question arises - is there an experience?

    Ans.) There is no experience. It is an awareness that becomes aware of existential Eternal Awareness in the ever Existential Eternal Nothingness. It is like a mirror seeing itself. 

The purpose of a mirror is to reflect whatever is present in front of it. When a mirror sees itself, then what appears is infinite reflections. Infinite reflections happen when there is a form or a thought. When there is no form or a thought then the mirror is in itself. The mirror is only a reflection. So we all are only reflections of the whole. We don't really exist. It is the identification with the reflection which is making us to think that we exist. 

Q) Can a reflection think? 

The thought process of the reflection is actually that of the object in front of it. We are an infinetismally small fraction of a reflection of that Absolute which is undergoing myriad experiences. It is the identification with the thought or the wave or the reflection which is making us to undergo these myriad experiences. When the identification ceases, there is no thought, no wave or no reflection. Then everything is in itself. The Truth is that the thought, or the wave or the reflection - all these are happening within the Absolute itself. This is what is called as in the Upanishads:

ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate ।
pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥
oṃ śāntiḥ śāntiḥ śāntiḥ ॥

Let go the Meditator

 Let go the Meditator

One day, I sat to meditate,
Thoughts came, time elapsed,
Another day, I sat to meditate,
Thoughts came, days elapsed,
Another day, I sat to meditate,
Thoughts came, weeks elapsed,
Another day, I sat to meditate,
Thoughts came, months flew,
Another day, I sat to meditate,
Thoughts came, years vanished,
Another day, I sat to meditate,
Thoughts came, decades vanished,
Another day, I sat to meditate,
Thoughts came, centuries vanished,
Another day, I sat to meditate,
Thoughts came, many lives gone.

Another day, this body sat,
Thoughts came, suddenly realized,
I did not sit, the body sat,
Even though the thoughts came,
I am not the thoughts.
I am beyond body and thoughts,
I became an eternal witness,
To everything!
Witnessing every action,
phenomenon and noumenon,
Suddenly there was only Silence.
Witnessing itself through eternity.

Thoughts came,
Not to I,
The Witness, witnessed,
All thoughts through Eternal Silence!
And in that Eternal Silence,
Meditator left,
There was and is the presence of
Only Silence and Stillness!

Learning from Mistakes

Learning from Mistakes

We all can learn from our own mistakes or from other's mistakes also. Choice is ours. The first one is the hard way where we go through suffering. The second one is the wise one, where we do not allow the suffering to get created also. Think wisely before you act.

Psychology / Mind / Yoga

 Psychology / Mind / Yoga

• If psychology has to be defined in four words, then that would be "yad bhaavam, tad bhavati" - so you think, so you become.
• Human life is a manifestation of his/her own thoughts.
• Thoughts are mental modifications. That is why Maharshi Patanjali said "yogaschittavritti nirodhah." The state where mental modifications cease to exist is called as the state of Yoga.

Monkey Mind

Monkey Mind

मर्कटस्य सुरापानं ततो वृश्चिकदंशनम् । 

तन्मध्ये भूत संचारो यद्वा तद्वा भविष्यति॥

बंदर ने मद्यपान किया । उसे बिच्छु ने काटा । उपर से उस में भूत प्रविष्ट हुआ । फिर तो जो होना है, वह होगा ।  कोइ भविष्यवाणी नहीँ किया जा सकता ।

A monkey has drunk wine. Then a scorpion bit him. Then he was possessed by a ghost. No one can predict what will happen.

This shloka tells us the importance of controlling, directing and channelising our Mind.