Culture shapes the expression and understanding of psychological disorders and plays a role in the emergence of culture-specific syndromes. In particular, certain cultures endorse beliefs in witchcraft, spells and spirits, which fall under the concept „folklore‟. Folklore beliefs like witchcraft and spirit possession and their assumed impact on the manifestation of psychological disturbances persist today. It thus becomes apparent that these cultural aspects will have an impact on how psychological disturbances are experienced and treated in different communities. Given this, the concept of psychological disturbance needs to be aligned with the culture of the afflicted individual if one is to holistically understand and treat him or her. In addition, considering that many cultures include a belief in the spiritual self, a need to understand its‟ alleged role in psychopathology exists (Ashy, 1999; Eldam, 2001; Smith, 2005). 6 Consequently, if one is to effectively understand diverse communities, an exploration of the impact that spiritual beliefs have on community members‟ perceptions of psychological disturbance is imperative. By focusing on the folklore beliefs of South African Muslim and Hindu community members, this study aims to promote a deeper understanding of the impact that these beliefs have on perceptions of psychological disturbances. Data was collected from four focus group discussions with two Muslim and two Hindu groups, comprising a total of 22 individuals. The interview schedule based on the salient themes from the literature guided the direction of the interview. This also allowed for clarification and exploration of new information. The data was analysed using thematic content analysis after the researcher had „cross-tabulated‟ participant responses. This enabled the researcher to sift through the data in a systematic manner, identifying themes that were indicative of the research questions. Responses to the questions fell into three broad categories: the participants‟ understanding of psychological disturbances, the participants‟ understanding of spiritual illnesses, and the impact of religious and/or cultural beliefs on the participants. Perceptions of psychological disturbances were found to reflect religious and cultural beliefs. A lay understanding of psychological disturbances was also reflected by the participants.

This research was stimulated by pastoral concerns pertaining to the South African Hindu Community. It was found that the community had a noticeable number of individuals stagnant or stranded at the level of gross spirituality. On the other hand it is known that the primary texts of Hinduism and its long mystical traditions, from the Vedic Period to the Neo-Vedanta Movement, had adequate motivational and goal-orientated material to address this challenge. This work surveys the Vedic and Upanishadic texts in order to show the literary, social and philosophical conditions under which they were produced. Hindu mysticism emerges from all these strands of development. Gross mysticism in the form of elaborate rituals occupies the attention of the early Vedic seers. This graduates into subtle subjective mysticism in the Upanishads. At each phase there is a paradigm shift which this study interprets in the light of Shankara (medieval period) and Ramakrishna, Vivekananda, Aurobindo and Radhakrishnan of the Neo-Vedanta Movement. In the early Vedic period the soul is a metaphysical entity. Upon death it is judged in accordance with its good or bad actions. Heavenly rewards or the punishment of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period. In the Upanishadic period heaven and hell are temporary eschatological goals. The ultimate Upanishadic goal is Liberation which implies the mystical cessation of empirical existence and the realization of Unitary Consciousness. The Taittiriya Upanishad defines the soul analytically as a formulation of five sheaths : body, vital energy, mind, intellect and bliss with an immortal consciousness as its divine focus. These sheaths are fundamental to Hindu sacred psychology. Functioning under the effects of ignorance each sheath binds the soul to mundane existence. However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. This research explores the limitations and opportunities of each sheath and indicates the path by which the soul's divine potential may be realized. In the light of the Neo-Vedantic outlook this process is considered with a life-affirming attitude which is of relevance to South African Hindus. / Religious Studies and Arabic / D.Lit et Phil. (Religious Studies)

This research was stimulated by pastoral concerns pertaining to the South African Hindu Community. It was found that the community had a noticeable number of individuals stagnant or stranded at the level of gross spirituality. On the other hand it is known that the primary texts of Hinduism and its long mystical traditions, from the Vedic Period to the Neo-Vedanta Movement, had adequate motivational and goal-orientated material to address this challenge. This work surveys the Vedic and Upanishadic texts in order to show the literary, social and philosophical conditions under which they were produced. Hindu mysticism emerges from all these strands of development. Gross mysticism in the form of elaborate rituals occupies the attention of the early Vedic seers. This graduates into subtle subjective mysticism in the Upanishads. At each phase there is a paradigm shift which this study interprets in the light of Shankara (medieval period) and Ramakrishna, Vivekananda, Aurobindo and Radhakrishnan of the Neo-Vedanta Movement. In the early Vedic period the soul is a metaphysical entity. Upon death it is judged in accordance with its good or bad actions. Heavenly rewards or the punishment of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period. In the Upanishadic period heaven and hell are temporary eschatological goals. The ultimate Upanishadic goal is Liberation which implies the mystical cessation of empirical existence and the realization of Unitary Consciousness. The Taittiriya Upanishad defines the soul analytically as a formulation of five sheaths : body, vital energy, mind, intellect and bliss with an immortal consciousness as its divine focus. These sheaths are fundamental to Hindu sacred psychology. Functioning under the effects of ignorance each sheath binds the soul to mundane existence. However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. This research explores the limitations and opportunities of each sheath and indicates the path by which the soul's divine potential may be realized. In the light of the Neo-Vedantic outlook this process is considered with a life-affirming attitude which is of relevance to South African Hindus. / Religious Studies and Arabic / D.Lit et Phil. (Religious Studies)