FOREWARD:

PROF.DR.SIVA.NAMBI.MD.,DPM.

PAST NATIONAL PRESIDENT- INDIAN PSYCHIATRY SOCIETY         (2004-5)

CHENNAI

            Interpretation of religious texts is increasingly becoming trend in philosophy circles in India. The author tries to explain that hermeneutics as it is known has been already done in India on the older texts like the “SHIVA AGAMA “by the siddhantha scholars.

               Siddhantha itself means the deeper mind. They  have the psychoanalytic contents. Topographical, dynamic and structural model of mind are explored in the siddhantha texts.

                 Knowledge of psychology , theories of personality and their comparison into the siddhantha texts is an unenvieable task. Because it needs expertise in both schools. Dr.Gandhibabu has a long association with these scriptures. He has done research in these ancient Tamil texts and has brought the hidden themes out.

       If there is a space that connects both systems and that  so close then it is quiet surprising.  If this holds truth- a psychotherapy approach was present in these millennium old texts.  It  is very interesting to note Monasteries  have been helping the people with an ancient model of psychoanalysis and psychotherapy in the past.

There is an interpretation about the nayanmaar’s life also. Religious attachments and god is being studied on the basis of the object relationship theories, self psychology and attachment theories. This is also a new approach in tamil saiva tenets.

              As I read this short book, I feelcompelled to refer other books for help. The book  is very dense as a whole. Sometimes one needs an experts help from siddhantha schools. There is a need for more clarity in this book.

       

             Also one may need a prior knowledge of saivasiddhantham.  Referring for the meanings of many philosophical terminologies from the encyclopedias is advised. The phenomenology aspects need further explanation. 

                   However,this  book is first  of its kind in this philosophical system which is well enrooted  among Tamil speaking people.  Scholars in psychology and philosophy should involve in such endeavors taking this book as an inspiration.

         

             I hope tamil scholars and siddhanthists will encourage such efforts without getting annoyed at the philosophical deconstruction of the sacrosanct religious tenets. Such an effort will only enhance the understanding of our scientific past.  This in my opinion is a way of improving the knowledge of our cherished literary and cultural heritage.

DR.SIVA. NAMBI. MD