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SWAMI VIVEKANANDA AND SIGMUND FREUD ON THE UNCONSCIOUS MIND – II

PSYCHOLOGY

Swami Vivekananda and Sigmund Freud


on the Unconscious Mind – II
GOPAL STAVIG

F
reud believed that psychological In 1923, Freud then further divided the
events take place below the surface in personality into a structural model of three
the unconscious mind, exerting a functions of the mind, the id, ego, and
powerful influence on our thinking, feeling, superego. Here the totally unconscious id is
and behaviour. Our feelings, motives, and the repository of the primitive biological
decisions are actually significantly instincts of bodily needs such as hunger, and
influenced by our past experiences, stored in the sexual and aggressive drives. The
the unconscious. While we are aware of instinctual demands of the id operate
what is going on in the conscious mind, we according to the Pleasure Principle,
have little idea of the content of the following the Primary Process of seeking
unconscious. Hence, the unconscious immediate gratification of desires. The id
includes what is actively hidden from and its egocentric impulses are prominent in
conscious thought or what a person is the early life of the child. Next to develop
reluctant to know consciously. It is a during childhood is the ego. Primarily
repository for socially unacceptable ideas, conscious, it enables the person to deal
wishes or desires, painful emotions, and rationally and effectively with reality. It is
traumatic memories that exist outside of our ‘that part of the id which has been modified
conscious awareness. Through the by the direct influence of the external
mechanism of psychological repression, they world.’ Mature adults follow the acquired
were driven out of the conscious mind. It is and learned Reality Principle of Secondary
precisely because they are so powerful and Process, characteristic of the conscious ego,
threatening that they are kept out of postponing gratification due to the demands
awareness. From the psychoanalytic of society. The superego, which develops
standpoint, the unconscious is a force that out of the ego, is similar to the conscience or
can only be recognized by its effects, ethical-moral component of the personality.
expressing itself in the symptom. In a sense, Its ideals, values, and norms are learned first
the conscious self is an adversary of the from the parents and it is responsible for the
unconscious, striving to keep the repression of unacceptable impulses.
unconscious hidden. Though unconscious The life instinct (eros) is the biological
thoughts are not directly accessible to urge, largely sexual in nature, that serves the
ordinary introspection, they are capable of purpose of individual survival and
being tapped and interpreted by special propagation of the species. Its function is to
methods and techniques such as bind things together, to form greater unities.
psychoanalysis, free association, dream Conversely, the death instinct (thanatos,
analysis, and verbal (Freudian) slips.8 1920) is the tendency that seeks to return to

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the inanimate state. It is the source of human that the ego is associated with the conscious
aggression and destructiveness.9 and (2) instincts with the unconscious mind.
Freud no doubt discovered a goldmine Freud thought the ego also possessed some
of potential knowledge most of which was unconscious aspects. Vivekananda’s
developed by later thinkers. A synthesis of statement on the subject is, ‘We have, then,
yogic and Western thought is bringing about two planes in which the human mind works.
a new universal psychology that surpasses First is the conscious plane, in which all
that of the past. He is to be credited for work is always accompanied with the feeling
getting Jung, Adler, Anna Freud, and others of egoism. Next comes the unconscious
interested in the subject of psychology so plane, where all work is unaccompanied by
they could make their special contributions. the feeling of egoism. That part of mind-
Psychoanalytic psychology has been going work which is unaccompanied with the
strong for over a century with new findings feeling of egoism is unconscious work, and
from a large number of researchers coming that part which is accompanied with the
in on a continual basis. Freud’s discoveries feeling of egoism is conscious work. In the
include: the defense mechanisms, lower animals this unconscious work is
particularly repression (also denial, called instinct. In higher animals, and in the
displacement, compensation, projection, highest of all animals, man, what is called
rationalization, reaction formation, conscious work prevails’. Thus, these three
regression, and sublimation), dream analysis, states—instinct, reason, and
the influence of the unconscious mind on a superconsciousness, or the unconscious,
person’s behaviour, the technique of conscious, and superconscious states—
psychoanalysis and the importance of belong to one and the same mind.10
childhood events in forming the personality. (3) They both agree that ideas in the
Freud concluded, ‘I have a high opinion of unconscious originated in the conscious
what I have discovered, but not of myself. mind. Vivekananda noted, ‘Our
Great discoverers are not necessarily great consciousness may well be likened to this
men.’ luminous point. Its past experiences have
been replaced by the present, or have
Points of agreement between become subconscious. We are not aware of
Vivekananda and Freud’s ideas their presence in us; but there they are,
On these fourteen points of agreement, unconsciously influencing our body and
Swami Vivekananda introduced most of mind. Every movement that is now being
these ideas into modern psychology before made without the help of consciousness was
Sigmund Freud, and this should be previously conscious.’11
acknowledged worldwide in contemporary (4) Both believed that negative
psychology books. As shown in the repressed emotions, feeling, and desires in
endnotes, over 80% of Vivekananda’s the unconscious mind continue to influence
quotes were published in an English our conscious behaviour and the way we
language book between 1896 and 1910, think, though we may not be aware of these
while most of Freud’s ideas on this subject underlying influences. Concerning
came out during the 1913-39 period. repression, Vivekananda realized,
Vivekananda also adds many new insights ‘. . . sometimes one set of impressions is
on these subjects not found in the writings of held down for a while by those that are
Freud or his contemporaries. stronger, but they come out when that
(1) Both Vivekananda and Freud agree repressing cause is removed’. ‘It is because

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SWAMI VIVEKANANDA AND SIGMUND FREUD ON THE UNCONSCIOUS MIND – II

you are repressing them, and they react with capacity to perceive. These events take place
all their force. At other times they do not in the molecular, atomic, and/or subatomic
react. How countless these old past (quantum) realm. Because these mental
impressions must be, all lodged somewhere impressions in the unconscious mind have a
in the Chitta [Mind-stuff], ready, waiting substantial existence in the subtle world,
like tigers, to jump up!’ ‘What came out? It they often cannot be destroyed through the
was my own bad impression which had to be intellectual process alone. For example, an
worked out. . . . You may repress [them], but overweight person may want to permanently
the moment the spring rebounds, the whole lose weight, but the substantial desire
thing is there again.’12 He adds, ‘To control (composed of subtle matter and energy) to
the mind you must go deep down into the overeat remains. Yoga psychology has the
subconscious [Freud’s unconscious] mind, advantage that it can work with these subtle
classify and arrange in order all the different forces and transform them. The unconscious
impressions, thoughts, etc. stored up there, is part of the fine (subtle) body which
and control them. This is the first step. By Vivekananda discusses. He says,
the control of the subconscious mind you get
control over the conscious.’13 The fine body, according to them [the
Vedantists], is a material but transparent
Based on the law of affinity, the nature
body, made of very fine particles, so fine
of the ideas and feeling in the conscious that no microscope can see them. . . . Just as
mind, bring up similar and associated ideas this gross body is the receptacle of the gross
from the unconscious mind. For example, forces, so the fine body is the receptacle of
compassion or anger will arouse similar the fine forces, which we call thought, in its
ideas and feelings to arise from the various modifications. . . . Force cannot
unconscious mind. The vibrational state of exist without matter. It must require some
the mind attracts similar vibrations from the matter to exist, so the grosser forces work in
unconscious state. Also remembered are the body; and those very forces become
important events in one’s past that possess a finer; the very force which is working in a
high magnitude of psychic energy. gross form, works in a fine form, and
becomes thought. There is no distinction
(5) Many Westerners think of the
between them, simply one is the gross and
unconscious mind as a theoretical and verbal the other the fine manifestation of the same
construct that has no actual objective thing. Neither is there any distinction
empirical existence. Conversely, Sigmund between this fine body and the gross body.
Freud correctly realized that the unconscious The fine body is also material, only very
is something objective, ‘actual and tangible’ fine matter; and just as this gross body is the
since it produces ‘something so real and instrument that works the gross forces, so
palpable as obsessive action.’14 Yet, due to the fine body is the instrument that works
the limitations of Western knowledge he was the fine forces.
unable to verify his belief. Now that which we call matter and
From the Indian standpoint, the mind are one and the same substance. The
unconscious contains substantial thoughts only difference is in the degree of vibration.
Mind at a very low rate of vibration is what
that can act and be acted upon, persists over is known as matter. Matter at a high rate of
time, have spatial boundaries, and are visible vibration is what is known as mind. Both are
(to those beings in that vibrational state) and the same substance; and therefore, as matter
tangible. This occurs within the realm of is bound by time and space and causation,
subtle matter and energy, which humans and mind which is matter at a high rate of
their sensual instruments have not the vibration is bound by the same law.15

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(6) The pràna that Vivekananda writes wanted to discover. Vivekananda pointed
about is the source of the psychic energy that out that our thoughts, judgments, and
Freud and Jung discuss. It is the energizer attitudes are determined by our karmas and
and fuel of the psychological system that samskàras, the mental impression we
manifests though higher or lower areas of generated in the past. ‘Everything that I do
the psyche depending on the nature of the or think or feel, every part of my conduct or
person. For example, pràna can manifest behaviour, my every movement—all is
through love or anger, courage or fear, caused and therefore not free. This
stability or neurosis. In all cases it is a regulation of our life and mind—that is the
powerful attractive force that engages the law of Karma.’17 We do not remember the
attention of the mind and emotions. The events of our prior lives; consequently those
greater the prànic force associated with an old samskàras arise in the conscious mind
idea, the greater the internal emotion and the not as specific content, but as forms
more likely the person is apt to believe it. (dispositions) that effect our thinking and
For Freud, psychic energy is quantifiable, behaviour.
capable of accumulation and discharge, and (8) Both agree that the psychological
can be fused with another type of psychic maladies are due to false cognitions (avidyà)
energy. The famous Swiss psychologist Carl and they can be overcome by right
Jung (1875-1961) stressed that psychic knowledge. With proper self-observation
energy possesses mass, and quantity equal to and understanding, many psychological
the frequency and intensity of the reaction; problems can be avoided. They wanted to
is a neutral undifferentiated form of life transform people’s consciousness by freeing
force of the human psyche ‘which is able to them from the domination of irrational
communicate itself to any field of activity impulses.
whatsoever, be it power, hunger, hatred, Vivekananda states, ‘Ignorance is the
sexuality, or religion, without ever being a cause of all this bondage. It is through
specific instinct’; can be transformed from ignorance that we have become bound;
one drive to another; is the driving force that knowledge will cure it.’18 The common goal
sustains all human endeavours from the of psychotherapy and yoga psychology is to
lowest biological to the highest spiritual strengthen the person’s self-concept,
level; and may be directed toward external facilitate their psychological and social
objects or the self. In a closed system it integration, promote a feeling of self-
adheres to the principle of the conservation mastery, and positive expectations of hope,
of energy and entropy.16 help, and purpose, and to provide a positive
(7) Vivekananda and Freud agree that new identity and a sense of life’s meaning
people do not arrive at their ideas and make and purpose.19
decisions on the basis of pure reason alone, Freud was a doctor who believed that
ie adhering to the epistemological criteria of neurotic symptoms will disappear for good
logical consistency, correspondence, once the patient realizes and understands
coherence, comprehensiveness, continuity, their real causes. Introspection will bring
etc. For Freud, ego defence mechanisms, a transformation in consciousness. Only
repressions, and unconscious motivations through self-understanding can the patient
play their part in determining the way people become more conscious of the
think and react to situations. As a unconscious forces and self-defeating
determinist, he realized there must be some behaviour that enslave them. In the words
reason why people act irrationally, which he of Erich Fromm (1900-60, who was very

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SWAMI VIVEKANANDA AND SIGMUND FREUD ON THE UNCONSCIOUS MIND – II

much influenced by D. T. Suzuki), none for your own faults, stand upon your
own feet, and take the whole responsibility
Freud’s own system transcended the concept
upon yourselves. Say, ‘This misery that I am
of ‘illness’ and ‘cure’ and was concerned
suffering is of my own doing, and that very
with the ‘salvation’ of man, rather than only
thing proves that it will have to be undone
with a therapy for mentally sick patients. . . .
by me alone.’ That which I created, I can
His aim was the domination of irrational and
demolish; that which is created by some one
unconscious passions by reason; the
else I shall never be able to destroy.
liberation of man from the power of the
Therefore, stand up, be bold, be strong.
unconscious, within the possibilities of man.
Take the whole responsibility on your own
Man had to become aware of the
shoulders, and know that you are the creator
unconscious forces within him, in order to
of your own destiny. All the strength and
dominate and control them. Freud’s aim was
succour you want is within yourselves.
the optimum knowledge of truth and that is
Therefore, make your own future.21
the knowledge of reality; this knowledge to
him was the only guiding light man had on
this earth. . . . Freud was—or believed (10) Psychoanalysis and free
himself to be—the first one to put these association like meditation is best performed
aims on a scientific basis (by the exploration in a quiet room, in a relaxed bodily position,
of the unconscious) and hence to show the with a lack of external visual and sound
way to their realization. While Freud distractions. The person is a self-observer of
represents the culmination of Western their thoughts and feelings, which he/she
rationalism. . . . he speaks of psychoanalytic takes note of. To take their mind off
therapy as consisting in ‘the liberation of externals, sometimes the patients lie on a
human being from his neurotic symptoms, couch so that they can focus on the workings
inhibitions and abnormalities of character.’
of their mind.
He sees also the role of the analyst in a light
which transcends that of the doctor who (11) For the betterment of psychology
‘cures’ the patient. . . . The principle to be by 1896 Freud had abandoned the practice
mentioned here first is Freud’s concept that of using hypnotism to cure patients,
knowledge leads to transformation, that replacing it with the psychoanalytic method
theory and practice must not be separated, based on free association. He noted that
that in the very act or knowing oneself, one with hypnotism only the symptom was
transforms oneself.20 treated and not the cause, so a new symptom
(9) Vivekananda and Freud agree that might arise. Vivekananda opposed both
in the last analysis it is up to the patient to personal and mass hypnotism. ‘. . . until the
change him/herself, no one else can do it for operator, by means of fixed gaze or
them. There is a need for self-determination otherwise, has succeeded in putting the mind
that requires self-confidence and a feeling of of the subject in a sort of passive, morbid
worthiness. Vivekananda goes on to say, condition, his suggestions never work. . . .
True, some succeed in doing good to many
Those that blame others—and, alas! the for a time, by giving a new trend to their
number of them is increasing every day—
propensities, but at the same time, they bring
are generally miserable with helpless brains;
they have brought themselves to that pass
ruin to millions by the unconscious
through their own mistakes and blame suggestions they throw around, rousing in
others, but this does not alter their position. men and women that morbid, passive,
It does not serve them in any way. This hypnotic condition which makes them
attempt to throw the blame upon others only almost soulless at last.’22
weakens them the more. Therefore, blame (12) Freud considered the Repetition

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Compulsion to be an unconscious instinctual against new thoughts. The more thoughtful


impulse that is ‘more fundamental than the the man, the more complicated will be the
pleasure-pain principle and differing widely streets in his brain, and the more easily he
from it’, since the repeated experience is will take to new ideas, and understand them.
often painful and contributes ‘no potentiality So with every fresh idea, we make a new
impression in the brain, cut new channels
of pleasure’. Examples include children who
through the brain-stuff, and that is why we
repeat mischievous behaviour even though find that in the practice of Yoga (it being an
they are punished for it. It is the core of entirely new set of thoughts and motives)
neurosis, since the neurotic repeatedly there is so much physical resistance at
persists in using irrational and maladaptive first. 24 In additions, the Repetition
behaviour patterns.23 Compulsion is a factor in mental regression
Vivekananda explains the reason for the to past events. It is more difficult for older
existence of the Repetition Compulsion, people to forge new samskàras, hence a
tendency to relive the old samskàras of the
. . . every new thought that we have must ‘good old days’.
make, as it were, a new channel through the
brain, and that explains the tremendous The Repetition Compulsion is of course
conservatism of human nature. Human necessary to maintain a consistent and stable
nature likes to run through the ruts that are personality. But it can also be an obstacle to
already there, because it is easy. If we think, personality and character transformation;
just for example’s sake, that the mind is like and a major cause of resistance to both
a needle, and the brain substance a soft spiritual development and psychoanalytic
lump before it, then each thought that we treatment. Many people would rather take
have makes a street, as it were, in the brain,
and this street would close up, but for the
the easy path of repeating their old habits,
grey matter which comes and makes a lining rather than to take the effort to improve
to keep it separate. If there were no grey themselves. Resistance as a counterforce
matter, there would be no memory, because operating against spiritual and psychological
memory means going over these old streets, development takes many forms. This process
retracing a thought as it were. Now perhaps relates to Hans-Georg Gadamer (1900-2002)
you have marked that when one talks on school of hermeneutics (interpretation) that
subjects in which one takes a few ideas that also explains why people tend to be slow in
are familiar to everyone, and combines and accepting new ideas that are not compatible
recombines them, it is easy to follow with their present ones. His theory of
because these channels are present in interpretation is based on the conception that
everyone’s brain, and it is only necessary to
a person’s understanding and analysis of
recur to them. But whenever a new subject
comes, new channels have to be made, so it new ideas are not free from the restraining
is not understood readily. And that is why effects of their own prior experience,
the brain (it is the brain, and not the people theoretical and practical presuppositions,
themselves) refuses unconsciously to be personal values, expectations and
acted upon by new ideas. It resists. The historically determined situatedness. A
Prana [Energy] is trying to make new person’s prior belief system, creates
channels, and the brain will not allow it. limitations in their understanding and
This is the secret of conservatism. The acceptance of new ideas.25
fewer channels there have been in the brain, According to Patanjali, lack of progress
and the less the needle of the Prana has is due to ‘Disease, mental laziness, doubt,
made these passages, the more conservative
lack of enthusiasm, lethargy, clinging to
will be the brain, the more it will struggle
sense-enjoyments, false perception, non-

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SWAMI VIVEKANANDA AND SIGMUND FREUD ON THE UNCONSCIOUS MIND – II

attaining concentration, and falling away pressure causing a disruption of one’s


from the state when obtained (I:30).’26 For current life situation and relationships,
Sri Ramakrishna attachment to worldly renouncing old habits means something’s
desires is the main cause of resistance to must be sacrificed, and incompatibility of
spiritual growth. the new values with older ingrained desires.
Psychological defence mechanisms of Also involved are a lack of self-confidence
resistance include: Fixation at the present and a feeling of unworthiness to attain the
level due to the anxiety and uncertainty of goal. The person cannot face their own
moving on to a higher stage of development; shortcomings. Then there is fear of losing
substitution of lower forms of activity and one’s self and ego which threatens the
satisfactions for higher ones on the pretense stability of the self-structure; and the
that they are superior; rationalizing by influence of repressed unconscious
placing the blame on others and by tendencies.27 In addition, sustained religious
hypercriticizing the religion and its leaders, practices are time-consuming involving a
and avoidance of religious activities and the huge commitment that the person may not be
devotees. willing to make. „
Resistance to spiritual and
psychoanalytic progress is due to societal (To be continued)

NOTES AND REFERENCES

8 Ibid. Vol. 5, p. 137; Vol. 8, pp. 8, 12, 15, 17-19,


9 Robert Goldenson, The Encyclopedia of 25, 28.
Human Behavior (New York: Dell 17 C. W., Vol. 8, p. 245 (1951).
Publishing, 1975), pp. 251-52, 389-90, 629- 18 Ibid., Vol. 3, p. 128 (1908).
30, 707-08, 819-20; Terry Pettijohn, The 19 B. Kilbourne and J. Richardson,
Encyclopedic Dictionary of Psychology ‘Psychotherapy and New Religions in a
(Dushkin Publishing Group, 1971), pp. 70, Pluralistic Society’, American Psychologist
88, 138, 165-66, 281-82, 291; Web: http:// (March 1984), p. 241.
en.wikipedia.org/wiki/Id,_ego_and_super- 20 D. T. Suzuki, et al., Zen Buddhism and
ego Psychoanalysis (New York: Grove Press,
10 C. W., Vol. 1, p. 180 (1896). 1963), pp. 81-82.
11 Ibid., Vol. 2, p. 33 (1907). 21 C. W., Vol. 2, p. 225 (1902).
12 Ibid., pp. 237-38 (1896), 233 (1896), 451-52 22 Ibid., Vol. 1, pp. 172-73 (1896); Web:
(1907). en.wikipedia.org/wikio/Sigmund_Freud.
13 Ibid., Vol. 6, p. 32 (1921). 23 Goldenson (1975), pp. 718-19.
14 T. R. Miles, Eliminating the Unconscious 24 C. W., Vol. 1, pp. 224-25 (1896). To some
(Oxford: Pergamon Press, 1966), pp. 77-78. extent this reminds us of the James-Lange
15 C. W., Vol. 1, p. 395 (1907); Vol. 6, p. 34 Theory of Emotion where physiological
(1921). changes precede emotions.
16 Allan Rosenblatt and J. Thickstun, ‘A Study 25 Web: plato.stanford.edu/entries/gadamer;
of the Concept of Psychic Energy’, en.wikipedia.org/wiki/Hermeneutic_circle
International Journal of Psycho-Analysis 51 26 Ibid., Vol. 1, p. 221 (1896).
(1970), p. 268; The Collected Works of C. 27 Ken Wilber, The Atman Project (Wheaton,
G. Jung, eds. Herbert Read, et al. (20 vols.; IL: Theosophical Publishing House, 1980),
Princeton University Press, 1954-79), pp. 91, 102-03.

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